examine as S. Bern. saieth to what side I should fall Serm. 49 paruoruÌ„ if God should now cut mee off and will endeuour to assure my good Successe doing fruites worthy of true Repentance with the which the Tree inclineth to the parte of Glorye and beeing then cut off shall be transplanted therein The experienced Deceites that men suffer concerning these three Verities that haue beene declared shall bee set downe in the twelfth Meditation The eigth Meditation of those things that cause Anguish and Affliction to the Man that is neere his Deathe THose things that may cause mee greate Affliction and Anguish at the hower of Deathe may bee reduced to three rankes Some passed others present and others to come And to haue the more feeling heereof I am to present vnto myselfe that hower as if I were in my bed forsaken by the Phisitions and without hope of Life which is not difficult to perswade for it is possible that while I am saying or reading or thinking vpon this I want no more but one daye of my Life and seeing that one daye must bee the last daye I may imagine that it is this present Daye The first Pointe FIrst I will confider the greate Anguish and Affliction which the remembrance of all things that are passed will cause mee running thorough the most principall 1. First I shall bee greately afflicted with the remembrance of my forepassed Sinnes and of all the Liberties Carnallities Reuenges Ambitions and Couetousnesses that I haue had in the course of my Life Also of the slacknesse in the Seruice of God the negligences and Omissions all the rest of my Sinnes that haue not beene much bewailed and amended I am to imagine that there is at that instant an Armye made of all my Sinnes like as of Bulles Psal 21.13 Lyons Tigers other sauage Beastes that rent in peeces my Hearte or like an Armye of terrible VVormes that gnawe and bite my Conscience and neither the Riches nor Pleasures that I enjoyed can auaile mee to close vp their cruell mouthes for the delight of Sinne beeing past there remaineth nothing but the sharpenesse of paine and seeing I dranke the sweete wine of sensuall Pleasures Psal 74.9 I am forced to drinke the bitternesse of their Lees. Then shall bee fullfilled what Dauid saithe Psal 17.5 The Sorrovves of Deathe haue incompassed mee and the torrents of iniquitie haue troubled mee the sorovves of Hell haue compassed mee on all sides the snares of Deathe haue preuented mee vnawares O what bitter Dolours O what furious Torrents O what pinching Snares shall these beeâ— from the which myne owne forces are so farre from beeing able to deliuer mee that I shall hardely knowe how to make any vse of them for the bitternesse of these Dolours will prouoke mee to Distrust the vehement furye of these Riuers will trouble my Iudgement and the streightnesse of these snares will pinche my Throte that I may not aske pardon of my Sinnes Colloquie the Diuell making vse of all this that I may haue no issue out of them O my Soule bevvaile and confesse vvell thy Sinnes in thy life that they may not disquiet Eccles 5.4 nor torment thee in thy Deathe Say not I haue sinned and vvhat sorovvfâ—â— thing hath chaunched to mee for thy ioye shall soone passe avvaye and the stroke of Sorrovve shall come Loose not absolutely the feare of Sin vvhich thou supposest to bee pardoned leaste that Sinne bud out at thy Deathe vvhich thou bevvayledst but euilly in thy Life These and such other aduises which Ecclestasticus noteth in his fifth Chapter I am to collect from this Consideration with a Resolued minde to begin presently to put them in practize 2. Secondly I will ponder how at that Instant I shall not onely bee tormented and afflicted with the remembrance of my Sinnes but also with the losse of the time that I had to negotiate a businesse so Important as that of my Saluation and with letting slippe many occasions that God offered mee to that ende Then shall I desire but one daye of those many which now I loose in sleeping playing and talking for pastime and recreation and it shall not bee graunted mee Then it shall afflict mee that I haue not frequented the holy Sacraments nor the exercises of Praier that I haue not aunswered diuine Inspirations nor hearde Sermons nor exercized workes of Penance that I haue not giuen almes to the poore to gaine friendes to receiue mee in the eternall habitations that I haue not beene deuoted to the Saintes that in that narrowe streight they may bee my mediators and Aduocates Then shall I make greate Resolutions to doe that which when I might I did not desiring to liue to accomplish them and all peraduenture without proffit like those of the wretched king Antiochus the cruell Persecutor of the lewes who beeing at the pointe of Deathe though hee made greate promises and praiers vnto God 1. Mach. 6.12 2. Mach. 9.13 yet saithe the Scripture That this vvicked man prayed to our Lorde of vvhome hee vvas not to obtaine mercye not that mercye was wanting to God but for that there was wanting to this VVretche a true disposition to receiue it for all those Resolutions of his sprung meerely from seruile Feare and were but to wrest out his bodily Healthe as if hee could deceiue God as hee deceiued men From this Consideration I am to collect that the hower of Deathe is the hower of vnbeguiling in in the which I shall iudge of all things differently from what I doe now Eccles cap. 11.8 holding as the Ecclesiastes saithe for Vanitie that which before I helde for VVisdome and contrarily holding for VVisdome that which before I esteemed as Vanitie And therefore the truest VVisdome is to resolue effectually vpon that which then I would doe and forthwith to accomplishe it For the ordinary Lawe is that hee that liueth well dyeth well and hee that liueth very euilly seldome happeneth to dye well And especially I will make a full Resolution to loose no iotte of Time nor to let slippe any occasion of my proffit Eccles 14 14. remembring that of Ecclesiasticus Be not defrauded of the good day and let not a little portion of a good gift ouerpasse thee but make thy Proffit of all to the Glorye of him that giueth it thee The second Pointe SEcondly I will consider the greate affliction that my Soule shall feele in leauing all things present if I possesse them with an euill Conscience Psal 48.18 or with a disordinate Affection whereupon I am to perswade myselfe that in that hower perforce and in spite of my teethe I am to leaue three sortes of things 1. First I am to leaue the Riches Dignities Offices Delicacies and Possessions that I had and shall not bee able to carrye any thing with mee And the more goods I haue the more bitter it willbee to leaue them For Deathe saieth
consider that God our Lord assoone as Adam and Eua had sinned was willing to reueale vnto them the mysterye of the Incarnation for the Remedye of their Sinne and of the Punishment that therefore they had deserued to demonstrate heerein the greatenesse of his Charitye and mercye towardes men This was resplendent in that comming as a Iudge to take accoumpt of Adam and Eua for their Disobedience and to denounce vnto them the Sentence of Deathe which thereby they had incurred withall as a mercifull Father hee promiseth them not only to make himselfe man for them but also to dye to deliuer them from Deathe pretending heerein that by their Faithe in this Redeemer they should not distrust the Diuine mercye nor of the pardon of their Sinne but that they should forthwith procure it by Penance greiuing to haue offended him that had shewed them so much Loue. So that when God cast our first Parents and all their Posteritye out of the terrestriall Paradise hee then promiseth them him that shall open the Gates of the Celestiall Paradise And when hee chargeth them with Maledictions for Sinne hee offereth them of his meere Grace the Author of all Heauenly Benedictions And when they are vanquished by the Diuell hee assureth them that there shall bee borne of them a man that shall free them from his Tirannye O Father of Mercyes and God of all Consolation Colloquie I humbly thanke thee for that in the middest of thy Wrathe thou art mindefull of thy infinite mercye Abac. 3.2 And when all men by the first Adam deserued to bee accursed thou didst promise vs the second Adam by whome wee should bee blessed Shewe oâ— Lord this thy mercye to mee deliuering mee from the Maledictions which I deserue thorough my Sinnes replenishing mee with the Benedictions which thy Sonne gained by his Merites O Sonne of the euer liuing God Apoc. 13. Lambe that wast slaine from the beginning of the VVorlde for then was published thy Slaughter and true Life was giuen to men that sinned I humbly thanke thee for this fauour that thou diddest vs for the which I beseeche thee to applye vnto mee the fâ—â—ite thereof that beeing free from the Deathe of Sinne I may obtaine by thee Life of Grace Amen I will likewise ponder the Infinite mercye of God in not deferring this promise of our Redemption many Dayes nor yet many Howers but euen the selfe same day that Adam sinned hee came to giue him aduise both of his Transgression of his Remedye for that hee greately desireth that the Sinner allbeeit hee sinne thorough frailtye should not detaine himselfe so much as one day in his Sinne for the greate Hurt that thereof redoundeth vnto him but should presently bee conuerted and doe Penance All this I am to applye to myselfe considering that many times our Lord when I haue sinned in steede of chastizing mee with Iustice preuenteth mee with Inspirations offering mee pardon with mercye For the which I ought humbly to render vnto him many thankes procuring the selfe same day that I sinne to raize vp myselfe presently thorough Penance So that as S. Ephes 4.16 Paul saieth the Sun goe not downe without taking from mee Anger and Pride and euery other Sinne whatsoeuer The Second Pointe SEcondly I am to consider the Conuenience of the Time that God chose to execute the Decree of his Incarnation to the ende to make his infinite Mercye the more eminent Heerevpon I am to beholde in what state the Worlde stood when God came to redeeme it running thorough the Thoughtes Wordes and Deedes of men and comparing them with those of God Isa 55.9 the which as the Prophet Isaias saieth were as different as Heauen and Earthe are distant First I will lift vp my Eyes to Heauen and beholde the most B. TRINITYE in the Throne of his Glorye considering what Thoughtes hee had and what plots hee was then laying to remedye man by the meanes of the Incarnation of the Diuine Worde And as the three Persons of the Deitye when they would create Adam Cant. 1.26 saide Let vs make man to our owne Image and Likenesse so now they sayed Let vs remedye man vhome wee created repairing the Image and Likenesse that wee gaue him O how greate Pleasure had they in this Discourse What Alacritye to beholde the time arriued of executing their Determination And what Ioy had eache Person to prepare themselues for what belonged vnto them in this Worke The Father to sende his Sonne into the Worlde The Sonne to come to vnite his Diuine Person with our nature And the holy Spirit to worke this so soueraigne an Vnion I thanke thee o most blessed TRINITYE Colloquie for that thou hadst pleasure to treate of my Remedye O that I might treate with much Delight of all that belongeth to thy seruice Then will I abase my Eyes to see what then passed in the Worlde considering how it was then arriued to the Abysme of Iniquitye The Gentiles were growen to such a Heigth in their Idolatries that they caused themselues to bee adored as Gods The Iewes were full of Hypocrisies Auarices Ambitions and other innumerable Sinnes The Earthe was wholely drowned with a Deluge of Vncleane-nesses and Carnallities one Waue of Blood as saith the Prophet Oseas ouertaking another Oscae 4.2 All this was God beholding from Heauen for from him nothing is hidden and though this so greate multitude of Sinnes prouoked him to greate furye yet were they no cause to make him deferre his Determination Rather this most mercifull God Abac. 3.2 as saide the Prophet Abacuch when hee had most occasion to shewe his wrathe was then mindefull to doe vs the greatest mercye and in steede of drowning the Worlde againe with another Deluge or burning it with fier like Sodome hee would drowne it with abundance of mercies and burne it with the fier of his Loue giuing it his owne Sonne to remedye it and his Sonne comming to redeeme it Cant. 8.7 O Infinite Charitye whose Flames could not bee quenched with the many Waters of the Riuers of innumerable Sinnes but rather increased with greater Demonstrations of Loue doing the greatest of all fauours to vs that euery day made ourselues more vnworthy thereof I giue thee thankes o most louing and mercifull Lord for this Loue which thou didst shewe vs for the which I beseeche thee though I as a wicked VVretche deserue thy Indignation yet that thou as a good God cease not to fauour mee with the Greatenesse of thy Mercye This Consideration I am likewise to applye to myselfe pondering how it hath many times happened that when I was actually offending God by my Workes then was God doing mee greate Benefits and deuising yet to doe mee greater as to drawe mee out of the Worlde into Religion or such other like for the which I am to giue him many Thankes From hence I may likewise ascende to ponder how much the Infinite Mercye of
to the Seruice of my Creatour and Redeemer of whome I am to require that seeing hee bought mee with his bloud 1. Petr. 1 18. 1. Ad Corinth 7.23 to free mee from the Slauerye of Sinne that with this newe Title I might bee his Slaue that hee permitte not that I bee any more the Slaue of my Fleshe nor of my Vices nor of the Deuill his Enemye The fourth Meditation of the grieuousnesse of Sinne by the basenesse of Man that offendeth God and by the nothing that hee hath of os his owne THE ende of this meditation is to knowe the grieuousnesse of doing Injurye to God the Basenesse of him that offendeth him for the more vile the Offendour is so much the greater is his boldenesse and Shamelessnesse in offending the supreame Emperour of Heauen and of Earthe The first Pointe FIrst I am to consider what I am concerning the Bodye Gâ—n 2.7 3.19 pondering that my Originall is Durte and my Ende is Dust my Fleshe is a Flower Isai 40.6 Iacobi 4.14 Iob. 14.1 and soone withereth like Haye my Life is as a Blaste and as a Vapour that soone passeth and it is short and full as Iob saith of many miseries and necessities of Hunger Colde Griefe Infirmitie Pouerties and Daungers of Deathe it hath no Securitye of one onely daye of Life nor of Rest nor of Healthe so that by myne owne Strength it is impossible to free mee from these miseries vnlesse God our Lord with his Protection and Prouidence doe defend and deliuer mee from them Now what greater madnesse can there bee then for a man so needye and miserable to dare to offende his onely Remedier and Protector And what greater dotage can there bee then for the Fleshe beeing but Dust and Ashes a filthy Dunghill a swarme of VVormes and Rottennesse it selfe to presume to injurye the Supreame Spirit of Immense majestie before whome the Povvers and all the other blessed Spirites doe tremble O Earthe Colloquie Eccles 10 9. Isai 45.9 and Ashes hovv art thou so provvde against God! O Vessell of Claye hovv doste thou contradict thy maker O miserable Fleshe if thou so much fearest man that can depriue thee of thy temporall Life vvithout dooing thee any greater harme hovv doest thou not tremble at God that can depriue thee of eternall Life and cast thee into the fier of Hell Retourne into thyselfe and if it vvere but for thyne ovvne Interest cease to offend him that can free thee from so many Euills VVith these considerations I am greately to confounde myselfe and to terrifye myselfe with myseâ—â—â— that haue fallen into such madnesse and haue beene so exceedingly foole-hardye and to beseeche Christe IESVS our Lorde that by his most holy Fleshe hee will pardon this audaciousnesse of mine and reduce it to reason heereafter The second Pointe 1. SEcondly I will consider what I am concerning the Soule pondering that I was created of nothing Psal 38.6 and that of myselfe I am nothing that I am worthe nothing that I can doe nothing that I merite nothing and that presently I shall bee turned into nothing Ioan. 15.5 if God doe not continually preserue mee neither should I bee able to doe any thing if God did not continually aide mee Besides this Psal 50.7 I was conceiued in Sinne and with an Inclination to Sinne thorough the disorder of my Appetites and Passions I liue subject to infinite miseries of ignorances and Errors Inuironned with innumerable Temptations within mee and without mee by Visible and Inuisible Enemies that on all sides doe incompasse mee and thorough the Imbecillitye of my Free-will I haue consented and doe consent vnto them committing many Sinnes by the which I come to bee lesse then nothing for it is a lesse euill not to bee then to sinne and it had beene better for mee not to haue beene Matt. 26 24. then to bee damned 2. And if this bee that which I am much worse is that which I may bee thorough my greate mutabillitie and weakenesse for by the threede I may drawe out the botome and by the interiour motions that I feele to innumerable Sinnes of Infidellities Blasphemies Anger 's and Carnallities I collect and gather that to all these Sinnes I am subject and should fall into them if God should take from mee his hande and by what all the Sinners of the worlde doe and haue donne I may gather what I should haue donne if I had beene left at my Libertie D. Aug. in soliloq c. 15. For as S. Augustine saieth there is no Sinne that one man doth but another man may doe it And therefore I am to Imagine myselfe as a fountaine of all the Sinnes that are in the VVorlde and as a deade stinking dogge whome it is lothsome to beholde or as a Body buried in the graue and full of wormes which lyeth consuming turning into Dust For all which I am to contemne myselfe and to judge myselfe worthy to bee despised of all 3. This then beeing so Colloquie to vvhat farther pointe can my dotage arriue then vvith my ovvne vvill to offende the maiestie of God If I bee nothing of mine ovvne hovv dare I offend him that is beeing itselfe And vvherefore doe I abase myselfe so much as to make myselfe lesse then nothing vnvvorthy of the beeing I haue If I am subiect to so many mishaps as may come to my Soule vvhy doe I not appease him that may deliuer mee from them O God of my Soule haue a regarde to that vvhich thou createdst of nothing dravve it from this nothing vvhich is Sinne and ioyne it to thee that by thee it may haue essence and life of grace and may obtaine the blessed beeing of Glorye Amen The third Pointe THirdly I will consider the littlenesse of my beeing and of all the good that I haue in comparison of God proceeding by Degrees and beholding first what I am in comparison of all men joyned togither and then what I am in comparison of men and Angells and then what all Creatures are in comparison of God before whome as Isaias saithe the nations are Isai 40.17 as if they were not they are as nothing and as a thing voide of beeing they are as a droppe of VVater or of the Dewe of the morning that falleth vpon the grounde and can hardely bee seene Then I alone Sap. 11. what shall I bee before God As the Starres appeare not in the presence of the Sunne and are as if they were not so I how greate good soeuer I haue am as if I were not at all in the presence of God and much lesse then a litle worme in comparison of the whole worlde My Science my Vertue my Power my Discretion my Fortitude my Beautye and all whatsoeuer good I haue or can haue is as nothing in comparison of that which God hath for the which our Sauiour saide with greate reason Luc. 18.19 None is good but onely
Desperation hee excessiuely aggrauateth our Sinnes and exaggerateth the rigour of Gods Iustice against them Hee will tell mee that hee that liued euill must not dye well and that hee that laide not holde on Gods mercye must fall into the handes of his Iustice 1. Petr. 4.18 And if the Iust man shall hardely bee saued what shall become of the wicked and the Sinner And as hee is a Lyer and the Father of Lyes and a false Accuser of men if God tye not his handes limitte his Power hee will set before mee a thousand false Imaginations and accusations with Cosenages horrid Visages to trouble mee and to make mee sweate with agonye and to passe greater Anguishes then those of Deathe it selfe These are the feares that in that last traunce shlal afflict mee if I prouide mee not in time to hinder their Vehemencye which I am to doe by entring into my selfe and considering if Deathe should now attache mee what it is that would giue mee greatest terror and deuising how to remedye that in time And if I would not that Deathe should seaze vpon mee in the present estate that I am in I am to endeuour presently to get out of it for it is neither lawfull nor secure to liue in an Estate wherein I would not dye I will conclude this Meditation setting before myne Eyes Christe our Lord naked and nailed to the Crosse at the Instant of giuing vp the ghoste and I will with greate feruencye beseeche him that by his Deathe hee will graunt mee a good Deathe and that if the Diuell come to my Deathe as hee came to his that hee would deliuer mee from him and graunt mee so assured a Confidence that like him I may say in that hower Psal 118 109. Colloquie Father into thy handes I commend my Spirit O morcifull Father my Soule is yet in my ovvne handes but readye to flye out of them and in perill to fall into the handes of her Enemies O doe thou receiue her into thine that the vvorke of thy handes for the vvhich they vvere nailed to the Crosse may not hee destroyed I offer myselfe to imitate in this life thy Pouertye and nakednesse that in Deathe thy handes may receiue mee and may carrye mee vvith them to the repose of thy Glorye Amen VVee may likewise make Speeches and Praiers to our blessed Ladye the Virgin and to the Angell of our garde and other Saintes requiring their fauour for that hower for while wee liue wee negotiate that which should aide vs at that Instant To this purpose wee shall make our proffit of a manner of preparation to dye well which shall bee put in the fourth parte in the fifteth and first meditation collected from what Christe our Sauiour did at his Deathe as likewise of what shall bee saide in the fifth parte in the thirteth and fourth meditation concerning the glorious passage of our blessed Ladye The ninth Meditation of the particular Iudgement that is made of the Soule in the Instant of Deathe D. Th. 3. p. q. 59. art 5. IN this meditation I am to presuppose that Veritie of our Faithe 2. Cor. 5.10 Ad Rom. 14.10 that all men as S. Paul saithe are to bee presented before the Tribunall of Christe that euery one may giue a reason of all that hee hath donne either good or euill while hee liued in this Bodye Ad Heb. 9.27 and this Iudgement is made Inuisibly after Deathe for that Statutum est omnibus hominibus semel mori post hoc Iudicium It is the Infallible Decree of God that all men shall dye then followeth Iudgement from the which as from Deathe no man shall escape Before this Tribunall of Christe I am to present myselfe in Praier Imagining this Soueraigne Iudge seated on a Throne of fier Daniel 7 9. as Daniel sawe him to represent the terriblenesse of his VVrathe against the wicked or in a most pure white Throne of most resplendent light Apoc. 20 11. as S. Iohn sawe him to represent his infinite wisdome and Puritie and his Clemencye towardes the good And of both these figures I may make my proffit as in the following pointe shall bee seene The first Pointe FIrst are to bee considered the persons assistantes at this Iudgement regarding the quallities and semblances of eache one of them These are foure at the leaste 1 The first is the Soule that is to bee Iudged the which shall stande alone naked without her Bodye and all visible things clothed onely with her workes For allbeit at the time of Deathe there bee present many kinsfolke and many religious Persons yet in that Instant that it issueth out of the bodye there is none of them can beare it cōpanye nor fauour it As desolate shall bee the Soule of a King as that of a Clowne of a riche Man as of a poore man of a learned man as of an Idiot for Dignities Riches remaine here and though it carry with it its Sciences there is no account made of them but of VVorkes Apoc. 14.13 whereby I shall see what a greate Inconsideration it is to procure with so much sollicitude that which cannot helpe mee in that conflict and to loose that which most of all Importeth mee 2. Zach. 3.1 Psal 108 6. D. Greg. hom 39. in Euangelia On either side of the Soule as is collected out of holy Scripture shall stand at least the Angell Gardian and the Deuill with different semblances accordingly as they suspect what is like to succeede I may Imagine that on the right hande of the wicked the Diuell standes very cheerefull for the pray that hee expecteth and the Angell on the left hand with a sad semblance for the losse that hee feareth But contrarily it shal bee in the good yet allwayes the Diuell willbee there with his fierce and horrid Semblance 3. The fourth Person is the Iudge which is God himselfe who is to giue this Iudgement inuisibly allbeeit hee will giue tokens of his preseence Imprinting in the wicked terrible feare and horrour and in the good peace and consolation For as he is infinitely wise hee cannot deceiue himselfe in Iudgement as hee is absolutely good hee cannot wrest Iustice as hee is Omnipotent no man can resist his Sentence and as hee is the Supreame Iudge there is from his Tribunall no Appeale nor Supplication his Sentence is allwaies diffinitiue and Irreuocable for all that may bee seene in this processe hee seeth and comprehendeth it at first sight so that a reuiew is superfluous Pondering these thinges I will Imagine that my Soule standes to bee Iudged before the Tribunall of so vpright a Iudge as God our Lord is And considering a while my Sinnes to mooue mee to feare I will beholde the Iudge in Indignation against mee with a seuere countenance and an inexorable minde And I will beholde Sathan standing on my right side full of Content and as it were victorious applying to myselfe
remembrance of the soueraigne benefit that God did vs to take vs out of the dust of the Earthe bee not sufficient to spurre and to curbe vs yet at least the remembrance may suffice that when wee leaste thinke of it wee shall bee turned into Dust and so what Loue could not doe let Feare bring to passe Therefore o my Soule Colloquie Micheae 1.10 take Counsell of the Prophet vvho sayeth In the house of Dust couer thyselfe vvith Dust and seeing thou liuest in fleshe vvhich is Dust and art shortely to dvvell in the house of Dust vvhich is the graue couer thyselfe vvith Dust and Ashes doing penance for thy Sinnes and vvith the remembrance of this Dust beduste the svveete and pleasing things of this life that they may not carrye thee after them to Deathe euerlasting The third Pointe 1. FRom hence I will ascende to consider the spirit that is included in these wordes pondering that not without cause they say not vnto mee Remember that thou wast Dust but that thou art Dust at this present to signifye that of my corrupt nature I am earthe Dust for that I am inclined to earthly things as Riches Honors and pampering of the fleshe and that like Dust I am mutable and instable Psal 1.4 suffering myselfe to bee tossed with the winde of euery temptation especially of Vanitye And if I restraine not myselfe I shall turne into Earthe and Dust following my Inclinations and tourning myselfe into a terrene ambitious sensuall and vaine man For the which I am greately to humble myselfe and to tremble at my owne mutabillitye and weaknes and at the perill wherein I liue 2. Then will I ponder how by Gods grace I may free myselfe from these Daungers remembring that aswell I myselfe as all those earthly things that I loue are to ende and to tourne into Dust And with this spirit when I shall beholde a riche and potent man whose riches and power carry my eyes after him that Auarice and Ambition may not ouerthrowe mee I will remember that hee is but Dust and that his gould and Siluer is earthe that all shall retourne thereinto And if I see any beautifull woman that I may not bee tempted and vanquished by Luxury I will also remember that shee and all her Ornaments are Dust and that therein they shall rest And with this spirit I will applye these wordes to all things vpon Earthe saying to myselfe Remember that what thou seest and desirest is Dust and shall turne into Dust and Ashes and if thou doest loue it disordinately thou likewise shalt bee Dust and Earthe as it is Therefore loue God onely and celestiall Riches that by Vertue of his Grace it may bee saide vnto thee Thou art Heauen and to Heauen thou shallt retourne transforming thyselfe by loue into Heauen which thou louest The fourth Pointe FOurthly I am to consider that God our Lorde by the meanes of the Deade and of their Skulles and Bones sayeth vnto mee these very wordes Remember that thou art Dust and that into Dust thou shallt retourne that they may bee the more strongly imprinted in my Hearte and that out of them I may collect the greater prossit This I may ponder calling to memorye that memorable Sentence of Ecclesiasticus Eccles 38 23. which comprehendeth the sense and spirit of the saide wordes Memor esto Iudicij mei sic enim erit tuum mihi heri tibi hodie Remember my Iudgement for so shall thine bee yesterday for mee to daye for thee And for that the Deade had two Iudgements one of his bodye by which hee was condemned to turne to Dull and to VVormes the other of his Soule by which hee receiueth Sentence conformable to his meritteâ— of both of them hee willeth vs to remember ourselues And therefore in seeing any deade bodye or the sculles and bones of the deceased I am to imagine that they say vnto mee Remember that where thou seest thyselfe I sawe myselfe and where I now see myselfe thou shalt see thyselfe yesterday ended my life to day peraduenture thine shall bee ended Yesterday I turned into Dust to daye the like will begin for thee Yesterday the Bells rung for mee to day perhaps the same shall ring for thee Yesterday I gaue an accounte to God of my workes to day thou shallt giue a reckoning of thine Yesterday I receiued Sentence according to my merits to day thou shallt receiue according to thine Consider well that all this shall bee to daye for all the time of thy Life is but as a daye Ad Hebr. 3.13 Colloquie and peraduenture for thee this day shall bee thy last and thou shallt not liue till to morrowe O my Soule heare the crye of the Deade hearken vnto the Lecture that vvithered bones doe reade thee Consider vvell vvhat Iudgement passed on them for such shall bee thine Liue as they vvishe that they had liued prepare thyselfe as they vvould that they had prepared themselues passe often aliue this carriere that they haue passed that when thy houre approcheth thou maiest run it in such sorte that thou mayest obtaine Life euerlasting Amen The twelfth Meditation of the most grieuous Deceites and Daungers which the forgetfulnes of Deathe bringeth with it and of the manner hovv they are to bee remedied THis meditation I will grounde vpon the speeche of our Sauiour Christe concerning a riche man Of the parable of the couetous riche man whose fieldes hauing yeilded him plenty of fruites hee thought within himselfe to inlarge his grainaries or barnes to gather to keepe them and speaking vnto his Soule hee sayed vnto it Soule Luc. 12.19 thou hast much goods layed vp for many yeares take thy rest eate drinke and make good cheere But God saide vnto him Thou foole this night they require thy Soule of thee and the things that thou hast prouided vvhose shall they bee In the person of this riche man so forgetfull of his Deathe are represented vnto vs those that haue the like forgetfullnesse especially when they are riche healthfull and young which I am to applye to myselfe in the forme ensuing The first Pointe FIrst I am to consider three greate Deceites which the forgetfullnesse of Deathe bringeth with it by reason whereof our Lord God calleth this Richeman foole The first Deceite is to promise to myselfe many yeares of Life and to beethinke mee what I shall doe with them as if this depended onely vpon my VVill and not vpon Gods who peraduenture hath determined to take from vs our Life the very same night or day wherein wee thought it should haue beene largest And herewith hee defeateth our Imaginations and discouereth how much they went astraye VVhereupon I will reprehende myselfe with the wordes of the Apostle S. Iaco. 4.13 Iames saying to myselfe How darest thou say to morrowe I will goe into such a Cittye and there I will spende a yeare and will trafficke and make gaine when thou
art ignorant what shall become of thee to morrowe for thy life is as a Vapour which soone vanisheth awaye Therefore it were fitter thou shouldst say If our Lorde will and If I shall liue I will doe this or that for otherwise thou shallt finde thyselfe deceiued if God haue determined the contrarye The second Deceite is to promise to myselfe not onely long life but also to assure myseffe that I shall haue healthe strength and content with all the goods that I possesse and that they also shall last as long as I from whence it proceedeth that hereupon I exhort my Soule saying Requiesce comede bibe epulare Take thy rest eate drinke and make good cheere giue thyselfe to banquetting and Pleasure for thou shallt want nothing And this is a most grieuous Illusion for all this dependeth vpon God who can take from mee my goods before my life bee ended and though hee take not away them Eccles 5.18 hee may as ecclesiastes saith take from mee my healthe and strength that I may not enjoy them The third Deceite is to forget to prouide what is necessarye for the other life as if there were no more but this present And this was the most quallified folly of this riche man that hauing prouided his Soule of so much wealthe to passe this temporall life hee was alltogither obliuious to prouide it of those necessarye goods for life euerlasting for the which it must needes bee that the vnhappy Soule that in this miserable life did eate drinke and banquet must afterwardes endure perpetuall Hunger and Thirst and eternall miserye Pondering these three deceites I will examine if my Soule bee beguiled with them and will exhort her contrarily to this riche man saying vnto her O my Soule promise not to thyselfe many yeares Colloquie for peraduenture thou shallt not liue out this present Glory not of to morrovve for thou knovvest not vvhat the daye that is to come shall bring forth Giue not thyselfe to rest but to labour not to feastings and banquets but to Fasting and Teares Prouer. 27.1 Eccles 9.5 Haue a care of eternall life vvhich attendeth thee for after Deathe there is no meanes to meritte any durable rest or saciety O eternall God deliuer mee of thy Infinite goodnesse from these miserable Deceites before Deathe seaze vpon mee in them Exhort thou my Soule to vvorkes that are pleasing vnto thee that this day it may more and more separate itselfe from all such things as offend thee Amen The second Pointe SEcondly I am to consider the greate losses they suffer in Deathe that haue beene thus beguiled all their Life drawing them from the wordes of our Lord God to this riche man Stulte hac nocte animam tuam repetent à te quae parasti cuius erūt Thou foole this night they require they Soule of thee and the goods that thou hast scraped together whose shall they bee wherein are touched fower greiuous losses Psal 33.22 for the which king Dauid had greate reason to say that the Deathe of Sinners is very euill 1. Stulte The first Losse is to dye in his very Folly without falling into a reckoning thereof till it bee past remedye For late or earely both good and euill shall come to perceiue their errours but in a different manner for the wicked continue in their errour vntill Deathe and then with the experience of their torments and miseries they fall into a reckoning how much in their life time they were beguiled Sap. 5 calling themselues Insensati men without wit or Iudgement But the good in their lifetime perceiue their errour by the light of faithe prepare themselues for Deathe before Deathe seaze vpon them Therefore o my Soule to perceiue thine owne errours take for thy mistresse this diuine Light if thou willt not haue the experience of eternall miserye to bee thy mistresse and beware by other mens daungers before this Losse light vpon thee with thyne owne 2. Hac nocte The second Losse is to dye in the night that is by a sodaine and hasty Deathe in the midst of their Crimes for oftentimes when men are healthefull contented as this riche man was God intimateth vnto them the Sentence of Deathe and executeth it with all passing from a temporall night to an eternall Matth. 8.12 from the interiour Darkenesse of the Heart to the exteriour of Hell VVith this feare I will aske very earnestly of our Lorde that hee would in such manner aduise mee of the perill of my Deathe that I may haue time to dispose myselfe thereunto Isai 38.1 4. Reg. 20.1 as hee aduised king Ezechias by the meanes of the Prophet Isaias saying vnto him Order thy house for thou shalt dye But to this ende I am not to expect Reuelations from Heauen but my Prophet Isaias must bee the light of Faithe and of reason the Inspiration of God the Experience of the Deathe of others the greiuous sicknesse that assaileth mee and the aduise of the Phisition when hee telleth mee I am in daunger And generally seeing I haue no certaine daye of Life and euery daye I may expect Deathe it is wisdome to imagine that God sayeth this daye vnto mee Order to day thy Soule for to morrowe thou shalt dye to doe it presently 3. The third Losse is to dye by force Repetent and with violence requiring and pulling out their Soule in despite of them VVherein I will ponder the difference betweene the Iust vnbeguiled and betweene Sinners beguiled for the Iust offer themselues voluntarily to Deathe when Gods will is that they should dye and they say vnto him with Dauid Psal 141.8 Psal 30.6 Deliuer o. Lord my Soule out of this prison that it may praise thy holy name and Into thy handes I commend my Spirit for thou redeemedst mee o God of Truthe And although nature somewhat shunneth Deathe yet Grace preuaileth against it when God requireth of thē their Soule they yeilde it with greate resignation But the wicked abhorre Deathe and beare it very Impatiently therefore it is saide that the Deuills the ministers of Gods Iustice doe require and pull from them their Soule against their will Colloquie O eternall God graunt mee that I may liue so vnfleshed from all things of this life that there may bee no neede to pull from mee my Soule perforce Require it of mee vvhen thou vvilt for I am ready and vvilling to giue it vnto thee in vvhat day soeuer thou requirest it The third Pointe 1. THirdly I am to consider the dreadefullnesse of that terrible question that God our Lord maketh The things that thou hast prouided vvhose shall they bee wherein is represented the finall Losle of those who as hath beene saide liue forgetfull of Deathe which is sodainely and with greate griefe to leaue the goods which they possessed without enjoying them or disposing of them or knowing to whome they shall come
55. § 12. Of the ordinarie and extraordinarie time that is to be imploied in mentall praier and of iaculatorie praiers pag. 64. § 13. Certaine aduertisments concerning the meditations ensuing pag 70. The first part of the meditations of sinnes and of the last endes of man vvith formes of praier apprropriated to those vvhich vvalke in the Purgatiue waye to purifie them selues of their vices The introduction concerning puritie which is the end of the meditations of the purgatiue waie 75. The first fundamentall meditation of the end wherfore man and all things that serue him were created pag. 78. The II. meditation of the grieuousnes of sinne by the examples of the sinne of the Angels of Adam and other particulars pag 88. The III. medit of the multitude of sinnes and of the grieuousnes of them for being so many and contrary to reason 100. The IV. meditat of the grieuousnes of sinne by the basenes of man that offendeth God and by the nothing that he hath of his owne 104. The. V. meditat of the grieuousnes of sinnes by-the greatenes of the infinite maiestie of God against whome they arcommitted 108. The VI. meditat of the grieuousnes of sinne by comparison betweene the temporall and eternall paines wherewith it is chastized 116. Meditations of our last things to mooue vs to a detestation of sinnes 125 The VII meditat of the properties of death 116. The VIII meditat of those things that cause Anguish and affliction to the man that is neere his deathe 131. The IX meditat of the particular iudgment that is to bee made of the soule in the instant of death 140. The X. meditat of that which hapeneth to the body after death and of the graue 154. The XI meditat of the remembrance of death of the dust whereinto wee shall bee conuerted in the graue 162. The XII meditat of the most griueous deceites and daungers which the forgetfulnes of death bringeth with it and of the manner how they are to be remedied 167. The XIII meditat of the generall iudgment and of the signes and thinges precedent to that day 175. The XIIII meditat of the resurrection of the dead and the comming of the Iudge and what he wil doe before he giue sentence 183. The XV. meditat of the sentences in fauour of the good and against the wicked and of the execution of them 196. The XVI meditat of Hell as concerning the eternitie of the paines and the terriblenes of the place and of the inhabitants thereof and the tormentors 212. The XVII meditat of the paines of the senses exterioure faculties and of the paine of losse or damnation which is suffered in hell 222. Other meditations and manners of praier to obtaine puritie of soule and parfect mortification of her vices and passions 230. The XVIII meditat of Pride and vaine glorie 232. The XIX meditat vppon the vice of Gluttonie the vertue of Temperance 239. The XX. meditat vpon the vice of Luxurie and the vertue of Chastitie 244. Actes of perfect Chastitie 247. The fauours and rewardes of perfect Chastitie 249. The XXI meditat of Auarice 252. The XXII meditat of vvrathe and Impatience 258. The XXIII meditat of Enuie 263. The XXIV meditat of Slothe 268. The XXV meditat vpon the ten commaundements of the lawe of God 273. The XXVI meditat vppon the fiue Senses and exteriour faculties 287. The XXVII meditat vppon the interiour faculties of the sowle 293. The XXVIII meditat wherein is set downe a forme of praying making euery night an examination of the conscience 301. The XXIX meditat wherin is set downe another forme of praying at three times of the day making a particular examination of some one vice to pull it vp by the rootes 307. The XXX meditat of the excellencies of the holy sacrament of confession of the vertues that are exercised therein and of the graces that are receiued 313 The XXXI meditat of preparation to receiue the holy sacrament of penance 320. The XXXII meditat of thankes giuing after confession 328. The XXXIII meditat of the most blessed Sacrament of the altar before Communion 333. The XXXIV meditat of spirituall Communion which is a disposing for sacramentall Communion and for hearing masse profitably 340. The XXXV meditat of thankesgiuing after Communion 345. The XXXVI meditat of purgatorie to encourage vs to the workes of penance 351. A TABLE OF THE PRINCIPALL MATter 's contained in this first part Abstinence Acts and rewards of it pag. 242. Adam How great his fault was pag. 91. Adoration How it must be made to God at the entering into praier pag. 32. Affections Those of deuotion be the ende of meditation 11.52 Affections of the loue of God 25. Affections of deuotion be of three sorts 53 affections of sinners that be repented 76. Ambition It is the doughter of pride and the acts thereof 234. Angells The euill fell thorugh pride 88. How wee may talk to them in praier 20. They assist those that pray 74. They especially assist those that be chast 249. Angre The acts and punishments thereof and the rewards of those that doe mortifie the same 359. Ashes See Lent Aspirations How wee may pray with them 49. Attention in praier The meanes to get it and to resist distractions 35. Auarice The acts damages and chastisments of it 252. The benefits of mortifying it 255. S. Augustine His counsel to those that loue God 2.3.5 His order of mental praier 14. Author The autor of this woork hath drawen it from three principall fountaines 6.7.8 Benedictions Promised to those that keepe the lawe of God 282. Benefits That come of mortifying pride 137. That come of mortifying Gluttonie 242. of chastitie 249. of mortifying Auarice 255. of mortifying wrath 261. of mortifying Enuie 267. of mortifying Sloth 272. Of God towardes vs. 111. Blessinge See Benedictions Canticles VVhat spirituall canticles bee 16. Charitie The acts thereof to be practised in communicating 344. Chastitie The acts and excellencies the fauours and rewards thereof 247. Colloquie See Speeches Commaundements See Lavve of God Communion The manner how to prepare our selues worthelie for sacramentall Communion 333. The manner of communicating spiritually 340. The manner of thankesgiuing after Communion 345. Confession The excellencies of sacramentall confession 313. The vertues that at practised in it 315. It is a greate meanes to surmounte tentations 316. The manner how to prepare our selues vnto it 320. The manner of giuing thanks after it 328. Confidence in God See Hope Conscience How we must heare thee good inspirations and instructions of it and how it will accuse vs in our particular iudgment 145. and how in the vniuersall iudgment 196. Consolation See delite spirituall Contrition VVhat it is and wherein it consisteth 108.305.322 Conuersion That towards God how perfect it must bee 76.77 Death The properties of it 126. It is hastened somtimes for our sinnes 127. Three thinges must afflict in it 131. VVhat passeth therein with
the soule 140. That of the wicked how terrible it is 147.170 VVhat passeth with the bodie at death 154. the remembrance thereof verie profitable 162. The forgetfulnes of it daungerous 167. Of the dreadfull death of king Balthasar 173. Delight spirituall God hath and vseth diuers waies to cōmunicate spiritual delite in prayer 55. It is granted to some to weane them from worldly delits 62. Deuotion VVherein it consisteth 11. It is the tongue of the soule according to S. Bernard 18. How it is obtayned 53. See Affections Diligence That in Gods seruice what good it dooth against Sloth 272. Distractions Those of praier whence they proceede and the remedies against then 35 37.38.39 Diuel Hee presseth and streighteneth vs at the hower of death 138. He accuseth in the particular iudgment 141.142.144 And in the vniuersall 194. Doctors Schoole-Doctors the third fountaine of mysticall diuinitie 8. End The finall end of all Christians 1. The speciall end of religious folkes 1. Twoe principall ends of mentall praier 14.17 The end of mentall praier and meditations contained in this woorke 52. The last end of man and how it is to be sought for 80. The last end of other visible creatures Enuie VVhat it is whence it groweth the actions hurts and remedies thereof 263. Estates Three sorts of them to wit of Beginners of Proficients and of the Perfect 24. Examination of Cōscience That which we must make at the end of praier 43. That which God will make of the sowle at the particular iudgmēt 146. and in the vniuersall iudgment 191. How we ought to make it euerie inght of the sinnes we commit in the day-time 301. How it must be made of same particular vice to roote out and amend the same 397. How it must be donne before confession 320. Exercises spiritual Those of our glorious Father Ignatius how excellent they are 7. Faith The acts thereof relying vppon fower pillars 341. Fathers Holy fathers the masters of mysticall diuinitie 7. Feare That which afflicteth for giuing account at the hower of death 137. Feare of Gods punishments 116. That which will afflict vs in the generall iudgment 191. It prepareth vs to contrition 323. Fier Diuine and heauenlie fier what propertie it hath 3.4 That of hell 224. Gluttony The acts harmes and remedies thereof 239. The rewards of mortifiyng the same 242. God He is our last end 80. Hearing How God is spiritually heard 59. Hell VVhat and how terrible it is 212.217 The eternitie therof 214. The continuation and varietie of paines therein 216. The miserie of the inhabitants in it and their discord 219. The dreadfullnes of its tormētors 220. The paine of Sense of the damned in hell 222. The paine of fier that they indure 224. The paine of theire interiour senses 225. Their paine of losse or damnation 227. Humility It riseth of the knowledge of our selues 76. Humiliation the onlie meanes to get it 238. Hope That which wee must haue going to communion 342. Himmes VVhat spirituall himmes be 15 Iesus The misteries of his life 25. Ignatius His booke of spirituall exercises of what autoritie it is 7. Ignorance Not knowing in what sort to discourse or meditat the remedies of it 35. That of death what euiles it causeth 167. It is a proper vice of the vnderstanding 293. Impatience The acts hurts and remedies thereof 258. Inspirations How God speaketh by them See Talk How God doth communicate them 55. Intention The authors intention in this woorke 1.4 Intention that wee must haue in praier 32.33 Ioy. How profitable spirituall ioy is 272. See delite Iudgment The particular that is made of the soule at the hower of death with the circumstances of the Assistants Iudge Accusers Time Place and Sentences 140. till 154. The rigorous account to be made therein 146. The terrible sentence in it against the wicked 150. Generall iudgment and the causes thereof 175. The signes going before it 177. That fire that shall before it burne the worlde 180. The resurrection and summoning of the dead to iudgment 183. The comming of the iudge 185. The separation of the good from the euil 188. The publication of consciences to be made at that time 191. The terrible accusations that shall flow vppon this 194. The sentences in fauour of the good and against the wicked and the execution of them 196. Sacramentall iudgment in confession and the acts thereof 320.321 Rash indgmēt and the euils of it 294. Self-iudgment and the hurt thereof 295. Kingdome That of heauen is giuen wholie to the elect in the day of iudgment 199. The kingdome of this life and of the other is promised to the poore of spirit 256. It is iustice peace and ioy in the holie Ghost 256.317 Knovvledge That of God Christ and of our selues the end of mentall praier 52. Experimentall knowledge of God wherein it consisteth and how it is gotten 57. Knowledg of our owne miseries the roote of humilitie and how wee may obtaine it 76. Lavve of God Ten commaundements of Gods lawe and two wayes of vnderstanding them 274. The meanes of sinning against them 275. Maledictions of those that breake them 279. Benedictions of those that keepe them 282. How they must be written in the tables of our hearts 289. Reasons mouing to obserue them 286. Lecherie The acts and chasisements thereof 244. Lent Of the Ashes which wee take in the beginning of Lent 162. Liberalitie The rewardes of it as it is contrarie to Auarice 255. Loue. Our loue towards God hath three estates of spirituall childhood grouth and of perfection 25. Luxurie See Lecherie Masse The manner to heare it by communicating spirituallie 304. Meditation The matter of meditation 23. How it must be made 34. It causeth the fountaine whence it springeth 75. See Praire Meekenes The acts and rewardes of it 161. Mentall praier See Praier Mercie How much Christ will esteeme the workes thereof at the day of iudgment 200. Modestie The importance thereof and the manner how to keepe it 292. Mortification VVherein it consisteth and how it resēbleth death 154. It must be by degrees by little and little and is most necessarie to attaine to vertue 229. Mortifications of the senses what good it bringeth vnto vs. 291. Oathes Chastisements of those that be ill made 273. 282. Paines Paines of hell pag. 212. till 230. See Punishment Patience It is contrarie to Anger 261. Penance The excellencies of Sacramentall Penance 315. The graces fauours that God bestoweth in it 317. Perfection All men ar called by God to persection 2. Petitions To whome they must be directed and from whence they must be taken 11. why they ar to be alleaged in praier 13. How we must present them before God 14. How they be made to God 17. They depende chiefelie of the holy Ghost 18. Pouertie The contraritie that pouertie of spirite hath to couetousnes 255. Praier The holy ghost chiefe master of mentall praier 6. VVhat mentall praier is and how the substance thereof cōsisteth in
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