is set downe a forme of Prayer applying the interiour faculties of the Soule to the contemplation of the mysteries that haue beene meditated IN the eleuenth § of the Introduction of this booke I made mention of a forme of Praier by application of the Senses vpon the mysteries of our faithe and it is a forme rather of Contemplation then of meditation for as there it is saide in the tenth § Meditation runneth from one thing to another seeking out bidden verities as hitherto hath beene donne but Contemplation is a simple beholding of the Truthe without varietye of Discourse with greate affections of Admiration and Loue and as regularly it is obtained after meditation so after we haue meditated these mysteries of our Sauiour Christ it shall not be amisse to runne ouer eache of them againe with this manner of affectuous Contemplation which wee call Application of the faculties for as the exteriour faculties doe very breifely without the windings of discourses perceiue their objects and are delighted and pleased in them so in this Contemplation the interiour senses of the Soule which are her owne interiour faculties with the variety of their Actes without newe discourses presupposing those which haue beene donne at other times per ceiue these Verities and collect from thence meruailous affections of Deuotion our Lord preuenting them with his especiall grace without the which we shall erre in entring into this manner of Contemplation as in the place before cited hath beene saide Allbeit we for our parte may somewhat ayde ourselues in this manner that followeth The first Pointe THe first pointe shall be to beholde with the interiour eye of the Soule be it the Imaginatiue or the Intellectuall all such persons as were in the Inne at Bethlehem or in the Temple of Hierusalem and what they doe with the circumstances which are the object of the Sight collecting from them Affections of Admiration and Loue of Ioye or Compassion or Imitation and if from these there happen to proceede any newe ponderations and meditations as our Lord vseth to communicate in these cases I am to admitte them detaining myselfe in them all the time that the light shall continue that was giuen me The practize is this beholding God-man layed in a Stable with Beastes I will shrinke vp my shoulders with admiration and astonishment of so profounde Humillitye to be resplendent in a Lorde of so greate majestie Beholding him made a tender Babe to make himselfe more amiable because Babes ordinarily are amiable I will melt myselfe in the Loue of so precious and beautifull a Babe wantonning with him as with my elder brother the heire of my father and so much mine that he is borne for me and for my benefit Beholding the Hearte of the Childe burning in Loue and in Desier of my Saluation shedding teares of Sorrowe for my Sinnes and offring himselfe for them to the eternall Father I will joyne my Heart vnto his that he may fasten vnto it that Loue and that Sorrowe entring into Discourse with him that he may joyne me vnto himselfe So likewise beholding his Vertues his Pouertye Humillitye Meekenesse and Patience I am to collect them to my owne vse as one that gathereth a nosegay of mirrhe to weare before his brest and to joyne it to his Hearte saying vnto him with greate tendernesse Cano. 1.12 My beloued shall be to me as a bundle of myrrhe I will alwaies haue him in my eye that I may neuer loose the sight of him nor neuer forget him The like may be donne contemplating our blessed LADYE the VIRGIN and Mother with affections of admiration contemplating with what Modestye Deuotion and Reuerence she standeth before the Childe with a Desier to imitate her and beholding what compassion she hath of the Teares of the Childe with a spitit to accompanye her and to be compassionate with her Beholding likewise S. Ioseph or holy Simeon and the feruour and Spirit resplendent in them I will admire at the giftes that God hath giuen them with a desier to imitate them in all that I ought or am able according to my abilitie The Second Pointe THe second Pointe is to heare with the eares of the Soule the wordes that are there spoken attending to hearken vnto the interiour Wordes and Inspirations that God shall speake vnto my Hearte Wherein it is to be considered that not only in this pointe but for any other forme whatsoeuer of mentall or vocall Praier that as was pointed at in the third § of the Introduction of this booke being placed before God and contemplating these mysteries it is good for a while to staye with reuerence as one that attendeth to heare what is saied or to receiue the almes that is vsually giuen him placing himselfe as the Woman of Chanaan saide Matt. 15.27 like a whelpe that standeth at the table fixing his eyes vpon those that eate hoping they will cast him some small morsell of breade Psa 122.2 Or as the Prophet Dauid sayeth like the good Seruant that hath his eyes fixed vpon the handes of his Lord attending what he commaundeth him as did the Prophet Abacuch when he sayed Abac. 2.1 I will stand vpon my watche and fixe â—â—y steppe vpon the munition and I will behold to see what may be said to me and what I may aunswere to him that rebuketh me Which is to say Seated in my Contemplation I will hearken what God inspireth into me what he speaketh within my hearte either reprehending and correcting me for the euill that I haue committed or comforting and exhorting me to the good that I ought to doe or giuing me some interiour aunswere to what I desier as the holy Spirit did the like in praier to S. Simeon And hauing continued a while in this silence if I feele not some Inspiration of our Lorde I am not to stand Idle but to prouoke him to speake vnto mee I speaking vnto him and saying with Samuel 1 Reg. 3.9 Cant. 2.14 Speake Lord for thy Seruant heareth Or as he himselfe sayed to the Spouse Let thy Voice sounde in my eares for thy Voice is very sweete vnto mee O eternall God that saidest by thy Prophet Colloquie I will lead her into the wildernes and will speake vnto her hearte Ose 2.14 cause in my Spirit an interiour solitude of wandering Cogitations that thou only maiest speake vnto me with thy Inspirations and that I may heare and fullfill what therein thou commaundest mee Then putting myselfe in the presence of the Childe IESVS I will with the eare of my Soule hearken vnto the wordes which he speaketh to his eternall Father and vnto the amorous colloquies he holdeth with him vpon the businesse of our Saluation rejoicing to heare them and making my proffit of them I will also hearken vnto the exteriour Lamentations that he maketh and will learne to lament my sinnes I will heare what this Childe would say vnto mee if he should speake to me there
of his Sonne for the Seruices hee did him and the Paines that for his loue hee endured Othertimes speaking to the Sonne of God alledging vnto him the Loue that hee bare vs the Office that hee holdeth of our Redeemer and Aduocate and the greate Price that wee cost him Othersome times speaking to the Holy Ghoste begging of him the like for the Loue that hee beareth to Christ IESVS our Lord and for his merites And heere likewise we may make another Litanye of the Vertues of our Redeemer alledging his Humillitye of Hearte his Pouertye of Spirite his Meekenesse his Obedience his Patience his Mercye and his Charitye and all the rest Other Titles there are on the parte of our Necessitye and Miserye alledging before our Lord like Dauid that wee were conceiued in Sinne Psal 50.7 that wee haue terrible passions strong enemies very greate occasions and daungers and that with out him wee are able to doe nothing Psal 118 73. That wee are his Creatures made according to his owne Image and Likenesse and that for this cause the Deuill persecuteth vs to destroye vs and that therefore it belongeth to him to protect vs. And in conclusion wee may make another Catalogue of our owne Sinnes and Miseries counting them before God and exaggerating or amplifying them very much with Sorrowe of our Hearte for the more wee shall exaggerate them the more wee prouoke Gods mercye to remedye them Besides this men that are perfect may in some case alledge with Humillity their fore-passed seruices in Imitation of holy king Ezechias 4. Reg. 20 3. who asked of God prorogation or prolonginge of his Life alledging vnto him that hee had walked before him wth a perfect Hearte And the like did Christe our Lorde when after the Sermon of the supper hee praied to his Father Ioan. 17.4 as in his place shall bee seene These three kindes of Titles may bee mingled one with another Psal 24.11 after the forme that Dauid saide for thy name o Lord thou shalt be propitious to my sinne for it is much These and other such like reasons may bee alledged in Praier rather to moue our owne Heart to aske with Feruour Deuotion and Confidence then to moue God to heare vs. For our Lord much more desireth to heare vs Lib. de verbis Domini sermone 5. 29. and to giue vs the good Spirit that wee aske then wee to receiue him seeing as S. Augustine saithe God would not haue commaunded vs to aske of him if hee had not a will and a desire to giue vs what wee aske and asking of him in the manner aforesaide wee fullfill all that which the Apostle commaundeth vs when hee saieth Ad Philip 4.6.1 Ad Tim. 2.1 That our Petitions should presente themselues before God not alone but accompanied with three meruailous Actions that is to say with Praier which may raise our Spirit and the Affections thereof to the presence of God Ex D. Th. 2.2 q. 83. art 17. with Obsecrations that may alledge Titles to bee hearde and with Thankesgiuing for benefits receiued which may dispose vs to receiue those which wee aske afresh These are the principall things which mentall Praier comprehendeth Lib. de Spiritu anima cap. 70. qui ei tribuitur whose Order S. Augustine declared saying Meditatio parit scientiam scientia compunctionem compunctio deuotionem deuotio vero perficit orationem Frequent meditation engendreth science and knowledge of a mans selfe and of God knowledge engendreth affections of compunction for our sinnes and miseries compunction awaketh affections of deuotion towardes God for his greatenesse mercies and deuotion perfecteth Praier making our Spirit to joyne it selfe louingly to God to aske of him things decent fitting in such manner as is conuenient It resteth that wee explicate and declare the manner how euery one of these things is to bee donne beginning with that which is most proper and essentiall to Praier How wee are to speake vnto God in Mentall Praier §. 2. BY what hath beene saide it appeareth that the essence or nature of Mentall Praier properly consisteth in speaking within our selues to God our Lorde for two principall endes 1. The first is to praise him and blesse him for what hee is and to giue him thankes for the benefits and rewardes hee bestoweth vpon vs exercizing that soueraigne manner of Praier which S. Paule counselleth vs saying Ad Eph. 5.19 Ad Coloss 3.16 Bee filled vvith the Holy Spirit speaking to yourselues in Psalmes Hymnes and spirituall Canticles chaunting singing in your heartes to our Lorde giuing thankes al vvaies for all things in the name of our Lord IESVS Christe to God the Father In the which wordes the holy Apostle pointeth at foure diuine affections wherewith wee may speake in our heartes to God our Lorde for the ende aforesaide that is to say Psalmes Ex D. Th. lectio 7. in ad Ephes 5. Hymnes spirituall Canticles and Thankesgiuing Interiour Psalmes are Actions of the Loue of God with effectuall desires and determinations to serue and obey him offering ourselues to keepe most perfectly his Commandements and Counsailes This is that Musicke which Dauid calleth the Psalter of ten strings Psal 32.2 for as hee that plaieth on the Psalter or Harpe handleth all the ten strings thereof sometimes some of them sometimes othersome and sometimes all of them togither so in Praier making this musicke to God wee are to haue feruent desires to exercise the Vertues of Obedience Humillitye Patience and the rest now one then another sometimes alltogither as likewise stedfast purposes to keepe Gods Commaundements his Counsells laying handes now vpon one then vppon another and sometimes vpon alltogither Hymnes are Affections of the Praises of God reckoning vp all the excellencies perfections that hee hath and the workes that hee hath donne for the which hee is worthily to bee praised glorified of all creatures Sometimes I may say with the Seraphins Holy Holy Holy the Lord God of Hostes Isai 6.3 or in steede of this worde Holy I may put in other like wordes saying Good Mercifull Iust VVise and Povverfull arte thou my Lord and my God and most worthy to haue thy Sanctity and thy Greatenesse preached by the Seraphins Sometimes with the Seniours in the Apocalips Apoc. 5.12 I will say vvorthy art thou o Lambe of God vvhoe didst dye for vs to receiue Povver and Diuinitye and VVisdome and Strength and Honour and Glory and Benediction for euer and euer Amen And othersome times with the three Children of Babilon Dan. 3.57 Psal 102 1. that were in the fornace I will inuite all Ceatures to praise and glorify God And wth Dauid I will prouoke myne owne Soule and all the faculties thereof to blesse our Lord. Spirituall Canticles are Affections of Spirituall Ioy and Alacritie rejoicing that God is who hee is and for the Infinite good that hee hath in
himselfe and for the Glory giuen to him by the Saintes in heauen and for the seruices donne him by the Iust vpon the earthe and rejoicing within ourselues for the hope of eternall good and for the possession which the blessed doe enjoy saying that of the Apocalips Apoc. 19.6 Alleluia because our Lord God the omnipotent hath raigned Let vs bee glad and reioice and giue glory to him because the mariage of the Lambe is come and his vvife hath prepared herselfe Thankesgiuings are Actions of thankefullnesse for the benefits wee haue receiued of our Lorde recounting them all very often and praising him for euery one of them and I am not onely to giue him thankes for the benefits I my selfe haue receiued but also for those which hee hath donne to the Angells in Heauen and to all the men vpon earthe and to the insensible creatures that knowe not how to thanke him yea and for those hee hath donne to the Deuills themselues and to the Damned that haue no will to bee thankefull vnto him VVith these 4. Affections wee may speake to our Lord in Praier to the ende to glorifye him procuring as S. Paul sayeth the holy Spirit to bee the beginning of our Interiour speeches the midle or Mediatour to bee Christe IESVS our Sauiour and the ende and person to whome they bee directed to bee the Father euerlasting albeeit as hath beene saide they may likewise bee directed to all the three Persons 2. The second ende why wee are to speake vnto God our Lord is to require of him newe coelestiall guiftes and graces ordained to our owne saluation and perfection and to his Glory These Petitions and Colloquies may bee made in many formes according to the diuerse disposition of him that prayeth and speaketh to God Sometimes wee are to speake vnto him as a Sonne speaketh vnto his Father asking of him all such things as a good Sonne may and ought to aske of a good Father with the Spirit of Loue and Confidence And in this sorte wee speake vnto God in that praier of our Pater noster where Christe our Lord declareth what things wee are to aske as wee shall see in the Meditation which shall bee made vpon that praier in the third parte Sometimes wee are to speake vnto God as a poore wretche doth to a riche and mercifull man begging of him an almes Psal 24.16 39.18 Ad Rom. 10.12 VVith this Spirit prayed Dauid very often calling himselfe a poore wretch and a begger begging a spirituall almes of God who as S. Paule saith is riche tovvard all that inuocate him Sometimes wee may speake to God as a sicke man speaketh to a Phisition declaring vnto him his Infirmityes and desiring remedie thereof or as a man that hath a processe or one that is guilty speketh to a Iudge when he informeth him of his right requireth a fauourable sentence or pardon of his Crime And in this case our Colloquye must bee accompanied with Affections of humilliation of Sorrowe for Sinne of Purposes of satisfaction amendmēt Of the which wee shall see forward many exāples in the meditations vpon the Miracles Parables of our Sauiour Christe Finally other sometimes wee may speake vnto God with that Spirit that a Scholler speaketh vnto his Master requiring of him Light and Instruction in such things as wee knowe not Or as one friende speaketh vnto another when hee talketh with him of some waighty affaire asking him Counsaile Direction and Aide And if Confidence and Loue shall so farre imbolden vs our Soule may speake vnto God as the Bride speaketh to her Spouse in seuerall Colloquyes wherewith the booke of Canticles is replenished In all these sortes wee may speake to our Lord in praier clothing ourselues with the foresaide affections sometimes with one and sometimes with another for all are fitting vnto vs with our God who is our Phisition our Iudge our Friende and the Spouse of our Soules Truth it is that the greatest certainety in these Petitions Colloquyes dependeth principally vpon the holy Spirit Ad Rom. 8.26 who as S. Paule saith requesteth for vs vvith gronings vnspeakeable for with his inspiration hee teacheth vs and mooueth vs to aske ordering our petitions and rowzing vp those Affections wherewith they are to bee made To which purpose S. Serm. 15. in Cantica Bernard saide that Deuotion is the Tongue of the Soule which whosoeuer hath is very skilfull in talking and reasoning with the eternall VVorde But this notwithstanding wee for our parte must aide ourselues and learne to treate and conferre with God obseruing the manner and the affection wherewith men speake one to another in the cases rehearsed VVhereunto I adde that albeit Praier is properly a speeche Colloquy with our Lord wee may not withstanding speake therein to ourselues haue conference with our owne Soule Sometimes our selues as S. Paule saieth exhorting ourselues Ad Colos 3.16 reuiuing ourselues in the affections petitions rehearsed Other sometimes reprehending ourselues for our faultes for our want of zeale beeing ashamed of our selues that wee serue God so euilly In this sorte Dauid spake many times to his Soule saying O my Soule why arte thou sorrowfull Psal 41.12 42.5 Psal 61.6 and why art thou troubled hope in God for still I haue time to praise him and to confesse that hee is my Sauiour and my God Subject thyselfe to God o my Soule for vpon him dependeth my Patience From these Colloquyes wee must make a step to speake to God himselfe as did the prodigall Sonne when hee spake to himselfe saying Hovv many of my Fathers hirelings haue aboundance of breade and I heere perish for famine Luke 15.17 I vvill arise and vvil goe to my Father and say to him Father I haue sinned against Heauen and before thee I am not novv vvorthy to bee called thy Sonne make mee if it so please thee as one of thy Hirelings Finally wee may likewise in Praier speake to our blessed Lady the Virgin to the Angells and Saintes for the same forsaid two endes either to praise and blesse them for their Sanctitye Vertues and for the benefits which they doe vs or to require them to aide and fauour vs in the businesse of our Saluation For the which wee may likewise alledge vnto them some of those Titles which we laid downe in the precedent § other speciall ones beseeming eche of them To the most sacred Virgin may bee alledged that shee is our mother and the Aduocatrice of Sinners and that for our remedie her Sonne gaue her this Office in charge alledging also the Loue that shee beareth him and her desire that all should loue and serue him beseeching her to doe for vs the office of a mother and an Aduocatrice and to demonstrate vnto vs that her Loue and Desire in obtaining for vs what wee request that wee may the better serue him whome shee so dearely loueth Also to our
Angell Gardian may bee alledged that hee comply with the Office hee holdeth to present our praiers vnto God and to procure a good dispatche of them and that his honour is interessed in our beeing good and hauing a happy issue of our pretention of Heauen and that seeing the Deuill sleepeth not to tempt vs that hee sleepe not but bee watchfull to defende vs. After this sorte wee may speake to the rest of the Sainctes that shall offer themselues in the matter of meditation or to whome wee are deuoted rather to stirre vp deuotion in ourselues then to moue them thereby for as they loue vs and desire our Saluation they are very much inclined to sollicite it Of the Vertues that accompany Mentall Praier and of their Excellencies §. 3. BY what hath beene deliuered in the two precedent paragraphes it followeth how excellent a thing Mentall Praier is wherein are exercized so many Lib. 2. de orando Deo ad finém and so heroycall Actes of the most principall Vertues that are in Christian life For the which S. Iohn Chrysostome saide with very greate reason That as when a Queene entreth into a Citty there enter with her in her Company many Ladyes Noblemen of the Courte beside her Garde and Innumerable People that followe her so when Praier entreth into the Soule there enter with her all the Vertues accompanying the Spirit of Praier Some Vertues goe before preparing the waye and disposing the Soule to pray as it ought as are Faithe Humillitye Reuerence and Puritye of Intention and others which hereafter wee shall speake of according to that saying of the VViseman Eccles 18 â—3 Before Praier prepare thy Soule and bee not as a man that tempteth God Other Vertues goe side by side with her as are Charitye Religion and Deuotion and VVisesedome and those other guiftes of the holy Ghost which illuminate the Vnderstanding and ayde meruailously to Praier as in the 27. meditation of the fifth parte of this woorke shall bee seene Innumerable other Vertues followe after her as are feruent Desiers and Purposes of all that is good in matter of Obedience and Patience of Temperance Modestye Chastitye and the rest And aswell the one as the other inweaue themselues with Praier and among themselues exercize diuerse Actes that are an Ornament and Decking the one of the other for Humillitye ioyneth herselfe with Confidence and Charitye D. Chri. lib. 2. de orando â— Deo Homil. in Psal 4. Nilus ca. 13. de oratione Climacus gradu 28 Charitye with Religion and Thankesgiuing Religion with Obedience and Resignation and thus with a celestiall and diuine Consort they make a musicke of many voices VVhereupon many holy Fathers say That Praier maketh men like Angells not onely for that it is a VVorke of the superiour faculties wherein men are like them but for that it communicateth vnto men an Angelicall life full of puritye and Sanctitye By Praier when it is perfect they participate the ardent Loue of the Seraphins the fullnesse of knowledge of the Cherubins the peace and quietnesse of the Thrones the rule ouer themselues of the Dominations the power against Diuells of the Povvers the Magnanimity for meruailous thinges of the Vertues the discretion in gouernment of the Principallities the Fortitude in difficult and hard things of the Archangells and the Obedience in all things of the Angells and finally the VVisdome Chastitye and Cleane-nesse of the celestiall Spirites For there can bee nothing saithe S. Chrysostome more wise nor more just nor more holy then a man that speaketh to God as it is meete for him from whome hee receiueth most aboundantly those gâ—â—â—â—es and graces wherein consisteth true VVisdome and perfect Iustice and Sanctitye The reason hereof is because as our Lord is very courteous and gentle and Inspireth vs to pray hee speaketh to vs when wee speake to him and conuerseth familiarly with those that enter into theire heart to treate and conuerse with him and the conuersation and speache of God is not of wordes alone but of workes Serm. 45. in Cantica for as S. Bernard saieth Locutio verbi est infusio doni For God to speake is to communicate guiftes infusing his Graces and Vertues vpon them to whome hee speaketh filling them with that spirituall joy that cannot bee expressed with that peace that passeth all Vnderstanding 1. Petr. 1.8 Ad Phil. 4.7 Psal 84.9 And hereupon saide Dauid I will heare what our Lord God will speake in mee because hee will speake peace vpon his People vpon his Saintes and vpon them that are conuerted to the Heart Hereupon it is that in Praier wee are in such sorte to speake vnto God that wee bee attentiue to hearken and to heare what hee speaketh vnto vs by his Inspirations to obey them and to dispose ourselues to receiue those guiftes which thereby hee pretendeth to communicate vnto vs as wee shall see in the second parte in the 26. meditation By what hath beene saide appeareth the excellencye and necessitye of mentall Praier of the which Cassianus saith Colla. 9. c. 1. That it hath such a connexion with all Vertues that neither they can bee perfectly obtained nor conserued without Praier nor perfect Praier bee obtained without them for it saith hee is the ende of all and to it are directed all the Labour and Trauell wee take to gaine them Forasmuch as Praier whereof wee here treate in its perfect degree embraceth vnion with God by the mean 〈◊〉 actuall knowledge and Loue with greate Ioye in possessing him Gradu 28. From whence it ariseth that God as S. Iohn Climacus sayeth in Praier payeth in readye mony a hundreth times double of that which is left or laboured for his cause besides greate pledges of the last rewarde that is to bee giuen in the life euerlasting Many things I might say of this Soueraigne Vertue which I omitte because this booke is written for those that desire to exercise it in respect of the greate estimation they holde of it And in the Prologues and Introductions to euery one of the sixe partes of this booke some thinge shall bee spoken to discouer the excellencye of this soueraigne exercise and the good that proceedeth of it Of the matter of Mentall Praier for Meditation §. 4. THE matter of Mentall Praier wherein the three Faculties of the Soule especially the Vnderstanding are to exercize their Actes is all that which God hath reuealed in the Diuine Scripture especially the principall mysteries of our Faithe which therein are most expressed and recommended These mysteries may bee reduced in generall to three Orders Ex D. Dionys cap. 3. de Eccles Hierar cap. 5. P. Ignatius in annot annotatio 10. Iacob 4.8 Psal 33.6 accomodated to the diuerse Estates of those that meditate among the which some are sinners that desire to get out of their Sinnes or young Principiants or beginners that desire to mortifye the Vices and Passions of
and what puritye of Intention I had therein with such like being very sorrowfull for any defect that I shall finde and purposing from that time forwarde to amende it 2. Secondly I am to examine whither I were attentiue or distracted whither deuoute or drye whither I contented myselfe with discoursing onely for that were no Praier but studye or whither I had good affections and purposes whither I begged of God and spake vnto him in my Colloquies with reuerence and confidence or without it And if I finde that it hath gonne well with mee in all I will giue thankes to God for it attributing this good successe not to my diligence but to his grace and mercye But if I finde that it hath gonne ill with mee I will examine the cause whither it were any fault of mine or any passion or disordered Affection or any negligence or remissenesse and being sorrie for my fault I will purpose to amende with determination to mortify my selfe and to remooue away the cause of this harme 3. Thirdly I am to examine the motions and Inspirations or Illuminations and spirituall Taste that I haue felt marking well what effectes they haue wrought in mee to knowe whither they spring from a good Spirit or not and to gaine experience that may helpe mee to knowe the Variety of Spirits To which ende it will helpe much to knowe the rules that are prescribed for this of which wee shall set downe many in the discourse of these meditations 4. Fourthly I am to examine the Resolutions that I made in Praier to see when and how I am to put them in execution and generally I am to examine what fruite I drawe from Praier and Conuersation with God for if my Praier bee a Tree without fruite Matt. 21 19. it will bee cursed like the figtree and presently wither but if it beare fruite it shall bee blessed and growe vp like a Tree planted nigh to the streames of waters Psal 1.3 The fruites of Praier are these To reforme manners to withdraw vs from Sinnes bee they neuer so light to auoyde the occasions of them and of all Imperfection to subdue Passions to curbe the Senses to mortifye sinister Inclinations to vanquish the repugnancies and difficulties that I finde in Vertues to fight valiauntly against Temptations to animate myselfe to suffer much Affliction with alacritye to incourage myselfe to fullfill readily the will of God declared in his holy Lawe in the Euangelicall Counsells and in the rules and Orders of my estate and office To procure also the augmentation or increase of Vertues imitating those of Christe IESVS our Lorde especially his Charitye and Humillitye his Obedience and Patience in Afflictions his Loue of the Crosse and of Contempt and of Chastizing the fleshe And particularly euery one is to procure to haue that Vertue that hee hath most neede of according to the quallitye of his Estate whither it bee Modestye or Chastitye or Fortitude or any other of the Theologall or Morall Vertues with a most effectual resolution and purpose as shall be set downe in the 29. meditation of the first part And when I shall make an examination of Praier I must make good Triall whither I haue drawne out any of these fruites in the manner aforesaide Of the seuerall formes of Praying in diuerse Matters accomodated to different Persons and Times §. 9. THE taste of man is so disgusted in spirituall Exercises that it easily begetteth tediousnesse and loathing if his meate bee giuen him dressed allwaies after one fashion though it bee neuer so precious Num. 21.5 as the Israelites were lothed with Manna though it were exceeding sweete because it was alwaies the same For this cause the Sainctes and Spirituall masters haue Inuented diuerse formes of Praier accomodating Praier in sundry manners with this Variety to take away the wearinesse wee might haue in the exercise thereof when the Spirit of God goeth not alwaies renewing the delight of the same making vs Psal 95.1 97.1 as Dauid saith alwaies to sing vnto our Lord a newe song Herein the Seraphicall Doctor S. Bonauenture was very excellent in his very many and large treatises that hee made of these matters and no lesse was our glorious Father Ignatius couching in his litle booke not onely variety of matter for meditation but also seuerall formes of praying for the examination of the Conscience for the application of the Interiour Senses of the Soule and for diuerse Similitudes and Parables and especially hee taught three very proffitable formes of Praier accomodated to those which walke in the three wayes aboue-saide Purgatiue Illuminatiue and Vnitiue although they are all three of greate profit for them all 1. The first forme of Praying is vpon Gods Commaundements vpon the seuen Capitall Vices commonly called the seuen deadely Sinnes vpon the three faculties of the Soule and vpon the fiue Senses taking all this for matter of Meditation and Praier This forme is proper to those that walke in the Purgatiue waye labouring to cleanse themselues of their Sinnes And so wee will declare this forme in the first parte making speciall meditations of all these things with the rest that pertaine to the manner of praying examining the Conscience and preparing a mans selfe for Confession and Communion whereby is obtained the puritye of the Soule 2. The second forme of Praying is vpon VVordes taking for matter of meditation some Psalme of Dauid or some Sermon or Sentence of our Sauiour Christe or some Praier or Hymne of the Churche ruminating euery worde by it selfe and drawing out the Spirit and Affection that is in it For as the wordes of holy Scripture were dictated by the holy Spirit they haue all some misterye worthy of Ponderation And as the Churche is gouerned by the same holy Spirit it speaketh not a worde but it containeth much Spirit The forme of meditating these is to consider who speaketh that worde to whome it is spoken or directed to what ende with what manner and Spirit it was spoken and what is the signification thereof that is to say what it is that it commaundeth or counselleth threateneth or promiseth or what it is that is required or pretended therein drawing out of all Affections agreeing with what hath beene pondered For in another sorte are those wordes to bee meditated which God speaketh to man then those which man speaketh to God The first as a man that heareth God who is his Master Law-giuer Counsellor Protector and Rewarder hearing him with Desire to learne what hee teacheth to execute what hee commaundeth to followe what hee counselleth to feare what hee threateneth to hope for what hee promiseth and to loue him for what hee sayeth The second are to bee ruminated with that Spirit with which hee that ordained them spake them according to the ende whereunto they are directed The which is manifestly seene in the Psalmes of David for some hee made with a Spirit of praising God and thanking him for
the benefits which hee had donne to his Soule and to his People Some with a spirit of Contrition to aske him pardon of his Sinnes and other some with a spirit of Affliction joyned with greate Confidence to Implore his ayde in Tribulations And therefore to ruminate them or to say them with proffit wee must clothe ourselues as Cassianus aduertiseth with the same spirit wherewith they were spoken Collat. 10 cap. 10. as if wee ourselues had made them to the same ende And euen Experience teacheth vs that hee that feeleth himselfe cheerefull for the benefits receiued from God sayeth with Deuotion the Psalmes of Ioy as are Benedic anima mea Domino omnia quae intra me sunt nomini sancto eius c. Laudate Dominum de caelis c. And at such time hee findeth not so much juice in the Psalme of Miserere mei Deus And contrarily hee that is afflicted with his Sinnes sayeth with Deuotion the Psalme of Miserere mei and applyeth not himselfe then to the Psalmes of Ioye VVhich wee are to consider that wee may choose for matter of meditation those wordes and Praiers which accord with that Spirit which wee feele and with the ende that wee pretende This second forme of Praying is most proper to those that walke in the Illuminatiue way pretending the knowledge and Vnderstanding of the Verities of Faithe so to encrease in Spirit and of this wee will set downe the practise in the second and third parte meditating in this sorte vpon the Salutation of the Angell vpon the Song of the Virgin vpon the Praier of the Pater noster and vpon certaine Sentences and Praiers of our Lord Christe vpon whose wordes wee will alwaies medltate with more attention because as the Spouse saide His Lippes are distilling the first Mirrhe Cant. 5.13 Ioan. 6.68 Ibidem 63. that is they teache most excellent Vertue the first and most surpassing of all other and as S. Peter saide His wordes are the VVordes of eternall life and our Lord himselfe saieth That his wordes were Spirit Life And therefore whosoeuer meditateth them as is fitting hee shall drawe out aboundance of Spirit and most pure life of Grace by the which hee may bee worthy of life euerlasting 3. The third forme of Praying is by way of Aspirations and Affections which aunswere to the respirations of the bodye procuring that betweene Respiration and Respiration there may breathe out from the inward parte of our Soule some holy Affection or some Groning of the Spirit or some short Praier of those which wee call Iaculatorye spending the whole time that is betweene one respiration and another in the Pondering or Vnderstanding and Spirituall Taste of what wee desire or aske or of the thing for the which wee grone and sigh vnto God This forme is most accomodated to those that walke in the Vnitiue waye aspiring and thirsting for Actuall Vnion with God and with this desire they labour to pray with the greatest continuation and frequencye that they can for Praier is as necessarye for the perfect spirituall life of the Soule as respiration is for the life of the Bodye according to that of Dauid which sayeth Psal 118 131. I opened my mouthe and drevv breath because I desired thy Commaundements And in testimonye heereof as often as they open their mouthe to breathe so often would they praye And now seeing this is not possible thorough our Imbecillitye they take at certaine times some space for this exercize frequenting in this forte the Iaculatory Praiers whereof wee will presently speake casting them vp to Heauen like Dartes or Arrowes which are shotte from the Hearte as from a Bowe with vehement Affection of Loue. Of Contemplation and of the manner how some may vse Mentall Praier without manifoldnesse of Discourse §. 10. BY what hitherto hath beene saide the ordinary formes that are to bee vsed in Mentall Praier are declared which are accomodated to all fortes of Persons that desire to treate with God though all goe not after one manner For some in their Praier haue more discourse and lesse affection others contrarily content themselues with litle discourse and busye themselues most in affections And others haue neede of no more but a single sight of the Truthe and therewith they are moued to all the Actes of Deuotion that haue beene rehearsed and these enjoy that which wee call Contemplation Ex D. Tho. 2.2 q. 180. art 3. which as S. Thomas saieth is a single Viewe of the eternall Veritye without variety of Discourses penetrating it with the Light of Heauen with greate Affections of Admiration and Loue vnto the which ordinarily no man arriueth but by much exercize of meditation discourse In such manner as a VVoman when shee intendeth to marrye with a man spendeth many daies in asking and certifying her selfe what hee is Inquiring of his linage wealthe Condition Healthe Affabilitye Discretion Vertue and other partes discoursing and thinking much vpon them and finding him to bee to her liking shee is content to loue him and takes him for her Spouse but afterwardes when she hath knowen him and taken him for her Husband shee needeth make no newe Discourses but with onely seeing him or remembring him or hearing his name she loueth him and desireth to giue him Content and to bee allwayes in his Companye The like passeth with a Scholler that would make choise of some newe master or with a Seruaunt that intendeth to take a newe Lorde or with one freinde that desireth to make a newe and strict league of Freindship with another Euen in like sorte Principiants in Vertue in the Exercise of Praier had neede to spende much time in meditations and Discourses inquiring what and who God is who is Christe our Sauiour his perfections and Vertues and his meruailous workes mouing themselues with these Considerations to loue him and to take him for their master for their Lorde for their freinde and Spouse of their Soules But after they are much exercised and practized herein it hapneth oftentimes that a single viewe or remembraunce of God without newe discourses is enough to inflame them in his Loue and in the other affections aforesaide Yea there are some that with onely hearing the name of IESVS or Father or with hearing the name of Mortall sinne Hell or Heauen penetrate in a moment what is comprehended therein with greate Assections of Loue or Sorrowe True it is that as our Vnderstanding layeth not much holde on things that it perceiueth not with the Senses it easily looseth the estimation of spirituall and diuine things and forgetteth them and so hath neede often to renewe those meditations and Discourses which it made at the first for otherwise it will finde itselfe much distracted and drye vnlesse it bee when as our Lord by speciall fauour will without them giue light and knowledge enough to inkindle the Affections of Loue communicating the grace of Contemplation By what hath beene saide
meanes of Praier we so dispose ourselues that God may take them to his charge doe with his Omnipotencie and VVisdome what wee ourselues are not able to doe by reason of our Imbecillitye and Ignoraunce And if at any time for true want of healthe or for other lawfull or vrgent cause wee shal bee forced to Interrupt our Praier the impediment beeing past wee are forthwith to retourne to our Exercise that the interruption which began thorough necessitie bee not prosecuted by Slothe Lastly that no man may exempt himselfe from this so high soueraigne an exercise I adde that all in generall aswell those which haue a set time of retired praier if they will conserue their deuotion as also those that haue not this time to supplye this defect ought to exercize themselues often times euery daye in the briefe Actes of Mentall or Vocall Praier which wee call Iaculatorye Praiers whereof in the ninth Epis 121 ad Probā cap. 10. Chrisost hom 79. ad popúlum § wee haue made mention in the which as S. Augustine reporteth the Fathers in the Deserts exercized themselues very often euery daye briefely putting themselues in minde of God of his benefits or else of their owne Sinnes and shooting of by and by like a Darte a feruent Affection to heauen or some briefe Petition for some Vertue saying as it might bee thus O Lord that I neuer had offended thee O my God that I may Loue thee O that I may obey thee Giue mee o Lord Puritye of Soule Humillitye of Hearte Pouertye of Spirit Pardon my Sinnes o my Redeemer for they are very greate This manner of Praier beeing short Lib. 2. de institutis cap. 10. coll 9. cap. 35. In cōstitutionib Monast c. 2. is easy to all and may bee made with very greate attention and zeale as Cassianus aduertiseth vs. And for this cause they vse to bee very effectuall to obtaine of our Lord what wee require for as S. Basile saithe It is more auaileable to pray a litle and well with attention then to pray much after another manner for God is not ouercome with the much-nesse of Praiers but with the waight and feruour of them The breuitye of these praiers is to bee recompensed with the frequencye labouring by meanes thereof to fullfill in some sorte that which our Sauiour Christe saide Luc. 18.1 It behoueth allvvaies to praye and not to bee vvearye that is not to faile neither in the time assigned for Praier nor in the feruour thereof nor in confidence nor in possible frequencye Psal 75.11 multiplying these Iaculatory Praiers which as Dauid saithe are the reliques of those holy Cogitations that wee had in the morning making to ourselues a Feast preseruing Deuotion all the Daye S. Chrisostome saithe Lib. 1. de orando Deo ad finem That at least wee ought euery howre to offer vnto God one of these prayers Vt orandi cursus cursum diei aequet That the course of Praier may goe equall with the Course of the Day so that when the Clocke strikes the houre it may serue as an Alarum to Praier But those that are very feruent procure much more frequencye imitating the holy Monkes of Egipt of whome Cassianus saith that when they laboured Lib. 3. c. 2. lib. 2. c. 14. they also prayed all day Preces Orationes per singula momenta miscentes Mingling with their handy worke Praiers and Affections euery moment of the Day and by this short cut they arriued in litle time to much Sanctitye and attained to greate merites And it is not much that wee should bee very couetous of this holy exercize for as S. Opusc de perfectio vitae .c. 2. Bonauenture saieth at all times and at all howers wee may gaine by Praier that which is of much more value then the whole VVorlde And wee see manifestly that so it is for if a man should waste the whole daye in framing interiour Actes of Blasphemies Vengeances Hatred of God and Purposes of other greate Sinnes in the ende of the daye hee shall haue merited a terrible Hell So contrarily if hee spende it in the interiour Actes of this mentall Praier frequenting good Desires and Determinations to please God with Petitions of Vertues in the ende of the daye hee shall finde himselfe with incredible gaine of celestiall giftes and of an euerlasting rewarde for God is no lesse liberall in rewarding then hee is rigourous in chastizing VVee will put manye of these laculatorye praiers in the meditations of this booke specially in the third parte pondering some short praiers that were made to Christe our Lorde by some Leprous and blinde men by the VVoman of Chanaan the Sisters of Lazarus and such other like Certaine Aduertisements concerning the Meditations ensuing §. 13. FOR the good vse of the meditations ensuing I aduertise that there may bee diuerse endes in the reading of them as there were in the writing 1. The first ende is to imploy some litle tyme in that most noble and proffitable exercise which wee call Spirituall reading Aug. ser 22. ad frat D. Isid lib. 3. de summo bono .c. 8. D. Bern. ser 50. ad sororem wherein as the holy Fathers say God speaketh to the Hearte the same that is in the booke illustrating the Vnderstanding with the Light of the Verities there written and inkindling the VVill with the fier of other such like Affections And for this cause in some meditations I inlarge myselfe somewhat mixing certaine aduises and rules of Perfection concerning the Vices or Vertues whereof therein I treate that they which reade them to this ende may learne allso this Science of the Spirit But they must reade them with attention and repose ruminating and pondering what they reade with inward feeling thereof so that with their reading they joyne some manner of Meditation first beseeching our Lord to illuminate them and to speake vnto their Heartes the wordes of that booke 1. Reg. 3.10 saying with Samuel Speake Lord for thy seruant heareth 2. The second principall ende of reading these meditations is to recollect matter of retired Praier and Contemplation alone by himselfe with our Lord. In scala claustralium For as S. Bernard saieth Reading disposeth and aydeth to meditation which without it or some thing equiualent vseth to bee straying wandering and distracted And in such cases they are onely to reade those pointes that serue them to meditate in their hower assigned And because some times some pointe is large comprehending some three or foure considerations whose number is noted in the margent it shall bee good to diuide such a pointe into manye and breifely to gather for the meditation two or three verities of those considerations to ruminate them more at leasure And if any one desire to haue more copious matter of meditation hee may make of two poinres one Yet it is to bee noted that although wee prescribe in them the
bodye and contemne that vvhich is present vvith the vievve of that vvhich is to come Amen Finally I will consider that I cannot tell whither it will fall to my Lot to haue so honorable funeralls or whither our Lord will permitte for chastizement of my Sinnes Ierem. 22.19 3. Reg. 9. that I bee buried in the belly of fishes or of wilde beastes or as Ieremie saithe in the sepulchre of Asses or bee eaten by Crowes or by Dogs like vnhappy Iezabel which I haue well deserued for my Sinnes for to a beâ—â—iall life is due the sepulcher of beastes And therefore as much as lyeth in mee I will abhorre the vaine pompe of wordely sepulchers desiring both in life and deathe to choose for myselfe the humblest place of the Earthe I may also spiritualize what hath beene saide in these three pointes applying it to my Soule deade by Sinne which remaineth ougly and deformed and vnabled to doe meritorious woorkes of eternall life her passions carrying her to bee interred in the profunditye of euill couering her with the graue-stone of obstinacye vntill shee descende to the obscure and dreadefull Sepulcher of Hell Ex D. Aug. All which is to mooue mee to compassion for if I bewaile the bodye from which the Soule is absent much more reason haue I to bewaile the Soule from which God is absent And seeing I would giue life to the deade bodye if I could there is reason that I should procure the life of the Soule by those meanes that God hath giuen mee to that ende before bodye and Soule Colloquie dye togither without remedye O eternall God permitte mee not to carrye in a liuing Bodye a deade Soule but quicken it vvith thy grace that vvhen the Bodye dyes the Soule may obtaine life euerlasting Amen Of this Consideration shall bee spoken in the third parte in the meditation 39.40 and 41. meditating on those three that Christe raized from Deathe The eleuenth Meditation of the remembrance of Deathe For Ashe vvednesday and of the dust whereinto wee shall bee conuerted in the Graue THis meditation shall bee grounded vpon those wordes which the Churche vseth on Ashwednesday Genes 3.19 Memento homo quod puluis es in puluerem reuerteris Remember man that thou art Dust and to Dust thou shalt returne which wordes our Lord spake vnto Adam after hee had sinned intimating vnto him the Sentence of Deathe which his Sinne deserueth and by the waye declaring vnto vs what wee were what wee shall bee and what wee are saying that all is but Duste The first Pointe 1. FIrst wee are to consider that God our Lord though hee might haue created the bodye of Adam of nothing as hee created his Soule yet hee would not but made it of a matter of the one side most vile and grosse and on the other visible and palpable Genes 2.7 De limoterrae which is the Dust and slime of the Earthe to the ende that man seeing daily with his corporall eyes this Durte might continually remember his Originall and Beginning for 2. endes First that hee might humble himselfe profoundely and vnderstand that of himselfe hee deserueth to bee contemned trodden vnder foote trampled vpon like Durte and that hee hath nothing though hee haue greate goods whereof to bee prowde for that all haue their foundation in Dust And secondly that hee might bee moued to loue and to serue his so louing and powerfull Creator who from vile Dust raised him to so gâ—â—ate an heigth as to bee a man according to the Image and likenesse of God himselfe 2. So that Dust and Durte may serue for Alarums to recall to my memorye my Originall the matter whereof I was formed imagining when I see them that they crye out to mee and say Remember that thou art Dust humble thy selfe as Dust Loue serue and obey thy Creator that tooke thee from the Dust And when I waxe prowde with the giftes that I haue I am to imagine that they crie vnto mee repressing my Vanitye saying vnto mee Of what art thou prowde Dust and Ashes Eccl. 10.9 Isai 45.9 Colloquiâ— VVhy art thou puffed vp Vessell of claye Bee warned by forgetfull Adam who forgetting that hee was Dust presumed to bee as God and rebelled against thy Maker O Omnipotent Creator permitte not in mee so praeiudiciall an obliuion that I fall not into so greate a daunger Cleare my eyes that I may in spirit beholde the Durt vvhereof I vvas formed and open mine eares that I may heare the clamours thereof so imprinting them in my hearte that I may neuer forget them AmeÌ„ Of this pointe wee shall speake largely in the sixt parte in the twenty and sixt meditation The second Pointe SEcondly I am to consider that God our Lord seeing the forgetfullnesse and pride of Adam condemned him to the Sentence of Deathe and to retourne into the Dust whereof hee was formed wherein principally hee pretended three endes for his good ours First to chastize therewith his Sinne that all wee might perceiue how greiuous an euill Sinne is eeing it is sufficient to destroye and to turne into dust so beautifull riche a frame as is man for if Adam had not sinned hee had not died but had beene translated into Heauen in bodye and soule with all hiâ— Integrye and Perfection But thorough his Sinne the soule is forced to abandon the bodye and the bodye is dismured or vnwalled and turned into small dust according to that of the Apostle Ad Rom. 5.12 By one man Sinne entred into this vvorlde and by Sinne Deathe 2. The second ende was that the memorye of Deathe and that wee are to retourne into Dust might bee a most effectuall medecine for our pride seeing it was not sufficient to humble vs that hee had made vs of Dust So that the Dust and Durt of the earthe which I see and feele is not onely a watch-bell to recall to my remembrance the Originall from whence I began but also the ende wherein I am to staye and when I beholde it I am to imagine that it is crying out and saying vnto mee Remember thou art to retourne to earthe and Duste and that like mee thou shalt bee trampled trodden vpon Then why art thou prowde thou art now fleshe thou shalt shortly bee dust Eccl. 10.9 Colloquie wherefore art thou puffed vp O Father of mercye I giue thee thankes for that vvith the chastizement of my Sinne thou hast made a medicine for my Pride Graunt mee that I may not bee deafe to these cryes that Dust giueth mee that the chastizement of a pious Father turne not into the punishment of a seuere Iudge 3. The third ende was for that the feare of this Chastizement and of this Dust wherein the flesh is to rest might bee a spurre to our backwardenesse to doe Penance for our Sinnes committed and a bridle to our sensuall liuelynesse to curbe our Passions So that if the
of thy eternall in hell where the fiue senses as allready hath beene noted shall suffer incredible torments in chastizement of their vnbrideled appetites Therefore o my soule shut the dores and vvindovves of thy senses if thou vvillt not haue deathe disorder enter in thereat Stoppe and bridle thy mouthe that thyne ovvne tongue doe not kill thee Hedge in thy eares vvith Thornes that others mens tongues doe not pricke thee dravving from vvhat thou hearest sinnes of thyne ovvne The third Pointe THe third Pointe shall bee Mortification of the Senses to consider the greate good which the holy curbing and mortification of the the senses bringeth with it First for that besides shutting the dore against so many euills as haue bene spoken of it openeth it for the spirit of God to enter into the soule which willingly inhabiteth in soules mortified to the fleshe and to the delightes of the senses It likewise openeth it to let in the spirit of praier deuotion and contemplation for our Lord loueth to conuerse with soules that are inclosed gardens and there hee speaketh vnto their hearte conforting and communicating vnto them his giftes And for this cause when wee pray Math. 6.6 hee commaundeth vs to enter in to the closet of our hearte and to shut after vs the gate of our senses that nothing may enter in to disturbe our praier to interrupt the conuersation wee haue with our celestiall Father 2. Besides this the senses when they doe their actes according to the will of God which is the ende of their mortification are the dores and windowes whereby life entreth and what they seee and heare taste and speake aydeth them to obtain the spiritual life of grace and augmentation therof From whence I am to inferre what S. Iaâ—ob 3.11 Iames the apostle saithe That as a fountaine giueth not forth out of one hole sweete and sowre water so from the selfe same tongue ought not to procede blessing and cursing good wordes to blesse God and euill wordes to curse our neighbour but all ought to bee good wordes pleasing to God profitable to my neighbour and sweete to my owne conscience and in like manner in at the selfe same eyes and eares ought not to enter life and deathe but they ought allwaies to be shut to all that is an occasion of deathe and open to that which should giue mee life herein consisteth their true abnegation 3. To this I am to adde that the modestie and mortification of the senses is a signe and testimony of the interiour vertues it much edifieth our neighbours and casteth from it such a fragrancie that it filleth the house of the Churche Ex D. Ambr. lib 2. de virginibus and religion with good credit and renowne for as a good portall honoreth the house and giueth a desire to enter in to see what is within so the modestly and composing of the senses and exteriour membres is the most beautifull portall of vertue and a religious life making it so amiable that it prouoketh a desire to enter in to enjoy what interiourly is inclosed within it wherupon saide S. Ad Phil. 4.5 Paul That our modestie should bee manifest to all men for that God is nigh and present with vs and in the presence of so potent a king all wee his seruauntes ought to carrie our selues very modestly Finally the fiue senses shall receiue in heauen as afterward shall be seene particular crownes of glory with greate pleasure in rewarde of the mortification that they suffered on earthe And so with the hope of all these benefits I will encourage myselfe to mortyfie them with greate feruour I wil conclude this meditation with a sweete colloquye with our Lord Christ crucified pondering the mortification of his fiue senses which hee suffered on the Crosse The which on the one side was most holy casting forth resplendent rayes of admirable vertues and on the other side was most paineful with the mixture ofterrible dolours which hee suffered for the sinnes that I with my fiue senses committed And discoursing how his eyes were obscured with spittle his eares tormented with blasphemyes his smelling with the smell of mount Caluarye his taste with gall and vineger and his touching with VVhippes thornes and nailes beeing compassionate of all this I will say vnto him Colloquie It grieueth mee o svveete Sauiour for the sinnes that I vvith my fiue senses haue committed for the vvhich thine vvere so direfully tormented by the dolours vvhereof pardon I beseeche thee the many sinnes of mine With the blood that issued out of thy fiue precious vvoundes vvashe the staines that haue issued from these my fiue impostumated fountaines Cease novv o Lord their abhominable current and ayde mee vvith thy grace to destaine it that imitating the mortification that thou didst exerctze in thy life and sufferedst in thy deathe I may meritte to obtaine thy glorie Amen The XXVII Meditation vpon the Interiour Faculties of the Soule The first Pointe THe first pointe shall bee to consider the vices and sinnes that haue their particular seate in the vnderstanding and the hurtes that proceede therefrom examining that parte which appertaineth to mee in euery one of them which may in all bee reduced to seuen 1 The first is D. Th. 2.2 q. 77. ignorance of those things that I am obliged to knowe as are those which I ought to beleeue to aske to receiue and to doe which are included in the creede and praier of pater noster in the sacraments and in the commaundements of God and in the other obligations proper to euery mans estate and office for I can but ill accomplishe them not vnderstanding them And as S. 1. Corin. 14.38 Paul saieth if any man knowe not hee shall bee vnknowen God saying vnto him I knowe thee not VVith this vice ciphreth much the culpable forgetfullnesse of God and of his lawe and of such things as I may and ought to remember of which wee may likewise say that whosoeuer forgetteth shall bee forgotten for if I sinfully forget God and his things God willbee forgetfull of mee and mine 2 The second vice is Imprudence D. Tho. 2.2 q. 53. oâ— Precipitation VVante of consideration in those things that I haue to doe or say casting myselfe into them with violence of passion without first considering whither they bee lawfull or vnlawfull or without taking concerning them conuenient counsell From whence proceede innumerable errours and defectes in all the matters of vertue 3 The third Vice is Temeritie 2.2 q. 60. ar 3. in iudging the sayings and doings of my neighbours condemning them or supecting amisse of them without sufficient foundation wherein I doe iniurie to God our Lorde vsurping his authoritie and interposing myselfe to iudge that secret that is properto his tribunall I likewise doe iniurie to my neighbour condemning him without sufficient reason therefore and I doe hurt to myselfe for ordinarily I come to fall into that
innumerable sinnes wee commite against him The first is payed with thankes giuing the second with dolour And it is reason that in the ende of euery daye wee should paye them both beginning with the first debt aswell because it disposeth to pay well the second as also because as sainct Basile saieth when wee goe to prayer De constitutionibus Monasti cis c. 2. wee are not all waies to enter begging by and by for our owne proffit for therein it seemeth wee giue to vnderstand that wee seeke therein principally our own interest but sometimes wee must begin with the praises of God giuing him thankes for the fauours hee hath donne vs for hereby wee giue to vnderstand that wee principally seeke the glorie of God and that wee esteeme it more then all other things 2.2 q. 83. art 17. The same thankesgiuing also will serue vs as S. Thomas saithe for a pretext to obtaine our petitions for God willingly giueth vs what wee aske him when hee seeth that wee are thankefull vnto him for what hee hath giuen vs. 3 Besides this because I am to stirre vp the stinking sinke of my sinnes least they should cause mee such despaire Serm. 11 iu cātic cap. 48.9 and heauinesse as should swallowe and consume mee it is good as S. Bernard saith to preuent mee with the remembrance of Gods benefits praising him for them taking as Isaias saieth this bridle of praise which hee putteth in my mouthe that I bee not throwne downe headlong and perish And all beeit it is truthe as S. In speculo disciplinae p. 2. cap. 6. Bonauenture saithe that it is not allwaies necessarie to obserue this order in the beginning of praier Yet in this present exercize it comes much to the purpose for the reasons declared The first Point THe first pointe shall bee breifely to call to memorie the benefits I haue receiued of our Lorde as well generall as speciall and particularlie those that this very day hee hath donne mee giuing him very hearty thankes for them all acknowleding how greate they are aswell for the greatenesse of him that bestoweth them with so greate loue as for the basenesse of him that receiueth them without meriting them And reckoning them one by one I may say I geue thee thankes o my God for that thou createdst mee of nothing and hast vnto this day preserued my life I thanke thee for that thou redeeme dist mee with thy precious blood and madest mee a christian and a member of thy chruche blessed bee thou for that thou hast this present day fed mee and clothed mee and deliuered mee from greate perills of bodye and soule and giuen mee many good inspirations ayding mee to fullfill some workes of obligation c. All the good that is in mee is thine and to thee belongeth the glorie thereof and for it all the thankes that I can I render vnto thee with the whole affection of my Hearte And I beseech the Quires of angells and all the blessed spirits to praise thee for mee and to giue thee thankes for the fauours thou hast donne mee Of this pointe wee shall speake largely in the sixt parte The second Pointe THe second pointe shall bee to aske of our Lord with greate instancie light to knowe my sinnes and grace to bee contrite for them alledging vnto him thee respectes of my greate necessitie and miserie in this behalfe The first is the greate forgetfullnesse of my memory The second the greate blindenesse of my vnderstanding The third the greate coldnesse of my will From whence it proceedeth that the diuell holdes mee strongly tied with a threefolde corde of my sinnes which hardely I can breake because some sinnes I forget with the same facillitie that I committe them others thorough ignoraunce I knowe not and those which I doe knowe thorough my greate coldnesse I deplore not as I ought Therefore o my God with thy inspiration remedie my forgetfullnesse with thy light illuminate my darkenesse and with thy fier of loue chaze away my coldenesse that I may knowe my sinnes and in such manner bewaile them that I may obtaine pardon of them The third Pointe THis petition beeing made I will lift my heart to God beholding him as a iudge that is to iudge mee with greate rigour Sophon 1.12 searching as Sophonias saith the corners of Hierusalem which is my soule and the faculties thereof with candels discouering al the finnes that are therein bee they neuer so small examining as Dauid saithe not onely my vnrighteousnesse Psalm 74 3. but also my righteousnesse good workes with the which euil circumstances vse to bee mixed VVith this consideration full of a holy feare in the presence of God I will begin to examine all the sinnes which in that daye I haue committed by thought worde and deede and by omission or negligence and I will very attentiuely endeuour to finde out Psalm 18.13 whither I haue any of those which Dauid calleth hidden sinnes hauing committed them thorough ignoraunce or culpable inconsideratenesse or by the illusion and deceite of the deuill holding them for workes of vertue as if I should holde for zeale that which is Anger For this examination that will helpe much that hath beene saide in the first points of the meditations vpon the 7. deadely sinnes and vpon the commaundements senses faculties of the soule for therein all that may bee matter for a very often and diligent examination is set downe The manner of making this examination shall bee diuiding the daye into partes and considering what I did in the two first howers of the daye then in the other two separating the precious from the vile and if I finde any good I will with thankes attribute it to God and the euill I will attribute to my corrupted libertye and of all togither with a very deepe shame and confession I will make an humble confession before God fullfilling that of Dauid I haue saide Psalm 31.5 I wil confesse to our Lord my vnrighteousnes against miselfe that is to say I haue determined to confesse my sinnes before God not to excuse but to accuse myselfe not lightening but aggrauating my sinnes and pondering much the iniustice I did against God in committing them for this is the daye to obtaine pardon of them The fourth Pointe THe fourth Pointe shall bee to procure so greate a dolour for my sinnes that it may come to bee cōtrition sorowing for them principally for beeing offenses against God my summum Bonum whome I desire to loue and doe loue aboue all things for with this so perfect dolour sinnes are remitted hauing a purpose in fit time to confesse them as it happened to Dauid himselfe who in saying Psalm 31.5 I will confesse my vnrighteousnesse against myselfe hee presently addeth And thou didst pardon the impiety of my sinne 2. Reg. 12.27 And hardely had hee before Nathan the Prophet pronounced this word I haue sinned against our Lord when
am likevvise full of ignoraunces and errours in the darkenesse and obscuritie of deathe Thou art my master my light and my guide teache mee illuminate me and guide mee for this vvas the ende of thy comming In these and other like petitions I will spend another while Gene. 32.24 wrestling like Iacob with this angell of the greate counsel with the wrestling of praiers beseeching him not to departe without powring out vpon mee his most copious Benediction The third Pointe FInally I am to make some offers to this our Lord in thankefullnesse for the fauour hee hath donne mee inuiting him seeing hee inuiteth mee Apoca. 3.20 for hereupon hee sayeth in the Apocalips that entring into the soule hee would suppe with her and shee with him for shee suppeth of the celestiall guiftes that this our Lord communicateth vnto her and he suppeth of the feruent affections and purposes that shee offereth vnto him And so in communicating I am to inuite Christe our lord considering what is acceptable vnto him and offering vnto him what is best to his liking 2. And specially I will offer him my hearte for that is the principall thing hee requireth of mee And seeing hee giueth mee his hearte Prouer. 23.26 what is it for mee to giue him mine with a determination to admitte nothing that may bee contrary to his loue nor no thought that may seperate mee from him Ad. Rom. 12.1 I will likewise exhibite to him my bodye as a living host holy and pleasing to his eyes with a desier to carrye euer with mee his Mortification and the signes of his Passion resoluing particularly to mortifye and make a cruell warre against that passion that most hindereth mee to serue him as I ought And besides this it shall bee well that day to inuite Christe in the poore bestowing on them some almes according to my abilitie 3. And if I bee a religious man I may anewe offer vnto him perpetuall obedience to his most holy will most pure chastitie and pouertie of spirit according to my estate And I will allwaies offer somewhat that I may accomplish the same daie endeuouring to spēd it all in thēse exercizes of thankesgiuing and Imitation Cant. 1.12 Ad Gal. 2.20 3. Reg. 19.8 saying as the spouse My beloued shall bee to mee to day a nosegay of mirhe I vvill beare him betvveene my breastes And as the apostle I liue now not I for I haue within mee Christe himselfe who liueth in mee in whose vertue I will goe like another Helias to the mounte of God Oreb ascending from vertue to vertue vntill I clearely and manifestly beeholde him whome in this blessed sacrament I receiue I will conclude with a colloquie to this our Lorde beseeching him that allbeeit the sacramentall species beeing consumed hee departeth as concerning his corporall presence that yet hee would allwaies remaine with mee according to his spirituall presence awaking my memorie that I may allwaies bee mindefull of him illustrating my vnderstanding that I may allwaies thinke and meditate vpon him and inflaming my will that it may allwaies bee vnited with him worlde without ende Amen The XXXVI Meditation of Purgatorie to encourage vs to the workes of Penaunce THe principall ende of this meditation is to encourage those who walke in the purgatiue waie to the exercize of penall workes to pay the paines that they owe for their sinnes and likewise it may be exercized on all soules day in remembraunce of the deade to mooue vs to haue compassion on them and to ayde them The first Pointe First I am to cōsider that God our Lord hath ordained that whosoeuer shall die 2. Machab 12.40 Zachar. 9.11 1. Cor. 3.12 D. Tho. in addit q. 69. 70. Math. 5.26 hauing cōmited mortall or veniall sinne all bee it the fault bee pardoned him yet if he haue not likewise payed the paine correspōdent there vnto hee shall not enter into heauen vntill hee paye it in a prison vnderneathe the earthe deputed to this ende wich is called Purgatorie to the which the soule of the iust is carried by his Angell that hee may there satisfie his whole debt vnto the vttermost farthing 2. Vpon this veritie of our faithe I will ponder first how iust God our lord is and how greate is the righteousnesse of his iustice though it bee mixed with mercie For hee will leaue no sinne without some chastizement and therefore in the Sacrament of penaunce when hee pardoneth a mortall sinne hee chaungeth the eternall into some temporall punishement demonstrating therein his infinite mercy and his iustice His mercie in pardoning the most terrible paine that was perpetuallie to continue and his iustice in requiring satisfaction with another lighter paine that continueth but a while VVith this consideration I will animate my selfe to conforme myselfe to his iustice seeing his mercie is so aboundant towardes me to chaunge millions of yeares in a most terrible fier into a verie fewe of voluntarie penaunce So that all that I am able to suffer in this life is to seeme little or nothing vnto mee in comparison of what I haue deserued and God hath pardoned mee 2. Secōdly I will ponder how this temporall paine if it bee not payed in this life with some very deepe contrition or with some penall workes it must of necessity bee paied in the other aswell for the obseruing the order of the diuine iustice as also because God is so greate a louer of puritie that hee will admitte nothing into heauen but what is very well purged not onely from the sinnes but from the paines which are the Reliques thereof for the glorified church Ad Ephes 5.26 Apocal. 7 14. Colloquie saith S. Paul must neither haue spot nor wrinckle nor any other like deformity and therefore I must labour for such puritie in this life that I may haue nothing to purge in the other O lambe of God in vvhose blood the iust vvashe and make vvhite their soules to bee admitted into thy kingdome graunt mee by the vertue of thy most precious blood so greate compunction for my sinnes that I may likevvise bee free from the paines that my soule beeing loosed out of the prison of this bodie bee not detained in the prison of purgatorie Amen 3. The greiuousnesse of veniall sinne Apoca. 21 27. From hence I will passe to ponder how greate an euill veniall sinne is seeing that therewith it is impossible to bee able to enter into heauen vntill it bee first purified for there as S. Iohn saieth nothing that is polluted may enter And I shall also perceiue how much God abhoreth it when he there detaineth captiues his owne freindes though they bee very holy vntill they bee purified and so much humbleth them that hee giueth them for their prison an obscure place vnder the earthe and neere vnto hell discouering hereby how heauie the burthen is of any sinne whatsoeuer or paine that redoundeth thereof seeing it casteth vs into so profound
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
From this example of holy Simeon I am to collect two things very proffitable to attaine to a good Deathe the first that deuoute holy men experiment in this life the accomplishment of the diuine promises as is that hundreth times as much as they left for Christ to be heard in their praiers to be protected by the diuine prouidence in their necessities and dangers and with this experience they recouer greate hope that God will accomplishe vnto them the promises of the life to come and animated with this hope they desier Deathe to enioy them saying with Dauid In peace I will sleepe Psal 4.10 and repose for thou o Lord hast singularly confirmed me in hope The second is that those holy men who haue arriued by Contemplation to see Christ his greatenesses haue tasted the sweetenesse of eternall things are forthwith weary of temporall as of things vile and vnworthy of their veiwe and so they holde life in torment and Deathe in desire saying with S. Paul Phil. 1 23 I desire to be dissolued and to be with Christ to beholde him and to enioy him for euer Therefore o my Soule if the peace and quietnesse wherein the Sainctes and holy men dye be pleasing vnto thee imitate the feruour and spirit wherein they liue for a feruent life is the cause of a quiet Deathe Finally I will ponder what content the B. VIRGIN receiued to see her Sonne knowne and reuerenced Luc. 2.33 and to heare the meruailes that were spoken of him for as S. Luke the Euangelist reporteth she and S. Ioseph were meruailing to heare these things and glorified the eternall Father for the knowledge that thereof he gaue vnto men The third Pointe THe blessed VIRGIN being in the middest of this ioye Simeon blessing her Luc. 2.34 saide vnto her with a propheticall Spirit Behold this Childe is set vnto the ruine and vnto the resurrection of many in Israel and for a signe which shall be contradicted and thine owne Soule shall a sworde pearce that out of many Heartes cogitations may be reuealed Concerning this prophecye I will consider first the dessignes of God in alaying the Contentments of the VIRGIN for that when as she was most joyfull of the honour that was donne vnto her Sonne he would discouer vnto her the Afflictions that the Childe was to suffer the sworde of sorrowe that for his sake should peirce her Soule that forthwith she might begin to beare the peircing of that sworde and might taste the bitternesse of his passion O most wise Colloquie and most louing God how much thou likest to giue vnto thy elected these mixtures of Consolations and disconsolations sometimes thou exaltest them vnto heauen Ps 106.26 and againe thou abasest them vnto the depths sometimes thou woundest their heart with the woundes of Loue and sometimes with the sworde of dolour demonstrating in the one and in the other the profundity of thy wisdome and the sweetenesse of thy Charitye which seeing thou hast so dessigned beholde me heere prepared for all peirce my Soule with this sworde as thou wilt so that I may be accounted in the number of thy elected Amen Secondly I will ponder two memorable things that Simeon prophecyed of the Childe the first that he was set for the resurrection and falling of many for that many for his cause should raise themselues from Sinne to a high degree of Sanctitye and others for that they would not make their proffit of his comming Isa 8.14 15. should come to fall into the depth of iniquitye of the which they themselues are in the faulte for Christ our Lord for his parte desireth to be a resurrection vnto all and not a stone of offence vnto any The second is that he should be a newe prodigious and admirable signe but yet a signe which his enemies should contradict resisting his Doctrine calumniating his miracles and persecuting his life euen vnto the nailing him to a Crosse Isa 11.10 where he should be to the elected a signe of life but to the reprobate of Damnation by whose power should be discouered the fidellitye and loyaltye of the Disciples which was couered in their Heartes Pondering these two things which continue euen to this daye I am to be astonished at the iudgements of God in this case and to be compassionate for the perdition of such a multitude of Infidells and euill Christians procuring to haue my Soule peirced with the sworde of Dolour as that of the blessed VIRGIN was peirced and withall beseeching this our Lord that his comming bee not to my fall but to my resurrection and that it may be to me a signe of life in whome I may beleeue and hope and whome I may loue and imitate in being one of his Disciples whome he calleth by the Prophet Isaias a signe and a prodigye Isa 8.18 endeuouring that my Wordes and Actions may be admirable like his And if heereupon it shall happen that many doe contradict and persecute me I am to reioice thereat taking it for an assurance that I am much fauored by God seeing he maketh me so like vnto his Sonne The fourth Pointe AT this time also the holy Spirit was pleased to manifest the Childe to another holy woman Luc. 2.36 as he manifested him to a holy man choosing to this ende an auncient widowe whose name was Anne who spent her life in fasting and praier seruing God in the Temple day and night And by Inspiration of the holy Spirit she went vnto the Temple when the Childe entred and knowing by the light of Heauen that he was the Messias she brake sorth into the praises of God and into speaking meruailes of the Childe to all that expected the redemption of Israel Heerein we may contemplate the seuerall wayes that God hath to cherish and comfort his Seruantes for to Simeon before he sawe the Sauiour he promised that he should see him to kindle the desire that he had to see him and to entertaine him with the promise but vnto Anne we knowe not that he made any such promise but that he sodainely inspired her to goe see Christ our Lord with whose sight he comforted her and rewarded the good and long seruices that in fourescore and foure yeares she had donne him Secondly I will ponder sixe vertues of this holy widowe whereby she made herselfe worthy of this fauour that is Chastitye continuall Praier Fasting Obseruation of Gods lawe Deuotion to such things as belonged to the diuine worship with Perseuerance in all for many yeares In these vertues I am to endeuour to imitate this holy woman if I desier to obtaine that which by them she obtained O king of glory Colloquie giue me these sixe wings of the Seraphines that serue thee in the temple of thy Church that I may flye with them in thy seruice vntill I arriue to enioy thee in the Temple of thy glorye worlde without ende Amen The XXVI Meditation wherein
where he was how louingly he would reprehende my Pride and Vanitye and Curiositye in attire how he would exhorte me to make myselfe a childe and to present and offer myselfe to the seruice of his eternall Father All these wordes I am to receiue to heare beseeching him to inspire them into my spirit with a Determination to fullfill them I will likewise endeuour to heare what the blessed VIRGIN saide and what the holy Spirit saide to Simeon and what Simeon himselfe saide when he sawe his desire accomplished I learning by those wordes to speake such other wordes vnto God The third Pointe THe third pointe is to smell with the interiour smelling the most sweete odour celestiall fragrancye that issueth from this Childe IESVS and from his Vertues meditating how well they smell vnto God vnto the Angells and vnto the Iust and how much honour and glory they are vnto our Lord God and of what edification to his Church And with this odour I am to comfort and animate myselfe to imitate those Vertues To doe this the more effectually I will ponder how the most sweete odour that issued from the workes and Vertues of that Childe did exceedingly recreate the eternall Father Gen. 27.27 who might say as Isaac sayed of his Sonne Iacob The sauour of my Sonne is as the sauour of a plentifull feilde which our Lord hath blessed Then will I ponder how much this odour recreateth the just Soules that smell it Cant. 1.3 as the Spouse that saied we will runne after thee in the odour of thy ointments For the Pouerty of Christ his Humillitye and Meekenesse doe cast from them a fragrancye that vanquisheth the hearte and carrieth it after him to joine it vnto him From hence I will come to contemplate how sweete an odour both to God and vnto men is Obedience and Modestie Humillity Patience and Charitye in any person whatsoeuer that hath them in excellencye and how much it edifieth the Church and his neighbours Whereupon S. 2 Cor. 2.15 Paul saieth of the Iust that they are the good odour of Christ and contrarily what an euill odour both to God and to men is Pride and Disobedience Immodestye and euery other vice pondering how farre this euill odour was from that holy place where the Childe and his mother was and how farre it ought to be from my Soule not to giue any disguste to whome I owe so much dutye O sweete Childe whose Vestements Colloquie which are thy workes are like a feilde of odoriferous flowers clothe me with them that I may smell well to thy eternall Father that for thee hee may giue me the benediction that for them thou didst merit may my Soule resent the fragrancye of thy diuine odours that it may runne after thee imitating thy Vertues vntill it arriue to enioye the rewarde of them Amen The fourth Pointe THe fourth pointe is with the interiour Taste to taste the sweetenesse of that blessed Childe and of his Vertues and how sweete they were to God and to himselfe and are to all those that exercize them in his imitation applying myselfe to proue what the Prophet Dauid sayeth Psa 33.9 Taste ye and see that our Lord is sweete O how it pleased the eternall Father to beholde the Vertues of his Sonne and what pleasure had the Sonne to giue full content to the Father O what a sweetenesse felt this blessed Childe to see himselfe poore contemned layed in a manger among beastes how sweete vnto him were the teares that he shed and how pleasing was it to him absolutely to fullfill the will of his Father much more sauorye without comparison then the milke that he sucked from the brestes of his mother And in imitation of him I will endeuour deepely to resent this sweetenesse that God putteth in Contempts and Afflictions in Pouertye and Teares sweetened with the example of this B. Childe And with this Affection I will prouoke in my Soule a greate hunger to taste of these things and to sauour the pleasing tastes of the Spirit that the sweetenesse of the fleshe may be made vnsauorye vnto mee With this affection I will contemplate the sweetenesse that holy Simeon felt at the presence of the Childe which was so greate that it lothed him to see and taste any thing of this life and sweetened vnto him euen deathe itselfe O eternall God Colloquie Ps 30.20 how greate is the multitude of sweetenesse which thou hast hidden for those that feare thee but how much gerater shall it be to those that loue thee giue me some parte thereof o Lord to prooue that I may with a good will renounce the pleasures of the earthe and take pleasure only in those of Heauen Amen Contrarily I may ponder how much bitternesse lyeth hidden in Vice and in the Soule that followeth her owne will and yeildeth to her owne passions and making reflexion vpon what passeth with myselfe when I sinne I shall taste this bitternesse that I feele in myselfe and shall presently abhorre it and spit it vp with a desire neuer more to taste of it remembring that of the Prophet Hieremias Iere. 2.19 Thy owne malice shall reproue thee and thy owne Sinne shall reprehend thee know thou and see that it is an euill and bitter thing for thee to haue abandoned thy Lord God The fifth Pointe THe fifth pointe is with the interiour Touching spiritually to touche the Vestements of that Childe the haye of that manger the earthe of that stable kissing and embracing it with my Hearte engendring in myselfe a greate estimation price and loue of it all choosing it to myselfe as a thing of greate value and as if I were present at all I am to come to the Childe and to beg leaue of him to touche his feete to kisse and embrace them bewailing my Sinnes and like Mary Magdalen humbly begging remission of them And then with greater Confidence to beg leaue of him to touche his handes to kisse them and to play with them beseeching him to giue me his benediction or like olde holy Simeon I will take him in my armes and embrace him with greate Loue beseeching him to vnite me to himselfe not permitting me to be seperated from him And if I could attaine to the perfection of the Spouse that saied Cant. 1.1 Let him kisse me with the kisse of his mouthe I might aspire to the desier to touche that diuine face and to vnite myselfe to his Deity with the vnion of perfect Loue satiating myselfe with only seeing him and louing him O what sweetenesse is felt in this spirituall touching Cant. 5.4 with the which as the same spouse saide all her bowells were moued mollified desiring to admitte therein her beloued I am likewise to touche the hardenesse of the Childes bed the rigour of the colde that he suffered the straightnesse of those mantles wherein he was wrapped and swadled and to applye myselfe to desier that for our