Ecclesiasticus is very bitter to him that hath peace with Riches Eccles 41 1. and Dignities and is desirous to liue to enjoy them longer and the Sinnes hee committed in procuring and in abusing them shall augment this bitternesse Gods Iustice so ordaining it that those things which in their life were the Instruments of their vicious Delightes should in their Deathe bee their Executioners and Tormentours Then shall bee fullfilled that which is written in Iob of a Sinner His breade in his belly Iob. 20.14 which hee did eate with much Sauour suallbee turned into the gall of Aspes vvithin him the riches that hee hath deuoured he shall vomite out and God shall dravv them forth out of his belly He shall suck the Heade of the Aspes and the Vipers Tongue shall kill him that is to say his Delightes shall bee turned into Gall his Riches shall make him disgorge but hee shall neither haue Courage to dispose of them nor to leaue them vntill Deathe take them away by force the Serpents and Vipers of Hell tormenting him for hauing gotten and possessed them with Sinne. Secondly in that hower I must forcibly departe from my Parents and Brethren friends and Acquaintance and from all those that I loue whither it bee with a naturall Loue or with a Lawfull or vnlawfull Loue. D. Greg. 1. moral 13. And as wee leaue not without griefe what wee possessed with Loue and by how much the greater the Loue is wherewith it is possessed so much the greater griefe is felt in abandoning it exceeding greate will the Sorrowe bee that I shall feele to departe from so many persons and things that are so fastned to my Hearte And in these Anguishes I shall say with that other king Siccine separat amara mors Doth bitter Deathe thus separate 1. Reg 15 32. Is it possible that I should leaue those whome I so loue And shall I neuer more see them nor enjoy them O cruell Deathe how much doest thou exasperate my Hearte depriuing mee with such Sorowe of what I possessed with such Ioye 3. Lastly in that hower my Soule is to departe from my Bodye with whome it hath helde so strict and auncient Amitye and consequently it is to departe from this VVorlde and from all things therein contained without hope for euer againe to see heare taste or touche them And if the Loue I beare to my Bodye to my Life and to the other things of this visible worlde bee a disordinate Loue of force I must needes feele exceeding greate griefe to departe from them which I may easily make experience of by that sensible feeling I haue when they take from mee my VVealthe my Honour and Fame or exile mee from my Countrey and force mee to liue from my friendes like a Pilgrim among Strangers or cut of some member of my Bodye For all this together in a troope succeedeth in Deathe after another and a more painefull manner which is without hope euer to retourne againe to possesse it in this Life In euery one of these three Considerations pondering a while what is to bee noted I will enter into myselfe examine whither I carry a disordinate Loue to any of these things repeated which if I finde that I doe I will endeuour to vnroote it with the force of this consideration and with the exercize of Mortification for this is to dye in life and with proffit taking as it were by the hande Deathe Sap. 3.1 so not to feele Deathe as Religious men doe that abandon all things for Christe our Lorde whome I am to beseeche to ayde mee herein saying vnto him Colloquie O eternall God in vvhose hande the Soules of the Iust are and vnder vvhose Protection the Torment of Deathe doth not touche them take from my Soule the disordinate Loue of all visible things that in departing from them it may haue no feeling of Torment O my Soule if thou desirest that these three bitternesses of Deathe should not touche thee Loue not those things that Deathe can take from thee for if thou possesst them not vvith Loue thou shalt leaue them in Deathe vvithout Dolour or griefe I am likewise to ponder in these considerations how greate a madnesse it is to offend God and to indanger my eternall Saluation for things that I am so soone to abandon resoluing valourously with myselfe presently to auoyde any person or thing whatsoeuer that may expose mee to this perill dying to it rather then for its cause to dye to God and separating it from mee rather then it should separate mee from God Matt. 10 34. Luc. 12.51 Colloquie Seeing for this saide our Sauiour Christe that hee came to sende the sworde and Diuision vpon Earthe separating from men all Persons and Things that might hinder their Saluation O svveete Redeemer put forthvvith into my hande the svvorde of Mortification that I may separate from mee vvhatsoeuer might separate mee from thee dying to all that is created to liue to thee my Creator vvorlde vvithout ende Amen The third Pointe THirdly I am to consider the greate Affliction and Anguishe that the feare of the Account I am to make with God and of the rigorous Iudgement whereinto I am to enter will cause mee at that hower as also that I know not the Sentence that shall bee pronounced in the businesse of my Saluation VVherein I am to ponder the dreadefullnesse of this feare for three causes First for that the euill that is feared is the Supreme of all euills yea it is an eternall euill and remedilesse and I am now at the gates thereof Secondly for that the Sentence which is to bee giuen is definitiue and irreuocable and at the Instant is to bee executed without resistance Thirdly for that the cause on my side is very doubtfull because the Sinne that I committed is apparent to mee but not the true Penance that I did and my Conscience accuseth mee to haue offended the Iudge but I knowe not whither I haue appeased him Eccl. 9.1 1. Cor. 4.3 For no man knovveth vvhither hee bee vvorthy of Hatzed or Loue and though I finde no Sinnes in myselfe yet it may bee that God will finde them For all these Causes the feare will at that time bee most terrible For if those that haue a Sute in any waighty businesse wherein all their VVealthe their Honour or Life is Interessed haue very greate feare the day that they expect the Sentence how much greater feare shall I haue when I am neete the day wherein the diffinitiue Sentence is to bee giuen of my Saluation or Damnation And if the greatest Saintes are then afraide how much more shall I feare that am a miserable Sinner This Anguish and Feare vseth to bee augmented by the craft Apoc. c. 12.12 and Subtletye of the Diuell who in that hower tempteth most furiously because hee seeth hee hath but a litle time remaining and therefore hee stirreth vp greately all that may prouoke to
the wretched bodye for nothing that is not capable to enjoye them Out of all this I will collect greate confusion and shame for my vanitye and Sensuallitye wherewith I desire curiousnesse of apparell softenesse of bed and widenesse of habitation animating myselfe to mortifye my superfluities heerein and to beare patiently whatsoeuer wantes seeing what I now haue how litle soeuer it bee is very much The vovves of Religion are an Imitatiō of Deathe 1. and very large compared with that which attends mee But particularly if I am a Religious man or desire to bee perfect I may drawe from hence greate motiues to bee so in excellency procuring to make my Life a continuall Meditation and Imitation of Deathe in three things proper to this estate First in nakednesse of all these things to which perfect Pouertye obligeth mee So that as a deade man looseth the Dominion of all his Riches and they passe to his Heires or to the Poore hee not feeling that they leaue him the worst clothing or interre him in some contemptible place so I will not content myselfe with leauing all that I possessed giuing it to the poore to followe naked IESVS but I will also beare willingly the want of things necessarye and will like best that they giue mee the worst either of apparell bedding lodging or house without murmuring thereat any more then a man that is deade Iob. 1.21 for if I came naked out of my mothers wombe am naked to returne againe it is no greate matter to liue naked in this sorte conforming the midle of the life to the entrance egresse thereof 2. Secondly I will Imitate Deathe in the renuntiation fall those sensuall Pleasures whereunto perfect Chastitie obligeth mee So that as in Deathe matrimonies are dissolued the care of wife children and familye ceaseth and there is made a generall diuorce of all earthly things and of the delightes of the fleshe So I with the vowe of Chastitie shall delight to bee as it were deade to all these things and to the cares thereof as if there were none in the worlde for mee or I were not aliue for them 3. Thirdly I will Imitate the Deade in perfect Obedience for as the deade bodye suffers itselfe to bee tossed and carried wheresoeuer they will and to bee handled as they list without resistance repugnancye or complainte neither hauing will to choose the winding sheete nor the graue nor any thing else taking onely what others giue him So I in all that is not Sinne will permitte myselfe to bee gouerned by my Prelates and Superiors obeying to all that they shall commaunde mee high or lowe sweete or sowre easy or vneasye without replying contradicting or repugning to any thing without any selfe will to choose this or that but as one deade to my owne will I will followe the will of others taking with humillitye whatsoeuer they giue mee These are the purposes that I am to drawe out of this consideration of Deathe encouraging myselfe to put them in practize seeing it is not much for fiftye yeares which perhaps shall not bee fifty dayes to anticipate Deathe in this manner for the assurance of eternall life whereby fiftye thousand millions of yeares I shall possesse the riches of God I shall enjoy his pleasures and I shall haue perfect Libertye free from all miserye O happye Deathe to the which succeedeth so happye a life Colloqui◠O svvete IESVS vvhose life vvas a continuall Deathe to giue vs example of a holy and perfect life Graunt mee that in Imitation of thee I may liue and dye naked of all terrent things mortified to all Delightes and obedient to all humane Creature for thy Loue holde mee allvvaies as deade to all that is visible Ad Colos 3.3 that my life may bee hidden vvith thee in God vvorlde vvithout ende Amen The third Pointe 1. THe third Pointe is to consider the Iourney of the bodye towardes the graue pondering first that I shall bee caried in a coffin or vpon a beere on other mens shoulders to Churche and that hee who but a while before walked the Streetes looking on euery side entred into the Churche registring all that passed goeth now vpon other mens feete blinde deafe dumbe being the motiue of Lamentatiō fo◠his miserye And therefore to suppresse the liuelinesse of my fleshe I will endeuour when I rise out of my bed to remember that some one daye others shall raise mee neuer more to retourne to it And when I goe downe the staires of my house I will say A day will come wherein others will carry mee downe these staires neuer more to get vp And when I goe in the streete or enter into the Churche I will Imagine that shortely I shall bee caried thorough that streete and I shall enter into that Churche neuer more to come out Then will I consider with what companye I am carried to my Graue some singing others weeping and many following mee with piety to honour mee and yet how litle it will auaile my bodye whither they doe it much or litle honour much lesse my Soule if it bee in Hell rather this honour would torment it the more if it knewe it Then will I consider how they cast mee into the graue and couer mee with Earthe laying a Stone vpon mee where my Bodye shall bee eaten with wormes and turned to Dust and sodainely I shall bee forgotten of all as if I had neuer beene in the VVorlde And though there doe remaine of mee very greate and honorable memorye litle shall it auaile my Soule if it enjoye not God as it litle auailed Aristotle or Alexander the greate to bee magnified in the worlde beeing in Hell in terrible Torments for as a holy Sainct saieth VVoe to thee Aristotle that art praised where thou art not and art tormented where thou art Out of these Considerations I will collect some vnbeguilings perswading myselfe to make no account of the vaine honours of this Life but to humble myselfe and in myne owne estimation to put myselfe vnder the feete of all Psal 21.7 like a worme of dust that of all is trodden vpon and cast out as also not to contemne the poore and litle ones seeing in deathe I shall soone bee equall with them and speaking to my Soule Colloquie I will say vnto her Consider wel what vvill be the ende of this fleshe that thou hast Consider vvhome thou cherishest vvhome thou adornest and vpon vvhome thou doest builde these Castles in the aire for all is but like a litle dust raised by the vvinde Psal 1.4 from the face of the Earthe vvhich prosently retourneth to fall thereinto Bee ashamed to subiect thyselfe to so vile fleshe endeuour rather to subiect it like a Slaue vnto thee that it may aide thee to negotiate Life euerlasting O eternall God cleare the eyes of my poore Soule vvith thy Soueraigne Light that it may beholde the vvretched ende of its miserable
into that darkenesse not permitting him libertie to exercise the workes of light or of ioye VVhervpon a mans owne will not being fullfilled shall bee the Hell of itselfe to chastize it for those many times that in this life it was fullfilled contrarie to the will of God Finally I will consider that the Hearte of one of the damned is like a most bitter sea whereinto enter ten Riuers of most terrible torments Fiue for the fiue exteriour senses And other fiue for the fiue interiour faculties to chastize the sinnes they committed against the ten commaundements of Gods lawe or against any one of them For as the Apostle saithe whosoeuer breaketh one Iacob 2.10 Colloquis shall passe thorough the same kinde of torment which hee shall that breaketh all Then vvhat greater vnhappinesse can there bee then that those faculties vvhich God our lord gaue mee to enioy him and to innoble myselfe should bee conuerted into my cruell executioners to torment and confounde mee Immense God ayde mee to mortifie and subdue the faculties vvhich thou hast giuen mee and let mee bee their tormentour in this life rather then they should bee mine in the life to come The fourth Point FOurthly Pana damni D. Tho. 1.2 q. 87. ar 4. I am to consider that paine which they call of losse or Damnation which is infite because it depriueth of an infinite good which is God So that these wretches shall for euer bee banished from heauen and depriued of the blessednesse and ende for the which they were created and of the cleare beholding of God of the loue that maketh blessed and of that Riuer of delightes which proceedeth from all all which shall giue them terrible torment and heauinesse especially those who in this life beleeued therein For allbeeit that their vnderstanding bee obscured to knowe other things it shall not bee so to ponder and esteeme this Gods diuine Iustice so ordaining it for their greater torment 1 The terriblenesse of this paine may bee considered two wayes the first is by that which holy men feele here who haue the light of heauen to knowe the greatenesse of the Glorie and the high felicity that it is to see God who holde it for an extreame paine to want this sight and tremble onely to thinke on it as is noted in the third pointe of the sixte Meditation Thesecond waye is by that which the damned themselues feele by wanting this high felicitye not in so much as it is an honest Good for they neither loue God nor any holy thing But for so much as they want that which should giue them high and eternall rest and free them from so horrible a torment This I may come to find out by some likenesse of things of this life For if men haue so much feeling to bee depriued of an Inheritance wherevnto they had some right how much more shall they feele to bee depriued of the eternall inheritance of heauen to which they might haue had right if they had not forfeited it thorough sinne And if the priuation of finite and limited goods and delightes doth so much grieue the hearte how much more will it bee grieued with the priuation of an infinite Good wherein are eminently comprehended all the goods and pleasures created And if among terrible things deathe is the most terrible because it diuideth the soule from the bodye and from this visible worlde how much more terrible shall eternall deathe bee wherein the soule is diuided from God from his kingdome and from the inuisible worlde And as neither eye hath seene nor Eare hath hearde 1. Cor. 2.9 nor hath it ascended into the hearte of man vvhat things God hath prepared in Heauen for them that loue him So likewise it is not possible to imagine the terriblenesse of the euills that are included in wanting for euer these Goods O infinite god Colloquie let all the other paines of sence bee discharged vpon mee so I may bee vvithout sinne rather then thou shouldst chastize mee vvith this paine of lesse depriuing mee thorough my sinne of thy amiable presence To this paine is annexed the wanting of the sight and companye of our Sauiour Christe of his most blessed mother of the nine Quires of angells and of all those that are blessed The which shall inflict much terrible Torment vpon these wretches when in the daye of iudgement they shall see parte of the glorie of this blessed Companie and shall bee diuided from them the memorie whereof shall perpetually remaine in them with a furious Enuye and rage Finally by the terrible euills which they suffer they shall collect what most excellent Goods they want because they coniecture that God will bee as liberall in rewarding as hee is terrible in chastizing that in that most beautiful place of heauen hee hath as many Delectations as there are torments in that most wretched place of hell of which greate goods to see themselues depriued will exceedingly augment their euills VVith these considerations I will cast deepe roote in the affections of the feare of God and detestation of my sinnes accompanying them with a greate confidence in Gods mercye that hee will deliuer mee from this extreme miserie so will I begge it of our Lord saing vnto him I confesse o my god Isa 26.10 that I am that miserable sinner vvho in the lande of the sainctes committed innumerable sinnes for the vvhich I deserue not to see thy glorie nor to bee admitted into the companye of those that enioye it I am sorrye for those sinnes by vvhich I haue merited so greate punishment Pardon them o Lord thorough thy mercye that the vvorke of thy Handes bee not destroyed nor vvant that ende for vvhich it vvas created Let not mee helpe to people Hell nor to bee fevvell for that neuer ending fier Psalm 6.6 suffer mee not to fall into an estate vvherein I thould curse and abhorre thee For in hell vvho shall praise thee No no o Lorde it must not bee so for I must for euer loue and blesse thee and after this life thou must place mee in the other vvhere I may loue and praise thee vvorlde vvithout ende Amen Here followe other Meditations and formes of Praier to obtaine puritye of soule and perfect Mortification of her vices and Passions TO obtaine perfect Puritie of soule which is the perpetuall ende of the Purgatiue waye there are ordained certaine formes of Praier prescribed in the ninth § of the introduction of this booke of which the first containeth for matter of Meditation the Seuen capitall or Principall Vices commonly called the Seuen deadely sinnes And the Ten commaundements of the lawe of god And the Three faculties and Fiue senses of Man And it is very profitable to knowe more particularly the multitude and greatenesse of our sinnes and to learne how to examine the conscience as well for sacramentall Confession as for the quotidian examination which is euery night to bee made And finally
helpe for Preachers and Masters of perfection The first part of Sinnes and Last things of man with Meanes of praier to purifie the heart from vices The second part of the Mysteries of the Incarnation and Childhoode of IESVS Christ our Lord vntill his Baptisme The third part of the Principall mysteries of his life Diuinitye and Miracles vnto the ende of his preaching The fourth part of all the Mysteries of the Passion The fifth part of the Mysteries of the Resurrection Apparitions AsceÌ„sion till the comming of the holie Ghost publishing of the Gospell The sixt part of the Mysteries of the Diuinitye Trinity Perfections of God of the Benefits naturall supernaturall that proceede from him Accordinge to the order of the historie there goe inserted also meditations of all the Life of our LADYE and of some Saincts of whome the Gospell and the booke of the Actes of the Apostles make mention of which and of those that be vpon the Gospells of the Sundayes holie dayes thoroughout the yeare there be Tables in the ende of the whole worke TO THE RIGHT WORSHIPFVLL VERTVOVS AND DEVOVTE LADY THE LADY LVYSA DE CARVAIAL THIS child borne in Spaine your natiue soile fertile of such worthie wights Vertuous Imps being clod in English attyre though not in Courtlike fasshion as too too delicate for his graue education religious pretense but in ordinarie sute yet well beseeming his intention in no point disagreeing from his parentage hath ben so bold incouraged by me his foster-father as to present himself Right Vertuouse Madame to your worshipfull seruice not doubting but that at your deuoute hands he shall receaue such intertainment as the place from whence he had his beginning his parents Allies so addicted to your self your noble familie and his owne merites doe worthilie deserue To all which yf I should adde my commendation of him or my diligence such as it is and your self may easilie perceaue in setting him forwards directing him to your presence although it may seeme to manie as to my self it doth that it were in a manner to cast water into the sea yet considering that to so kind noble a hart as yours is and so giuen to pietie and deuotion my good will to pleasure and serue yow in this sort cannot be but acceptable I doe in the best wise that I am able commend vnto your worshipfull custodie and protection this gracious infant to be cherished of yow as he is worthie And so desiring Madame to be remembred in your best deuotions I wish yow all heartie contentment in him that is our true contentment Yours Madame in Christ IESVS to commaund RICH. GIBBONS THE SECOND PART OF MEDITATIONS APPERtaining to the Illuminatiue waye vpon the Mysteries of the Incarnation and Childehood of our Lord and Sauiour Christ IESVS vntill his Baptisme 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 pertaining to the Illuminatiue waye whereof in this second parte wee begin to intreate haue for their subiect the Mysteries of the life of our Sauiour Christe from the time of his Incarnation vntill his Deathe vpon the Crosse The which as it appeareth by what hath beene saide in the Introduction of this booke in the fourthe Paragraphe are diuided into three partes Some of his Incarnation and Childhood Othersome of his Preaching and Others of his Passion and Deathe after the which ensueth the Glorified life which pertaineth to the Vnitiue waye albeit vnto this also are much accordant the mysteries of the Passion wherein our Sauiour Christe discouered the finenesse of his loue as hereafter shall bee declared All these mysteries the diuine wisdome ordained to the ende that with a pleasing variety they might bee the spirituall sustentation of those soules that trauaile to perfection into the which soules this soueraigne King entereth in the wineseller of his precious wines Cant. 2.4 And from these mysteries as from celestial vessells hee draweth the feruorous wine of Loue and of other most ardent affections wherewith hee cheareth sustaineth and maketh them drunken ordering Charity in them with that order wherwith our Lord himselfe exercised his actes vnto the which hee inuiteth and exhortâ—h vs saying I came into my garden Cant. 5.1 I reaped my myrrhe with myne aromaticall spices I eate my honycombe with my honye I dranke my wine with my milke eate o friendes and drinke and bee inebriated my beloued Which is to say By my Incarnation I came into the Garden of my Churche and in entring into the worlde I cut the Myrrhe of many bitternesses and mortifications that I suffered in my Infancye with the Aromaticall spices of most odoriferous vertues I preached my doctrine and practized it with as much pleasure as hee that eateth the hony-combe with his hony I became so drunken with the wine of my loue that I remained naked and deade vpon a Crosse beeing as much pleased with drinking the chalice of my Passion as hee is that drinketh wine with his milke Therefore ô my frindes my beloued prepare the garden of your soules for in them I desire to woorke other three like effectes you yourselues also working them thorough my grace to imitate my lyfe First of all Cut Myrrhe and the Aromaticall Spices of Vertues that may mortifye your Passions and preserue you from the Corruption of your Sinnes imitating herein my Puritye Then eate my hony-combe with his honye meditating vpon the excellent Doctrine that I preached figured by the Waxe of the hony-combe that giueth light But you are not to eate it alone but with the imitation of the Heroicall Vertues included therein figured by the honye that nourisheth with it sweetenesse And finally drinke and bee drunke with the Wine of my perfect Loue mingled with the milke that I will giue you of my diuine Consolations with the which you shall so easily renounce the Affections of all earthly things that you shall if neede bee remaine naked vpon another Crosse to imitate my nakednesse and to loue mee as I loued you These are the three principall Exercices of Charitye well ordered in her three Estates of Beginning Augmentation and Perfection And these same in that forme and degree prescribed are the principall endes wherevnto are ordained the Meditations of the Childhood Preaching and Passion of our Sauiour Christe whereof the three partes that followe doe entreate Among the which those of this second parte which are of his Childhood haue this Excellencye that thei moue vs to loue him with more tendernesse and to imitate him with more sweetenesse for that as in making himselfe a Childe for vs hee accomodated himselfe as the Prophet Isaâ—as saieth to eate the Isai 7.15 foode proper to Children which is milke and Honye so also to those that meditate the mysteries of his Infancye specially to
are Tempted and afflicted the leaues thereof shall bee the healthe of such as are Soule-sicke the odoriferous flowers thereof shall comfort such as are Young beginners in Vertue the sweete fruites thereof shall fortifye such as are Proficients and doe goe formard therein and the round cup thereof shal bee the resting place of such as are Perfect For all shall finde meditations and formes of Praying accomodated to their Estates as soone after shall bee seene And that it may appeare how the Pietie and Soueraignety of misticall Theologie is founded vpon the rigorous veritie of Scholasticall Diuinitie the third Fountaine of what I shall say shal bee the Schoole-Doctors of whome I will onely alledge the Angelicall Doctor S. Thomas for that hee alone is auaileable for ten thousand witnesses whose Doctrine is sounde secure and well approoued and with the Verities of Scholasticall Theologye hee pointeth at the profoundest conceiptes and highest sense of mysticall Diuinitie for both of them are Sisters and in both is notably excellent this glorious Doctor as was his master S. Augustine and his Companion S. Bonauenture of whose Doctrine I shall likewise make vse And because that notwithstanding I haue had so good guides yet as a man I may erre in what I shall write my will is that all whatsoeuer shall bee subject to the correction of holy mother Church which is the foundation and piller of Truthe from the which whensoeuer either thorough ignoraunce or negligence I shal departe I forth with reuoke whatsoeuer I shall haue saide VVhat Mentall Praier is § 1. MEntall Praier whereof wee heere intreate is a worke of the three interiour Faculties of the Soule Memory Vnderstanding and VVill Ex P. Ignatio in 1. exer citio primae hebdomadae Ex D. Tho. 2.2 q. 83. art 1. q. 180. art 1. 3. 4. 3. p. q. 31. exercising by Gods fauour their Actes about those mysteries and Truthes which our holy Catholike Faithe teacheth and speaking within our selues to God our Lord conuersing familiarly with him begging of him his guiftes and negotiating all what soeuer is necessary for our Saluation and perfection in such sorte that the Substance of mentall Praier consisteth principally in these foure thinges 1. The first is with the memory to bee mindefull of God our Lorde with whome wee are to speake and to negociate and to bee mindefull also of the mysterie that is to bee meditated passing breifely thorough the memorye with clearenesse and distinction that which is to be the matter of the meditation as it is taught by faithe and as it is diuided into seuerall pointes in the forme that heereafter wee shall set downe And that this memorye or recordation bee not drye it is good to joyne thereunto the Actions of Faithe beleeuing with the greatest liuelynesse that wee can the verities of that mysterie because God whoe is all Truthe hath reuealed them making of Faithe a Ladder to mount vp to perfect knowledge Cap. 7. iuxta 70 D. Hier. ibid. seeing that as Isaias saithe vnlesse you beleeue you shal not vnderstand 2. The second thing is with the vnderstanding to make seuerall discourses and considerations about that mysterie inquiring and searching out the Verities comprehended therein with all the causes proprieties effectes and circumstances that it hath pondering them very particularly In such sorte that the Vnderstanding may forme a true proper and entire conceipt of the thing that it meditateth and may remaine conuinced and perswaded to receiue and to embrace those Truthes that it hath meditated to propound them to the VVill and to moue it therby to exercize its Actions 3. The third is with Free will to drawe out sundry Affections or vertuous Actes conformable to that which the Vnderstanding hath meditated some ordained to himselfe others ordained to God our Lord as are Hatred of our selues Sorrowe for our Sinnes Confusion of our owne misery Loue of God Trust in his mercye Praises of God Thankesgiuing for benefits receiued Desire to obtaine true Vertues effectuall Purposes to doe good workes and to change and amende our Life Resignation of our selues to the VVil of God offering to doe and to suffer whatsoeuer God shall ordaine and dispose and other such like the which wee call Affections for that they are to bee donne with the Affection and Liking of the VVill moued by what the Vnderstanding hath demonstrated vnto it and in these consisteth that which wee call substantiall Deuotion from the which ariseth the spirituall peace and alacritye of the Soule And to them as saith S. 2.2 q. 82 art 3. q. 180. art 7. ad 1. Lib. 3. de fide orthodoxa cap. 24. Thomas is principally ordained meditation and contemplation and those other Actes of the Vnderstanding which are exercized in Mentall Praier for which cause S. Iohn Damascene saide of it that it is Ascensus mentis in Deum an Ascending of our Spirit to God joyning vs with him by actuall knowledge and Loue. 4. The fourth thing is to make Petitions to God our Lord holding speeche and conference with him in reason to aske of him what the VVill hath desired and the Vnderstanding hath seene and all else that wee haue neede of wherein consisteth that which wee properly call Praier which is an humble confident and feruent Petition of such things as are conuenient for vs and wee desire to obtaine of our Lorde These Petitions and colloquies or speeches are to bee directed sometimes to the eternall Father other sometimes to his onely begotten Sonne Christ IESVS and other sometimes to the whole most blessed Trinitye alledging to them Titles and Reasons that may moue them to graunte vs what wee demaund These Titles may bee taken from three partes Ex D. Th. 2.2 q. 83. art 17. some from the parte of God as hee is God to witte asking him something for his Goodnesse for the Loue that hee beareth vs for the Desire hee hath of our good for that hee Commandeth vs to aske him for the Glorye of his holy name that hee may bee praised by all his Creatures and finally there may bee made as it were a Litanye of his Perfections and Attributes saying vnto him Graunt mee o Lord what I require of thee for thy owne sake for thy Charitye for thy Mercye for thy Liberallitye for thy VVisdome for thy Omnipotencye for thy Immensitye and Eternitye c. Other Titles there are on the parte of Christ IESVS our Lord true God and man to witte by his Incarnation and Natiuitye by his Circumcision and Presentation in the Temple by his flying into Egipt by his Fastings by his Hunger Colde and Nakednesse and by all the Labour and Trauell of his Preaching Againe by the Dolours Ignominies and Torments of his Passion and Deathe alledging his Sweating of Blood his Imprisoning his Scourging his Crowne of Thornes his Nailing his Gall and Vineger and the rest Sometimes speaking to the eternall Father beseeching him to heare mee for the Loue
springeth from two Fountaines the one superiour which is God with his Inspirations and the other inferiour which is the Soule with her Faculties the excellencye thereof consisteth in cleansing this second fountaine in the Vertue of the first purifying the memorye of culpable Obliuions the Vnderstanding of Errors the VVill of wrested likings the Appetites of their vnbrideled Passions the Senses of their Superfluities the Fleshe of her sensuall cherishings and the Soule of her vicious manners VVhereupon the Apostle S. Peter saide That God purifyeth Heartes by Faithe Actuum 15.9 not because Faithe alone is sufficient heereunto but because Faithe quickned with the profounde consideration of the Verities and mysteries which hee reuealeth awaketh the Actes and Affections of the Soule which with the Diuine grace dispose for the perfect purification of the Hearte And allbeeit this Excellencye is founde in all the meditations of the mysteries of our faithe yet it is most notably resplendent in those which pertaine to the Purgatiue vvaye whose principall ende is to mooue the VVill to Actes and Exercises wherewith perfect Puritie is obtained the trenches are opened for the edifice and building of Vertues 1. These are reduced to three rankes The first comprehendeth the Actes of knovvledge of our selues with Contempt of our Selues Tractat. de decem gradibus humilitatis serm 36. in Cātic. wherein as S. Bernard saieth true Humilitie consisteth And it is of two sortes One is proper to the Iust that neuer sinned and proceedeth from the knowledge of the nothing that wee haue of our owne reuenew and this is principally obtained by the meditations that shall bee put in the sixt parte The other is proper to Sinners and proceedeth from the knowledge of the sinnes and miseries whereinto wee haue fallen and this is obtained by the meditations of this first parte whose Actes are to despise our selues to holde ourselues worthy to bee despised by all men and as much as lyeth in vs to desire it and procure it exercizing some Humiliations and accepting those that happen vnto vs in such sort as wee shall goe practizing in the meditations themselues 2. The second ranke comprehendeth those Actes vvhich dispose to our Iustification that is to say Feare of Gods Iustice Hope of his diuine mercie Perfect Sorrowe for Sinnes Rigorous Examination of the Conscience Humble and entiere Confession of my Offences Satisfaction with workes of Penance to reuenge vpon myselfe the Injuries that I haue donne against God and other such like 3. The third ranke comprehendeth those Actes vvhich ayde to take avvay the rootes and remainders of forepassed Sinnes to the ende neuer more to retourne vnto them such are Chastizing the fleshe to subject it to the Spirit Mortification of vnbrideled Appetites reducing them to the meanes of Reason Abnegation of our owne VVill to make it conformable to the VVill of God Detestation of ourselues of all things that nourish Selfe-loue that God our Lord and his holy Loue may finde entrance into our Hearte These are the passages which wee are to walke in the Purgatiue VVaye to make a very perfect conuersion For put case that according to the Counsell of the VViseman Eccl. 31.27 33.23 In all our workes wee are to bee very diligent and feruent yet in none more then in the worke of our Iustification and in the meanes ordained thereunto fullfilling at the least that which S. Paule gaue vs in charge Ad Rom. 6.19 when hee saide That as wee exhibited our members to serue vncleanesse and iniquitie vnto iniquitie so now wee should exhibite our members to serue Iustice vnto Sanctification And as S. Augustine saithe Praefatione in Psal 31. Quales impetus habebas ad mundum tales habeas ad artificem mundi Procure to carrye as greate vehemencie of Loue to the framer of the vvorlde as thou carriedst to the VVorlde itselfe seruing the Creatour with that feruent Affection wherewith thou wast wont to serue the Creature 1. Cor. 15 49. bearing as entirely the image of the heauenly Adam as thou barest that of the earthly Adam And because the holy Apostle as S. Lib. 19. Moral cap. 16. Gregory pondereth it spake this as condescending to our weakenesse it is reason that such as are feruent doe labour to bee much more diligent in good then before they were in euill complying with the counsell of the Prophet Baruch Baruch 4.28 when hee sayeth That wee should conuert ourselues ten times more to God then wee seperated ourselues from him So did the glorious Magdalen Zacheus Saul and other notable Penitents of whose meruailous conuersions wee shall make speciall meditations in the third parte wherein those that haue passed by these which shall bee put here may exercize themselues And allbeeit these are most proper to such as desire feruently to conuerte themselues to God our Lord and to such as are Principiants in Vertue who pretende to purifye themselues from all the dregs Eccles 5.5 Prou. 24.16 and ill manners of their olde life yet as the holy Spirit saith because no man should loose the feare that his Sinne is pardoned and because the Iust man falleth seuen times a daye it is therefore reason that the lust also now and then should renewe these meditations to purifye themselues of their present Sinnes and to assure themselues the better of the pardon of the forepassed Sinnes for to this ende is the Counsell of Ecclesiasticus Eccles 18 22. Apocal. 22.11 That wee cease not to pray nor to Iustifye ourselues vntill Deathe And Christe our Lord sayeth in the Apocalips Hee that is Iust let him bee Iustified yet and let the holy bee sanctified yet increasing euery day in puritye of Conscience and in Sanctitye of Life The first fundamentall Meditation of the ende wherefore Man and all things that serue him were created THis first meditation is the beginning and foundation of the spirituall life Cap. 4. 5. for as Cassianus noteth in his first Collation of a Religious mans ende before all things wee are to fixe our eyes vpon the ende of our Life and of our profession aswell vpon the last ende which is the kingdome of Heauen as vpon the neerer ende and marke which is Puritie of Hearte without the which this kingdome is not obtained For the Ende is the Rule of the Meanes and according vnto that all the workes of our life are to bee squared and directed So that in this meditation all those ought to exercize themselues very often that walke in any of the three wayes abouesaide seeing all of them come to relye and stay vpon one and the same finall ende And it will serue also for an example wherein what hath beene saide touching mentall Praier we may see put in practise Afterwards hauing donne those three things which in the fifth § wee spake of before I beginne meditation to tye my Imagination to one place in such sorte as heere it may bee donne
this connexion and vveeding out from mee this disordinate Loue that I may loue thee and serue thee vvith all my Hearte and vvith all my Povvers For thou art my Loue and my repose to vvhome bee Honour and Glorye vvorlde vvithout ende Amen The matter of these three pointes shall bee handlest more at large in the sixth parte The fourthe Pointe FRom these same Principles I am to drawe another practike Conclusion as the foundation of the Purgatiue VVaye that is to saye that I am to detest Sinne aboue all the most detestable things of the VVorlde for that mortall Sinne onely is contrarye to my finall ende and by it onely is it lost So that neither Pouertye nor Infamie nor Dishonour nor Dolour nor Infirmitye nor Basenesse of Parentage nor Rudenesse of VVitte nor VVant of naturall Sciences nor all the other miseries of the VVorlde are directly contrary to my finall ende nor shall I loose it for them but onely for mortall Sinne by the which as much as lyeth in mee I destroye the true finall ende which is God denying him Ad Titū 1.16 Ad Phili. 3.19 Ad Ephe. 5.5 as S. Paul sayeth by any workes I faine another finall ende to myselfe which is the Creature which I take for God And hereupon saithe the same Apostle That Gloutons holde their Belly for their God Prowde men their Glorye and Couetous men make an Idoll of their money This Veritye shal bee considered in the Meditations ensuing to moue vs to the abhorring of so greate an euill as Sinne is and to purifye ourselues thereof with greate care The second Meditation of the greiuousnesse of Sinne by the Examples of the Sinne of the Angells of Adam and other Particulars THE ende of this meditation is to knowe by Examples the greiuousnesse of Sinne to abhorre it and the terriblenesse of Gods Iustice in chastizing it to feare him and to appease him with Penance and the Instabillity of man in good to knowe his weakenesse and not to trust to himselfe but to humble himselfe before God And all this I am to begge of our Lord at my entrance to meditation beseeching him to Illustrate with his diuine Light my Vnderstanding to knowe it to mooue my VVill to haue a feeling of it with greate Affections of Contrition and to ayde mee that I may bee warned by others harmes before the Chastizement light vpon myne owne Heade And that this meditation those which followe may make the deeper Impression in the Soule I am to forme first in my Imagination Daniel 7 9. a figure of Christe IESVS our Lord as of a Iudge seated vpon his Tribunall to Iudgement with a seuere Countenance from whose Throne issueth out a riuer of fier to burne Sinners and I will imagine myselfe before him like a deepe heynous Offender bounde with the Fetters and Chaines of innumerable Sinnes fearing and trembling like one that deserueth to bee condemned and burnt with that terrible fier The first Pointe D. Tho. 1 p. q. 63. Isaia 14 12. Luc. 10.13 2. Petr. 2 4. Apocal. 12.9 THe first Pointe is to call to minde the Sinne of the Angells who were created by God in the Empyreal Heauen replenished with VVisdome Grace but abusing their Frewill they grewe prowd against their Creator for the which they were throwne out of Heauen cast into Hell loosing for euer the ende blessednesse for the which they were created 1. Vpon this Veritie taught vs by the Catholike Faithe I may discourse pondering three things First how Liberal God was to the Angells creating them according to his owne Image Likenesse communicating vnto them without any merit of theirs most excellent giftes of Nature Grace By reason whereof wee may say of all as was sayed of one That they were adorned with nine Stones very precious that is with nine Excellencies which Lucifer Ezech. 28.13 the rest receiued in their Creation For God made them Pure Spirits without mixture of Bodye Immortall without feare of Corruption Intellectual with greate Delicacye of VVitte Free that nothing could force their VVill VVise with fulnesse of all naturall Sciences Powerfull aboue all Inferiour Creatures Holy with the giftes of Grace Charitye the rest of the Vertues Inhabitants of the Paradise of Delightes which is the Empyreal Heauen And finally Capable of seeing God clearely with promise of this Glorye if they perseuered in his Seruice which they might easily doe were obliged thereunto by the Lawe of Gratitude for these 9. Titles 2. Secondly I will consider how Ingratefull some of them were against God growing arrogant with these giftes arming themselues with them against him of whome they had receaued them not giuing him that Reuerence and Obedience which they ought to haue giuen him with Humilitie but employing their Libertie Forces to offend him whome for so many Titles they ought to haue serued 3. Thirdly I will ponder how terrible God shewed himselfe to chastize them presently without giuing them time of Repentance depriuing them for that onely Sinne of those giftes of Grace which hee had giuen them Luc. 10.18 throwing them like Lightening from Heauen to the euerlasting fiers of Hell without respect either to the beautie of their nature or to the greatenesse of their Estate or that they were his Creatures made according to his Image and Likenesse or that they were exceeding wise or that they had beene his freindes for one mortall Sinne onely is sufficient to obscure all this and is worthy of so terrible punishement 2. Petr. 2 4. which S. Peter saithe Gods Iustice permitted and ordained for our Example For if hee spared not the Angells sinning but tyed with rhe ropes of their Sinne threwe them vnto Hell to bee there tormented although they were so noble how much lesse will hee omitte to punishe men obstinate in their Transgressions being so base 2. Petr. 2 11. And if the Angells Fortitudine Virtuce maiores non portant aduersum se execrabile iudicium vvho are greater then men in strength and povver beare not the execrable Iudgement against them but with greate raging and Impatiencie how much lesse shall feeble Ad Hebr. 10.31 and wretched men bee able to endure it O how horrible a thing it is to fall into the handes of the liuing God handes so heauye that the Angells themselues cannot suffer them These three things I am to applye to myselfe pondering how liberall God hath beene towardes mee doing mee innumerable Benefits and how Ingratefull I haue beene to him committing innumerable Sinnes and how I haue deserued that God should punishe mee as hee did the Angells yea and much more for their Sinne was but one mine many theirs was but a Sinne of Thought onely in matter of Pride mine both of Thought VVorde and Deede in matter of Pride of Luxury of VVrathe and of other Vices theirs was not Injurious to the bloud of IESVS Christe for it was not
will consider the extreamest that may bee truely saide of Sinne which is that though the euills of paine onely which are suffered in Hell are so terrible yet it is Incomparably a greater euill then all they In such sort that if one man should suffer the paines of Hell without Sinne and another should haue but one mortall Sinne onely this last should bee more euill and miserable then the other And if all the paines of Hell deuoyde of Sinne were put on one side on the other side one mortall Sinne onely and that I must of necessity choose one of these two I saith S. Lib. de similitudinibus c. 190. Bern. sermo 35. in Cant. Anselme would choose rather to throwe myselfe into Hell then to committe onely one mortall Sinne. And with holy Eleazar I would say Praemitti velle in infernum That I would rather enter into Hell itselfe without Sinne then remaine with Sinne in the VVorlde for the Deathe of Sinne saieth the VViseman is most wicked and the worst that may be Eccle. 28 25. Colloquie Et vtilis potius Inferus quam illa The graue yea Hell itselfe as touching paine is more profitable then it O Infinite God settle this Truthe in my Hearte that I may feare Sinne much more then Hell seeing in truthe there is no vvorse hell then to bee in Sinne. O my Soule bevvaile bitterly thy Sinnes not onely for Hell vvhich thou hast deserued but much more for the greate euill thou hast committed against God Cease presently to Sinne that God may not strike thee vvith a cruell chastizement and vvith the stripe of an Enemye Ier. 30.14 permitting thee to vvaxe obdurate in thy Sinnes to chastise thee vvith neuer ending paines Concerning this last Ponderation it is to bee considered that it is not set downe because it is needefull to make this Comparison For Hell is neuer without Sinne neither can there bee any case wherein Hell may bee chosen not to committe a Sinne but onely that heereby wee may see how greate an euill Sinne is and how worthy it is to bee much more extreemely abhorred then Hell yea allbeeit there were no Hell at all VVhereupon S. Ambrose saithe Lib. 3. de offic c. 4. 5. That there is no paine more greiuous then the VVounde of Conscience nor no Iudgement more rigorous then the Domesticall where with euery one iudgeth himselfe guilty And though the Iust man saieth hee had Giges ring with the which hee might doe what hee would Inuisible yet would hee not Sinne for hee departeth not from Sinne for feare of Punishment but for the horrour of VVickednesse and Loue of Vertue That which in this meditation hath beene declared in generall shall more manifestly bee seene by that which shall bee declared particularly in the ensuing of the Last things of man and in the speciall Punishments that corresponde to the seuen deadely Sinnes Meditations of our last things to mooue vs to a Detestation of Sinnes THE meditations of the last things of man which are Deathe and the Graue Iudgement particular and Vniuersall Hell Purgatorie and Glorye are of most efficacye to moue vs to a Detestation of our Sinnes and to an effectuall Resolution neuer more to retourne vnto them Heereupon saide the Ecclesiasticus Eccles 7.40 Deut. 32 29. In all thy vvorkes remember thy last ends and thou shallt not Sinne foreuer And for the same reason saide Moyses to his People O that they vvere vvise and vnderstood and vvould prouide for their Last thinges giuing to vnderstand That our true VVisdome Vnderstanding and Prouidence consisteth in well meditating and ruminating those things which are to happen to vs in the ende of ouâ— Life and to bee prouided therefore And especially the meditation of Deathe as Experience teacheth vs is very proffitable for all those that walke in any of the three wayes Purgatiue Illuminatiue and Vnitiue wherein all men ought often to exercize themselues though with different endes The Principiants to purge themselues of their Sinnes before Deathe assaile them and take them vnprouided The Proficients to make hast to store vp Vertues seeing the Time of meriting is very short and Deathe cuts it of on a sodaine The Perfect to despise all things created with a Desire to vnite themselues by Loue with their Creator And therefore wee will pointe out Considerations that may proffit all but most especially those that aide to the ende of the Purgatine Life whereof at this time wee entreate The seuenth Meditation of the Properties of Deathe IN this meditation wee will consider some Properties of Deathe and what endes our Lorde pretended in them for our Proffit reducing them to three which are the most Principall The first Pointe THe first Propertye of Deathe is to bee most Certaine Ad Heb. 9.27 from the which none can escape in the time that God hath determined 1. VVherein wee are to ponder first That God our Lord from all eternitye hath determined the yeares of our Life Psal 38.6 and assigned the moneth the Day and Hower wherein euery one is to dye so that it is Impossible sayeth Iob to passe one minute thereof Iob. 14.5 neither is there any King nor Monarke that can adde to himselfe nor to any other one moment of Life aboue that which God hath determined So that as I entred into the VVorlde the same Daye that God would and not before so shall I departe out of the VVorlde the same Daye that God will and not afterwardes That by this I may Vnderstand that what daye soeuer I liue I receiue it of Grace and that those I haue liued haue beene of grace for our Lord might haue assigned mee a shorter time of Life as hee assigned to others that died in their Mothers wombe or in their Infancye And seeing my Life so dependeth vpon God there is just cause why I should spend all the time thereof in his Seruice that gaue it mee holding it for a greate Ingratitude to employe one onely moment to offend him 2. Secondly I am to consider that God our Lord in this his Decree shortned or inlarged the dayes that some men according to their naturall Complezion might haue liued for the secret endes of his soueraigne Prouidence For to some either for their owne praiers or for the praiers of other Sainctes hee inlarged the dayes of their Life as to king Ezechias hee added fifteene yeares 4. Reg. 20.6 because with Teares hee required it And the like hath succeeded to the Deade who miraculously haue beene raized to Life To some others hee shortneth the dayes of their life for one of two endes either for their Saluation Sap. 4.11 cutting them off as the VViseman saithe in their youth lest Malice should chaunge their vnderstanding or lest fiction might deceiue their Soule Or contrarily to punish their grieuous Sinnes and to stop their passages that they might not make an addition of greater Psal 54.24 VVhereupon Dauid fayed
bee declared in the twentie and fourth meditation meditating vpon the Deathe of the Couetous Riche man and of poore Lazarus which is a liuely Stampe of that which here hath beene meditated The tenth Meditation of that which hapeneth to the Bodye after Deathe and of the Graue ONE of the principall Vtillities that wee ought to collect out of the Meditations of Deaine is that noble exercize of Vertue much like vnto it VVhat mortification is which wee call Mortification which is nothing else but the Deathe of our Passions and disordinate Affections depriuing them of the life they haue in vs endeuouring to represse and burye them vntill they bee turned into dust nothing as Dauid saide Psal 17.38 I vvill pursevve myne Enemies and ouertake them and I vvill not returne vntill they faile I will bruize them vntill I ouerthrowe them and put them vnder my feete Lib. 6. de bono mor tis cap. 3 For this cause saide S. Ambrose That the Iust mans Life is an Imitation of Deathe for his continuall Studye is to kill the carnall Life that hee feeleth in himselfe depriuing himselfe of all those things that his fleshe and his owne will doe most disordinately couet suppressing the desires that sproute out vntill hee remaine as Deade to all that is Sinne according to that of S. Paule Ad Rom. 6.11 Ad Colos 2.20 3.5 Bee you as deade to sinne but aliue to God and seeing you are deade with Christ from the elements of this worlde touche not nor handle not that which shall bee to your destruction but mortifye your members that are vpon the Earthe that is the workes of earthly Life Vncleanenesse Concupiscence Auarice and the rest The practise of this mortisication like vnto Deathe wee will set downe in this meditation whose ende shall bee the Imitation of Deathe itselfe And And all beeit therein wee proceede by the affections of Feare which are most proper to the purgatiue waye yet of themselues those of Loue are most effectuall Cantic 8 6. of which it is saide That it is strong as Deathe and harde as Hel. For that it killeth burieth and defeateth all that is contrarye to its beloued as hereafter wee shall see By the waye also In the 6. part meditation 10. 11 in this meditation wee will put in practize a very proffitable manner of meditating spiritualizing the exteriour things that are perceiued by the Senses applying them to the Interiour and collecting out of them rules and aduises of perfection The first Pointe 1. THe first pointe shall bee to cōsider what my bodye shall bee after it is deade abandoned by the Soule pondering especially three miseries First that it looseth the vse of its members and Senses without euer more beeing able to see heare or speake nor to mooue to one side nor other nor to enjoy the goods of this mortall life Now noe beautifull things nor sweete musicke nor pleasing odours nor sauourye meates nor things that are loft doe any wise affect it all this is to it as if it were not For it hath lost the Instruments which it had whereby to enjoye it and all that it hath enjoyed serueth it to litle proffit The second miserye is to remaine discoloured disfigured deformed horrible stiffe starke and stinking walking with greate haste to corruption In such sorte that it who a litle before recreated the eye with its beautye now puts horror in it with its deformitye From whence proceedeth the third miserye that all leaue it alone in the Chamber in possession of those that are to shrowde it in a sheete and euen those of the house and the dearest friendes holde it for a kinde of pietie to dispatche quickely and to carry it out of doares 2. From this Cōsideration I will collect how assured a thing it is in my life time to doe by degrees somewhat of that which shall afterwardes bee dōne perforce without proffit carying myselfe as deade to the VVorlde to all that is flesh blood procuring to Imitate Deathe in three other things like to the aforenamed mortifying my Senses and depriuing myselfe of the Delightes thereof not onely of the vnlawfull but euen of some lawfull and not necessarye So that like a deade man I am to haue neither feete nor handes nor eyes nor eares nor taste nor tongue for any thing that is Sinne or is against the perfection I professe And for this reason the beautifull and pleasing things of this Life are to bee to mee as if they were not putting them veder my feete Homil. 13. in Euangel beholding as S. Gregor saithe not what they are now but what they shall quickely bee for attyre fleshe in clothe of Golde and in silke neuer so much nor so gaiely yet still it is fleshe Isai 40.6 And what is fleshe but grasse and what is the glorye thereof but the flower of the fielde that withereth with a blaste Finally I am to followe Vertue with a generous minde that like as a deade man complaines not that all flye from him and forsake him so it should bee nothing to mee that the VVorlde for sakes mee flyes from mee and abhorres mee like one deade and crucified rather I am to holde for a happinesse that of the Prophet Dauid Psal 30.12 Those that savve mee fled forth from mee I am forgotten from the hearte as one deade I am made as a vessel destroyed because I haue heard the reprehension of many that abyde round about Colloquie O that I vvere deade in Hearte that I might not porceiue that men vsed mee like one deade Ad Ga lat 6.14 O that I vvere so deade and crucified to all that is in the VVorlde that the VVorlde also holde mee for crucified and deade Graunt mee o svvete IESVS that by the Lavve of thy grace I may die to the Lavve of Sinne Ad Gal. 2.20 to liue to God delighting to bee nailed vvith thee on thy very Crosse so that novv not I may liue but thou in mee vvorlde vvithout ende Amen The second Pointe THe second pointe is to consider the clothing the bed and the Lodging that is prepared for my deade bodye The Clothing for the most parte is in a manner the worst of the house and very slender for it is nothing more but a poore Sheete for a Shrowde without any other more precious Ornaments of silke or of Golde and if they put any of this vpon mee to carry mee to buriall they take it againe from mee before they put mee in the Graue The Bed is the harde Earthe and as the Prophet Isay saithe the mattresses shall bee mothes Isai 14.11 the Couerlets wormes and the Courtaines and Pillowes the bones of other deade And after this fashion shall bee the House and the Lodging for it is nothing but a straight pit of seuen foote long that is built in halfe an hower for the other sumptuous buildings of sepulchres serue
with the same measure that wee shall mete it shall bee measured to vs againe for our liberallity encreasing towardes our neighbours the liberallitie of God shall encrease towarde vs 2. Cor. 9.6 so that hee that soweth much shall reape much Therefor o my soule bee liberall towardes God and for his loue towardes others God by himselfe and by others willbee liberall towardes thee Prou. 11.24.25 Alij diuidunt propria ditiores fiunt For the soule vvhich blesseth shall bee made fatte that which giueth shall bee inriched and he that inebriateth himselfe also shalll be inebriated receiuing much because it giueth much 3. From hence I will mount to ponder the greate benefits that I shall receiue if I embrace the second waye of mortifing auarice forsaking all things for Christe and giuing them to the poore because as this is a much greater liberallitye towardes God so God shall bee much more liberall towardes mee fullfilling the promise which hee made to giue in this life a hunder folde for what wee giue him and afterwardes life euerlasting with a speciall promise to giue vs at the daye of iudgement thrones of greate glorye to iudge the tribes of Israel Mat. 19.28 Colloquie and the nations of the worlde O happye poueritie that is revvarded vvith so greate riches O blessed liberallitie vvhose guerdon is a measure so abundant O if I could mortifie the loue of terrene riches to obtaine diuine possessing all thinge in God O most svveete IESVS that camest from heauen to earthe to giue vs an example of pouertie by the vvhich vvee may mount from earthe to heauen and madest choise to dye naked vpon a crosse departing the vvorlde vvithout possessing any thing of the vvorld graunt mee to abhorre temporall riches that I may serue thee vvith perfection and obtaine riches euerlasting Amen 4. From these considerations I am to collect a very firme resolution to mortifie auarice in all things that in the first pointe haue beene spoken of obseruing some manner of pouertie conformable to my estate First liuing content with my estate though it bee but meane without coueting what is superfluous or what belongeth to others Secondly in vsing well what I haue and beeing liberall to those that wante Thirdly in taking away the ouergreate loue thereof 1. Cor. 7.30 possessing it as if I possessed it not Fourthly in delighting sometymes to suffer want of some thing to imitate in some thing the pouertie of my redeemer Finally endeuoring to serue him not because hee should giue mee temporall goods but because hee is worthy to bee serued with a hope that hee will giue me goods euerlasting Amen The XXII Meditation of wrathe and Impatience The first Pointe VVrathe is a disordinate appetite of reuenging iniuries D. Th. 2.2 q. 158. 1.2 q. 48. a disordred inflaming of the hearte for things that happen against our liking from whence proceede three sortes of sinnes Some of Thought as are the hatred of our neighbour determining to be reuenged of him desiring some misfortune to him reioycing at his mishaps sorrowing for his good happe and taking delight in reuenge Some sinnes are of the Tongue to witte Vindicatiue and iniurious wordes in presence or murmuring in absence maledictions high and vntuned wordes demonstrating choller contention and peruersenesse in disputations to maintaine a mans owne opinion and other such like Other sinnes there are of Facte contrarye to the fift commaundement as to kill to strike or euilly to entreate our neighbour against reason and iustice or to doe some acte onely to reuenge an iniurie or to require this reuenge of the iudges not for loue of iustice but for rancour and hatred not to pardon him that hath donne the iniurye when hee asketh pardon but giuing exteriour demonstrations of enimitye against him Also discordes processes brawlings schismes factions and warres proceede from wrathe with many other sinnes that accompagnie them 4 Finally with wrathe goeth ioyned Impatience for the euills that happen to vs against our healthe honour or wealthe ouercharging ourselues with heauinesse thorough a vehement and disordinate desire to be deliuered from them from whence vse to proceede many sinnes against God against our neighbour and against our selues Such as are complaintes against our Lord because hee afflicteth vs with appearances of blasphemye litle conformitye to his will Distrustes irksomnesse of life impatient desires of deathe and ragingly to lay violent handes vpon ourselues To bee ill-conditioned rough and intractable towardes others giuing them occasion of indignation and liuing at discorde with those of our owne house beeing angrie euen with the beastes and insensible things Ionae 3.9 as Ionas was angrye with the iuye that withered whē the sunne oppressed it with heate Considering these sinnes and finding myselfe culpable thereof before God I will conuert my wrathe against myselfe onely because I haue sinned beseeching our Lord that hee will assist mee to vanquish it O infinite God vvhose vvrathe is terrible Psalm 4.5 Colloquie but yet iust against those that are angrie vvithout measure cleare the eyes of my soule that considering the terrible chastizements that proceede from thy sacred indignation I may restraine those euill and vehement passions that proceede from mine The second Pointe SEcondly Ex D. Gre. li. 5 moral c. 30. circa illud Iob. 5. Stultū interficit iracūdia I will consider the dammages and chastizements of this vice as well those it bringeth with as those which God of his iustice addeth in this life in the life to come First anger destroieth the likenesse with God whose workes are ful of greate trāquillitie it disquieteth the conscience it stoppeth the fountaine of Gods mercie it strangleth the spirit of deuotion and the consolations of the holy ghoste who dwelleth and reposeth in the humble and meeke hearted Ex D. Basil hom de Ira. and flyeth from the wrathefull in whome the euill spirite inhabiteth For furious wrathe is a frenesye of the soule a short madnesse and a voluntary diuell that prossesseth the spirit with such visages as the diuell maketh when hee possesseth the bodye 2 Besides this as our Lorde is the God of vengeance hee exercizeth it with rigorous iustice against those that wrathfully reuenge themselues by killing or opressing their neighbours For the which sentence was giuen against the two first wrathfull homicides that were in the worlde Genes 4.15 24 Cain and Lamech that of Cain vengeance should bee taken seuen folde and of Lamech that was not warned by Cain seuenty times seuen that is a vengeance so compleate that it comprehendeth all the kindes of torments that are in this life 3 But aboue all I will ponder what Christe our Lord Mat. 5.23 saide in his gospell against this vice vvhosoeuer is angry vvith his brother shall bee in daunger of iudgement And vvhosoeuer shall say to his brother Raca shall bee in daunger of a councell and vvhosoeuer shall say thou foole
and humbly to subiect mee to vndergoe what penaunce soeuer that reason shall dictate and the Confessor shall impose vpon mee And dolour as an executioner is to torment mee breaking Psal 4.5 and shiuering my hearte for the offences I haue donne to my creator These foure Iudiciall actes am â—to doe within the hall of my hearte quickening them with the considerations which to this ende are ordained Iob. 23.4 35.14 Isai 43.26 and much more with the remembraunce of the presence of God the iudge of the quicke of the deade whom I am to beholde seated in the Throne of his maiestie as in the 9. Meditation hath beene declared for that the viewe of this most righteous Iudge will bee a cause to make mee doe it with greater diligence The first Pointe FIrst I am to consider D. Tho. 3. p. q. 90. act 2. that our Lord Christ would that our owne actes should bee partes of this sacrament to witte contrition confession and satisfaction which aunswere to the three sortes of sinning by thought worde and deede that I myselfe might concurre to the grace of my Iustification and that seeing I sinned with my actes with the same I might dispose myselfe to receiue my pardon And now that it hath beene the good pleasure of our Lorde to ennoble my actes making them the Instruments of his grace it is reason that I should exercise them with the greatest excellencie that I may Eccles 33 23. labouring as the VViseman saithe to bee in them superexcellent requiring of the three Persons of the Godheade particular fauour for euery one of them Of the holy Spirit to whome is attributed Charity I will begge contrition of hearte beseeching him that hee will kindle in my soule the fier of his loue from the which may proceede such a dolour as may consume all the drosse of my sinnes Of the SoÌ„ne of God who is the word of the eternal Father to whome is attribued wisdome I will begge light to knowe my sinnes and such humble wordes to coÌ„fesse them that I may bee purified and cleansed of of them Of the eternall Father to whome is attributed Power I will begge force for the workes of satisfaction with perseueraunce vntill I haue paide all the paines that I owe for my sinnes Colloquie O most blessed Trinitie assist in my hearte in my lippes that I may vvorthily confesse all my sinnes and obtaine compleate remission of them Amen Then am I to consider all that is necessarie to exercize these three actes with greate perfection discoursing of euery one of them The Second Pointe 1. AS coÌ„cerning the first acte Of Contrition which is sorrowe for sinnes I am to procure to haue it the most perfect that may bee not contenting myselfe with an imperfect sorrowe which they call Attrition proceeding from feare of the paines of hell but procuring the perfect sorrowe which they cal ContritioÌ„ and procedeth from the loue of God aboue all things as before hath beene saide And this sorrowe must bee the greatest that possiblie may bee because it is the measure of the grace that is giuen in this sacrament So that if the sorrowe bee imperfect and little the grace shall bee litle if it bee perfect and greate the grace shall bee greate for looke as sorrowe encreaseth so shall grace and if there bee no sorrowe no grace shall bee giuen And therefore the principall parte of this preparation consisteth in the perfectioÌ„ of sorrowe vnto the which I am to mooue myselfe with the coÌ„siderations that were set downe in the fift Meditation and with some similitudes deduced out of holy scripture to mooue vs vnto the teares of loue 2. Of the teares of loue Hierem. 6.26 Sometymes it telleth mee that I should weepe bitterly as a mother weepeth for the deathe of her onely begothen vpon whome shee had laied all her loue and repose so will I weepe for the spirituall deathe of my soule which is my onely one and by reason is much to bee loued yet I myselfe haue cruelly slaine her by sinne and subiected her to deathe euerlasting And seeing I haue so greate a feeling of the losse of those things that I loue a much greater feeling am I to haue of this because it is the greatest of all and herein teares are well employed For a mother let her weepe neuer so much shee shall not giue life to her sonne that is deade but I with the teares of Contrition shall obtaine life for my deade soule O infinite God Colloquie I am very much greaued for the iniurie I hune donne thee by killing vvith sinne the soule that thou gauest mee and seeing it is more thine then mine haue mercie vpon it Deliuer my soule from the svvorde of death Psalm 21.21 my only one from the dogg of Hell that I may liue to thee and confesse thy holy name amen 2 I will likewise weepe for my sinnes because with them I haue killed the only begotten Sonne Zacha. 12.10 Ad Heb. 6.6 who through excellencie meriteth this name Christ Iesus my Lord whome within myselfe I haue crucified againe and haue as much as lieth in me giuen occasion that he should die O only begoten Sonne of the Father I am exceedingly sorroufull for my sinnes Colloquie for hauing binne thereby a cause of thy death returne a Lord to liue in my soule vvith thy grace seeing thou dydst die to giue it life 3 Othersometimes it telleth mee that I should weepe like a Bride that hath by death lost her beloued spouse vpon whome depended her whole remedie and reliefe thereby remaining a widowe poore and abandoned And so will I weepe for my sinnes by the which I haue lost God the spouse of my soule and with him haue lost the iewells of his grace and Charitie and the giftes that he had giuen me remaining like a widowe not able to engender children of good workes merittes of life euerlasting but abandoned Colloquie and left dessolate without the protectioÌ„ of so sweete a spouse O if my harte vvould shiuer and breake vvith the force of dolour for hauing lost such a spouse such Ievvells and such amiable protection And yet notwithstanding if I perceiue that my harte is still hardned and melteth not with the considerations of loue Ex D. Bern. serm 16. in Cant. I will make vse of those of feare before mentioned that feare as S Barnard saieth may quickne me and open the dore to loue excitetur vt excitet Let feare be awakned that it may awake me Feare o my soule the face of the Iudge whome the powers of heauen doe feare the wrathe of the Omnipotent the face of his furie the noise of the worlde that shall perish the fire that shall burne it the voice of the Archangell and the most rigorous wordes of the finall sentence Feare the teeth of the DragoÌ„ the belly of Hell the roating of fierce beastes that stand readie to
communicate vnto mee thy Greatenesse Graunt that I may humble myselfe to serue thee as thou diddest humble thyselfe to remedye mee and that I may doe all that I can for thy seruice seeing thou diddest all that thou couldest for my Remedye O my Soule doe for thy God all that thou canst for all is but litle Ex D. Leo serm 1. de Natiuit considering how much thou dooest owe him Learne to esteeme God as hee esteemeth thee and seeing hee hath exalted thee to such a Greatenesse doe not thou any thing that may bee vnbeseeming it The third Pointe THirdly I am to consider how in this worke of the Incarnation our Lord God pretended withall to discouer vnto vs the infinite Excellencye of all his Perfections and Vertues employing them with the greatest perfection that was possible and to our greatest commoditye This may bee pondered discoursing breifely of the most principall First hee shewed his infinite Bountye in communicating himselfe with the greatest coÌ„munication that might bee giuing his personall beeing to a humane nature and in this manner joyned in kinred with the whole Linage of man Hee shewed his Charitye in vniting to himselfe this nature with so strict an vnion that one and the same might bee man and God to the end that all men might bee one and the same thing with God by the vnion of Loue giuing them freely and liberally the thing that hee most loued Ad Rom. 8.32 and esteemed and with it all other things whatsoeuer Hee shewed his infinite Mercye brothering it meruailously with Iustice Psal 84.11 for there could not bee a greater mercy then for God to come personally to remedye our miseries and to make himselfe capable of sorrowe that hee might bee truly compassionate of them Nether could there bee greater Iustice then for God himselfe made man to pay our proper debt suffring therefore the paine of deathe that our sinnes had deserued neither could there bee greater Brotherhood then to applye to vs men by mercye that rewarde which God man merited by Iustice giuing mee an assurance to obtaine all things that are conuenient for mee seeing this our Lord gained them all by Iustice and applyeth vnto mee his merits by infinite mercye Ex D. Damaso lib. 3. de Fide orthodoxa a principio Hee also shewed his immense Wisdome in inuenting a meanes how to conjoine things so distant as are God and Man Eternall and Temporall Impassible and Passible and in plotting how to vnloose the most difficult knot of our Sinnes the Diuine mercye pardoning them without preiudice of his Iustice Hee shewed his Omnipotencye in doing for man all that possibly hee might to honour and to inriche him for among all the diuine workes there is none greater then for God to make himselfe man Finally hee demonstrated his Sanctitye and all his Vertues imprinting them in God made man that hee might bee a visible patterne of them all animating vs by his Example to imitate them and ayding vs by his Grace to procure them which not doing no man can bee excused For if God loue his neighbours who should not loue them If God doe good to his enemyes who should doe euill to his If God humble himselfe who should bee prowde If God suffer and endure who should bee impatient and ill suffering And if God obey why should not man bee obedient These seuen Diuine Perfections resplendent in this worke are to moue mee to praise God seuen times a day yea seuen thousand if I may desiring to loue and to serue him with the greatest perfection that may bee possible For if before God made himselfe man hee required that wee should loue him with all our Hearte Soule Spirit Forces Dâ—ut 6.5 with how much greater reason may hee now require of mee this degree of Loue and Feruour in his Seruice D. Greg. homil 36. in Euang. And seeing workes are the proofe of Loue I am in them to demoÌ„strate this my Loue endeuoring to imitate those most excellent Perfections that hee discouered in this worke to witte his Bountye Charitye Liberallitye Mercye and the rest which are imitable and especially those Vertues that this God Incarnate exercised in the worlde for our Example O most blessed Trinitye Colloquie what thankes shall I giue thee for hauing discouered in this worke those infinite Greatenesses that thou heldst closed in thy breaste 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 Decree of the Incarnation yet aboue them all Charitye most florisheth of which this meditation shall bee leauing the others to the sixt parte And it shall bee founded vpon that which our Sauiour Christ saide to Nicodemus Ioan. 3.16 1 Ioan. 4. â— 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 mysterie to witt The principall Fountaine from whence it proceeded The Greatenesse thereof The Endes and Admirable effectes thereof The first Pointe FIrst Sic Deus dilexit mundum I am to consider the infinite Greatenesse of the Person that loued vs and did vs this soueraigne benefit and the infinite Basenesse of him that is loued and to whome this fauour is donne comparing the one with the other First I will ponder how the Originall of this soueraigne benefit was the infinite Charitye and Loue of God who as touching his owne Proffit and Blessednesse had no neede to loue any bodye but himselfe for with only beholding and louing himselfe hee is infinitely blessed Yet for all this of meere Grace hee would loue the Creatures and doe good to them only because hee is Good and to demonstrate in them the Riches of his Bountye according to that of the Apostle God which is riche in mercye Ephes 2.4 for his exceeding Charitye loued vs that is to say Hee loued vs not because hee had neede of vs nor because wee of right did merit it but only for that his Mercye was compassionate of our miserye and his Charitye would needes breake forth from him to loue others Secondly I will ponder how Gods infinite Charitye passed yet farther in desiring so to loue the Worlde hee beeing who hee is I call the Worlde the multitude of
sinfull men that sinned in Adam contracting from him the foule spot of Originall sinne and afterwarde thorough their owne Will fell into most greivous and actuall Sinnes by the which they made themselues most vnwoorthy to bee loued deserued to bee very much abhorred In so much that God not only loued men when they were not and so consequently were neither Freindes nor Enemyes but hee loued them also when they were Enemyes Rebells and Vnthankefull for other innumerable Benefits that hee had donne them to discouer heerein the infinite Treasures of his Mercye and Charitye Thirdly I will make comparison betweene that which God doeth in Heauen and that which men doe vpon Earthe pondering how God loueth the Worlde that abhorreth him and how the Worlde abhorreth God that loueth it The Worlde employeth itselfe in offending God and God desireth to employ himselfe in benefitting the Worlde admiring therefore with myselfe at the abhominable Wickednesse of the Worlde and at the infinite Bountye and Charitye of God O God of infinite maiesty Colloquie why daignest thou to loue a Worlde of infinite Basenesse Thou knowing what the Worlde is why doest thou not abhorre it why doest thou not sinck and anthilate it Blessed bee thy immense Charitye in whose bosome is contained the Loue of so vngratefull a Creature Domonstrate it o Lord towards mee in making mee to loue thee as thou louest mee and to serue thee as thou doest merit These three things I am to applye to myselfe putting myselfe in the place of the worlde who vngratefully and forgetfully haue abhorred and offended God and yet for all this God hath not omitted to loue mee desiring to doe mee good that I might heartely loue him The Second Pointe SEcondly Vt Filium suumvnigenitum daret I am to consider the infinite Greatenesse of the Gift that God gaue to the Worlde which was his only begotten Sonne Wherein I am first to ponder that the Loue of God is not a Loue of Wordes only and faire compliment but a Loue of Deede and of Action doing good to those whome hee loueth and the more hee loueth the greater Benefits hee bestoweth vpon the beloued From hence it is that to demonstrate the infinite Greatenesse of his Loue hee gaue vs the most precious thing that hee could giue vs which was his only begotten Sonne of equall dignitye with his Father and one and the same God with him willing that hee should become man like vs Coloss 2.9 that within one man might dwell the fullnesse of God of the which all might participate And for this cause Christ our Sauiour desiring to endeare the greatenesse of the diuine Loue saide So God loued the wo lde Ioan. 3.16 that hee gaue his only-begotten Sonne as who-should say Hee could not loue it more then to giue his Sonne and that not any Sonne but his naturall sole and only begotten Sonne And in steede of this Worde Hee loued hee might haue put some other like Wordes saying So God esteemed the Worlde so hee honored it so hee glorifyed and exalted it so hee inriched and protected it that hee gaue his only-begotten Sonne and this freely and of meere Grace for there was none that could merit so infinite a Gift Then will I ponder vpon whome this so precious Gift was bestowed which was vpon a Worlde peruerse ingratefull and forgetfull vpon a Worlde so bestiall that this greate and onely-begotten Sonne of God comming to liue therein Mundus eum non cognouit Ioan. 1.10 The Worlde knewe him not neither esteemed nor reuerenced him as it ought neither knewe it how to bee thankefull vnto him for the greate Honour and Benefit which from him it receiued And so comparing what God doeth for men which is to giue them his Sonne and what men doe against God which is to offende him and to bee vngratefull for his Gift I will greately admire the infinite Charity of God desiring earnestly to loue him for this fauour endeavouring actually to demonstrate my Loue that as God gaue mee the only Sonne that hee had so I may giue him the onely Soule and the onely Hearte that I haue employing my Memory Vnderstanding and Will with all my Senses and Faculties to loue and serue such a Father that gaue such a Sonne to such a Worlde O eternall Father Colloquie I giue thee all the thankes that I can for the infinite Loue that thou hast borne vs giuing vs the most beloued and precious thing 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 Ioan. 13 18. and in Tongue but in Deede and in Truthe seeking allwayes thy Glorye without mixture of any thing that is prophane Amen The third Pointe THirdly I am to consider the ende wherefore God gaue vnto the Worlde this his only-begotten Sonne Vt omnis qui credit in ipsum non pereaet sed habeat vitam aeternam Ioan. 12.47 and what infinite Benefits redounde vnto men by this Gifte Wherein I am to ponder how the Sonne of God came into the Worlde as hee giueth testimonye of himselfe Vt saluificem Mundum to saue the Worlde with a most perfect Saluation the which consisteth in two things First in taking from it all things that are the cause that it should perish and bee condemned pardoning it of it Sinnes deliuering it from the Slauery of the Deuill and from the eternall Prison of Hell and from all other miseries that are annexed to Sinne and are the cause of returning vnto it Secondly in giuing vnto it the Life of Grace with all the supernaturall Vertues that accompanye it and finally Life euerlasting And in these two things are included innumerable others which heereafter wee shall haue occasion to speake of And finally to seale vp the Greatenesse of this Benefit God willeth that it should extende itselfe to all the men of the Worlde of what Estate and Condition soeuer without excluding for his parte any that will beleeue in him with a liuely Faithe who shall not perishe but shall all of them obtaine Life euerlasting Now this beeing so to mee also this Benefit is extended and I may applye all these wordes to myselfe saying with all truthe so God loued mee that hee gaue mee his onely-begotten Sonne that beleeuing in him with a liuely Faithe I may not perish but obtaine Life euerlasting O only-begotten Sonne of the Father Colloquie what thankes shall I giue thee for hauing come into the 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
holy Cogitations her Vnderstanding of greate Illuminations of God her Will of feruent Actes and Affections of Loue and zeale with inward and hearty desires of the Glory of God of the comming of the Messias and of the Redemption of the Worlde And this fullnesse shee actually had when the Angell entred to salute her for shee was busied in the Contemplation of these mysteries which was in a manner her continuall Occupation Besides this shee was full of Grace in her Workes for they were all workes full entire and massiue with that fullnesse that they might haue of pure Intention feruour Loue So that God could not say vnto her as hee saide to that other Bishop Apoc. 3.2 I finde not thy VVorkes full in my presence Then will I ponder the Greatenesse of this plenitude for many Vessells are full of precious liquor but the greater containeth the greater quantitye So many Sainctes were full of Grace but the blessed VIRGIN as sayeth S. Thomas aboue all 3. p. q. 27 art 5. for shee was a much greater Vessell her fullnesse was conformable to the Dignitye of the mother of God which farre exceedeth the Dignityes and offices of the other Sainctes and shee euery day with the vse of Graces amplifyed the Vessell and made it capable of other greater O most sacred VIRGIN who is able to recount the fullnesse of Grace that thou hast aboue all the Sainctes that were filled therewith Colloquie They were like Riuers but thou according to thy name art full like the Sea It gladdeth me that for excellencye S. Gabriel calleth thee the full of Grace it seeming vnto him that there was no other that had the like fullnesse and that he and his Companions in comparison of thee might call themselues emptye I thanke thee most blessed TRINITYE for the fullnesse of Grace Ecol 1.7 that thou gauest to this Soueraigne VIRGIN by whose merits I beseeche thee to giue mee some parte thereof that the Vessell of my Soule though but a litle one may bee filled according to the capacitye thereof O Mother of mercye and Immense Sea of Grace seeing the Riuers issue out of the Sea whereinto they entred let there issue from thee some Riuer of Graces to fill the vacant places of my Soule that my VVorkes may bee full perfect before God Amen DOMINVS TECVM In this third Worde the Angell mounteth to the Heigth of the Salutation saying Our Lord is with thee that is he is in thee by excellencye in all those manners that hee may bee in his pure Creatures He is with thee not only by Essence Presence and Power as hee is with all men not only by Grace as hee is with all the Righteous but with eminencye of Grace assisting in thee with speciall Grace and Amitye and with strict familiaritye He is with thee in all thy Faculties vniting them with himselfe He is in thy memorye surprizing it that thou mayest allwayes remember him In thy Vnderstanding illuminating it that thou mayest perpetually knowe him and in thy Will inflaming it that thou mayest euerlastingly loue him He is with thee likewise assisting in all thy Affaires with speciall Prouidence and Protection gouerning thee with his Inspirations and directing thee in all that thou doest He is in thee as in his Heauen in his Temple in his Chamber in his House of Recreation shortly hee will bee in thy Wombe as thy Sonne therefore for excellencye with a full mouthe I say vnto thee Dominus tecum I will also ponder that the Angell sayeth not Our Lord is was or shall bee with thee but our Lord with thee to signifye that hee was is shall bee perpetually with her as if hee should say from thy Creation God was with thee and now is shall bee thoroughout all eternitye Psal 45.6 He shall not departe nor be alienated from thee neither shall there bee in thee any Chaunge that may impaire the Diuine Prouidence O blessed VIRGIN Colloquie I rejoice at the greate good thou hast in hauing with thee God himselfe firmely and constantly enioying his sweete Conuersation Beseeche him that he will be with me thorough Grace possessing me with such Loue that hee neuer departe from mee nor I from him for euer and euer Amen BENEDICTA TV IN MVLIERIBVS With this fourth Worde the Angell concludeth the Salutation saying Blessed art thou among VVomen for thou shallt be freed from the Curse of Barrennesse with out Losse of Virginitye and thou shallt bee free from the Malediction of bringing forth with Dolour because thou shallt not conceiue with Pleasure Thou shhalt be blessed among Women because as a Woman was the beginning of all the Maledictions Ephe. 1.3 that fell vpon men so thou shalt be the beginning of all the caelestiall benedictions that shall light vpon them by the blessed fruite of thy Wombe by whome thou shalt breake the Heade of the Gen. 3.15 Serpent and deliuer them from those Maledictions which his cursed Suggestion heaped vpon them For the which thou shalt be blessed and praised among all Women and both the Angells in Heauen and the men on Earthe shall giue thee a thousand benedictions aswell the Righteous as Sinners for all haue a parte in thy copious benediction And I also thy vnworthy seruaunt doe praise Colloquie blesse and glorify thee and doe reioice that all should praise blesse and glorifye thee and I beseeche thee to make mee partaker of those blessings which thy most sweete Sonne our Heade by thee as by his necke communicated to the Church Deliuer mee o blessed LADYE from the Maledictions of Sinne and Pnnishment whereunto I liue subiect that I may blesse thy Sonne and serue him worlde without ende Amen The third Pointe THirdly I am to consider the manner how the blessed VIRGIN receiued this Salutation for hauing hearde it shee was troubled Luc. 1.29 and thought within herselfe what manner of Salutation this might bee In which shee discouered foure excellent Vertues wheerein wee may imitate her to wit Chastitye Humillitye and Prudence with Silence Shee shewed her excellent Chastitye Lib. 2. de Virginib in exhortatiene ad Virgines Yob 31.1 beeing astonished as S. Ambrose saieth at the sodaine veiwe of a man in her Chamber shee being alone for it is the property of a modest circumspect Virgin to bee astonished at any veiwe or worde whatsoeuer of a man As it is likewise the propertye of a chaste man to close vp his Eyes like Iob leaste hee should haue any euil Thought against a Virgin But principally shee shewed her rare Humillitye for that at such time as the Angell entred in forme of a man this B. LADYE was recollected in her Chamber in greate Contemplation of the Greatenesses of God and of the Messias and of her that was to bee his Mother Thorough her profounde Humillitye shee helde a very meane conceite of herselfe And when shee heard so straunge and yet so
diuine Childe layed in the maunger Pondering the Dignitye of his person the Wordes that he spake in his Hearte the Workes that he did and the Things that he suffered and for whome and how and the heroycall Vertues that he there did exercize All this I am to ponder as the most sacred VIRGIN did ponder it in this forme First I will beholde the Person of that Childe Of the person of the Childe making a comparison betweene what he is as he is God and betweene what he is there as he is man with an Affection of Admiration and Loue the greatest that I am able pondering how this Childe is that God of maiestie Isa 66.1 Psal 79.2 whose seate is Heauen whose Throne are the Cherubins and whose seruants the Hierarchies of Angells are beeing in the middest of them as an Emperour whome all doe adore to whome all acknowledge subiection And on the other side he is layed in a maunger in the middest betweene two dull beastes Abac. 3.2 inxta 70. Ioan. 1.1.3 Heb. 1.2.3 Ps 103.2 Heb. 1.3 And he that is the worde of the eternall Father by whome he created all things and whoe sustaineth them with his power is become a Childe not yet able to speake his handes and feete beeing swathled and he not able to stirre And he whose Vesture is the Infinite Light of the Deitye beeing the brightnesse of the glorye of his Father he who clotheth his Creatures with beautye and with a liberall hande giueth them sustenance for the conseruation of their Life he euen he is wrapped vp in poore mantles and ragges and hath neede to be sustained with the milke of his mother O most excellent Colloquie Ex D. Ber. ser 1. in Epiph. and most humbled Babe and in all venerable and amiable in all yet quanto pro me vilior tanto mihi carior the more thou art despised for me the more worthy thou art to be loued and the more thou art humbled the more to be exalted for in thy Humilliations thou demonstratest the greatenesse of thy Incomprehensible Charitye O that I could loue thee as thou deseruest 〈◊〉 that I could debase and humble myselfe as I deserue to be for to debase me with myselfe were to magnifye me with thee How is it o my Soule that thou art not confounded to see this person so greate and yet so humbled and to see thy owne person so vile and yet so prowde Learne of this Childe to humble thyselfe for he that with him shall humble himselfe on Earthe Matt. 18.3 Of the Wordes shall by him be magnified and exalted in Heauen Secondly I will ponder the wordes this Childe might speake not with the tongue but with the spirit not with voice but with examples To his eternall Father he might speake giuing him thankes because that hower was come and that it was his pleasure to haue him layed in that maunger offering vnto him with greate Loue all the Afflictions that he was to suffer in the worlde and againe saying vnto him that which the Apostle pondereth he might say in entring into the worlde he added Heb. 10.9 Psal 39. Beholde me heere o Lord I am come to accomplish thy will But to men he spake likewise and cryed out to them with his examples speaking that from he maunger which he afterwardes spake while he preached Learne of me for I am meeke Matt. 11.29 18.3.4 humble of Hearte and vnlesse you be conuerted and become as litle Children you shall not enter into the kingdome of Heauen and whosoeuer shall humble himselfe as this Childe he shal be greater in the kingdome of Heauen These other like wordes he is there preaching by his Example which I am to hearken vnto with greate deuotion beseeching him to open the Eares of my Hearte that I may vnderstand this Language and put it in practize O soueraigne Childe Colloquie Mar. 10.16 that euen from this maunger art inuiting mee to become a Childe wast allwayes so greate a Louer of Children that thou didst louingly embrace them make me like thee a Childe in Innocencye a litle one in Humillitye an Infant in Silence and tender in Charitye In these soure thinges consisteth the making ourselues Children to become greate in the eyes of God Then will I contemplate the workes that he doth Of the Workes that he doeth wherein there is one meruailous thing to consider for being a man as perfect in Iudgement as when he was thirtie yeares olde he did all the Actions gestures and semblances of a Childe not counterfaited nor fained but really and truely as other Children doe with an Admirable Harmonye for him that knoweth how to ponder the connexion of these two things togither In particular I will now ponder that weeping of the Childe and the causes of his teares he weepeth not so much for greife of what he suffereth as other Children doe as for that which we suffer by our Sinnes louingly bewailing them and with those teares joyning interiourly most zealous praiers to the eternall Father Heb. 5.7 doing as S. Paule sayed of him That in the dayes of his fleshe he offred praiers and Supplications to God with greate Clamour and Teares And it is to be beleeued that the blessed VIRGIN wept seeing her Sonne weepe and considering the causes wherefore he wept O sweete IESVS Colloquie why lamentest thou so bitterly my miseries forgetfull of thine owne O my Soule why weepest thou not seeing this Childe weepe that so weepeth for thee Weepe thou for Compassion to see him weepe weepe because thou art the cause of his weeping and weepe for thy Sinnes that afflict his Hearte and if this make thee not weepe then weepe because thou art so harde hearted that thou canst not weepe hauing so much reason to shed abundance of Teares Matt. 5.5 O most sacred VIRGIN obtaine for me the gift of Teares if it be but to accompanye thee with them to comfort thy Sonne who is comforted to see vs weepe and sayed Blessed are they that mourne for they shal be comforted Lastly Of the things that he suffereth I will contemplate what things this Childe suffereth which are Pouertye Contempt Colde and Dolour with other discommodities all which he suffereth not forcibly nor of necessitye but willingly and pleasingly for as he is God and man in Iudgement D. Th. 3. p. q. 35. ar 8 he maketh choise of all that he suffereth He chose to be borne in the most rigorous time of the Winter in the coldest hower of midnight in the most vile Ex D. Ber. ser 3. de Natiu and contemptible stable of all the Cittye with the greatest Pouertye Contempt and forgetfullnesse of men that was possible and all with such a maske of Humillitye that beeing voluntary it seemed forced and consequently most vile and contemptible Finally from the maunger as he himselfe saieth in one of the Psalmes hee tooke for his inseparable companions
euen vntill deathe Pouertye Contempt Dolours Psa 87.16 and Afflictions and in all these thinges he suffered a thousand kindes of Afflictions electing such a manner of Life contrary to that of the Worlde to discouer by his example the Deceites and Errours of worldelings that doe followe it For as S. Bernard saieth It is a matter very euident that the worlde erreth choosing for his Companions Riches Honours and Delicacies when as Christ the Infinite wisdome who can neither deceiue himselfe nor beguile vs chooseth the contrarye With this Consideration I am to confounde myselfe in the presence of this most blessed Babe seeing how contrarily I haue liued to that which he teacheth purposing to imitate him from hence forwarde choosing to suffer what he suffereth and beseeching him to make me worthy to suffer with him and as he not of necessity but acceptably and willingly for his Loue. O soueraigne Childe Colloquie 2 Reg. 23.8 who like another Dauid art the wisest Prince among three for of the three diuine Persons thou art the second to whome wisdome is attributed what doest thou seated here in this chaire of the maunger being silent without speaking vnto vs Thou art the most tender litle worme of the wood that violently killest eight hundred for with the Contempt and Humilliation that thou hast in the worme-eaten wood of thy poore harbour thou killest with the violence of thy diuine Loue the innumerable violences of the Loue of the worlde O most wise and most valiant Prince which silently instructest and silently killest teache me to followe with silence thy Contemptes and kill in my Hearte worldely Affections that making myselfe a Worme in imitation of thee I may merit to ascende to beholde thee in the throne of thy Glorye Amen The eightenth Meditation Luc. 2.9 D. Th. 3. p. q. 36. Of the Ioye of the Angels at the Natiuitye of the Sonne of God and of the newes which they tolde to the Shepheardes The first Pointe FIrst I will consider what passed in Heauen at such time as our Sauiour Christe was borne on Earthe For the Hierarchies of the Angells as they clearely behelde the infinite maiestie and greatenesse of God and on the other side sawe him so humbled so thrust vp into a corner and so vnknowne among men they extremely admired this so greate Humillitye and being very carefull that he should bee honored and reuerenced by all desired if God would giue them leaue to come downe into the Worlde to manifest him make him knowne Then did the eternall Father giue that commaundement vnto all which the Apostle S. Heb. 1.6 Paule pondereth Et cum iterum introducit primogenitum in orbem terrarum dicit adorent eum omnes Angeli eius And when againe he bringeth in the first begotten into the Worlde hee sayth And let all the Angells of God adore him he saieth all not excepting any one And all of them from Heauen adored with high reuerence this Babe who being on Earthe behelde what they did The Seraphines inflamed in Loue beholding him helde themselues as frozen and with profounde Humillitye acknowledged him for their God The Cherubins full of knowledge in presence of this Childe esteemed themselues as Ignorant and with greate trembling adored him and reuerenced him as their Lord And the like did the other Quires of the Angells I reioice o all my Good Colloquie to see thee adored by thy Angells and it greiueth me greately to see thee so forgotten and vnknowne among men I o Lord adore thee togither with these blessed Spirits and doe heartily desire that all men might knowe and adore thee and if it lye in my power to giue them netice heereof Ecce ego mitte me Beholde me here Isa 6.8 send me For if thou sendest me I will flye with those wings which thou shalt giue me and like the Seraphines I will crye out thorough the Worlde saying Holye Holye Holy art thou Lord God of Hostes the earthe is full of thy glorye albeit with the smoke of the Humilliation which thou hast in this poore Stable it seemeth to be obscured The Second Pointe SEcondly I am to consider how the eternall Father would manifest the birth of his Sonne to the Shepheardes that were neere about Bethlehem watching and keeping their flocke sending to this ende an Angell which as it is thought was S. Gabriel inuested with a resplendent Bodye who inuironing them with a celestiall light sayed vnto them Luc. 2.10 Beholde I euangelize to you greate Ioy that shall bee to all the People because this day is borne to you a Sauiour which is Christe our Lord in the Citye of Dauid And this shal be a signe to you you shall finde the Infant swadled in clothes and laâ—ed in a manger Vpon this passage I will consider first how God would not manifest this mysterye nor send this Angell to the Sages of Bethlehem for they were prowde nor to the Riche for they were couetous nor to the noble for they were pampered but to the Shepheardes because they were poore humble labouring men that were watching and attending their office for such dispositions as these God requireth in those to whome he imparteth his mysteries and if he Imparteth them not with me it is because I want such a disposition seeing it was for this that he saied that he hideth these things from the wise Matt. 11.25 and prudent and reuealeth them to the litle ones that are humble and lowely Secondly I will consider that it is a matter of very greate Ioy that a Sauiour is borne to vs. He is not borne to himselfe for he commeth not to saue himselfe nor he is not borne to the Angels for he commeth not to saue them but to men and to me for he commeth to saue me For me he is borne and circumcized and all whatsoeuer he did and suffered it is all for me And that which passeth in the manger is all to pardon my Sinnes to inflame me in the Loue of Vertues and to inriche me with those merits O sweete IESVS Colloquie that which to thee is matter of Dolour is to me matter of Ioye I reioice that thou art so good that thou embracest my Dolours to giue mee thy Ioyes let not me o Lord be so vnhappye that thou being borne for the good of all men I should liue as if thou hadst not beene borne for the good of mee hunting prowdely after greatenesse and forgettyng thy lewelinesse and Humillitye Thirdly I will ponder how the signes to finde out the Sauiour that is borne are Infancye Swadling Cloutes and a maunger O infinite Greatenesse of God Colloquie who would euer haue imagined that things so base should be the signes to finde out and to knowe the God of maiestie but I now knowe o Lord that thou art delighted with these debasings and that thou art in the middest of them to moue me to procure them teaching me by the waye that
Greg. l. 24 moral c. 6 in such sorte as the foure holy Beastes following the Impulsion of the holy Spirit did strike one another with their Winges prouoking as it were one another to followe him the more feruently Secondly they shewed greate obedience for albeit the Angell commaunded them not expressely to goe to Bethlehem yet they contented themselues that hee shewed that it was the good liking of God for to this ende he reuealed and Inspired it And to one perfectly obedient it suffizeth to haue any signification whatsoeuer of the diuine Will to put it presently in practize albeit it were needefull to leaue therefore as the Shepheardes did both his flocke and all that he hath Thirdly they executed the Will of God with greate zeale And heereupon it is sayde that they went with speede moued by the diuine Spirit with a desire to see the Worde that the Angell had saiede vnto them which was the eternall Worde of God made fleshe for our sakes And their zeale made them worthye to finde what they sought the Angell guiding them to the manger where he was O that I might Imitate the zealous obedience Colloquie and diligence of these holy Shepheardes to seeke and to finde out the Sauiour O soueraigne Shepheard whose Sheepe all other Shepheardes are discouer vnto mee with thy diuine Illumination the place where thou lyest and feedest in thy holy Natiuitye that I may so seeke thee and finde thee that I may knowe and loue thee worlde without ende Amen The second Pointe HEere is to be considered what these deuoute Shepheardes did when they founde what they sought The first is to beleeue that in entring into the Stable there did shine from the face of the most blessed Babe such a light and splendour as penetrated their Vnderstandings and discouered vnto them by a liuely faithe how he that was there was God and man the Sauiour of the worlde and the Messias promised in the Lawe and with this light inflamed in his Loue with greate reuerence prostrating themselues on the grounde they adored him and were thankefull for his comming into the worlde beseeching him to goe forward with this worke to be compassionate to his people of Israel and likewise they offered themselues to serue him with wordes very full of Deuotion It is likewise credible that they offered him somewhat of what they had according to their pouertye for our Lord reduced to their memorye that of Deuteronomye which sayeth Thou shalt not appeare before our Lord emptye handed Deut. 16 16. O with what affection might they offer and with what Loue might the Childe accept retourning vnto them such abundant giftes of his grace that they should not departe emptye from his presence It is also credible that the blessed VIRGIN was thankefull with Humillitye and that they spake vnto her with greate respect admiring at her resplendent sanctitye and recounting vnto her all that had passed with the Angells whereat she receiued exceeding greate Ioye for the glorye of her Sonne O sweete IESVS Colloquie I adore thee with these holy Shepheardes and I desire to adore thee with that deuotion that they adored thee and not to come emptye into thy presence I offer thee my hearte and libertye and all that I haue And I beseeche thee o my God suffer me not to departe emptye from thy presence but fill me with thy grace that I may therewith serue thee and obtaine Life euerlasting Amen The third Pointe And the Shepheardes retourned glorifying Luc. 2.20 and praising God in all that they had seene and hearde and they published it to all that they mette causing greate admiration in all but MARIE kept all these wordes conferring them in her hearte Concerning this Veritye it shall not be amisse to consider for our owne proffit foure sortes of Persons that were in Bethlehem and the confines thereof and the manner how they behaued themselues about this natiuitye of the Sonne of God applying it to myselfe for my owne proffit Some came not at all to the Inne in Bethlehem for allbeit they heard what the Shepheardes sayed and admired to heare it yet notwithstanding we reade not that they went to see it beeing drunke in their owne Affaires and Businesses as there are many now who come not to contemplate these mysteries thorough Sloth and thorough busying themselues in other affaires of their owne pleasure Others by chaunce entred into the Inne in passing by but they neither knewe the Infant nor the mother nor stayed vpon more then that exteriour that they sawe before their eyes Such are they who assist in these mysteries with a deade faithe without staying vpon them or sounding the depth of them and so they gather no proffit Others like the Shepheardes entred being moued by God and with a liuely faithe adored the Childe and reaped greate proffit thereof but they remained not there but retourned to their office praising God and publishing his wonderfull workes Such are the Iust who at times giue themselues to Praier and Contemplation of these mysteries and from thence goe to fullfill their Obligations and to preache what they haue knowen of God mouing others to seeke and to knowe him Others finally as S. Ioseph and the blessed VIRGIN were allwaies in the Inne assisting the Childe and seruing him with Loue keeping in their memorye all that they sawe and hearde and conferring it in their Hearte O how diuine a conference the blessed VIRGIN had of all this She conferred what God was in Heauen with what that Childe was vpon Earthe what the Prophets saide with what she behelde with her eyes what the Angel and Shepheardes had spoken with what was present in that manger and this conference was not drye but tender full of greate admiration and of feruent affections of Deuotion And in this she spent the eight dayes vntill the Circumcision This our LADYE they imitate that dedicate themselues largely some dayes to the Contemplation of these mysteries making these spirituall conferences in their heartes Happy are those that in this manner can and knowe how to assist this Infant in the manger O soueraigne VIRGIN Colloquie teache me to conferre within myselfe what Faithe doth dictate vnto me of thy Sonne and that which thou diddest conferre of him in thy Hearte that Imprinting it in my spirit I may neuer departe from his presence but employ myselfe in knowing louing and seruing him for euer and euer Amen In the 26. Meditation shall be pondered another manner of meditating this mysterye The twentieth Meditation D. Th. 3 p. q 37. ar 1 Luc. 2.14 Of the Circumcision of our Sauiour on the eigth daye The first Pointe FIrst is to be considered how on the eigth day after the natiuitye the blessed VIRGIN and S. Ioseph determined to circumcize the childe in accomplishment of the Lawe Leuit. 12.3 with Imposed vpon the Parents a precept thereof vpon which I am to ponder First the obedience of the VIRGIN
the offering that was presented him Secondly I will consider the Spirit wherewith this most blessed Childe offered himselfe in the Temple to his eternall Father Beholde heere might he say o eternall Father thy only begotten Sonne who was made man to obey thee and commeth into the Temple to honour thee heere I present myselfe before thy maiestie and I offer myselfe to thy seruice and to the accomplishment of thy Will Psalm 36.77.51 And for that neither the Deathe of so many first borne as perished in Egipt nor the offering of the first borne of Israel hath beene acceptable vnto thee for the saluation of men I offer myselfe to dye for them that my Deathe and the sacrifize of my blood may appease thy wrathe and deliuer thy people from the seruitude of sinne In this sorte was fullfilled that speeche of S. Paul Qui dilexit nos Ephes 5.2 tradidit semetipsum hostiam oblationem Deo in odorem suauitatis Who loued vs and deliuered himselfe for vs an oblation and host to God in an odour of sweetenesse And it is to bee beleeued that this offering happened in the morning at such time as in the temple was offered the sacrifize of the Lambe Exod. 29.39 Num. 28.4 called the morning Lambe that there might be a correspondence betweene the figure and the figured O how sweete was this offering to the eternall Father how content remained he therewith as one that was desirous thereof for that the offrings of all the other first-borne were of no value but as they were representations of this Thirdly I am to imagine that albeit our Sauiour Christ made this offering for all men yet he made it likewise particularly for mee holding me present in his memorye Hearte And with this consideration in the Temple of my Soule I will present myselfe in spirit before the eternall Father and in companye of the blessed VIRGIN and of the Childe himselfe I will offer him vnto him in Thankesgiuing for hauing giuen him to me for my Redeemer and master beseeching him to accept this offering and for it to reconcile mee to himselfe and to make me partaker of his giftes O soueraigne Father with all the affection of my Hearte I offer vnto thee thy only begotten Sonne Colloquie and though it being I that doe offer him I deserue to be reiected yet the offering being such as it is I hope to be admitted receiue it o Lord in an odour of sweetenesse and for it graunte mee remission of my Sinnes that with a pure Hearte I may appeare in thy presence in the Temple of thy glorye Amen The third Pointe THe same Lawe likewise commaunded that these first-borne should be redeemed for fiue sicles Exod. 13.13 Leuitic 27.6 and so the blessed VIRGIN redeemed her Sonne paying them to the Prieste who tooke them and retourned her Sonne vnto her Vpon this passage I am to consider who maketh this sale of the Childe who it is that buyeth him with what price and for whome and what benefits arize thereof First I will consider how the eternall Father to whome this Childe offered himselfe will not keepe to himselfe that which was giuen him but would a newe giue him to the Worlde and to men and sell him to them for their good demonstrating heerein his infinite Liberallitye and Bountye which is so farre from repenting to haue giuen vs what he once gaue vs that he ratifieth the Donation inuenting newe respectes to giue vs what he hath giuen vs. She that buyeth and redeemeth him is the blessed VIRGIN to bring him vp as her Sonne and yet she also will not detaine him to herselfe but will nourish him for vs and buy him that he may be employed for our good The price is no more but fiue sicles O eternall Father Colloquie how cheape doest thou sell a thing that is so precious why doest thou equall this first-borne in price with the rest if the rest were redeemed for fiue sicles this was to be redeemed for many millions for he is infinitely more worth then all the rest But I now perceiue o Lord that this is to aduise me that although the name of this ransome soundeth sale and price yet he is giuen vs freely and of meere grace that I may incessantly thanke thee for this newe grace for the which mayest thou be glorifyed and praised by all thy Creatures worlde without ende Amen I may also consider the Spirit that is included in the price of these fiue sicles by the which is signified the price wherewith is bought the most precious golde of diuine Wisdome which is Christ Apoc. 3.17 Isa 55.1 in such sorte as it may be bought This price is the mortification of the fiue senses and the actes of the fiue Vertues which dispose vs to obtaine Grace and the perfection thereof that is to say Liuely faithe Feare of God Dolour for Sinnes Confidence in Gods mercye and an effectuall Resolution to obey God and wholely to accomplish his holy will Therefore Colloquie o my Soule if thou desirest to haue Christ to be thine consider that he is not bought with golde nor siluer but with these fiue sicles of the Spirit offer them to the eternall Father and he will giue him vnto thee Fourthly I will ponder the ende wherefore he is redeemed and bought which is to be the Slaue and Seruant of men and to deliuer himselfe for them vnto Deathe O sweete IESVS Colloquie how willingly doest thou suffer thyselfe to be solde and redeemed to vndoe by thy sale that which I by sinning did with my Soule and to redeeme it with thy ransome that it might bee perpetually thine and yet thy Loue stoppeth not heere for thou art readye to be solde againe by a false Disciple and bought by thy enemies to take from thee thy life making an ende of our redemption with thy Deathe Blessed be thy immense Charitye that is neuer satisfied nor wearied in doing vs good O my Soule reioice that the blessed VIRGIN hath bought her Sonne for thee be glad that IESVS is alreadye thine seeing his Father hath giuen him thee for fiue sicles O good IESVS thou art mine by this newe buying but I yeilde myselfe to be thine Cant. 2.16 and with greate Confidence will say My beloued to me and I to him bee it so o Lord that thou leaue not me nor I neuer leaue thee Amen The XXV Meditation Of what happened in the Presentation Luc. 2.25 with Simeon and Anna the Prophetesse The first Pointe IN those dayes there was a man in Hierusalem named Simeon and this man was iust and religious expecting the consolation of Israel and the holy Ghoste was in him and he had receiued an aunswere from the holy Ghoste that he should not see deathe vnlesse he sawe first the Christ of our Lord. Vpon this pointe I will consider first how the holy Ghoste desiring to manifest IESVS Christ newly borne raised vp two