engraved frontispiece of portrait of St. Bonaventure Soliloquies Meditations and Prayers of St. Bonaventure Cross fecit THE SOLILOQUIES OF St. BONAVENTURE, Containing his four MENTAL EXERCISES, AND Also his Treatise, called, A Bundle of Myrrh, Concerning THE PASSION OF OUR SAVIOUR. With XIII. Spiritual Exercises of the said St. Bonaventure. London, Printed for H. Twyford and R. Wingate, 1655. The Epistle to the Reader upon the Soliloquy of S. BONAVENTURE. THIs little work which is no less full of learning, than devotion ministereth most copious matter to him that is willing to cherish the light of contemplation, and the fire of charity. For the Author induceth the Soul and the inner Man interchangeably, the one ask and the other answering, and with very many sentences of holy Fathers being intermixed, of which (as he saith) he hath compiled this Treatise. This he saith, that he may easily teach every one, how by mental Exercise converting the eye of contemplation unto those things which are within him, unto those that are without him, unto those that are below him, and to those things that are above him (the mutable good being despised) he may pursue the Immutable & Eternal good with all the perfection of his mind. For this Soliloquy hath many things taken out of that work of Hugo de S. Victore de Arrha Animae, to which it is very like. The Sum of the 4. Mental Exercises of this little Work, are as followeth. The First Exercise. HOw the Soul ought by Mental Exercise to reflect the Beams of Contemplation to those things which are within her that she may see, how she is form by nature, deformed by sin, and reform by Grace. The Second Exercise. How the Soul by mental Exercise ought to convert her Contemplation to to those things that are external, that she may know how unstable worldly wealth is, how mutable worldly Excellency is, and how miserable worldly magnificence is. The Third Exercise. How the Soul by mental Exercise, aught to convert the Rays of contemplation unto those things that are below her, that she may understand the inevitable necessity of man's death, the formidable austerity of final judgement, the intolerable pain of infernal punishment. The Fourth Exercise. How the Soul by mental Exercise ought to convert the light of Contemplation unto those things which are above her, that she may know and understand the inestimable value of celestial joy, the unspeakable delight, and the interminable Eternity. The Preface. I Bow my knees unto the Father of our Lord Jesus Christ, of whom the whole Family of Heaven and Earth is named, That he would grant you according to the riches of his glory, to be strengthened with might by his spirit in the inner man, that Christ may dwell in your hearts by Faith, that ye be rooted and grounded love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God, Eph: 3.14. to the 20. Paul the Apostle, the Vessel of eternal Election, the Treasury of divine Sanctification, the Mirror and Example of heavenly contemplation in his former words showeth us, the Beginning, Object, and Fruit of mental Exercise. For mental Exercise, to the end it may become pious and wholesome, it is necessary that it have a power supernaturally strengthening, a wisdom regulating, and a clemency comforting, let therefore the devout Soul, inflamed with the love of divine contemplation, bow the knees of her mind before the Throne of the most blessed and Incomprehensible Trinity, let her humbly knock and discreetly desire, The strengthening power of God the Father, lest wearied with labour she be seduced. The directing Wisdom of God the Son, lest seduced with error, she wander from the truth. The comforting Piety and Clemency of the Holy Ghost, lest overcome with wearisomeness she faint. For every good thing that is given, and every gift that is perfect, is from above, descending from the Father of lights, and according to S. Augustine, all our good is either God, or from God, he therefore in the beginning of every good work is fit to be implored, from whom originally every good thing proceedeth, by whom every good thing exemplarly is produced, and to whom every good thing finally is addressed. This is that ineffable Trinity, the Father, the Son, and the Holy Ghost, which the Apostle speaks of when he saith. I bow my knees etc. unto that place. That ye may be able. Secondly he showeth the Object of this wholesome mental Exercise. The Object truly of the Exercise of a devout mind is said to be internal, and external, superior and inferior. For the devout Soul ought by mental exercise to reflect the light of contemplation first to her interior thoughts, that she may know, 1. How she is form by Nature. 2. Deformed by sin. 3. Reformed by Grace. Secondly, she ought to convert the light of contemplation; unto those things which are without her, that she may know, 1 How unstable worldly wealth is. 2 How mutable worldly Excellency is. And 3 How miserable worldly Magnificence is. Thirdly she ought also to convert the light of her contemplation, unto those things that are below her that she may understand. 1 The inevitable necessity of man's death. 2 The formidable austerity of final Judgement 3 The intolerable pain of infernal punishment. Fourthly she ought to convert the light of Contemplation unto those things that are above her, that she may know and taste. 1 The inestimable value of Heavenly Joy. 2 The Ineffable delight, And 3 The Interminable Eternity. This is that blessed Cross terminated with four ends, whereon, O Devout Soul, thou oughtest continually by meditation to suffer with thy most sweet Bridegroom Christ Jesus. This is that fiery Chariot, consisting of four wheels, wherewith thou oughtest daily in contemplation to mount up unto the Palace of Heaven, to find out thy most faithful friend. This is that fourfold Region, East, West, North, South, which thou, O my Soul, oughtest daily by Peregrination to enter into, and to seek and find out therein by speculation thy most dearest beloved, that thou mayest say with the spouse: In my Bed I have sought him by night, whom my soul loved. These four the Apostle seemeth to insinuate, when he addeth. That ye may be able to comprehend with all Saints, what is the breadth and length and depth and height. The fruit of this wholesome Exercise (if it be worthy and laudably put in practice) is eternal felicity which is the best and fairest thing, and of itself most sufficient, wanting no other thing besides itself. Wherein we shall see, and shall love, shall call upon and laud in Eternity, (and beyond Eternity) him that is blessed for ever. This fruit the Apostle promiseth when he concludeth his speech saying. That ye mighe be filled with all the fullness of God. We shall then find this fullness, when God shall be to our will, plenty of Peace; to our reason, fullness of light; to our memory a continuation of Eternity. For then God shall be All in All, when from reason all error, from will all grief, from Memory all fear shall departed, and that shall succeed, which we hoped for, wonderful serenity, divine pleasure, eternal security. This Treatise (my Conscience instigating me) I have compiled for the more ignorant, in plain Phrases, out of the works of holy men, in form of a certain Dialogue, wherein the Devout soul a Disciple of the Eternal truth by Meditation asketh Questions, and the Inner man mentally speaking answereth. But that we may the better attain to the inestimable Contemplation of this mental exercise. First let us begin and humbly by Invocation approach unto the Father of lights: Let Us devoutly bow the knees of our heart, before the Throne of the Eternal Majesty, and with tears and groans before the Royal seat of the Judicial Trinity, let Us incessantly pray, that God the Father, by his blessed Son, would grant us, the grace of mental Exercise in the Holy Ghost, that we may know, what is the breadth and length, and depth, and height, that by this we may attain to that which is the end and compliment of of all our desires. AMEN. The first Exercise. How the Soul by mental Exercise ought to reflect the Beams of Contemplation to those things that are within her, that she may see. 1. How she is form by Nature. 2. Deformed by Sin. 3. Reformed by Grace. CHAP. I. How the Soul is form by Nature. TEll me, I pray thee, after devout invocation of the divine magnificence, and after an humble imploring of the Eternal wisdom, and last of all after a meek supplication of the supernal piety and clemency, if I might obtain the grace of mental exercise concerning the fourfold matter, to wit, longitude, latitude, sublimity and profundity: tell me, I pray thee, O man, in what order I should begin, lest I should lose the worth of this Exercise, if I should ignorantly proceed with an unbefitting course: for (according to S. Ambr.) ignorance or want of Order perturbs the form of merits: nor is it accounted (according to the same Author) that there is in us no perfect knowledge of the thing, when we know what is to be done, and are ignorant in what order to proceed. Man. O My Soul, (according to S. Bernard) let thy consideration begin with thyself, lest in vain thou search into other things, thyself being neglected. [Idem,] Many men knew many things, and know not themselves, they look into others and forsake themselves, seeking God by those things that are external, leaving their internal, in whom God is interior. Wherefore I will return from the external to the internal, and from the internal I will ascend to the supernal, that I may know from whence I came, or whither I go; from whence I am, or what I am; and so by the knowledge of myself, I may ascend to the knowledge of God. In like manner S. Chrysostom upon S. Matthew saith, That the knowledge of a man's self is not the least part of Philosophy. * Item Ambrose in Hexameron. Know thyself O man, what thou art, look that thou consider what enters into thee in thy thought, what passeth from thee in thy discourse. Examine thy life therefore, O my Soul, by a daily discussion, consider diligently, how much thou profitest, how much thou art deficient, what thou art in manners, what thou art in affection, how like or dislike, how near or far off thou art to God. Ever acknowledge this, that it is much more commendable and better for thee, if thou knowest thyself, then if (thy self being neglected) thou knowest the course of the Stars, the virtues of Herbs, the complexions of Men, the natures of living creatures, hadst the knowledge of all heavenly & earthly things. Render therefore thyself to thyself, and if not always, yet at least sometimes. Govern thy affections, direct thy actions, correct thy ways. Therefore O my Soul, keep the Counsels of holy men, and first of all convert the rays of contemplation to the East region, (that is to say) to the consideration of thy own condition. Diligently therefore consider how nobly thou art made of God by nature, how viciously by thy own will thou art deformed through sin, how graciously by the divine goodness thou art often reform by Grace. First therefore consider how nobly thou art form by nature. Thy natural nobility, as I conceive, consists in this, because that there is imprinted in thee naturally to beautify thee, the image of the most blessed Trinity. whereupon S. Anselm in his Prosologie saith: I confess O Lord, and give thee thanks, because thou hast created me according to thy own image, that I might be mindful of thee, think of thee, and love thee. S. Bernard. According to the interior man, three things I find in me, by which I call to mind, behold and desire God. These three are, Memory, Understanding, and Will. For when I am mindful of God, in him also I am delighted, for the memory of him is upon one, when with my understanding I behold him how much in himself he is incomprehensible, because he is the beginning and end of all things. In Angels desirable, because they desire to behold him. In all his Saints delectable, forasmuch as continually (they being happy) do rejoice in him. In all his Creatures admirable, because he powerfully createth, wisely governeth, bountifully dispenseth all things. When I look into these things, him also I desire. When I love God by my will, I transform myself into him. For this is the power or virtue of love that it maketh thee to be like unto that which thou lovest. These S. Bernard. Reacknowledge therefore O my soul, how wonderful and inestimable a dignity it is, not only to be a mark of the Creator, which is common to all creatures, but to be the very Image of him, which is only proper to a reasonable creature. Praise therefore. O my soul, our Lord; praise thy God O Zion. Awake and praise, rejoice and be glad, because thou art adorned with the image of God, made comely with his similitude, partaker or reason, capable of eternal happiness. But because these things perhaps not unworthily may be judged mean, if they should end with death, exult and praise, because beside the aforesaid he hath bestowed on thee an immortal nature, an incorruptible substance, an interminable durance, a perpetual life. For thou shouldst not be the Image of the eternal Trinity, if thou couldst be shut up within the bounds of death. S. Aug. of the city of God. O my soul consider that thy Creator after this being, hath given thee a perpetual being, after this he hath given thee power to live, to perceive, to discern; he hath adorned thee with senses, he hath enlightened thee with wisdom. Attend therefore thy comeliness, that thou mayst understand, what beauty thou oughtest to love in thyself, which if thou be not sufficient to contemplate thyself, as it befits thee, why then at lest dost thou not weigh and consider by another man's judgement, what thou oughtest to esteem of thyself? Thou hast a Spouse, of whose beauty (if thou didst not doubt) thou wouldst know, that so fair, so comely, so only a Son of God would not be ravished with thy countenance, if a singular comeliness, and above all others to be admired did not invite him. These S. Aug. But perhaps these mean things, O my soul who art too ingrateful, do seem to thee too small and mean, wherefore in the third place hear an admirable dignity: that thou art of such a simplicity, that nothing can inhabit the seat of thy mind, nothing can make therein any mansion, but only the simplicity and purity of the Eternal Trinity. Behold what the Bridegroom saith: I (saith he) and my Father will come unto him, and will make a mansion with him. And in another place in the Gospel, Zacheus make haste to come down, because to day it behoveth me to stay in thy house. For to insinuate into the mind is only possible to him that created it. For he it is who being more intimate in thy thoughts, doth give himself to thee, as S. Aug. saith. Rejoice the refore, O happy soul, that thou canst be an entertainer of such a Guest, S. Bern. O happy is that soul, which daily doth cleanse her heart, that she may receive God to dwell therein, which host can want no good, because he hath in himself the Author of all goodness. O how blessed is that Soul with whom God hath found rest, which can say: He that created me hath rested in my Tabernacle. So that the Heavens cannot deny her a resting place in Heaven, who hath prepared for himself a rest in this life. O my soul, thou art too covetous, if the presence of such a Guest cannot content thee, because I know he is so liberal, that he will give and communicate unto thee of his good things, that he is so holy, that he will enrich thee with his gifts. For it would in no wise become so great a Prince, if he should permit his Entertainer to want. Adorn therefore thy Bed, and receive the King thy Maker, of whose presence thy whole Family shall rejo●ce and be glad. O truly wonderful & very admirable sentence! The King whose beauty the Sun and Moon do admire, whose greatness the Heaven and earth do reverence, of whose wisdom the Troops of Heavenly Spirits are illuminated, of whose clemency the College of all the blessed are satiated; such a one, O my Soul, desireth thy entertainment, thy Supping Parlour more than he coveteth or wisheth for a Heavenly Palace. For his delights are to be with the Sons of men. But if yet these do not move thee to praise thy Creator, convert the light of thy contemplation to the fourth benefit, and know, that thy palace is of such a capacity, that no creature is sufficient to satisfy thy desire, Hugo de Sancto Victore. All pleasure, all sweetness, all power, all the abundance of things created may affect a humane heart, but cannot satisfy it. S. Anselm. Every Creature which is not my God is to me poverty. And wherefore? Truly (according to S. Gregory in his Morals) a humane Soul which is made earnestly to desire God, whatsoever it desireth beneath God is less than God, and therefore by right that sufficeth her not which is not God. Now as I think, O my Soul, thou hast sufficiently seen thy Nobility, which is very laudable. Convert now the light of contemplation to thy power, Hugo de Arrha animae. above all other Creatures, which truly is admirable. O my Soul, what hath thy Spouse given thee? Behold this World, every thing doth direct his course to that end, that it may serve for they profits, and that it may continually offer it itself to thy pleasures, according to the distribution of times. See now, O my Soul, diligently consider, that the Creator thy Spouse and friend hath ordained the whole Fabric of the world for thy service. Behold, the Angels do cseanse and inflame thy affection, illuminate and inform thy Intellect, do perfect, and keep thy body. It is a great dignity to have such Doctors, Comforters, and such Conservers. O my Soul, if thou couldst perceive with what joy, and with what gladness they assist our prayers, are present at our Meditations, with what care they conserve us in Good, with what desire they expect Us and Our Eternal salvation. The Heaven seeks to please thee by his motion, the luminaries by their influence, the Sun gives the day the Moon lights the night, the fire tempers the coldness of the Air, the Air mitigates for thee, the internal heat of fire, the water cleanseth thy foulness cooleth the heat of thy thirst, and doth fructify the Earth, The Earrh likewise doth bear thee with his solidity, recreate thee with his fertility, delight thee with his pleasantness. Behold O my soul thou hast briefly run through all, from the Inferior to the Superior, and hast found that every Creature to this end doth direct his course by the Divine ordination, how far they may be beneficial unto thee, and incessantly offer themselves for thy pleasures. But take heed O my soul, lest thou be called not a Spouse, but an Adultress, if thou lovest more the gifts of the giver, than the affection of the Lover. Saint Aug in his 2. Book of Confessions. Woe unto thee if thou wander from his footsteps, if thou love his Invitations and not him, and dost not consider with the understanding of a pure mind, what that most blessed light doth insinuate, whose Invitations and footsteps are the form and beauty of all Creatures. Yet if by chance thou art ignorant of thyself, O fairest of Women, Go forth, and hasten after the footsteps of the Flock, that is, of unreasonable Creatures, who are the Footsteps of thy Creator, but thou art the mirror of the most blessed Trinity. Therefore thou art accounted more worthy, and more Excellent than all they. And feed thy Kids ne'er unto the Tabernacles of the Shepherd, that is, convert thy cogitations to the Troops of Angels, to whom in some sort thou now art like in Nature, and shall be fellow Citizen in Glory. SOULE. NOw I have been sufficiently silent, I have long enough held my peace. Even now with shamefastness and blushing. I am compelled to confess and say, that I have little considered this dignity. Alas unhappy soul and miserable that I am, I have too unworthily prostituted my love. I have not glorified my Maker, for all these his benefits, I have not blessed my God for all his gifts, and have not adored him in all my life, but have lived too unworthily and irreverently, too vainly and negligently. And that I may confess the truth, (according to Saint Bern.) by how much more perfectly I behold my dignity, by so much I am confounded, and blush that I have led an unnatural life. For I fear that the fault is so much the more grievous; by how much my nature is more worthy and noble. I am afraid that by so much the offence is so much the more dangerous, by how much the Excellency of him, who is offended is the greater, I much fear that the Injury is by so much the worse, by how much greater the benefits of him have been, whom I have wronged. Alas! Alas! O Lord my God, I now weigh by the dignity of thy substance the vileness of my malice, by the comeliness of Nature I know the deformity of sin, by the remembrance of Benefits received, are manifested the Ingratitude of my Actions. Woe is me miserable soul, now I see, now I know, that whatsoever I have received for the use of life of the chief Giver, I have miserably employed them to the abuse of sin and wickedness. The tranquillity of humane peace, I have converted to the use of vain security; the Pilgrimage of the Earth, I have loved, as if it should be my perpetual Habitation: the health and beauty of body, I have subjected to the servitude of my pleasure: the abundance of plenty I have consumed, not for the necessity of my body, but to the superfluity of my miserable covetousness. Fair weather and refreshing Air I have abused to serve me, for the love of earthly delights. I fear alas and much doubt, lest these become Instruments of my punishment which did serve as evil Instruments to my vices. MAN. O My Soul in some sort I now perceive that thy knowledge is good. For I perceive by thy words that my admonition hath not been in vain. It seemeth to me by the divine power, thou art somewhat enlightened, and moved by the touch of the true light. Because (according to Saint Greg. in his Morals.) Every one whilst he is illuminated by the touch of the true light, he is showed from whence that Justice is, whereby he is enlightened, what that sin is, whereby he is blinded. From whence holy men, by how much the higher they profit in the dignity of virtues with GOD, by so much more clearly they discern themselves to be unworthy: for they when they approach nearest unto the light, do more plainly perceive what lay hid within them. CHAP. II. How viciously the Soul is deformed by sin. MAN. THerefore, O my soul, if being touched with the light of truth, thou know thy dignity, which hitherto thou hast not considered, if thou understandest the same, whereby thou hast offended thy Creator, and hast seen, how graciously thou art framed by Nature, So now how viciously thou art deformed by sin. St. Ansolme. Bring to thy own memory, O wearisome and miserable soul thy enormous offence, and conduct it even to Heaven with sorrow, and lamentation. Consider, O my soul, who hast forsaken God, and being an Adultress unto Christ, what thou hast done: Thou hast forsaken thy chaste love in Heaven, hast despised thy maker, hast cast of thy Spouse, hast offended thy God, thou hast irreverently used thy holy Angel Guardian. Thou wast once the Temple of God, the Spouse of Christ, the Closet of the Holy Ghost. Whence is this sudden and quick change? of a Virgin of God, thou art made corrupted of Satan? of a spouse of Christ, the Execrable Whore of the Devill● Remember O my Soul, for what thou hast sold thy beauty, for what thou hast cast away thy honour, for whom thou hast so filthily defiled thy comeliness, how great a good thou hast sold at so vile a rate. O my soul, why hast thou rob thyself of so many good things? wherefore hast thou in vain deprived thyself of such honours? why hast thou neglected so many good works? hast lived so many years, so many days, so many hours without fruit? SOULE. I Acknowledge, St. Bern. O man that thou speakest truth, and not unworthily reprehendest me of so great a Transgression. O Lord my God, how many times have passed, that I behold, wherein I have lived before thee without fruit, how shall I subsist? how shall I be able to lift up my face before thee, in that great and terrible Examen, when thou shalt command all my days to be numbered, seeking fruit therein. O Lord God, why have I at any time omitted thee, to be conversant in my heart, to embrace thee, with all my mind, to be delighted with thy sweetness? Where then were all my internal thoughts when they were not with thee, when every Creature hath from thee, whatsoever he hath laudable, or delectable. Alas O Lord, now I understand, but blush to confess the form and comeliness of Creatures have deceived my Eye, and I have not considered, that thou art more beautiful than all Creatures, to whom thou hast communicated but one drop of thy inestimable beauty. For who hath adorned the Heaven with stars, the Air with Birds, the Water with Fishes, the Earth with Plants and Flowers. Men in body with divers complexions, in mind with divers Virtues? Are not, O most merciful Father these Troops of Heavenly Spirits by thee adorned with divers gifts? O good Jesus, the fountain of all pulchritude, pardon me miserable soul, that I have so lately known, and so slowly loved thy beauty, wherefore I have most miserably erred. The sweetness also of the Creatures have deceived my taste, and I have not considered that thou art far sweeter than honey. For thou hast given to honey and every Creature its sweetness, yea thine also, and there is not any other sweetness or delight in any Creature, but the little demonstration of thy sweetness, which thou hast laid up for them, that fear thee, whence it comes to pass, that the sweetness of all the Creatures (if any one truly consider it) is to no other end, but to invite us to thy Eternal sweetness. O Jesus the fountain of all sweetness and Piety, pardon me that I have not observed thy inestimable and mellifluous sweetness in the Creature nor tasted them with the affection of my internal mind, wherefore I have most miserably erred and gone astray, and I have filled my soul till now, with the Husks or drasse of Swine. But alas, I fear as yet, I have not been fed with the Bread of thy Children, therefore I have always remained empty and Hunger-starven in the delights of the World. St. Gregory. Because we will not inwardly taste of thy prepared sweetness, therefore we hungerstarved and miserable Creatures are in love with our own penury and wants O most sweet Jesus, S. Aug. in his Book of Confessions. now I see, now I acknowledge, that all sweetness which is not from thee, hath been to me a great affliction and misery. For thou O most merciful God, even in my sins wast always present with me, most piously sustaining all my wicked and evil delights, embracing them with thy most bitter griefs, teaching me by thy stripes, that if I would have delight without bitterness, I could not have it but in thee O Lord. But alas, I have not understood this learning, therefore have I erred, yet in my evil delights I have always feared the betrayer, I have feared the accuser, I have feared the Reprehender, I have sometimes feared my Conscience, I have oftentimes feared Infamy, I have sometimes feared Hell; and yet alas miserable Soul that I am, amongst so many miseries I have not changed, nor forsaken my own will. The odour also of the Creature hath deceived my smell, and I have been ignorant, O good Jesus, that thy odour doth savour sweeter than all Aromatical things. O good Jesus, the fountain of all odour, whose sweetness doth make me continually to run and incessantly to labour after thee. Pardon me that so late I have known thee, so slowly have run after thee in the savour of thy Ointments. I think notwithstanding, and by this I do not excuse myself, that the odour of that heavenly storehouse is not mixed with this earthly stench, wherewith I was infected. The falls and deceitful sound of the Creatures hath also deceived my hearing, and I have not known nor perceived, How sweet thy words are to the Palate of thy Elect. How pleasant thy Counsels are to the cares of thy friends. How light thy Commandments are to the hands of thy Saints. O Jesus, the Fountain of wisdom, the Author of knowledge, the Giver of chaste Council, make me yet now at least to hear thy voice, let thy voice sound in my ears. With how great bitterness do I call to mind that I was deceived by that most miserable voice of those that sung and said: Come let us enjoy the good things that are, let us crown ourselves with Roses before they whither, and let not the flower of our time pass us; let us fill ourselves with precious wine, and the best ointments, let us every where leave signs of our joy and gladness. This voice I have heard and have not understood nor considered that all things are vain, and to be laughed at. For all these and the like suddenly have slipped away and vanished like a shadow. For what have all these vain things brought to their lovers? What profit then have they had in those things wherein now they are confounded and ashamed of? O Lord my God, the light of my heart, the food of my soul, the virtue affecting my mind, I did not love thee, yet I fornicated without thee, and those that fornicated with me, they cried ha', ha'. The friendship of this world is fornication without thee. O what is more miserable than a miserable man, that shows not mercy to himself? But in all these things thou O most loving God wert always present with me, I have often heard thy voice, I have perceived thy wholesome inspiration, but never consented. O how often hast thou inspired this most wholesome counsel to me? Thou hast sinned, forbear, leave, and blush. To which I miserable soul have followed the custom of St. Augustine, in his book of Confessions. Sometimes I have answered drowsily, O Lord expect me a while, suffer me a little, now I will rest from vanity, now I will blush at my naughtiness, I will forsake all vain and worldly things. But alas! that little that now had neither mean nor measure, and it was too long protracted. This sloth is a thing, Item Augustinus. that murthereth many eternally, and for ever detains them in sins who do not correct or apply themselves to the voice of our Lord. They hear truly the voice of secret inspiration, but do not amend their life, saying, to morrow, to morrow, and suddenly the door is shut, and the sinner remains without, even without the Ark of the Celestial Country, croaking with the voice of a Crow for his sins, because he would not lament and mourn with the Dove. Alas how their own felicity hath prostrated many men worse in sins, Saint Greg. their continual peace hath made many men sluggish, and thereby the wicked enemy hath presently, more greivously afflicted them, by how much longer by the use of quiet he hath found them negligent. For whom God doth longer suffer that they may be converted, Item Gregorius. the more grevously he condemneth them, not being converted. But O man, that I may more perfectly and manifestly discover to thee the story of my unhappiness, all these were not sufficient to make me enough unhappy, but alas to make my damnation the greater, worldly delicateness did too miserably deceive my touch, and I was ignorant, O Good Jesus, that thy embraces were so sweet, thy touch so chaste, thy Familiarity so delightful. For when I shall love thee, I am clean, when I touch thee, I am chaste, when I shall receive thee I am a Virgin. Thy Embraces, O most sweet Jesus, do not maculate, but purify, thy touch doth not defile, but sanctify: O Jesus the fountain of all sweetness and delight, pardon me, that so lately I have believed, how much purity, how much dignity, how much sweetness, the left hand of thy Eternal wisdom and knowledge hath, when it is under my head, that is my reason: and the right hand of thy clemency and affection, when it shall embrace me, that is, my Will. Woe is me miserable soul, what can be ever proved so sweet, so pleasant, so delightful and healthful, as to rest betwixt the Arms of such a Spouse, happily to repose within the kisses of so great a King and friend? This sweetness the devour soul perceived when she wished, saying: Loe him kiss me with the kisses of his lips. Had the devout soul ever tried these delights when inflamed with love she prayed, and almost fainting for the desire of her beloved, saying: O that thou wert as my Brother, that sucked the breasts of my Mother! when I should find thee without, I would kiss thee, yet I should not be despised? I would lead thee and bring thee into my Father's house, and into the bed of her that bore me. There thou shalt instruct me, and I will cause thee to drink of spiced Wine, and of the juice of my Pomegranates. In the Canticles. Who is able to declare, but he that in spirit had tasted, how much sweetness and devotion this discourse containeth, when he well considereth, and is rightly nourished with a devout mind? wherefore I leave the Exposition to the devout soul. But O Lord God, if these be so sweet to our thinking of them, how sweet are they to them that taste them? if so pleasant to him that reads them, how comfortable will they be by affection, to them that feel them? make me, O most sweet Jesus inwardly to taste that by love, Saint Aug. which outwardly I taste by thought: make me to perceive by affection, what I perceive by my understanding. Ah O most sweet Jesus, pierce the marrow of my soul with the healthful shafts of thy love, that it may truly burn, languish and melt, and may faint only with the desire of thee, and may desire to be dissolved, and to be with thee. Let it always hunger after thee only, the bread of Celestial life, who descendest from Heaven. Let it thirst after thee the Fountain of life, the fountain of Eternal light, the torrent of true pleasure. That it may always desire thee, seek thee, and may find thee, and sweetly rest in thee. But what madness; what infernal furies, so long time hath hindered such things and such comforts of my mind, such joys and mellifluous banquets from me Tell me I pray thee, O man, what is the cause of so great evil, what is the reason of so much danger, what is the occasion of so great loss? MAN. I Perceive, O my soul, that now thou art wearied with labours, now vexed with sorrow, that thou art not further able to find to whom thou mayst ascribe the great evil brought upon, thee I desire therefore, that thou wilt hear me with patience, if I shall demonstrate to thee the cause of so great a loss, if I show thee the Enemy of so great an evil. Now somewhat in part thou hast discovered the enemy, yet perhaps for grief of mind, thou hast not considered, that thou hast O my soul, a domestic enemy, an Enemy that is thy friend, an adversary thy Neighbour, which hath rendered thee evil for good, and under pretence of friendship being thy crueler foe, hath deprived thee of all these, and many more infinite good things. This enemy (under favour) is thy unhappy and miserable flesh, yet very much beloved, and pleasant unto thee. This when thou hast pampered thou hast raised against thee, thy worst enemy. This when thou hast honoured, thou hast armed against thyself the cruelest adversary. This when thou hast adorned with various and precious Garments, thou hast rob thyself of all internal ornaments, knowing not what blessed Saint Gregory saith in his Homilies. From whence, saith he, the flesh for a time lives sweetly, from thence the spirit for ever shall be tormented, lament and bewail. And contrarily: by how much the more the flesh is oppressed, by so much the more, the spirit rejoiceth in Heavenly hope. Wherefore for so great an injury offered to us by thee, I am not able to contain myself any longer, but will reprove so great an evil, hitherto in silence dangerously passed over. I know saith Saint Bernard, a certain one, who for many years hath lived with thee, hath sat with thee at Table, hath received meat from thy hand, and hath slept in thy bosom, when she pleased hath had discourse with thee, this one, by Hereditary right is thy own servant, but because thou hast too delicately fed her, and hast spared the Rod, she hath lifted up her heel against thee and despised thee, & brought thee into servitude. And he further addeth; O miserable soul and to be pitied who shall deliver thee from the bond of this disgrace? Let God arise, and let the armed fall, and let the enemy be bruised. This enemy I say, is the contemner of God, the friend of the World, the worshipper of Satan. What thinkest thou of her, if rightly thou conjecturest, I believe thou wilt say with me. She i● guilty of death, let her be crucified. Do not therefore dissemble, do not defer, do not spare: crucify her, crucify her. But on what Cross, on the Cross of our Lord Jesus Christ, in which there is our health, life and resurrection. Call to mind therefore, O my soul, thy first beginnings, consider that thou art marked with the Image of God, adorned with his similitude, espoused by faith, endowed with hope, pre-elected by Charity, redeemed with his blood, partaker of grace, cepable of Beatitude, what hast thou to do with flesh, that thou sufferest these things? if thou diligently weigh its Condition, thou hast never seen a viler dunghill. If thou wouldst number its miseries, how it is laden with sins, itching with Concupiscences busied with passions, polluted with illusions, full of confusion, and replete with ignominy, what other thing hast thou of it, but obscene and unclean thoughts? These Saint Bern. O divine soul, which art from Heaven, blush to be transformed into the similitude of a Swine, blush to wallow in the Mire. The same Author on the Canticles. O my soul, so long as thou art in the flesh, thou art conversant among thorns, and it is necessary that thou greivously suffer the troubles of temptations and the stings of resistance. Wherefore it is said to thee: in the Canticles. As the Lily amongst Thorns: so is my beloved among the Daughters. O fair Lily, O tender and delicate flower, unbeleiven and subverters are with, thee and thou hast thy habitation with Scorpions: See therefore how warily it behoveth thee to walk among thorns. The flesh and the World, are full of thorns; to walk among these and not to be hurt is of divine grace, and not of humane power. These Saint Bernard. And there is another strong and cruel enemy, which by his wonderful craft dissolveth the Customs of all, breatheth cares, searcheth the affections, and there always seeketh cause to hurt, where he shall observe any one more studiously, to be busied. For this old Serpent being an enemy of mankind, hath known from the beginning, to whom he may insinuare the enticements of gluttony, to whom he may pour in the poison of Envy, to whom he may lay the baits of fair persuasions unto luxury, to whom he may promise the vain allurements of Pride, he knoweth whom he may oppress with fear, whom he may deceive with joy, whom he may seduce with admiration. He hath also some obliged unto him whole Wit and Language he maketh use of to the deceiving of others. O Soul frail to resist, easy to fall, difficult to rise, how shalt thou be able to escape the snares of this cruel adversary, whom thou knowest to be endowed with so many subtleties. SOULE. NOw I see, now I first perceive, that as Saint Anselme saith, it is the Custom of sin, which is not easily known of him, who is pressed therewith, but presently when any one shall begin to alienate himself from it, then at last he knoweth in how great obscenity and pollution he hath continued. Therefore because I now somewhat begin to alienate myself from sin, and thereby I come to acknowledge myself and my sin, I am not further able to contain myself from lamentation. O Lord my God thou hast impressed in me thy most lovely image, and I have deformed it with a most hateful Diabolical similitude. Alas! alas! miserable man that I have imprinted the Image of the Devil on the Image of God, why have I not hated the imitation of him, whose name I do abhor? He hath fallen of his own accord, I willingly have gone astray. He with the bare punishment preceding proudly hath sinned, I having seen his punishment (contemning it) have sinned. He was once created in Jnnocency, I often times have been restored. He hath raised himself against him that made him, I have raised myself against him that hath made me a new. He hath forsaken God, that permitted him to fall, but I have fled from that God, that sought after me. He remaineth in malice, being reprobated of God, I run from God, that mercifully recalleth me, and though both of us be against God, yet he is against him, that doth not seek him, but I am against him that died for me. Behold him whose Image I abhorred, when as I may find myself in many things far more horrible. MAN. FLy, Fly from me O horrible substance, fly from thyself, being terrified of thyself. Thou shoutest not therefore without sorrow of thy heart, endure thy horror. If thou dost endure, thou knowest not thyself, This is not fortitude but dulness of understanding: this is not health but an obdurate wickedness. SOULE. IF I should see myself, it is an intolerable loathing: if I should not see myself, it is an inevitable death: O how unhappy he is, that is horrible to himself: but yet he is much more unhappy, who is sensible of death Eternal. O most meek Father, Saint Anselme in his prayers. O most clement King. I am not able to hid, I cannot excuse, and yet I do not a little blush to confess. Now I perceive the Cause of so many Evils, now I acknowledge what heretofore evilly lay secret. For my miserable heart so long as it hath not cared for the joy to come, Saint Ber. in his Meditations. nor hath sought after divine Council hath been far estranged from itself, and busied in the love of earthly things, and as long as it hath departed from those, and is involved in these, Vanity hath deceived it, Luxury hath defiled it, curiosity hath withdrawn it: Envy tormented it, Anger did vex it, Covetousness separated it, Sloth did make it sorrowful, and thus it was overwhelmed with all vices: because it hath forsaken thee our only good, which was able to have satisfied it. Let therefore O most merciful God, all my time-evilly spent be forgotten of thee, and grant that the residue of my time, perhaps too short, and momentary, may be to thee well pleasing, to me fruitful, and to my Neighbour Edification. Now O most holy God, for the greatness of the loss which I unhappy and miserable have miserably incurred, I see and acknowledge that I am not able sufficiently to bewail myself, and my sin as I have deserved; seeing the detestation of sin, not unworthily aught to be as great, as the delight was in our miserable will. MAN. O My Soul, if of thyself, as thou affirmest thou art not able, neither sufficient to lament thy fault, it is necessary for thee to address thyself to the Sonn of God thy Saviour, dost thou not know thou hast through him him a secure access to God the Father? Thy Saviour doth show his side and wounds to his Father. Thinkest thou that there shall be any repulse, where there is such an advocate. In all dangers therefore & distresses, and also in doubtful things, think on God. Let him not retire from thy heart, let him not departed from thy mouth. Following him thou canst not stray. Imploring him thou canst not despair. Holding him, thou canst not fall, he protecting, thou needest not fear, he being thy guide, thou canst not be faint, if he be propitious, thou shalt have pardon. Doubt not O my soul, Saint Anselm. and though thou hast offended the Father and the Son both, yet both are merciful, both most holy. Let the guilty therefore fly from the anger of the just God to the mercy of his son and say, O Son of God, which art become the son of man that thou mayest satisfy for the sin of man, either have mercy on me a wicked sinner or show me one more merciful to whom I miserable soul may address myself. SOULE. O Man, how cordial thy council is, how comfortable thy speech is to me a miserable soul! because when I rightly look unto my sin, than I find, than I know that I have stained the Elements by my sins, defiled the Heavens, darkened the Stars thereof, tormented the damned in Hell, troubled the Saints in Heaven, irreverently used the Angels ordained for my custody. Wherefore I fear to seek help from all these. And because the just have justly disdained me, I do not presume to fly unto them. MAN. O My Soul, too great is thy fear, although thy humiliation be acceptable. Knowest thou not that many of the Saints have sinned, who have learned in their great offences, how they ought to have pity on us sinners? Reflect on Moses that exceeding great Prophet, doubting of the divine power. Think on David the holiest of Kings; sinning against the Divine Law in Adultery and Murder. Remember Solomon the wisest, adoring vain and most wickd Idols. Call to mind Manasses the wickedest King who had sinned more than all the Kings of Israel who said, I have sinned above the number of the sand of the Sea, and I am not worthy to see the height of Heaven, in respect of the multitude of my Iniquities, reflect always on these obtaining Pardon. But to what end shall I say more of the Saints of the old Testament. Consider now & reflect on a few of the Saints of the new Testament. Look upon the Matthew sitting in the Custom House, the Publican sinner, and received to be a Disciple: Look upon Paul stoning Stephen and chosen to be an Apostle. Look upon Peter, denying Christ, and by & by obtaining pardon. Look upon the Soldier crucifying Christ, and yet not despairing of the divine mercy. Look upon the Thief hangon the Cross, and obtaining pardon. Last of all, consider O my soul, that that famous & unclean sinner Mary Magdalen becoming so singular and special a lover of Christ. For all how many soever they be which now reign with God, have in times past either sinned like us, or at least they might have sinned, if the divine clemency had not preserved them from sin. Because to whom soever it was granted, that he could not at all sin, this was not of nature, but of Heavenly Grace. SOULE. EVen now I securely implore the Prophets and Kings, even now I boldly call upon the Apostles and Martyrs: I constantly mediate the most blessed Son of God. For I know that he is so Holy, sweet and favourable, that he cannot be named but he inflames, nor thought upon, but he recreates the affection of them that love him. For this is he that hath procured Health for all, These St. Bern. and hath obtained reparation of the whole world. O God my Saviour wonderfully singular, and singularly wonderful, by whom the Elements are renewed, the infirm are healed, Saint Anselme men are saved and Angels are restored! O my Redeemer, from whose abundance of plenitude sprinkled about, every Creature is revived. O blessed fountain of Life and Health, by thee we have access to the through Grace, and by thee even God himself doth receive us: who hath given thee to us. Let thy integrity excuse the fault of our Corruption, to him let thy humility, obtain pardon for our vanity, give us of thy grace here, and vouchsafe to make us partakers of thy glory hereafter. CHAP. III. How the Soul is reform by Grace. EVen now, as I think, O my soul, in some sort thou hast converted the beams of thy contemplation to perceive, how the soul is informed by nature, and how deformed by sin: now convert thy mind, as I hope, cleansed from filth by contrition, to behold, how thou art reform by Grace. Yet thou oughtest to know, by how much the more perfect the darkness of thy understanding is wiped away by the bath of contrition, by so much the clearer the benefit of divine reparation is beheld. For (according to Saint Augustine) sin is a darkness whereby the understanding is dulled, and the whole inferior man is overclouded. Wherefore it is necessary that by so much more carefully the mental Eyes are to be continually cleansed from the darkness of sin, by the tears of compunction, by how much the more the light of contemplation is darkened thereby. Therefore now, O my soul, being purified in thy affections, direct the light of contemplation to behold, how by the profound clemency of God, how by the high wisdom of God, how by the wonderful power of God, thou art reform by Grace. First consider, how by the benefit of Redemption, he hath freed thee from original sin, knowest thou not that by original sin, thou wert rob of all natural and spiritual gifts, brought into subjection by the power of the Prince of Darkness, repulsed and exiled from thy Country? But (according to Saint Bern.) that singular and excellent Majesty, would die, that we might live, serve that we might reign, be banished, that we might be restored to our Country, and he hath subjected himself to all base works, that he might place us above all his works. For the son of man came to seek and save what had been lost, I say, that he might humble thee being proud. For this the only Son of God, St. Greg. in his Register. hath taken upon him our infirmity, for this he being invisible, hath made himself, not only visible, but also hath appeared despised, for this he hath suffered scornful reproaches, contemptible derisions, tormenting passions, that he an humble God might teach man that he ought not to be proud. God hath despised all earthly Goods, Saint August. that he might show us how to contemn all ours, he hath sustained all earthly evils, that he might teach us how to bear them; so that Felicity ought not to be sought in the one, nor Adversity be feared in the other. Secondly he came, Saint Aug. that he might reconcile thee to his Father. When thou wert an enemy to the Father I have reconciled thee, when thou wert afar of, I came that I might reduce thee, when thou wanderdst among Mountains and deserts, I have sought thee. Amongst Rocks and Woods I found thee, upon my Shoulders I have carried thee, I have restored thee to my Father, I have laboured, I have sweat, I have exposed my head to Thorns, my hands to Nails, I have suffered my side to be opened with a lance, I have poured out my blood for thee, and I have been torn in pieces with all these (I will not say) Injuries, but Austerities, yet alas through sin, thou seperatest thyself from me. Thirdly he came, that being sold, Saint Aug. he might redeem thee. Let us admire, give thanks, love, praise, adore. because we are called by the death of our Redeemer, from death to life, from darkness to light, from exile to our Country, from Corruption to incorruption, from misery to Glory, from lamentation to joy. O wonderful and unheard of mixture! St. Gr. Nazianzen he that is the Creator, is become a Creature, he that is Immense is apprehended, he that is rich towards all men is become poor. He hath taken the form of my flesh, that he might repair the Image which he had made, that he might endow mortal flesh with immortality. A wake now O my soul, look upon the face of thy Saviour. Behold that face in times past full of light with very much splendour, now veiled for thee, contrary to Charity. Beautiful with comelyness now swollen, contrary to comeliness: esteemed for sweetness, now spit upon, contrary to favour, for love, now made abominable, contrary to desire. See now, O my Soul, and diligently consider the strange and unheard of wonders our Lord hath done upon earth. God is mocked that thou mayest be honoured, the Innocent is whipped, that thou mayst be comforted, the just is crucified, that thou mayest be freed, the Immaculate Lamb is slain that thou mayest banquet. Blood and Water are lanced from his side that thou mayest drink, etc. Look therefore into the price of thy Redemption appeasing the offence of prevarication. Behold the example of Information, giving help of sanctification. Behold the aid of protection, laying open the Gate of Imprisonment receive the reward of retribution bringing the grace of Justification. Behold O Soul too delicate, by continual contemplating, and do by perfectly imitating according to the example of consummated justice, that which is showed thee in the Mountain, that is to say, in the most victorious passion of Christ. Dost thou not consider that thou art puffed up with corporal delights, and Christ thy Lord, thy King thy spouse, thy Master and Friend is afflicted with all kind of pains, in every part of his Senses, by all sorts of men? The King mocked him, the chief Ruler judged him, the Desciple sold him, the Apostles left him, the chtefe Priests, Scribes, and Pharisees delivered him, the Gentiles whipped him, the rabble rout and common People, condemned him, the Soldiers crucified him. Saint Bern. That head feared by Angelical spirits is Crowned with Thorns, that face more beautiful than the sons of men, is spit upon by the Jews: Those Eyes clearer than the Sun wax dim in death: Those Ears which hear Heavenly Hymns, hear the outrageous infulting of sinners. That mouth which instructeth Angels it moistened with Vinegar and Gall; Those Feet, whose footstool is adored, (because it is holy) are fastened to the Cross: Those hands that have framed the Heavens are extended on the Cross, and fastened with Nailes, his body is beaten, his side opened with a lance. And what more? There remained not in him any thing free, but only his Tongue that he might pray for sinners, and commend his Mother to his Disciple. These Saint Bern. And what more? O faithful soul our Saviour with none of these enticements, of his adverse Enemies could be withdrawn from the care of our Salvation. But by how much the more his Emulation is shown: by so much, if we despise this, the more grievous damnation follows us. SOULE. O Man I have been long silent, because those things which thou hast proposed, both with joy and grief I have received with a devout mind: Rejoicing therefore I will rejoice in our Lord, because he hath loved me so much, that he spared not his only begotten Son for me. O inestimable love of Charity thou hast delivered thy Son, that thou mightest redeem a handmaid, and yet not worthy the name of a handmaid. O Lord Jesus Christ, who for me hast not spared thyself, so vulnerate my heart, and so Inebriate my mind with thy blood, that what way soever I shall turn myself, I always may behold thee Crucified, and whatsoever I shall look upon may appear to me ruddy with thy blood: that so I may wholly intent thee, that I might not find any thing beside thee, nor behold any thing but thy wounds. This is my comfort, I have crucified myself, O Lord, with thee: and let it be to me intimate affliction to mediate upon any thing except thee. There is no Affection greater no charity more sincere, Hugo de Sancto Victore no love stronger, the Innocent hath died for me, finding nothing in me, that he might love. But alas! as often as I consider this wonderful favour of divine Piety towards us, I am not a little confounded and ashamed of my too much Ingratitude. MAN. O My Soul thou hast forsaken thy Spouse, Hugo de Arrha Animae: thou hast prostituted thy love, and hast not given thanks for these great benefits: yet that he might release thee from thence, whence thou hadst fall'n, he hath pleased to descend and piously to suffer, that which thou didst endure. Think therefore how much he loved thee, which by no way but by dying would free thee from death. Wherefore, O my soul, by how much the more worthy thou knowest the benefits of thy Redeemer are, by so much the sins of thy Ingratitude are the worse: See therefore that thou be not ingrateful on whom so many benefits are bestowed: for the sin of Ingratitude is very great, because (according to Saint Bern.) Ingratitude is as it were a burning Wind, drying up the Rivers of divine mercy, the fountain of clemency, the torrents of Grace. Consider therefore, O my Soul, often ponder and revolve in thy mind the horrible sentence which is pronounced against ingrateful persons in the Person of our Saviour, saying. O Soul see how great things I suffer for thee, I call unto thee, who die for thee, See the pains wherewith I am tormented: See the Nails wherewith I am pierced, hear the reproaches wherewith I am confounded. But although the external grief is great, yet the Internal torment is far greater, when I find thee so ingrateful, and else where: It is inveighed against ingrateful men in the person of Christ saying. Et alibi Bernard. O my people what have I done unto thee, or in what have I molested thee, answer me? What is the cause thou wouldst rather obey my Enemy then me? Consider that I am he, who have created thee: I have enriched thee with all good things; if these be accounted but little to ingrateful persons, yet I have redeemed thee with my most precious blood. Ah! O my soul, let not these things depart from thy heart, slip from thy mouth, always render thanks, never cease to bless, and magnify the only begotten Son of God for these his great benefits. Let they dearly beloved be for all these benefits sometime to thee a Bundle of Myrrh in thy heart, sometime joy in thy mind, praise in thy mouth, Melody in thy Eare. SOULE. NOw I am not able longer to contain myself, tell I pray thee: what shall I render our Lord for all that he hath bestowed on me? MAN. O My Soul, as St. Bern. saith, In his Meditations. thou owest to him thy whole life, and not unworthily, because he laid down his own life for thee, and hath sustained cruel torments that thou mightest not endure eternal punishment. What therefore can seem hard unto thee, when thou shalt call to mind, that he that is comely, in the favour of God would be crucified for thee? O how undue a pity, how free a favour, how unlooked for a Charity, how wonderful a sweetness is it! that the King of Glory should die, and be crucified for a most despicable worm. O how sweet a friend, how strong a helper, how wise a reconciler is this. SOULE. O Man, I confess and truly acknowledge if I had the lives of all the Sons of Adam in me, all the days of an Age, the endeavours of all men that are, have been or shall be, it were nothing in comparison of that, which my Spouse hath sustained for me which the Son of God hath suffered for my sins. When as therefore I shall give all that I am, and whatsoever I am able, it will not be as a star to the Sun, as a drop to an Ocean, or as dust to a Mountain? MAN. O My Soul, because I now begin to consider that (the Eye of Contemplation being more perspicuous) thou acknowledgest the Grace of divine redemption, whereby thy Spouse hath delivered thee from original sin, yet a little now I will begin to speak for my God, and show thee to that heap of divine mercy whereby thou art freed from actual sin also. Convert therefore the light of Contemplation, unto the benefit of justification and consider the favour of thy Lord, how paternally by secret inspiration he hath recalled thee from sin, how sweetly and how lovingly he hath recalled thee, comforting thee by internal communication, saying, Return, Return, O Shunamite (that is) O soul by sin miserably infected, captivated or mortified. Return saith he, O Soul to me, I am thy Creator, return, I am thy Redeemer. Return, I am thy Comforter: And if these seem but little, return last of all, because I am thy very liberal rewarder: Return therefore to me, I am he, that have so nobly created thee. Return I am he, who so mercifully by my most bitter death have delivered thee from eternal damnation. Return to me, I am he that so manifoldly have enriched thee with spiritual and corporal good things. Return at last to me, O soul, I am he, who so liberally have now rewarded thee, by prepared felicity. Return, saith he, from the sin of thought. Return from the sin of Speech. Return from the sin of Action Return from the sin of Custom. Return to me, O Soul, the Saints with great desire expect thee, and at thy coming the Angels rejoice. Return, Jesus Christ calls thee with hands extended on the Cross Return the Abiss of the whole Trinity wait for thy return; O Soul, if thou well remember'st this is the voice of thy well-beloved inviting thee. Consider now, how great hath been the longanimity of him expecting thee, O what a long time he hath expected thy coming, alas what a time hath he suffered thee, in thy sins! O how many, and for what hath he damned for their sins before thy conversion, yet mercifully hath he expected thee always sinning. Return yet O Soul, Christ expecting thee on the Cross, hath his head inclined to kiss thee a a sinner, and unclean: hath his Arms stretched forth to embrace thee, his hands open to forgive thee, his body extended wholly to bestow himself upon thee, his feet fastened to remain with thee, his side opened to suffer thee to enter therein. Be therefore now O my soul a Dove nesting in the crevices of the Rock, fly into the hollowness of his hands, fly into the wounds of his feet, fly into his side, there is thy rest, there is thy security. These Saint Bern. O my soul, if thou couldst worthily think, how many & what sort in comparison of thee are rejected, Hugo de S.V. which have not deserved to attain unto that Grace given thee. Therefore thy Spouse hath elected and preelected thee, he hath chosen thee in all, he hath taken thee from all, he loved the before all. Art thou ignorant how foul thou wert before, how polluted and dissolute thou remaindest before? He hath washed thee with the water of Regeneration, he hath fed the with the food of his most sweet body. He hath clothed thee with the Garments of Virtue, wherewith thou mightest cover and adorn thy nakedness. He hath bestowed on thee the sweet smelling Odours of good works, whereby thou mightest eschew the stench of sin: he hath given the a mirror, even the Scripture wherein thou mightest see thyself. Thus fare Hugo. O my soul, thou hast seen the longanimity of him. Expecting thee. Even now convert the light of thy contemplation to the mercy of him justifying thee. Think diligently from whence after all these things is this so inestimable a favour, that thou deservest to be his Bride, on whom the Angels desire to look. What therefore wilt thou give unto our Lord for all these things which he hath given thee? For he hath given thee by Grace, that thou mayest be a Companion of his Table, a companion of his Kingdom, a companion of his Bed, See with what Arms he is to be embraced of thee, with what lips he is to be kissed, who hath esteemed thee at such a rate, that he would cleanse thee with his blood, and for thee take upon him the sleep of death. SOULE. I Confess now and acknowledge, I approve and understand that I have received much more than these from my God, but that I have repaid for all these nothing worthy so great benefits. Wherefore Saint Bernard saith; I will sing the mercies of our Lord for ever, for that I consider six mercies done unto me. 1. That he hath preserved me from many sins. 2. That he hath not presently condemned me sinning, but I prolonging my iniquity he hath prolonged his Piety and Compassion. 3. He hath changed my heart, that those things might be sweet unto me which formerly were bitter. 4. That he hath mercifully received me repenting. 5. That he hath given me ability to forbear and amend. 6. That he hath given me hope to that I shall be pardoned. Tell me now, O man, concerning this divine clemency, what I shall render to our Lord for all these things, lest I be found unworthy to receive, if I shall be found ingrateful for those that are received? What therefore shall I render to our Lord, but that I shall love and give thanks, confess and sing praises to his eternal and blessed name? because he is so ready to forgive me my evils, and bestow upon me such inestimable good things: I attribute it to his grace, that he dissolves my sins like Ice, I attribute it to his grace, what evils soever I have not committed, and therefore I count all things to be forgiven me, whatsoever he being my guide, were not committed by me. Saint Aug. in his book of Confessions. MAN. O My soul, know that whatsoever thy beloved hath bestowed on thee, whatsoever he hath sustained for thee, he hath consummated the whole in perpetual charity, wherewith he hath loved thee, wherefore as I think, whatsoever is given of love only, is repaid neither better, nor more decently then by love. SOULE. BEhold, O Lord my God, if these things be so, how much ought I unhappily and miserable soul love my God, who hath created me, when I was not, hath redeemed when I should have perished; and hath delivered me from many dangers: when I did wander he reduced me, when I was ignorant, he taught me, when I sinned he corrected me, when I was sad he comforted me, when I stood, he held me, when I fell, he lifted me up, when I went, he led me, when I came, he received me These and many other things, God hath done for me; of which it shall be pleasant unto me always to speak, always to think, always to give thanks. God grant that I may be able to laud and love him for all his benefits. For truly (according to the Author of the Spirit and Soul) he governeth all things, he filleth all places, he is every where present, taking care of all, and providing as well for every one in particular, as for all, yet so I see him wholly employed for my custody, as though he had forgotten all, and would have care of me only. For thus he doth exhibit himself present unto me he always offers himself prepared, if he find me ready, that whensoever I turn myself, he will not forsake me, unless I first forsake him. Neither have I wherewith to repay him for all these, but only that I love him: O good jesus, how often after immense and innumerable tears, how often after divers sobs and groans hast thou anointed me being wounded, and almost at the point of despairing, with the unction of thy mercy, and hast gladly received me almost altogether fainting, nor yet hast thou forsaken me, presuming of pardon. But above all these O Good jesus, the Cup of thy passion, which thou hast drunk, being the work of our Redemption, which thou hast undertaken, not unworthily doth render thee Amiable unto me. For this is that which challengeth to itself all my love, this is it, which more fairly allureth, more justly bindeth, and more vehemently moveth my devotion. For where thou hast humiliated thyself, where thou hast put from thee thy natural brightness, there Charity hath more appeared, and Grace hath more amply shined. I charge you (saith the Soul) O ye Daughters of Jerusalem, In the Canticles. if ye find my beloved, that ye tell him, that I am sick of love. The Soul doth not hide whom she loveth, because she believeth him present to all whom she doth not let pass from her thoughts. I love thee O Lord, and love is impatient, which cannot be pacified with tears, until that be granted unto it, which it is in love withal. Nothing come fort its sorrow, so long as it beholdeth not, what it desireth. SOULE. BUt whether or no, O Man, is he held to love God, who rejoiceth that he in no wise hath committed such things, as I have committed? MAN. O My Soul, let not any one scorn thee, it is convenient that the sick be cured of him, from whom it is appointed that he should not be sick, or perhaps that he might more cautiously avoid greater troubles. And therefore even so much, yea truly the more let him love God: because by whom he perceiveth me, to be deprived of so great pains of my sins, by him he perceiveth himself not to be entangled with so great griefs. Saint Augustine libro Confessionum. Although without the love of Charity, St. Hierome. every one may rightly believe, yet he cannot attain unto Beatitude: because such is the force of Charity that even Prophesy and Marytrdome without it, are esteemed as nothing, no Virtue can Equal Charity. For Charity obtaineth the Excellency of all Virtues. O my God, give thyself unto me, St. Aug. Render thyself unto me, I love thee, and if that be too little, I will love more forcibly. I am not able to limit, that I might know how much I want of thy love, to that which is sufficient, that my life might run into thy embraces, and not to divert until it were hidden in the secrets of thy Countenance. This I only know, that whatsoever I have without thee, and all plenty which is not my God, is poverty. SOULE. NOw therefore O Man, seeing as thou sayest I aught to love my beloved Lover for all these things, tell me, I pray thee, how much and in what manner I may love him, to the end I may repay the multiplicity of his so great an Affection? MAN. O My Soul, St. Bern. although (according to Saint Bern.) the cause of loving God, be God himself, yet the method to love him, is to love him without method, notwithstanding we can find, by the Revelation of holy Scripture a certain method. For he that hath given thee love, hath showed thee a manner how to love, saying. Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and withal thy strength. Love therefore O my soul, with a singular love God the Father, who hath so nobly created thee of nothing. Love God the Son, who so inestimably hath reform thee in dying for thee. Love God the Holy Ghost who so mercifully, and so sweetly by often comforting thee, hath preserved thee from sin, and hath strengthened thee in Good. Love therefore God the Father valiantly, that thou mayest not be dangerously overcome by any other strange love. Love God the Son wisely, that thou mayest not be craftily seduced by any other love: Love God the Holy Ghost sweetly, that thou mayst not be poysonously infected with any other strange love. Or thus (according to Saint Bern.) Learn of Christ, O Christian soul, in what manner thou oughtest to love Christ. Love sweetly, wisely and valiantly. Sweetly; That all other love may be base to thee in respect of his love, and let him only be to thee Honey in thy mouth, melody in thy Ear, and Jubilee in thy heart. Love him wisely, that thy love may continually burn in him only and in no other. Love valiantly that thy frailty may joyfully undergo all sharp and bitter torments for him, that thou mayest say. My suffering is scarce the space of an hour, or if it were more I feel it not, for the love I own him. These Saint Bern. Thus let a Christian by love towards Christ continually resolve, Saint Hiero. that he may willingly endure all things for him, until he shall come unto him. Let us love Christ and always seek to cleave fast to his embraces, and every thing shall seem easy that is difficult. Saint Ambrose. O my soul always keep in thy mind, how sweetly Christ loved thee in his Incarnation, how wisely in his Conversation, and how valiantly in his Passion. There is no love greater no Charity more sincere, no Affection stronger, the Innocent hath died for thee, finding nothing in thee that he might love. SOULE. TEll me, I pray thee, O man, under favour, I ask not out of curiosity, but of humility, not of presumption but rather of Devotion: what is it that I love when I love my God Hugo de S.V. MAN. O My soul, if thy Question were presumptuous than it were too vicious, but because it hath it original from devotion, it deserveth a devout answer. Hear therefore, In his Book of Confessions. what that great Lover of God, Saint Augustine saith. When I love my God saith he, I love not a form or comeliness, not time nor the Candour of that light, which is lovely in sight, nor ●weet Melodies, nor unguents fragrantly scenting, nor Manna, nor Honey, nor bodies acceptable to the Embraces of the flesh. These things I love not when I love God. But what do I love? I love a certain light, a certain voice, a certain odour, a certain food, a certain Embracing of my inner man. Where there is something shineth to my soul, which no place can comprehend, where there is something soundeth, which time is not capable of, where there is something casteth an odour which a blast cannot disperse, where there is something savours, which Appetite cannot diminish: where there is something cleaveth fast, which satiety cannot pull away. SOULE. TEll, I pray thee, O man, yet a little of the virtue of Charity, which being known the mind may more strongly be inflamed in the love of God. MAN. Truly O my Soul, the fruit of Charity is great, but hidden. For (according to Saint Augustine) it endureth adversity, it mitigateth prosperity, it is strong in hard suffering, pleasant in good works, most safe in temptation, most liberal in Hospitality, amongst true friends most mercy, amongst false most patiented. It is secure among reproaches, liberal to them that hate it, pleasant in time of Anger, innocent among treacheries, weeping at iniquity, taking comfort in truth, St. Aug. in praise of Charity. O happy love from whence ariseth strength of Manners, Saint Bern. purity of affections, subtlety of understanding, sanctity of desires, clearness of works fruitfulness of Virtues, dignity of merits, sublimity and height of rewards and honours. O sweetness of love, O the happy love of sweetness, let my heart feed on thee, and let the bowels of my soul be replenished with thy Nectar. O my soul, how sweet is the food of Charity, which refresheth the weary, strengtheneth the weak, and exhilerateth the sorrowful. For it maketh the yoke of truth sweet and his burden light: I confess O Lord, I have not sustained the weight and heat of the day, but I carry a sweet yoke and a light burden. For my work is scarce the space of an hour, and were it more, I perceive it not in respect of thy love. But what is more? O my soul such is the force of love, that it is necessary thou be like unto that which thou lovest, and to whom thou art joined by affection: in some sort by the society of love thou shalt be transformed in to its similitude. The end of the first part. The Second Exercise: How the Soul by mental Exercise, aught to convert her contemplation to things that are external, that she may know. 1 How unstable worldly wealth is. 2 How mutable worldly Excellency is, etc. 3 How miserable worldly Magnificence is. CHAP. I. How unstable worldly wealth is. SOULE. NOw I see, how miserable every soul is, setting her heart on worldly things, which are attained with labour, possessed with fear, lost with grief. But blessed is he that loveth thee O Lord, and an enemy for thee, and a friend in thee: for he only looseth no dear friend, to whom all are dear in thee; for no man looseth thee, but he that forsakes thee, and he that departeth from thee, whither goes he, but from thee, being pleased to thee being angry? These Saint Aug. O Charity which always burnest, and are never extinguisned, My God who art Charity itself inflame me. Thou commandest that I should love thee, give me what thou commandest, and command what thou pleasest. Thou commandest truly that I should contain myself from the concupiscence of the flesh, from the concupiscence of the Eyes, and from the Ambition of the World. He loveth thee less O Lord, St. Aug. St. Hier. which loveth any thing with thee, which he loveth not for thee. O man let us (always) love Christ, and let us ever seek to cleave to his embraces, and every difficult thing will seem easy. MAN. O My soul, now I perceive that thou acknowledgst how happy and how blessed he is, who is wholly, sixth by love in the only desire of eternity, who is puffed up neither with prosperity, These S. Greg. in, his Morals. nor is daunted with Adversity, and while he hath nothing in this world, that he loveth; hath likewise nothing the rain that he feareth. Convert therefore now O my Soul, thy contemplation to those things which are without thee, that is to to this sensible world, that thou mayest despise both it, and those things that are therein, so that it being despised, thou mayst be more inflamed with the love of thy Spouse. For thou lovest him the less, if thou desirest any thing with him, which thou lovest nor for him, and in him. For by so much (according to Saint Gregory) every one is separated from the supernal love, by how much he is delighted with any thing below him and he is sooner converted to God, who hath not any thing in this World, wherewith he may be delighted. And every one by so much is separated from the love of earthly things, According to the Gloss on Exodus St. Aug. by how much he is elevated to the only love of the eternal. Let all other creatures therefore be of small esteem unto thee, that thy Creator only may be sweet in thy heart. Weigh therefore and always consider not only by hearsay, but by experience, not only by relation, but also by Action, how unstable worldly wealth is, how mutable worldly excellency is, how false and deceitful worldly glory is. For every thing that is here eminent, is more enthralled with sorrow, than it can be delighted with honour. Saint Bern. Behold the lovers of this World walk about the affairs thereof, some seeking riches, other honours, others Glory: But what shall I speak of Riches which are gotten with labour, possessed with fear, lost with grief? Or what shall I say of honour? Thou art seated in a high place, but whether or no shall thou not be judged of all, yea tormented of all? whether or no can any one be in honour without fraud, in Praelacy without tribulation, in height without Vanity: What shall I say of Glory? It is nothing else, but a certain vain tickling of the Ears, and can that be without censure? Behold whom thou hast outgone, and think that thou hast given them in all things cause of Envy. So often I am like the Apostate tatae Angel, Saint Bern. as often as I desire to be above others. For nothing is swifter than the World and the things thereof, which when we desire to hold we lose. Saint Hiero. Thou hast seen Emperors, thou hast seen Commanders, thou hast seen Armies, Victories and Triumphs, yesterday they were, to day they are not, yesterday they flourished as as a flower, to day they are withered as Hay, nothing therefore is good, but what is perpetual. SOULE. O Man, if these things be so, what is it that miserable men do seek, whilst they desire the vanities of the World? O how much they are blinded that seek the Glory thereof. Some whilst they look upon the Glory of some eminent men, they esteem it some great thing, and wish that they may deserve the like. But when they behold them in dying, they confess with lamentation how vain their Glory was, and say. Behold what a nothing man is. MAN. O Most dear soul, and what are all worldly things, but certain vain dreams, and what hath Pride, or the glorying in riches, profited their lovers. For they have all passed away like a shadow, and like a Ship floating on the Ocean, whose tract is not to be found for they are consumed in their wickedness. Alas how many have there been, which have left no sign of their being? Where are the Princes of the Nations, and those that ruled the beasts of the Earth? who treasured up Silver, and heaped up Gold, who built Cities and Castles who have conquered Kings, and Kingdoms by War. Where is the wise man? where the Scribe? where the Inquisitor of this World? Where is Solomon the most wise? Where is Alexander the most puissant? Where Samson the most strong? Where is Absalon the most beautiful? Where is Assuerus the most glorious? Where are the the most potent Caesar's? Where the Kings? Where are the famous Princes? What hath vain Glory, short mi●th, the power of the world, a great Family, the pleasure of the flesh, the falsity of riches, the sweetness of concupiscence profited them? where is their laughter? where their joy? where their glorying? where their Arrogancy? Behold the nobleness of blood, the fairness of Body, their elegant feature, their youthful comeliness; their Possessions, their mighty Palaces, their Furniture, and add also the wisdom of the World, yet all these things are but of the World, and the World loveth what is his own, and yet they do not long subsist therein. For the World shall pass away and the Concupiscence thereof. Thou therefore, Saint Bern. if thou rightly understandest, if thou canst rightly see, leave to follow such things, which it is a misery to obtain, which possessed do burden, being loved do defile, and being lost do torment. Leave thou therefore all these things for him, who is above all. Fly therefore, I say, fly, O my Soul to the City of Refuge, that is to a Religious life, where thou mayest do Penance for sins past, and obtain grace for the present, and happily obtain the future Glory. Let not the remembrance of thy sins hinder thee, for where Iniquity hath abounded, Grace also is accustomed to Superabound. Let not the very austerity of penitences deter thee. For the sufferings of this life are not sufficient to satisfy for the fault past which is remitted, for the present Grace which is given; and for the future Glory which is promised. CHAP. II. How mutable worldly Wealth is. SOULE. NOw I acknowledge the falsity and instability of the World, but I know not how I am captivated that as yet I am not able to divert my thoughts from it. MAN. TRuly, O my Soul, if thou wouldst diligently and prudently consider thy danger thou incurrest by living in the World, without doubt thou wouldst restrain thy mind from the Vanities thereof. For troublesome and very dangerous is this worldly conversation, because (according to Saint Bern.) Chastity is hazarded in delights, humility in riches, Godliness in much business, Truth in much babbling CHARITY in this wicked Age. O weak and infirm Soul, which art so apt to be deceived, so prone to fall, so difficult to rise. Dost thou not know, That as it is a hard thing to preserve a Tree placed in the high way having fair fruit, until they be ripe. So it is a difficult thing for a man living according to the World to maintain Justice immaculate, even unto the end? These St. chrysostom. The snares of this World are accompanied with true austerity, St. Aug. in a certain Epistle. but with false delight, with a certain sorrow, but with an uncertain pleasure, with hard labour, but with a fearful rest, with a full misery, but with no beatitude, and with a vain hope. O my soul if thou wouldst consider this, thou wouldst despise the World and all things that are therein. And what is it O most dear Soul that thou lovest? what is it that thou desirest, what is it that thou seekest in the World? If thou lovest Prelacy, what other thing dost thou but confound thy life? Dost thou not know, that the chiefest honour, and a base mind, that the first seat and the worst life, a Sophysticall tongue and an idle hand, much babbling and no fruit, a grave Countenance, and a light carriage, great authority and a wavering instability is a monstrous things Saint. Bern. But perhaps thou wouldst say, truly I desire Prelacy, but I intent to live well and piously therein. I commend it but I seldom find, what I willingly would commend; wherefore I always fear that which Saint Gregory relateth: The deserts of Rulers and Subjects are so linked together, that oftentimes by the fault of them that rule the Subjects lives are the worse. And oftentimes by the faults of the commonalty, the life of the Pastors may fail. If thou seekest the wisdom of this World, Saint Bern. O to what a danger dost thou expose thyself. Alas how many and what great ones hath the cursed wisdom of the World supplanted, and hath extinguished a divine spirit conceived in them, which our Lord, would more vehemently have inflamed. Dost thou not know, that the wisdom of the World is earthly, sensual and Diabolical, an enemy of health, a destroyer of life, and the Mother of lust. St. Aug He that seeks health without his Saviour, and thinks that he can become wise without the true wisdom, is not sound, but sick; is not wise, but fooilsh, and he continually is involved in misery. For he that profiteth in knowledge and not in good life, is far from God as saith Algazel. Therefore thou that desirest to be wise, learn on Earth such wisdom as the knowledge thereof may persevere with thee in Heaven. Study here how thou mayest obtain to that which once to have seen is to have learned all things. This is that eternal Truth, without which to know every thing, is but foolishness, which only to know, is perfect knowledge. S. Hierome. St. Aug. O how unhappy a man is he, that knoweth all other things and knoweth not thee. For blessed is he that knoweth thee, though he be ignorant of all other things. For if he hath known both thee, and other things, he is not more happy for those, but blessed for the knowledge of thee only. St. Anselme, But perhaps O my soul, thou lovest worldly wealth, worldly Pomp and carnal delights, and for this only thou unwillingly leavest the World, yet consider that all these are but frail and transitory. Tell me where are the Monarches? where the Princes? where those Lovers formerly spoken of? I am afraid that most of them alas are utterly undone and gone to Hell. What doth Pride now profit them? what the vaunting of riches? For he that loveth the world more than God, his life better than a Cloister, Gluttony better than abstinence, Luxury better than Continency, follows Satan and shall go with him to eternal punishment. They that flourish with the felicity of this World, St. Aug. do perish by the power of God: they flourish for a time and perish eternally, they flourish with deceitful goods, but are really tormented. If it delight us to have any thing in this World, let us with a ready will get into the favour of him, that possesseth all things, and in him we shall have whatsoever we happily and holily desire. For wealth harmeth nor the rich man, if he use it well, nor doth poverty make the poor man commendable, if in his poverty he taketh not heed of the filth of sin. But yet, St. Bern. O my soul thou shalt find, what thou mayst object, saying. I despise the World but I am not able to forsake my friends Parents and kinrod. O my Soul, this objection is frivolous. This is a faithful speech and worthily to be received. Though thou say it is a wicked thing to despise Father or Mother, yet it is most holy, for the love of Christ. O cruel Father, O monstrous Mother, yea not Parents but destroyers, who would rather have thee to perish with them, then to reign without them. Although thy Mother with dangling hair, Saint Hierome. and her Garments rend, show thee the Paps wherewith she had brought thee up. And though thy Father lie in thy way, yet go on, with dry Eyes and fly unto the banner of the Cross by thy contemned Mother, and by thy Father trodden upon. It is the only sign of Piety, to have been cruel in these things. Dost thou not know O my soul, that he that hath Jesus, hath a Father and Mother, and every one a friend? why followest thou the dead, follow the living, and suffer the dead to bury their dead. SOULE. NOw I perceive by thy words, O man, and I know by many experiments that the World also in itself withers, but yet alas it flourisheth in the hearts of many, who love the bitterness thereof, following it flying, embracing it sliding away, tell me then what is the reason of so great a blindness. MAN. O my soul, Saint Hierome. art thou ignorant, that thou art created so delicate and so noble of thy Spouse, the Author of all things, that it is impossible for thee to be without love? It is a hard thing for a humane soul not to love, for it is of necessity that our mind should be drawn to some affections. Wherefore (according to Saint Bern.) It likewise behoveth thee that thou be delighted either in the highest things or the lowest. Therefore (according to Saint Gregory) because there are some, which neglect their own life, whilst they desire transitory things and understand not the Eternal, and if they do understand, ye despise them, and feel not the grief whilst they are wounded. Wherhfore alas miserable men they think themselves to be in good case, loving this Exile, as their Country, and rejoicing in blindness, as in the clearness of light. Contrarily the minds of the Elect, whilst they behold all transitory things as though they were none at all, do inquire to what end they were created. And when nothing can suffice their affections without God, they repose in the only contemplation of their maker, desiring to be present with the Heavenly Citizens, and yet being placed in the World, they rise above the World; Sweetness seemeth to be in humane things, yet but to those, These St. Gregory. Idem upon Ezechiel. which never tasted the sweetness of Heavenly. Because whilst the humane mind understandeth but a little the Eternal, by so much the sweeter he reposeth in temporal. But now if any one had cordially tasted, what the sweetness of Heavenly reward is, look by how much the sweeter it becometh, which he perceives inwardly, by so much the more every thing is converted into bitterness which outwardly he sustaineth. CHAP. III. How miserable worldly Magnificence is. SOULE. DO not, I pray the, O man, prolong to declare unto me something of worldly and heavenly Joy, to that end that the nature of both being more perfectly known, I may more truly despise the one, and more carefully apply myself to the gaining of the other: because as I think, that as the good is not loved unless it be known, so the evil is not avoided unless it be understood. MAN. O My Soul, I consider that worldly Joy (if truly it may be termed a joy and not rather an unknown scourge) is never truly perceived,, but when it is perfectly despised. Wherefore as it is related by the true contemners of the World, Worldly joy is most especially held contemptible for five things. First because it hath a baseness in its object? For what is the joy of the world? Saint Aug. answereth, an unpunished wickedness, that is to say, to be inebriated with Luxury, wholly to be busied in Banquet, to continue in vanities, and to suffer no evil in this life for these things. For evil people think themselves to be in delights, when they are not corrected for their wickedness. And they know not, that there is nothing more unhappy than the happiness of Sinners, whereby penal infirmity is nourished, and an evil will is strengthened. 2: It hath impurity in its subject. For the soul defiled with sins, is the subject of worldly joy, which gladdeth when it shall do wickedly, and rejoiceth in the worst things. Wherefore Saint Hierome saith well; That to laugh and rejoice with this world, is not the Act of an understanding man, but of a mad man. Truly O my Soul, a clean heart is not glad and jocund with this unclean world, but with God and in God. 3. It hath a shortness in itself, because the joy of an Hypocrite is like a minute. The world is this Hypocrite, whose joy is like a point, which is neither broad nor long, nor high nor low. The joy of the world is a vanity, Saint Aug. upon Saint John. which with a great desire is hoped for, that it may come and when it doth come, it cannot be stayed. O my soul how short, how frail and how transitory is worldly joy. For short are the days of Man as Job saith. 4. They have sorrow in the end, because alas they miserable men wast their days in pleasure, and at an instant they descend into Hell. For the end of such joy is sorrow. Yea O my soul, if thou be able to discern, such joy hath always sorrow mixed with it, because ever of necessity the Guilty Conscience feareth cruel things. Art thou ignorant, O my soul, that the joy endureth no longer, which is in eating and drinking; then the sorrow continueth which is a hungering and thirsting. And so of all other things. 5. It hath great misery in its own Affection, because it is a hindrance of spiritual joy: O my soul, acknowledge how wretched this world is, and how miserable they are that follow it. For men have always excluded worldly joys from a blessed life. St. Bern. O how base and unprofitable worldly comfort is, and which is more to be feared, because it is an Impediment of true and holy consolation. Refuse therefore, O my soul, to be delighted in the World, if thou wilt be comforted in the remembrance of God. Let all things created be vile unto thee, that thy Creator may be sweet in thy heart. Saint Aug: SOULE. NOw I despise the world, now I acknowledge the false joy, the true sorrow, the false sweetness, and the true bitterness thereof, and for this not unworthily I contemn all these things according to thy Council. But because as thou affirmest, I am not able to be without love, tell me I pray thee; what shall I do? whither shall I turn myself? where shall I find a fit love? MAN. O My Soul, if thou shouldest perfectly know thyself by the knowledge thereof thou wouldst despise the world, and all things therein, and thou shouldest learn what a Consolation thou oughtest not unworthily to affect in thy love. O my soul, if thou shouldest understand thyself to be of a Heavenly Nature, without doubt thou wouldst abhor earthly consolation. Blush therefore to be comforted in filthiness, which art of Heaven. Blush to be delighted with the basest things, which art not able to be satisfied, but in the chiefest. Thou art as I think of a Heavenly Nature, and dost desire, and seek, as I believe, naturally (if carnal madness would permit thee) Heavenly consolation. O how sweet and delightful it would be (the seasoning of divine love joined therewith) to live according to Nature, if carnal foolishness would suffer us, which being cured, Nature presently is delighted with natural things. SOULE. ANd what is it properly, to live according to Nature. MAN. TO live according to Nature most properly, is to lead a Heavenly life on Earth, to return from things external to the internal, and to ascend from the Internal to the Supernal, and to do all things according to the most noble part which exceeds in man, that is according to his understanding. Haec Philosophus 4 Ethicor. SOULE. CAn any one on Earth, and in this vale of tears lead an Heavenly life? MAN. O My Soul, if thou doubtest and wonderest at my words, as at the words of a sinner. Yet hear Saint Aug. and Paul the Apostle. Behold what Saint Aug. saith, when we apprehend any thing that is eternal either by knowledge or love, than we are not in this world, whence it is as the Apostle saith. Our Conversation is in Heaven. O my Soul think therefore, that thou art more truly there, where thou lovest, then where thou dost inanimate: because whatsoever thou lovest, by that very power of affection thou art transformed into its similitude, if therefore thou contemplatest Celestial things, if thou lovest Heavenly things, how is it now that thou remainest not in Heaven, who art in this life, resembling celestial spirits? SOULE. ALas! Alas! now miserable and unhappy that I am, know perceive myself for a long season to have been miserably blinded, who for so long a time knowingly have erred in temporal and earthly things; entangling myself by love in worldly and base things, from which I have received very little comfort, but much grief, and some confusion, but very little joy, yet various and often great sorrow of heart. Tell me therefore I pray thee, O man, what is that Heavenly consolation, and how by any means I may be able to attain to it in this vale of tears and misery? What is that which I find in my God, when so willingly and so easily I contemn all things for him, when I say within myself with joy: O God of my heart, O God my portion for ever? What is that, which I taste in that most short hour in my beloved, when with all my strength, I desire joyfully and hearty to endure all sharp, bitter, and austere things for him and say: It is good for me to cleave to God. And who shall separate me from the charity of Christ? MAN. O My Soul, this consolation (according to Saint Bern.) is nothing else, but a certain love of Devotion, proceeding from the hope of Pardon, and taste of the good, though but little and a most certain sweet Delectation, wherewith our bountiful God recreateth the afflicted soul, whereby the soul is invited to seek God, and is vehemently provoked to a divine love. Hugo de S. V. O my soul, what thinkest thou is so sweet and so pleasant, that is accustomed to move the devout souls in the remembrance of their beloved, and so sweetly affect them, that now they altogether begin to be rapt and alienated from themselves? The conscience is exhilerated, and the memory of all their griefs is forgotten: The mind rejoiceth, the understanding waxeth clear, the heart is illuminated, and the affection is made jocund. Now they know not, where they behold themselves, and as though the embraces of love, hold something within them and they are ignorant what it is, and yet they earnestly desire with all their force to retain it. The mind delightfully struggles in some sort, lest it should departed from it, as though it should find the end of all its desires therein. St. Bern. Sometimes as though Hood winck●, O good Jesus, thou sendest me, desiring thee, into the mouth of my heart, yet to know what it is that I feel, it is not lawful for me, For truly I perceive a savour, being so comfortable a sweetness, that if is were perfected in me I should seek nothing else Is not this the Jubilee of the heart? St. Gregory. Jubilee is said to be an unspeakable joy of the mind, which cannot be hidden nor uttered in words. Yer notwithstanding it may be shown by some motions, though not expressed by any proprieties. Wherefore the Psalmist saith. Blessed is that people that knoweth Jubilation. He doth not say who speaketh, but who knoweth: because Jubilation truly may be known by the understanding but cannot be expressed by word or speech. St. Bern. For when I perceive this savour, thou sufferest me by no sight of the Body, by no sense of the soul, by no understanding of the Spirit to consider what it is when I shall receive it, and am willing to ruminate thereof, and to judge the sweetness of it, it presently slideth away, yet truly I swallow it in hope of eternal Glory, but by long ruminating of the virtue of its operation, I desired to infuse it into all the veins and marrow of my soul, as though it were a certain vital Juice, that it might deceive it of all other affections, and it might only savour that, but presently it hasteneth away, and when with Inquisition or acception, or the sight there of I gladly desire more strictly to commit some formal imprinted lineaments thereof to memory, or otherwise to help my forgetfulness by writing, by experience: I am compelled to confess that of the Gospel: Thou knowest not from whence it cometh, or whither it goeth. What Declaration, O my Soul, dost thou think is there so sweet and so pleasant. Truly this is the divine consolation. SOULE. O Man, who will bestow this upon me, that this so un-experienced a consolation may enter into my heart, that I may forget my miseries, and may despise worldly comfort, and may happily begin to be estranged from myself? MAN. O My soul, Great is that which thou desirest, it is an inestimable gift which thou wishest for, wherefore as I suppose, it cannot be obtained by humane endeavour it can scarcely be gotten but by humble prayers to God, and of those that are worthily disposed, by the only grant of divine mercy. For all Gold in comparison of it, is but as a little sand, and silver compared to it, is accounted as nothing. SOULE. O Man, tell me I desire thee, what manner a one ought that disposition to be, wherewith the affection of him that prays aught to be disposed for obtaining of it? MAN. OF this matter much might be spoken of them that have tried it, but that I acknowledge myself unexperienced, yea I blush to speak a few things. Wherefore I fear lest it should be objected against me. Wherefore dost thou relate what thou hast not tasted? Wherefore like an unworthy man dost thou praise, what thou art ignorant of? SOULE. O Man fear not, but with reverence and Humility devoutly propose what thou hast both heard and read. For there are many that have to the profit of others determined of great and high matters which they have not learned of their own experience but by the knowledge of others. MAN. NOw I shall speak with some boldness; for those abilities, which lack of knowledge denieth, Charity supplieth. Wherefore as I think, so I relate, I think (under favour of a better Judgement) if thou wilt prepare thyself to taste this Celestial Sweetness, thou oughtest to be cleansed, exercised, and lifted up. In the first this Heavenly sweetness is smelled, in the second is is tasted, and in the third sometimes even to inebriation it is taken and swallowed up. First I say, thou oughtest to be cleansed from sins, from inordinate affections, from temporal consolation, and from the inordinate love of Creatures; because (according to St. Bernard) he erreth altogether that beleiveth that he is able to mix the Celestial sweetness with this dust, that divine Balsam with this venomous Joy, those Graces of the Holy Ghost with the Allurements of this world. But after the Soul shall be purged by such things, cleansed from tear-distilling groans, and purified by sorrowful sobbings, because as St. Aug saith, it is convenient that that mind should always find sorrow in itself, who forsaking his Creator, did always seek joys in himself, and in the Creature. Excellently therefore St. Gregory in his Morals speaketh of that Sentence of Job. I sigh before I eat. It is the office of the Soul to eat and to be fed with the Contemplations of supernal Light: Let it therefore sigh before it feed, because he that doth not humiliate himself in this Exile by the bewailing of Heavenly desires, cannot taste the joys of the eternal Kingdom. For they are barren of the food of Truth, who are delighted in the scarcity of this Peregrination. 2. The mind ought to be exercised in the acting of good things, and in the suffering of evil. Blessed are they that mourn, for they shall be comforted. Because those whom the love of truth moveth to affection, the refreshing of Consolation feedeth. St. Bernard; O good Jesus how often after innumerable tears and groans, hast thou anointed my wounded Soul with the Ointment of thy merey, and sometimes almost despairing hast received me, and being comforted and presuming of mercy hast utterly left me? Behold in what manner the reward of good things is in itself, wherefore truly though in the beginning the way be strait which leadeth to life, yet in process of time, it is enlarged with the sweetness of inestimable love. O how blessed therefore is the consolation which divinely is infused into them that suffer for Christ. The third thing wherein the Soul is inebriated with this sweetness is the elevation of the mind, when happily the Soul is drawn form earthly delights, and after a certain wonderful manner is elevated above itself, above the world, yea, above every Creature, that now the Soul can say, The King hath brought me into his Wine-Cellars. This is that Wine-Cellar wherinto the Soul is brought, where she shall drink of the seasoned wine of the Inestimable Deity, and of the most pure Milk of the incontaminated Humanity. Hence O my Soul his Friends drink, but his most dearest Beloved are therewith in ebriated. O happy drunkenness which is accompanied with so chaste and holy a sobriety of mind and body. Hence it is that the Soul like a drunken man is made gladsome and joyful in adversity, strong and secure in dangers, wise and discreet in prosperity, free and pious in pardoning Injuries, and at last lying drowsy and sleepy in the divine Embraces, when the left hand of the Spouse doth friendly bear up the Bride under her head, and the right hand of the lover familiarly embraceth his Beloved. SOULE. O Man, I confess with humility and reverence, that sometimes that happened unto me, though alas very seldom; That with great violence about the beginning of my conversion, I have drawn my mind from earthly things, and with very much endeavour have lifted it up to contemplate on Heavenly things: I have entered with trembling, I have gazed about me with blushing, I have seen the Quire of Angels, the Palaces and Joys of the Patriarches, and Prophets: I have beheld the Tabernacles of the Apostles, the Feasts of Martyrs, the Solaces of Virgins and Confessors. Surely I have craved the Alms of some comfort from every one of them, I have desired the crumms falling from the Table of their Lord, yet I have not obtained them. But which is most lamentable to be heard, by and by I have been repulsed of all of them as a stranger, and one unknown. What therefore hath the laborious elevation of the mind profitted me, when no comfort hath succeeded it. MAN. O My Soul, this so comfortless a repulse was not without cause. I believe this was the cause, for that thou wouldst be a Companion of Comfort, before'rt thou were a Companion of Suffering. Thou wouldst be a partaker of remuneration before thou wert an Imitator of virtue. Strive therefore first to be a Companion of Angels by purity and innocency, a companion of the Patriarches and Prophets, by humility and confidence of belief, study to be a Daughter of of the Apostles and Martyrs, by charity and patience, a Daughter of the Confessors and Virgins, by Piety and Continency, and then be confident that in this thy Exile, thou shalt with the Prodigal Child obtain Alms of thy Heavenly Father. SOULE. O Man, now I acknowledge how vain and unsavoury all transitory things are, and for this I despise the World, I little esteem the comfort thereof, and I fly and contemn worldly joy as Death bringing poisons, also I bewail myself past as death, and I wash and cleanse my miserable mind with groans and tears, and if at any times betwixt tears and groans, I perceive the odour of Divine Sweetness, though but a little; notwithstanding as yet I unhappy and miserable, hungry & thirsty taste not the food of the Angels, and the Wine of thy Friends. St. Bern. As yet O Lord my God, my heart hath not come near unto the Abundance of thy Sweetness, which thou hast laid up for them that fear thee. For outwardly I am comforted, howsoever with the Sent thereof, because it is sweeter to me then Balsom, or all other Perfumes whatsoever. O Lord God, if the smell thereof be so excellent, how pleasant is the taste of thy sweetness? If a little taste be of such virtue, how much joy hath the Happy inebriation therewith? O who will grant it unto me, that thou mayest come into my heart, and that thou mayst inebriate me with thy Wine, and I may embrace thee O my God. MAN. O Devout Soul (I speak under correction) you are too covetous, St. Aug. and I would to God you were not too presumptuous. Examine your strength, consider your vileness, weigh your virtues, and then if it please you, it may suffice you rather humbly to run after the Odour of the Divine Ointments with the young men, then presumptuously to rely on your own merits, ask that which you about your merits have not deserved. SOULE. O Man how harsh and burdensome a Comforter art thou to me a miserable Soul? How niggardly a Dispenfer (if it be lawful to say so) are thou of the Divine Bounty. I boldly speak it, I am not able to refrain, the smell thereof doth not suffice me, a little taste doth not fully refresh me, but affect me, my love coveteth and requireth Inebriation. I know him that saith, Drink ye my Friends, and be ye Inebriated O my dearest Beloved; Though the unworthiness of the Asker do depress, yet the piety of the Promiser raiseth hope. O man, how can I doubt but that he is ready to give me his good things, who hath not disdained to suffer me my evils. Art thou ignorant of that which thou hast taught many of the goodness of God, which thou hast learned of Saint Augustine, thus speaking: Do vera Religione. Let humane slothfulness blush, God will bestow more than man dares ask? God hath given us a pledge of this Spirit, wherein we may feel his sweetness, and may taste of the very fountain of life, wherein we may be sweetened and moistened with a sober ebriety, like unto a tree that is planted by the running streams. St. chrysostom. Nothing maketh the Omnipotency of God more manifest, then that he maketh those omnipotent that hope in him: for no deceit, no snare or allurement shall be able to deject the mind relying on God through hope, or overcome him persevering. Now let humane despair be ashamed, and cursed be the fear of cowardliness which beleiveth that he can deny or withhold his benefits from them, being rich and very liberal to all those that call upon him, and put their perfect hope in him. For hath not the eternal Father in whom there is no change, of his sole exceeding great bounty sent his only begotten Son, in whom he hath given all that he had, all that he would, all that he was? So that if his liberality should now diminish his infinite goodness, perhaps our infirmity and weakness not unworthily would stagger. But because he is good of himself, and not by any accidental good he is not by the communication of his goodness diminished, nor by Addition of any others goodness, augmented. MAN. O my soul, Great is thy faith, thou art very strong in hope and confidence; And although the hope, which proceeds from the promise of God, and a holy life and conversation be worthy of praise, and aught to be eternised; yet truly I council thee before thou scendest to get Inebriation into thee, that thou first wholesomely descend below thyself by the consideration of thyself, that thou mayest learn reverently to fear thy Spouse, before that thou beginnest to enter into his secret Bedchamber, whom thou oughtest not only to fear when he is angry, but also when he doth most sweetly and delicately cherish thee. The end of the second part. The third Exercise. How the Soul by mental Exercise, aught to convert the beams of Contemplation to things below her, that she may understand. 1 The Inevitable necessity of man's death. 2 The Formidable austerity of final Judgement. 3 The Intolerable pain of Infernal punishment. CHAP. I. Of the Inevitable necessity of Man's death. SOULE. TEll me I pray thee, O man, what are those Inferior things, to which my consideration is to be converted? I hasten to ascend, I seek Inebriation of the divine comfort, I am not able long to rest on those things which are below me. Even now I desire O Lord my helper thy beloved Tabernacles, I covet with all my strength to dwell in the Courts of our Lord. MAN. THese are the Inferior things, O my Soul, that thou mayst convert thyself unto, and may see the inevitable necessity of Death, and mayst lament all the infallible equity and truth of the Divine Judge, and mayst tremble and be afraid of the intolerable austerity of infernal punishment. Consider therefore often, weigh and revolve diligently that death cannot be avoided, that the hour of death cannot be discovered, that the time preordained of God cannot be altered. Isidorus, In humane things nothing is more certain than death, nothing more uncertain than the hour of death: it hath not any pity on Poverty, it is not afraid of power, it respecteth not the excellency of manners or kindred, it spareth not youth or age, it is at the old man's gate, and at the young man's heels. SOULE. I Understand that our life is nothing else but a passage to death; Why then are temporal things loved, which for such an uncertain time are possessed? Why desire we this life to continue so long, wherein, by how much the longer we live, by so much the more we sin; by how much our life is prolonged, by so much the more numerous is our transgression? for daily evils increase, and good things are diminished. For who is able to consider, how many evils we commit in a moment of time, or how many good things we neglect? For truly it is a great sin, when we neither do good, nor think of good, but suffer our mind to wander after vain and unprofitable things. MAN. AS St. Gregory saith, Carnal minds, O my Soul, for that cause love temporal pleasures, because they consider not how fleeting this life is; For if they should but look into the swiftness of the passage thereof, truly they would not affect this so little enduring a prosperity. My life is like to one sailing, for whether I sleep or watch, I am still hastening to my end. O present life how many dost thou deceive, which whilst thou fliest art nothing, when thou art seen but a shadow, when exalted, but a fume, to fools pleasant, to wise men bitter, they that love thee know thee not, they that fly thee only understand thee. To some thou promisest thyself for a long season, that thou mayst deceive them, to others for a short time, that thou mayst bring them into despair. With continual meditation let us exercise our understanding, Author de spiritu & Anima. and let us consider our miseries. With sorrow we entered this life, with labour we live therein, with fear go out thereof. St. Bern. How many of us have lived in this Region of the shadow of death, in sickness of body, in conflict, and in the place of tentation, if we diligently take notice thereof, we miserably labour with a threefold discommodity. For we are easy to be seduced, weak to resist, and frail to operate. SOULE. NOw I see, that he lives unprofitably in this world, that hastens not to gain that, whereby he may live for ever. Therefore it should not be any one's care to live long, but rather that he may live well: Because although it may be granted to any one that he live well, yet it is certain that it is not granted to any that he may live long. St. Bern. Therefore that is a secure life where the conscience is pure, where death is expected without fear or trembling, is wished to be at hand with delight, and received with devotion. MAN. O My Soul, if thou understandest these things to be so, hear my council, and in this life, so long as it lasteth, prepare for thyself that life which lasteth eternally. Whilst thou art in the flesh die to the World, that afterwards thou mayst begin to live in God. Understand that there is no one that admitteth death approaching merrily and jocundly, but he that hath prepared himself thereto by good works, whilst he lived, give attention to that of Seneca. The indiscreet man, that is, the sinner and the guilty man beginneth his death in dying; but the wise man and virtuous overcometh death by death. SOULE. O Man I perceive that the death of good men is blessed, and the death of Sinners unhappy and miserable. MAN. O My Soul (according to St. Bern.) the death of the just man is good in respect of rest, better in respect of change, the best in respect of security. Contrariwise the death of Sinners is most miserable, and well may it be termed the worst, evil, in the loss of the world, worse in the separation of the flesh, but the worst in the double sorrow and suffering of the Worm and fire, and that which is worst of all, is in the privation of divine Contemplation. CHAP. II. Of the Formidable austerity of the final Judgement. SOULE. NOW thou hast spoken sufficiently of death, so also speak of the state of final Judgement. MAN. O My Soul I do what thou exhortest, yet I entreat thee to hear with patience. Thou oughtest to know, that although it be a horrible thing to meditate on death, yet to meditate on the state of final Judgement, as I am persuaded it is no less formidable, because there is not any that then shall be able to deceive his Wisdom, to alter his Justice, to incline his Clemency, to avoid the sentence of revenge and just retribution. St. Bern. Consider therefore, O my Soul, with trembling, how it shall be with theein the last day, when thy Conscience shall speak against thee of thy thoughts, when the Elements shall accuse thee of all thy Actions, when the Cross of Christ shall be carried for a testimony against thee, when his stripes shall cry out against thee, his wounds plead against thee, his nails speak against thee, his scars complain against thee. O Anguish! hence shall proceed the accusing sins, from thence terrifying justice, within a burning Conscience, below the horrible Chaos of Hell, above the angry Judge of just Judgement, without the flaming World, within the fearful justice of the Judge. And if than the just shall scarcely be saved, where shall the wicked man and sinner appear? Where shall they hid themselves? To lie hid impossible, to appear is intolerable. O sinful Soul, Anselm in meditationibus. unprofitable and dry wood, adjudged to eternal flames what will thou answer at the day, when all the time bestowed on thee shall be even to the twinkling of an eye exacted, how thou hast spent it? Ah, Ah! O my Soul, what shall then become of vain and idle thoughts, of light, sportful and ridiculous words, of unprofitable and unfruitful works. Woe is me, St. Amb. on St. Luke. if I shall not lament for my sins; woe is me, if I shall not rise at midnight to confess to thee. Now the Axe is laid to the Tree, let him, that may, bring forth fruits, the works truly worthy of repentance. O my Soul, whether thou wakest or sleepest, let that horrible Trumpet always sound in thy Ears. Arise ye dead and come co judgement. O my Soul never let this pass from thy memory, Go ye cursed into fire everlasting: Come ye blessed receive a Kingdom. O what can be thought more lamentable or more terrible then, Go ye? And what can be expressed more pleasant then, Come ye? They are two Voices, than the one whereof there is nothing can be heard more horrible, than the other nothing mre delightful. O my Soul, now separate thyself from the world, that hereafter thou mayst abide with Christ. Now fly the world, that thou mayst follow God; Now forsake the Companies and Societies of wicked people, that hereafter thou mayst be able to follow the Troops of Saints. CHAP. III. Of the intolerable pain of Infernal punishment. MAN. AFter all these, convert thy Contemplation to the torments of Reprobates, take notice how various they are, how sharp, how intolerable. St. Bernard to Eugenius. I am afraid of and am astonished at the gnawing Worm & never dying death. O infernal Region to be flyed, where there is flaming fire, chilling cold, the immortal Worm, intolerable stench, and bruising mallets, palpable darkness, confusion of Sinners, and entangling of Fetters, and the horrible sight of Devils. Woe be to him for whom the gnawing worm, St. Aug. in quodam sermone. burning flame, thirst without drink, weeping and gnashing of teth, continual tears shall be prepared, where death is wished for, but shall not be granted, where there is no order, but ever lasting horror doth inhabit. What dost thou think then shall be the sorrow? what the grief? what the lamentation? when the wicked shall be separated from the company of the just, and shall be delivered to the power of Devils, and shall go with them to everlasting punishment, and shall for ever be with them in lamentation, mourning & groaning without end, far from the joys of Paradise, never to receive comfort, or recreation, but to be tormented for many thousands of years, and yet alas most miserable never to be released. There the tormentor and Punisher shall never be weary, there he that is tormented shall never die; For so shall that fire consume that it shall always notwithstanding preserve life: they shall so suffer old torments, as if they were always renewed; they shall always so live without hope of pardon or mercy, as they should die notwithstanding: they shall so die, as notwithstanding they may never be consumed. SOULE. O Man, wherefore is death, as thou sayest, in Hell sought for and not found: And wherefore is that punished eternally, which was committed temporally? MAN. BEcause, according to Sr. Gregory, to whom life is offered in this world, and they would not receive it, in Hell they shall seek death, & shall not find it. idem. The wicked willingly would live eternally, that they might persist in their Iniquities for ever. Therefore it pertaineth to the justice of the just Judge, that they should never want punishment, whose mind in this life would never want sin. St. Hierome. O death how sweet will thou be to those to whom thou hast been so bitter, they only desire thee, who so vehemently have hated thee. O my Soul, if these before spoken of seem so terrible unto thee, hear those things which are more harsh than all these. If thou sest before me a thousand Hells, St. Chrysost. upon St. Matthew. I do not so much weigh them, as to be expelled from the pleasure of that glorious Society, and to become hateful to my Creator. O my Soul, Hell is terrible, but more terrible is the angry countenance of the Judge, but that which surpasseth all terror is, the perpetual elongation from the Contemplation of the most sweet and most blessed Trinity. To be excluded from the eternal good, and be estranged from that which God hath prepared for them that love him, doth beget so much torment, that if outwardly no torment or punishment should torment, this only was sufficient, and it would be better to endure a thousand thousand flames, then to behold that most meek face of Christ angry, and from it to be eternal separated. O if God hath dealt thus with the Angels growing proud, what shall become of Earth and Ashes? He was proud in a Celestial Palace, but I upon a Dunghill. Who will not affirm that it is more tolerable in a rich man to be proud, then in a poor man? Woe is me if pride be so austerely and harshly punishable in an Angel, how in me miserable and poor, is it to be adjudged? O merciful Jesus, for thy name's sake grant me thy mercy, and pardon me proud provoking thee. Behold me miserable humbly calling upon thee, and acknowledge O most benign God, what is thine, and wipe away what is any others. Have pity, O Lord, whilst there is time of pity, lest thou condemnest me in the time of judgement. True it is, These St. Anselme in his meditations. that my Conscience hath deserved damnation, my repentance sufficeth not for satisfaction, yet certain it is, that thy mercy is above every offence. Do not O Lord, St Aug. in his meditations. so look into my evil, that thou mayst forget thy own goodness. O good Lord, if I have committed that whereby thou mayst condemn me, thou hast not lost that wherewith thou mayst save me. St. Gregory in Hom. O if man could but understand how admirable that is; Behold the Spouse cometh, How pletsant? Those that were prepared entered with him to the marriage. How bitter? And the Gate was shut. O my Soul, what is more? Consider how great an evil it is to be separated from the face of Christ, to be excluded from that joy of divine Contemplation, to be deprived of the most blessed Society of all the Saints, to die an everlasting life, and to live an eternal death, to be plunged in the bottom of a restless Gulf, for ever to be torn in pieces with consuming worms, and yet the torments not to end, to suffer the noise of raging flames, to be blinded with the bitter mist of the sulphurous smoking Pit, not to perceive that which enlighteneth, but to perceive that which tormenteth. St. Aug. Such shall be the power of grief in the infernal deep, that it admitteth no other intention of thought within itself. SOULE. NOw I tremble with fear, now I faint with the horror thereof. Tell me I pray thee, O man, to what purpose is so lamentable a Meditation? MAN. O My Soul, I think that the continual and devout meditation of the prescribed, is the sinner's medicine, and wholesome encourager and provoker to do all good things, and to sustain all evil. Thou fearest watching and the labour of thy hands, St. Bern. inquadam Epistola. but these are but easy to any one meditating on perpetual flames. The remembrance of that darkness maketh a man not to abhor Solitude; yet if thou leisurely thinkest on a future discussion of thy words: silence shall not displease thee, that weeping and gnashing of teeth being often brought before the eyes of thy understanding, do render unto thee equal rest and peace. St. Aug. inquodam sermone. A man's understanding being overcome with the enticements and concupiscences of this world, flieth all labour, desireth pleasures, & can scarce be brought to this, that he can refrain the customs of his former life. But when he shall begin to think on the necessity of future judgement, he induceth a voluntary war on his passions, moved either by hope of reward, or for fear of punishment, he doth violence to his former desires, and earnestly contendeth to overcome himself: Whence cometh these Verses: O foelix mortale Genus, si semper haberet Aeternum prae ment bonum, finemque timeret. Right happy is that man that ever hath The eternal good in's mind and fears his death. The fourth Exercise. How the Soul by mental Exercise, aught to convert the light of Contemplation to those things that are above her, that she may know and understand. 1. The inestimable value of Celestial Joy. 2. The unspeakable Delight, and 3. The interminable Eternity. CHAP. I. Of the Inestimable value of Celestial Joy. SOULE. EVen now, O man, thou hast sufficiently affrighted me miserable soul, being prostrated in this vale of tears, although thou hast taught me not unprofitably, have mercy also now on me most miserable, and do what thou long since hast promised. Speak a little of the perpetual felicity, if happily I may be able to receive thereby some comfort of mind, for that it is delightful to use change, because according to Saint Aug. It is always well done whether it be by punishing, or pardoning, or by terrifying, or comforting, so that there by the life of man may be amended. Consider O man, how noble the mind of man is, often times it is more easily persuaded with easy and pleasant things, then by terrible and adverse, oftentimes it is more alured by promises and things comforting, than it is enforced by threats and terrors. Wherefore our Sister the Spouse desired to be drawn with the odour of Celestial Unguents, with the savour of divine graces, and so to run with the Spouse, and now not out of fear, but love delightfully to walk in the way of his Commandments. MAN. O My Soul, it is true I confess which thou sayest, but alas there are many which will not, imitate God in Prosperity. Wherefore it is convenient that they be terrified in Adversity. For there are many, which either for blindness understand not the divine Graces, or for negligence lose them in vain Employments. Wherefore, as I believe God out of the abundance of his Infinite goodness would always be ready rather to favour them with Consolations, then to affright them with austerities, if men were rightly disposed, that they might receive his divine consolation: which is so precious and delicate that by no means it is fitting or expedient, that it should be indifferently bestowed on all. Thou therefore, if thou aspirest, after all these things proposed unto thee, see that thou have a pure understanding, and a well disposed affection, because the chiefest good is not discerned according to Saint Aug. but by the clearest understandings, and I think it is much less tasted, but by very well disposed affections. For it is of many men in this life clearly discerned, of whom nevertheless it is in no wise tasted. Wherefore Saint Aug. saith O Lord make me I desire thee to taste that by affection, which by my intellect I understand: make me to perceive that by love, which I perceive by knowledge. SOULE. TEll me I pray thee, O man, what dispositions ought to proceed in affection and understanding, that at least to a little Excess of mind I may be able to taste in contemplation the Celestial sweetness? For I have long ago exercised my mind in speculation, and alas as yet, my fear is, that I have never felt the least drop of that Heavenly sweetness, I have read many things of the lives and conversation of Saints, many things of Nature, of the operations and orders of Angels, also I have read some things of the inestimable unity of the Divinity, of the Incomprehensible Trinity of the Godhead, more of the inestimable happiness of all the blessed, and when with all my endeavours I have employed my mind to the former studies, alas I have remained, yet Hunger-starven and empty, and have always cried out with blessed Saint Aug. Make me O most merciful Father to taste by affection, what I perceive by my understanding, and yet I have not profited: Also oftentimes being wearied with long study and angry at myself, I have cried out with the Prophet, expecting the Crumbs which fall from the Table of their Lord in that Heavenly Court: How long O Lord, wilt thou forget me for ever? How long dost thou turn thy face from me? For though I have Judged myself unworthy to eat of the bread of thy Children, yet I have expected with earnest desire, to eat at the least of the Crumbs falling from their Table, but alas! though with with open mouth I have earnestly expected, yet I have always been frustrated. MAN. O My soul, the former things which thou hast most lamentably complained of, happen by a two fold reason. Sometimes of the very pious and wholesome dispensation of the divine goodness. In his Morals Whereupon Saint Gregory The just God is wont to defer the complaints of them that Petition him, for a time that their desires might increase, to that end they may rather be heard for their good, by how much the sooner they are not heard at their desire. Holy desires increase by delays, Item in Homilia for if they faint, at the denial thereof, they were not desires. For although God of his goodness is most clement, notwithstanding sometimes it happeneth that he protracteth that, which he most willingly would give, that thou mayst learn earnestly and ardently to desire great things, and more carefully to preserve them obtained, with thanksgiving. Also sometimes he prolongs his benefits by reason of the inordinate disposition of the Asker. He is altogether our of the way that thinketh any one can mix that Heavenly sweetness with this dust, that divine Balsam with this poisonous joy, those Graces of the Holy Ghost with the allurements of this World. But now O my soul, that I may not longer keep thee in dalliance, nor longer afflict thee by expectation, cleanse thy understanding from vain and unprofitable Fantasies, from natural and curious reasons, from extravagant, and overmuch curious employments in the sciences. Also cleanse thy affection from sin, from the sequel of sin, and from the occasion or cause thereof. Lift up thy reason, dilate and declare thy affection, enter into the joy of thy Lord, which neither Eye in this life hath perfectly seen, nor ear hath heard, nor hath it ascended into the heart of man. Be vehement therefore O my soul, in the love and desire of the supernal life of the Saints, where there is action not laborious, rest not Idle or slothful, where there is life without defection or revolt divine praise without cessation. Haec Aug. Saint Bern. Rejoice therefore and be glad, and consider the reward of thy labour, which truly is so much, that it cannot be numbered, so great, that it cannot be measured, so precious that it cannot be terminated: SOULE. O Man, thou hast now spoken much in general, tell me I pray thee, of all in particular, because we understand those things better, which are particularly distinguished, than those which a generally related. MAN. O My Soul, What can I say, when I behold the future joy? Now I almost faint with admiration, because the joy shall be within us and without us, under us and over us, nigh us and round about us: Thou shalt therefore rejoice in all, thou shalt rejoice of all. Thy joy I believe is prefigured in the Apocalypse, by that blessed woman, which was clothed with the Sun, and the Moon was under her feet and a Crown of twelve Stars about her head. This woman as I think is a blessed Soul the Daughter, Bride, and Queen of the eternal King. A Daughter by the Creation of Nature, a Bride by the Adoption of Grace, a Queen by the Collation of Glory. This Soul is well said to be clothed with the Sun, because she is adorned with the Splendour of divine cleverness, crowned with the Dignity of eternal felicity. In which happiness for the special comeliness, there are 12: Joys, figured by the Stars by which the Celestial happiness is beautified and adorned. These joys, O my Soul thou oughest daily, & devoutly to contemplate & seek no consolation of thy present misery & sojourning, & in hope patiently and joyfully to sustain all tribulation of this present life. O my Soul thou shouldst not be perplexed if evil men flourish in this world and thou sufferest, Beda. that they shall rejoice and that thou shalt be vexed. Alas wicked men have no share in the celestial joy, neither shouldest thou care if thou shouldest have no share in this world, but by the hope of that joy at which thou aimest thy Affection may joyfully and patiently endure whatsoever happeneth to thee in the way of adversity. Haec Beda. St. Ber. O my Soul, if at any time worldly joys, the false glory, the short and frail power thereof, delight thee, recall thy mind from them, and thou wilt esteem all as dung. St. Hierom. Run O my Soul not with the paces of the body, but with affection and desire, because not only the Angels and Saints, but also the Lord and Master of Angels and Saints epxects thee: God the Father expects thee as his most beloved Daughter, God the Son expects thee as his sweetest Bride, God the Holy Ghost expects thee, as one most dearly beloved unto him; God the Father expects thee, that he may constitute thee the Heir of all good things, God the Son expects thee, that he may offer thee to God the Father as the fruit of his Nativity, and the price of his most precious blood, God the Holy Ghost expects thee, that he may make thee partaker of his eternal Beatitude and Swetness. That most blessed Family of all the Celestial Spirits of the eternal King do expect thee, that they may receive thee into their College therefore desire thou their Society above all things, thou shouldest come thither with great modesty if thou hadst loved it in this vale of tears. As often therefore as the vain Ambition of this World delighteth thee, as often as thou shalt behold any glorious Creature therein, presently fly up to Heaven, and begin to be what thou art to be. Truly I believe, O my Soul, if thou wouldst continually keep these heavenly joys in thy mind, thou wouldst build a certain Suburbs of the celestial Kingdom in his Exile, wherein daily thou mightest spiritually by Assay, taste that eternal sweetness, for when we settle in our thoughts any thing that is eternal, even than we dwell not in this world but in Heaven. So great, O my Soul, is the force of thy love, that thou livest there more truly, where thou lovest by contemplation, then where thou art but by Essence. This O most dear Soul is the kingdom of God, which is within us, which alas we miserably neglect, when outwardly we are given to idle and vain things, We disperse St. Grego. ourselves abroad, in not caring for the Kingdom of God which is within us, we seek abroad for Consolation from idle things and deceitful Fopperies, so that now we have lost the Devotion of our ancient Religion even so that we retain not the form thereof. Thou therefore, O my Soul, the Daughter of the Eternal King, hear with a devout mind, and incline thy Ear to holy and health-bringing counsels. Behold by contemplation the comfort of the Celestial Kingdom, forget by contempt and detestation thy People and thy Father's house, that is to say, the World, the Devil, thyself, and vain Ambition. See therefore and devoutly consider, how those divine and Heavenly Spirits which have escaped the danger of this present life and misery, although they can never convert themselves from that splendour of that eternal Son, sometimes notwithstanding they convert the light of their contemplation to things below them, sometimes to things above themsometimes to things interior, & sometimes to things exterior. They convert themselves, I say, to things below them, and rejoice for three reasons. First, That they have overcome by the divine power such impious, horrible, and cruel enemies. Secondly that they have avoided all their defects and sins, either by the divine wisdom, or long ago have amended their faults & transgressions. Thirdly, That they have escaped such lamentabe and eternally interminable torments by the divine mercy and clemency. O my Soul, With how great Joy thinkest thou do they daily rejoice, when they perceive so many to be overcome of the flesh, the world and the devil, so many to be defiled with such diversity of sins of which they shall never obtain pardon, so many without end, eternally to be damned: Truly then I believe to have passed from death to life, redoubleth the joy of life. O Lord God, if the danger in war be now so grievous, how great shall the joy be in Triumph, when after the world is overcome and utterly vanquished, wicked Pharaoh and his Army being drowned in the Red Sea, all the Elect shall hold their Timbrels, playing, singing, praising and blessing our Lord, saying with one voice: Let us sing unto our Lord for glorious, etc. Then two Cherubims shall be framed, that is to say, two quires of the elect, to wit the Innocenes and Penitents, the one answering the other, Holy, Holy, Holy, Lord God of the Sabbath. Holy God the Father, that hast powerfully delivered us from the world, the flesh and the devil. Holy God the Son, which hast so wisely justified us both from the sin and punishment. Holy God the Holy Ghost which hast so mercifully preserved us from the Eternal Torments. All the Earth is full of his Glory, who hath called us from the misery of the world to the joys of the celestial Kingdom. O my Soul, what a one shall that day be unto thee, when thou shalt be assumed into this quire, when all thy torments, if thou shalt live well, if thou wilt patiently suffer, shallbe converted into Eternal Jubisee? Then thou shalt praise with exultation the Lord thy God for all these things, saying, I will sing the mercies of our Lord for ever. Then which Song according to Saint Aug. that is fung to the praise of the glory of Christ, by whose precious blood we are delivered, nothing shall be more pleasant to that City, nothing more sweet. Thou therefore when thou art tried with Temptations, when thou art overcome with Persecutions, and when thou art molested in this World with divers Tribulations, then mentally fly into Heaven, and consider that this is no other thing but the Subject of eternal joy, and then the consideration of the Reward, lesseneth the violence of the punishment. If we would consider what and how great the Rewards are, which are promised us in Heaven, all things on Earth would seem vile in our mind and truly not only the goods which delightfully we possess but also the evils which lamentably we sustain. The troubles of this world are not equivalent to the fault past which is forgiven, to the present Grace which is bestowed and for the future glory which is promised, which thou then O my Soul, with joy shalt possess when thou perfectly understandest, that thou hast lived in the world with so great danger, wherewith the most are oppressed, that thou hast overcome the deceitful wiles of Satan, wherewith many are deceived, that thou hast escaped the eternal torments wherewith innumerable are afflicted. CHAP. II. Of the ineffable Delight. SOULE. O Man, how sound and wholesome is thy Consolation, for when I consider these things which thou hast proposed, by hope, I receive very much comfort. But, O Lord God, what thinkest thou shall then that be, when I shall truly possess that which now I but hope for. MAN. O My Soul, These are but little, which thou hast heard, yea comparatively they are as none which thou hast mentally perceived, but erect the eyes of thy understanding a little, and weigh and devoutly consider, how great the joys are, which thou shalt perceive by these, which are ne'er unto thee. Attend therefore and consider the beautiful place which the divine wisdom hath built for thee. Consider also the delicate food, the curious bravery, the precious Treasure, which the eternal power hath gathered for thee. Consider likewise the renowned College, with whom thy mind shall eternal rejoice, by the divine clemency, O my Soul, consider how glorious, how renowned, how gladsome that house of God is, the Heavenly City, the secure mansion, the Country coutaining all that delighteth. Consider how clear, how light, how glorious that City is, which needeth neither Sun nor Moon, that they may shine therein, but the Lord himself the Sun of Justice, the Candour of Eternal light, is the light thereof, and the Lamb is the Lamp thereof. O my Soul, consider how high, and how spacious how fair and how beautiful, how comely and how renowned that City is, which the most blessed Trinity of himself adorneth, O City of God how glorious are the things which are spoken of thee? O Israel, how magnificent is the house of God, and great is the place of his possessions, O my Soul, contemplate there, the Tabernacles of the Patriarcks and Prophets, the Habitacles of the Apostles and Martyrs, the stately and lofty Chambers of the Confessors and Virgins, the Palaces of the most heavenly Spirits, that most beautiful Throne of the most blessed Trinity; O my Soul, though thou art here corporally, yet be there mentally O my Soul fly over all things, search all things, visit all things, enter into all the Gates in order, until thou shalt come into the Palaces of the highest King, let thy mind St. Aug. be there, and here shall be thy rest. O my Soul, willingly endeavour to be stayed, willingly to be conversant in that holy City, because there is life without death, youth without old age, light without darkness, peace without disturbance. For my People shall sit in a Tabernacle of confidence, and in a rich rest, saith our Lord. Secondly consider the delicate food, the curious bravery and the precious treasure. And who shall there be out food, but that most blessed Lamb, that pure, and Immaculate Jesus, the Son of God the Father, of whom they shall administer, most excellent dainties to the holy spirits in all sufficiency? very excellent truly of the most pure humanity, but most of the more than most blessed Divinity. For then the soul shall enter in to taste the Divinity, shall go forth to taste or assay the humanity, and she shall find a Pasture full of all sufficiency and satiety. O how blessed are they that shall be called to the marriage e-Supper of the Lamb. There also a blessed life is drunkin its fountain. Whereupon sometimes part thereof is sprinkled as it were on this our humane life, whereby we may become, in temptations, stronger, mere Just, temperate, and wiser. There always thirst and satiety are joined together: but after a wonderful manner necessity shall be far from thirst, and loathing far from satiety For they shall be inebriated. with the plenty of thy house, and thou shalt give them to drink of the Torrent of thy pleasure according to the Prophet. SOULE. ANd when shall this be? MAN. I Believe nor before that time, Manciple. until when that sweet dispenser of the highest King, the splendour of the Paternal glory, the candour of the eternal light, the Figure of the divine substance, the mirror without spot of the extraordinary Godlike clearness, on whom all those celestial spirits desire to look, when such a one, and so great a one shall gird himself, and shall make them to sit down, and personally passing by them shall minister unto them. O my soul, here devoutly consider how great joy those good spirits shall then conceive, of so stupendious a dignity of him that serves them, of so admirable a charity of every particular companion banqueting, of the plenty of very delicious dainties, of the numerous Assembly of the servitors, of the sweet sounding-Eccho of the Musical Instruments, and of others playing, singing and praising the King of Glory, God the Son of God. In this great Celestial and admirable banquet, thou shalt hear Angels rejoicing Virgins dancing, Apostles, singing, Martyrs sporting Confessors praising, Patriarches and Prophets making merry all the Saints and Elect of God unanimously collauding the Father, the Son and the Holy Ghost, and with one voice saying: Holy, Holy holy Lord God of Sabath all the Earth is full of thy Glory. O how glorious is that Kingdom wherein all the Saints reign with Christ, clothed with white stoles, following the Lamb which way soever he shall go. O my soul, how can there be the want of any good, when there is such variety of matter for the rejoicer. For than shall be opened all those treasures of the Eternal God, where there are all riches, all delights laid up, and divers and precious gifts shall be given to every one according to their deserts; But if yet these are not sufficient, consider in the third place all the College of Saints ne'er unto thee, which the Divine clemency hath assembled together for an addition of thy beatitude. Because the possession of any Good, is not pleasant without a Companion, as saith Seneca. See then what tongue or what understanding is able to conceive how great the joys are of that supernal City, to be present with the Quires of Augels, always to assist with the most blessed Spirits the glory of our Creator, and never to depare from the most blessed society of them, but continually with them, and of their joy to rejoice for ever. Saint Anselme. For there all are known of every one, there every one are known of all. Nor shall it be a secret to any of them to know, of what Country, of what Nation, of what kindred every one is borne. For there shall be so blessed and perfect a charity of the Just, that every one of them will love his Neighbour as much as himself. Whereof that inestimable good shall follow, that every one shall so rejoice at the joy or good of another, as though it were of his own merit. Therefore when there is such an innumerable number of the Elect, who thinkest thou, is sufficient to declare the joy of the blessed? St. Hierome describing these Joys saith, Go forth I pray he, O my soul, In the end of an Epistle to Eustochius. a little from the Pavilion of thy body, that standing in the door thou mayest perceive the Glory of God passing by, and before thy eyes describe the reward of thy present labour. What a day shall that be unto thee, when out Lord shall meet thee accompanied with his Heavenly Quire, when the Spouse himself shall meet thee with all his Saints, saying. Arise, come, make hast my beloved, my dear, my Dove, now the Winter is over, the shower is gone and passed. Then the Angels shall admire at thy Glory, saying: Who is this that ascendeth from the desert, flowing with delights, and leaning on her beloved? The Daughters of Zion shall see thee and praise thee. Then those 144 thousand in sight of the Throne and Elders shall hold their Harps, and sing a new song. Then thou shalt fly securely into the embraces of the Spouse, saying with Jubilation: I have found him whom my Soul loveth, I have held him and will not let him departed. Haec Hieronimus. Then those seven Sons of that great Job, who is more excellent than all that remain in the blessed Eastern Region, every one on his proper day shall make Feasts, and shall invite thee, their Sister, thee their Companion. And every one of them shall say unto thee: Drink now and sit down with pleasure, for thou hast found favour of the highest Prince. And thou shalt answer with Joy, saying: I will drink and become merrier, because to day my soul is magnified, more than all the days of my life. O truly unheard of magnificency. O joyful and pleasant Excellency, the like whereof was never heard on Earth. I believe that all the Pomp of this World in comparison thereof would scarce be as a little drop. SOULE. O Man, now I have long held my peace, now I have been sufficiently silent, because those things which thou hast proposed. I have heard with exceeding much delight and admiration, Do not prolong me I pray thee, but expound to me more particularly and perfectly, something of this banquet of the Heavenly spirits, for that a little before thou hast touched something thereof, but hast passed them over toe quickly. MAN. O My Soul, I would rather again pass over with silence what thou requirest, then with a polluted tongue utter the least thing of the Celestial secret mystery, yea, or conceive in mind, because I that am alas as yet too often entangled with worldly & superfluous things, that am alas as yet with other worldlings fed, O pity! with husks of swine? I very much blush and am confounded to discourse of such familiar operations of the divine Spirit: Yet because I am not able to contradict thy pious desires, I will speak briefly what some times the Holy Ghost instigating me, though unworthy I often mentally think of For although in that celestial Court, where fullness of all good is perfectly in all of them, although there for the difference of merits, some things are bestowed in excellency, yet nothing shall be possessed (according to Sr. Gregory) there particularly of the exceeding greatness of the inestimable divine piety. For all things are common to all in respect of him, who is all in All: For there the Virgin shall rejoice at the merit of the holy Widow, there the Widow shall rejoice at the privilege of the Maid, There the Confessors shall be made glad at Triumph of the Martyr, there the Martyr shall dance for joy at the Crown of the Confessors, there the Prophet shall give thanks for the pious and holy conversation of the Patriarches, there the Patriarches shall be glad for the faith and speculation of the Prophets, there the Apostles and Angels shall rejoice at the merit of all that are inferior unto them, there all the inferior shall make joy for the glory of all those that are above them: For from that tye and bond of holy and perfect Charity, it shall come to pass, that every one shall have that within another which he hath not of his own merit. SOULE. O Man, as yet these are not sufficient to ease my mind, wherefore I pray thee do not pass over to explicate some things particularly and distinctly of the forsaid banquet. MAN. O My Soul, Thou hast known, that as we are able, though unperfectly we resound or Echo forth the high mysteries of God, nor is it a wonder, seeing we are very unapt to understand, how should we be sufficient to speak, when those things, which blindly we contemplate are truer than they can be understood, and they are more truly understood than they can be expressed by words? Notwithstanding that I may not protract thee too long, hear what my Intellect imagineth, although as yet my affection tasteth but little. I think that those seven Sons of whom we have before mentioned, are all the Saints and Elect spirits of God, the heirs and sons of the most Omnipotent Father. These do make banquets every one at appointed time, when they feed one another with Heavenly joys, wherein of their own merits, every one particularly no prefer or give, most delicious dishes according to the Glory bestowed on them. In the first day therefore, the first begotten, that is that number of Heavenly Angels who not unworthily are entitled the first borne, because they are the first in Creation and consersation with God, from whom they have never departed by sin, but always with constant Charity have cleaved unto God the Father, and before all have happily possessed that blessed Heritage of the Celestial Kingdom. These O my Soul, bestow upon thee in that feast divers delicious, and precious dishes, when every order doth administer particular Joys, from that which it more excellently hath received of his reward. Now weigh O my soul, what dainties those high Seraphical spirits bestow on thee, who are so nigh unto the eternal Father, that there are no other spirits as a Medium between him and them, who do more immediately contemplate him, and more perfectly enjoy his eternal good things. What joy thinkest thou do these give of the nobleness of nature, what of the clearness of Contemplation, what of the sincerity of love? These therefore, that is, those that are nominated Seraphims do adorn this banquet with the ardour of divine Charity. The Cherubims with the splendour of eternal cleverness: The Thrones with the equity or uprightness of the divine Majesty. Dominations also glorify this banquet, by the excellency of ruling over others. The Principalities by the magnificence of taking charge or councelling the inferiors. The Angels by the authority of expelling evil and malign spirits: The archangels by the dignity of declaring high mysteries: The Angels by the Agility of reveiling the lesser secrets of the divine knowledge. Behold thou seest how every one particularly doth feed the minds of the Saints, with Celestial joys, with such things, which they have received in that Celestial Court. Nor is it to be marvelled at, that these spirits do give unto us for our joy, these things before spoken of, and many other, as yet more unknown unto us, who so faithfully, so sweetly, and so lovingly do guard and preserve us in this vale of tears, and with all their power earnestly desire to bring us to that Country of eternal beatitude. St. Bern. O if any one could know in what manner they prevent us, the chiefest being joined to the singers in middle of the young Virgins playing on Timbrels, he should see forthwith with what care, or with what respect, they are amidst them singing, are present with them praying, are in them meditating, are over them or remain with them reposing, are present with them for their help. O Empty and ●●ngerstarven soul, if thou couldst but inwardly receive one crumb falling from the Table of their Lord in this Banquet, I think from that present thou wouldst impapatiently endure this peregrination. I think if thou hadst but tasted one drop of the Wine of their drink, thou wouldst loathe and disdain all the sweetness of this world, St. Greg. in his Morals. if the heart understand by taste once & be fastened in celestial things it is by and by discerned how abject and base those things are, which before seemed of great account. O my beloved soul, what shall I say of the Banquet of the Patriarches, Prophets, Apostles, Martyrs, Confessors. Virgins, which by other six Sons are not unworthily prefigured? For every one of these will render so many dishes in this feast, as he had virtuous works in this life. And who is able to declare, how great joy every soul shall receive of the most perfect humility of the holy Patriarches of the most certain confidence of the Prophets, of the most ardent charity of the Apostles, of the courageousness and patience of the Martyrs, of the Piety and clemency of the Confessors, of the Chastity and continency of the Virgins? and the same Saint Gregory saith. Truly my voice and tongue faileth, In a Homily on St. Luke. because my understanding is not able to comprehend, how great joy, it is to be present with the Quires of Angels, to assist with the most blessed spirits the Glory of our Creator, to discern the countenance of God present, to see the unlimited light, to be affected with no fear of death, to rejoice and be glad at the gift of perpetual incorruption. O how happy will that day be unto thee, when thou shalt return to the Heritage of thy Fathers, and when thou shalt be received of them all with an inestimable joy, and happily brought into the bed of the highest King. Rouse up thyself, O my soul, and with that famous Queen of Sheba ascend into that Heavenly Jerusalem with the perfumes of virtue, with the treasures of good works, with great preparations of Celestial desires and diligently contemplate every particular, and behold, that truth exceedeth fame, that the glory exceedeth all report; if perhaps by the greatness and nobleness of admiration, thou canst be ravished of thy humane spirit, and after a certain wonderful manner be transformed into a divine spirit, that thou mayest begin to cry out with St. Peter in great Jubilation of heart: O Lord, it is good that we remain here, here is our Father, here our Sister, here our Brother, here our Country. O Lord permit us to be here, and never to departed from hence. St. Amb. Let us fly, O my soul, into our most true Country, because there is our Country, for that which we were created, there our Father by whom we were created, there is that Jerusalem that Heavenly City, which is our Mother. O my soul, thy love here in this mortal life ought to be so great, Saint Ansel. and desire to come to that, for which we were created, and so great thy grief, because as yet thou art not there, and so great thy fear, lest perchance thou never comest there that thou oughtest to feel no Joy, but from these things which do either bring thee aid, or hope to come thither. CHAP. III. Of the Interminable Eternity. SOULE. O Man, whilst that sometimes I think of these things, whilst that silently I consider with myself what is that which then shineth in me and woundeth my heart without hurting me, and I am afraid, yet am inflamed. I admit sometimes mentally into my affection something which is unusual, St. Aug. but I know not what sweetness it is, which if it were perfected in me, I know not what it shall be, that this life shall not be. But I fall into a relapse with ponderous burdens, and am swallowed up with my wont cares. Here I am able to be, but not willing, there I am willing to be, but am not able, miserable in both. Haec August. MAN. O My Soul, consider that these celestial things can not so much as be thought upon of those that are worthily disposed, without foretasting of the sweetness. But I am ignorant what that shall then be, when they can be perfectly without intricacy tasted or perceived in thee, wherefore it is not to be maruled at, if the foretasting of such things, cause in thee a weariness of this Exile; because nothing is more bitter, then after that the Soul hath been accustomed to be comforted with the joy of such delights, if again it shall begin to be entangled with worldly and transitory things. From hence it is. that the Soul laboureth, struggles and is vexed, there she always desires to be, and yet it sufficeth not, here she is compelled to be, yet after this, she endeavoureth to ascend to that which she hath already tasted, for now having tasted of the Spirit, all flesh is distasteful. Thou hast seen the joy of the blessed from these that are below thee, and from these which are near thee, now behold if thou canst, what joy is to come from these which are within thee. For man shallbe rewarded in body and in mind, and with the eternal and inseparable union of these two, for our body is composed of four Elements, wherefore it shall be remunerated with four gifts of Nature, the Earth then shall have eternal immortality, the water all manner of impassibility, the Air exceeding great agility, and the fire most transparent and bright shining clearness: then shall the Just shine like the Sun, and shall run like sparkles among the reeds for God will wipe away all tears from the eyes of his Saints, and then there shall not be any more, either lamentation, or roaring or grief but everlasting peace, and gladness: In this sempiternal Kingdom, the hearts of the blessed shall shine in clearness one against another, and shal● in purity be transparent, there every one's Countenance is beheld, and conscience penetrated, there the bodily substance of any one hideth not his intent from the eyes of another: Also at an instant wheresoever the mind would be, there the body shall be also presently. St. Aug. For as then the mind most perfectly obeyeth its Creator so also the body shall most readily obey its Mover. God will make the Soul then so powerful, that from the most full beatitude thereof it shall return into the body, from the superabundance whereof, it shall receive the vigour of impassability, the splendour of clearness, the aptitude of subtlety, the promptitude of agility, there all the senses shall be employed in their proper actions, for there the eye shall see a most beautiful comeliness, the taste shall feel a most most sweet Savour, the sense of smelling shall be perfumed with a most pleasant odour, the touch shall embrace a most delicious object, the Hearing shall be changed by a most delicate Sound, for there when the mind is ravished by exultation, the Tongue is elevated into a Song of praise. SOULE. O Man, I have heard these wonderful things long ago, and seeing that these are all true, what other thing is this present life but a certain shadow of death. MAN. O My Soul, thou hast said well, because temporal life compared to the eternal, is rather be called death then life, for what other thing is this defect of our daily corruption, than a certain prolongation of death, therefore holy men, because they incessantly look into the shortness of this life, live as though they were daily dying, and therefore more carefully prepare themselves, not minding an abode, be cause they always consider that all these things are nothing in the end. But men carnally minded therefore love things present frr that they never weigh how fleeting man's life is, for if they should look into the swiftness of their passage, yea they would in no wise love this prosperity. Haec Gregorius. Let therefore O my Soul the love of this present life pass from thee, and let the fervency of the life to come take place, where no adversity disturbeth, no necessity distresseth, no trouble disquieteth, but ever lasting gladness reigneth, and consider how great the future felicity is to be, where there shallbe no evil thing, nor good thing shall be hidden, all being imploeyd to the praises of God, who shall be All in All for there shall be no end of rest, nor shall any want pinch there our being shall have no Death, our knowledge shall have no Error, our Love shall have no offence. There all slowness all corruption, all deformity, all infirmity shall be absent. There is a new Heaven and a new Earth, there we shall be like unto the Angels of God, and although not in age, yet truly in happiness. St. Aug. O my Soul, Thou shouldest embrace that Life, where there is Life without Death, Youth without old Age, Joy without Sadness, Peace without Discord, Will without Injury, Light without Darkness, & a Kingdom without Change. Consider how much the spirit may rejoice, when it shall resume such a body as now thou hast heard, not such a one as thou hast sustained with great grief, and hast overcome with great strife, of whom oftentimes thou patiently impatient, and meekly angry haste said to thyself: Who will free from the body of this death? Not surely such a one, but now perfectly obeying and spiritual, such a one I say, such a one, which shall be to thee for a comfort of contemplation and for an augmentation of Eternal felicity. SOULE. I Cannot sufficiently admire all these things, yet in respect of the magnitude of admiration, I faint in the search thereof. Notwithstanding one thing I desire to know, in what manner the mind which in this present life is held under by the body from the contemplation of God shall there be assisted by it in contemplation. MAN. O My Soul, this thy Question is scrupulous, but fithence it is more curious than devout, the answer shall be short. For the soul shall then by the divine power have another manner of form to understand then in the passage. Nor is it to be wondered at, if for the time and place he alter and change the order and form of action in the Creature, who is the framer and Author of universal Nature. For in things mutable, the whole being of the thing done is in the power of the Doer. It is certain that the Soul would never desire resumption of body, if being resumed, though never so glorious, it should hinder divine contemplation. For according to the opinion and doctrine of St. Augustine those holy souls earnestly desire resumption of Body, and expect an iterated Union thereof, because their felicity cannot be consummated without it nor their pleasure satisfied without it. For the soul doth so vehemently desire the body, that in some sort it also hindereth and retardeth its contemplation: St. Bern. O miserable stinking and loathsome flesh, rom whence is this thy Glory, that the holy souls whom God hath marked with his own Image, hath redeemed with his own blood, do desire thee, do expect thee, and their happiness cannot be consummated (without thee) nor their sweetness satisfied without thee? St. Augustine to this. When the soul shall receive this body, not now carnal, but spiritual, she shall possess the perfect form of her nature, obeying and commanding, revived and reviving. Then it shall come to pass with unspeakable felicity, that that is to her a glory, which was before to her a burden. O my soul, consider what a glory that shall be then unto thee, when thou shalt be arrayed and invested with those new and pure Robes of honour, adorned with all precious stones, that is with a glorified body, wherein there shall shine so many most precious Jewels, as there are virtues in thy mind. Then I believe thou wilt sing unto our Lord with Jubilation a new Song saying: Rejoicing I will rejoice in our Lord because he hath attired me with a Garment of health, and hath compassed me about with a Vestment of gladness, and as a spouse hath graced me with a Crown. Yet in the third place view and diligently consider, that if thou art to have so great joy, as from another, what shalt thou receive from thy own? for who can be able to declare how great joy, how stupendious a glory, how incomprehensible a praise and magnificence thou art to have of the most blessed Trinity, of the most happy Society of all the Saints, for that thou hast so manfully overcome thy own body with the shield of Chastity and Continency: For that thou hast so potently vanquished the world with the sword of poverty and Indigency, for that thou hast so valiantly put to flight the worst of devils with the spear of Humility and Obedience, for that thou hast so powerfully withstood and resisted all thy evil Thoughts, all thy Passions, all thy dissolute Manners, consider if thou canst, how much glory thou art to have from those, whom by Word and Example tho● hast exhorted to a virtuous life. And what is more? thou shalt receive a special and an eternal praise for all the virtuous thoughts, speeches and actions, and that which shall be wanting unto thee in thyself, that celestial and divine society of the blessed, will with mutual charity fulfil and supply, because every one shall there receive from his Neighbour what is deficient unto him in his own merit: O my Soul, when Adversity happens unto thee, though thou piously think of these things & keep them in mind when thy body grieves or overchargeth thee, fly mentally unto these, when the world rage, have recourse unto these, & when Satan lies in wait for thee, recreate and mitigate thy mind with these, for our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory. But because truly that is the only and true joy which is conceived not of the creature, but of the Creator, to whom all pleasure, otherwise compared is a Sorrow, all sweetness, grief, and to conclude, all that can delight, is but troublesome, according to Saint Bern. Therefore I counsel thee, O my Soul, that now by the aforesaid, as though moved, disposed, and invited, thou convert thyself to thy Creator, and thou art diligently to weigh and consider, how great joy those blessed Spirits receive from him, because all joy proposed, is either accidental, and for that, doth not satisfy, but only move or encourage, as is that which the blessed Spirits receive from these that are below, or near unto them, or it is consubstantial, and for that it sufficeth nor, and yet it affecteth, as is that which they conceive from these which are within themselves. For this joy which they draw from them that are above them, is only termed substantial, because by this only the rational desire of the creature is satisfied, All the joy, all the sweetness, Hug● de S. V. all the pleasantness of things created may affect a humane heart, but cannot satisfy it. SOULE. Tell me I pray thee O man what and how great is that joy? because I desire this only, this is it which I earnestly covet above all, for that I know that these things are not only sufficient, although they might be had without it, but also do leave the Soul empty, hungerstarven and miserable. MAN. O My Soul, Thou seest what, and how great that joy is, I have asked and examined all my inmost thoughts and they are not sufficient to tell me, for if all St. Anselme that are before spoken of are good and pleasant, consider seriously, how great that delightful good is, which contains in itself the pleasure of all good, not such a one as we experience in things created, but differing as much as the Creator differeth from the Creature, he that shall enjoy so great a good shall be what he will, and what he will not, he shall not be. Caesarius. It is more easy to obtain a good life then to express it, whose course is without end, use without loathing, refection without meat, having always after ancient and perpetual joys, new delectation, and a continuated felicity without fear of losing. St. Aug. He is the Reward of virtue, who hath given virtue, and hath promised himself, than which nothing can be greater or better. For what other thing is it that is spoken by the Prophet, I will be their God, unless I be, whence shall they be satisfied, I will be whatsoever, is honestly desired of all? De Civitate Dei. he is the end of our Desires, who shall be seen without end, shall be beloved without contempt, shall be praised without wearisomeness, this Gift this Affection, this Action, shall truly be All in All. I think notwithstanding, (that I may not overlong protract thee) although truly, that be an inestimable and unspeakable joy, yet I conceive i●proceedeth of a threefold cause, and a triple joy shall make glad, and delight those blessed Spirits, for they shall delightfully rejoice, in the perfect and most excellent contemplation of the divine clearness, they shall sweetly rejoice in the mellifluous and most pleasant taste of the divine goodness, they shall eternally rejoice in the quiet and most secure embracing of the divine Majesty. For thou knowest, O my soul, that thou excellest in thy substance with three natural powers, for thou hast a rational power which is not perfectly illuminated, but by the manifest knowledge of the first Truth, and a concupiscible power, which is not satisfied but by the perfect love of the chiefest goodness, also an irascible power, which is not quieted, but by the secure comprehension of the Divine Majesty. Of these three blessed Saint Bernard speaketh upon the Canticles, He that replenisheth thy desire with good things, shall be to thy reason fullness of light, to thy will fullness of peace, to thy memory a continuation of Eternity. Why art thou sad O my soul? and wherefore dost thou trouble me? hope in God, because yet I will confess unto him; when all error shall departed from thy reason, all grief from thy will, all fear from thy memory, and that shall succeed which we hoped for, wonderful quietness, full sweetness, and eternal security. O my soul, how much thinkest thou, shall their joy and gladness be, who perpetually contemplate this mirror of Eternity, wherein all things past, present and to come, which do appertain to the chiefest beatitude, are most manifestly beheld; St. Aug. When we shall arrive at the supernal light of the Father of lights, we shall understand all that can be in the creatures. Then the Just shall know all that God hath made to be known. And what is that they cannot know, who see him that knows all things. Saint Anselme. SOULE. ANd how can simplicity admit this? MAN. EVen as by a looking-Glass a threefold vision is demonstrated unto us, Fulgentio tius. in that we see one selves, the Glass and whatsoever is present, so by the mirror of divine clearness, we know God himself, and whatsoever is present, that is ourselves and all creatures. SOULE. O Blessed truth I now perceive, that to be wise without thee, is to be foolish, and to know thee perfectly is to become wise. MAN. O My soul, those things which thou desirest naturally to know, earnestly endeavour to see in this mirror, seek continually to study and read therein: because to have seen this once, is to have learned all things. Truly Plato's Contemplation, 1 Theory. 2 Theorems. 3 Scrutineis. Aristotle's Philosophy, Empedocles Speculation, Hypocrates Searches, Ptolemy's Astrology etc. shall be seen there, and accounted but foolishness: Because whatsoever we understand here concerning the truth, is the least part of those things which we are ignorant of. But then, O my soul, thou shalt see, and abound, and thy heart shall admire and be enlarged. SOULE. AND WHAT SHALL I SEE? MAN. THe King of Heaven in his Glory: Beda. The splendour of eternal pulcritude is of such and so great pleasantness, and of so great sweetness, that the very Angels themselves, who are incomparably more clear than the Sun, cannot be satisfied therewith. Therefore thou shalt then abound with delights in the admirable and wonderful knowledge of the Divine clearness, thou shalt admire at the delightful consideration of thy own glory, thou shalt be enlarged in the perfect speculation of all Creatures. O stupendious and admirable Contemplation! O sweet and delectable consideration! O joyful and unspeakable speculation! O Lord my God, how worthily is it spoken of thee: One day in thy Courts is better than a thousand elsewhere. Because according to Saint Augustine, so great is the beauty of Justice, so great is the pleasure of the Eternal light, that although it were not lawful to be delighted there, in more than an hour of one day, for this only innumerable days of this life, though full of delights, and on every side abundancy of temporal good things, should rightly and worthily be despised. For it is so beautiful and sweet, that it being once seen, nothing more can be desired, and it excelleth all other desires. SOULE. ANd is there no other thing, whose Vision delighteth? whose Contemplation maketh glad? MAN. O My Soul, although these above be sufficient, if there were no other thing there, yet there remains one thing, (though I should for bear to speak of the sweet and pleasant vision of all the others almost innumerable) which wonderfully gladdeth the minds of all the Celestial Spirits, and after a certain wonderful manner, I know not with what inestimable joy inebriateth every blessed creature, to wit, to see the exceeding glory of our Heavenly Father, and the glorified humanity of his most blessed Son. Who, O my soul, is sufficient, as to think, how great joy it begetteth to see the Virgin Mary, not now lying with her Infant crying in the Manger, not now going about weeping, seeking and saying: Have ye not seen him, whom my soul loveth? when she had lost her most beloved Infant for three days but now looking on him with Eternal Joy? For now she shall not be troubled as flying into Egypt from the face of Herod, because he is ascended into Heaven, but Herod into Hell: Now she is not troubled about many things, which the Jews have done to her Son because all things are subject to him: Not now surely watching, crying out, complaining, and saying: Who will grant it me, that I may die for thee O my Son Absalon? when she stood near unto her only Son, hanging and dying on the Cross: now not lamentably lamenting when the Disciple was given her instead of her Master, a Servant in stead of her Lord, a Creature in stead of the Creator, as though it were, a stranger instead of her only and most sweet Son: But now she that in times past was so miserable for us being full of so great sorrow, is inestimably exalted above every Creature reigning with Christ in the Palace of the exceeding blessed Trinity, singing, rejoicing, and saying: I have held him and will not part from him: And Christ himself saying. Come unto me all ye that labour and are heavy loaden and I will refresh you. And this: Come unto me all ye that desire me, add ye shall be filled from my Generations. O my Soul, devoutly consider in thy mind, what a joy, full of all sweetness it is to behold a man the Creator of man, a woman the Mother of the Creator of all, our Brother in times past, lost, abject and despised, now found, now returned, now Reigning, now commanding all. O that thou wert as my Brother sucking the breasts of my Mother, when I should find thee without, I should kisle thee with the kisses of devotion, I would embrace thee with the embraces of love, yet ● should not be despised, I ●●ould lead thee into a Chamber with delight of the sweetest fruition? This fruition that devout St. In his Meditations. Anselme desired, when he said O most sweet Infant, when shall I see thee? when shall I appear before thy face? when shall I be sarisfied with thy comeliness? when shall I behold thy wished for Countenance? on whom the Angels desire to look: woe be to that soul that loves not thee, that seeks not thee, who if she love the World, she is a slave to sin, she is never quiet or content, never secure. Let nothing I beseech thee please me without thee, let nothing be sweet unto me, nothing comely, let no precious thing content me besides thee; Let all things be vile unto me, except thee. Whatsoever is against thee, let it be troublesome unto me, and let thy will and pleasure be my indefatigable desire; Let it grieve me to rejoice without thee, delight me to rejoice with thee, and to weep with thee. O good Jesus, if it be so sweet to weep with thee, how pleasant is it to rejoice with thee. SOULE. O Man, Now I languish with Love to see our Lord my Creator, I faint with ardent desire to see Jesus my Brother and my Redeemer, now being wounded, with desire, I sigh and groan to behold that glorious Virgin, Mother of my Redeemer. O good Jesus, when shall I see my Joy which I desire? O when will his glory appear which I hunger after? O when will my Comforter come, which I expect? O that at any time I shall be inebriated with the plenty of his house for which I sigh after! Now every Creature is troublesome to me to behold, because far incomparably shall that beauty excel? from which all these things proceeded. MAN. O My Soul, expect with patience, that thy desires may increase, because it is written, After a while and ye shall not see me, and again, after a while and ye shall see me. SOULE. O Long while, O a little too prolix, for although thy merits be little, yet notwithstanding large are thy desires. MAN. O My Soul, if thy desires seem unto thee large and great, wherewith thou art inflamed to contemplate the Eternal glory and charity, with how great a desire, thinkest thou, oughtest thou to be inflamed perfectly to love God, the eternal goodness, and eternally to possess the highest Majesty? if thou shouldest not love all these things, how canst thou rejoice in the Vision? Although thou shouldest well see and understand them, and shouldest not possess them securely, how shouldest thou continue blessed, St. Aug. There therefore we shall be at leisure, and shall see, shall see and love, shall love & possess, for he is the end of our desires, who shall be seen without end, shall be loved without tediousness, shall be praised eternally without wearisomeness, for there one and the whole virtue is to love, what thou seest, and the chiefest felicity is eternally to have what thou lovest, there a blessed life is fully & perfectly drunken from its very fountain, wherefore after a certain wonderful manner, both an innated thirst, and also a Satiety is delectably varied by course, but necessity is far repelled from thirst and loathing is far removed from satiety. In fine prosologion. But that I may not, O my Soul, now longer keep thee in suspense, hear what that devout Anselmus saith, of all the former Heavenly joys, stir up thyself now, O my Soul, and lift up thy whole understanding, and as much as thou art able, consider attentively how delightful that good is which containeth the delectation of all good things. If a created life be delightful, how pleasant is the creating Essence? if a made health be pleasant, how pleasant is that health which makes all things: If the knowledge of the creatures be amiable, how pleasant is that knowledge which is of things created? why therefore dost thou wander through many things, seeking Goods created? love one in whom are all, If Beauty delight thee, the Just shall shine as the sun, if Liberty or strength, they shall be like unto the Angels of God in Heaven, if long and healthful lifethere is eternal, health if satiety or excess, they shall be satisfied of the glory, and they shall be inebriated with the fullness of the house of God, if melody, there the Angels do sing, if society and friendship, there is the society of the Saints, & all of them of one mind, if honours and riches, glory and riches are in his Court, if security and certainty, there is the eternal longitude of all times and ages. O humane heart, O poor and needy heart, O heart experienced in cares, yea overwhelmed with sorrows, how much wouldst thou rejoice, if thou shouldest abound in all these, inquire of thy inmost thoughts, if they be able to conceive there so great joy, of their so great a beatitude. But if man of so great a beatitude can scarce conceive his own joy, how shall he be capable of so many joys, as is the number of the Elect, where every one loveth his Neighbour as much as himself. And doth so much rejoice at his joy, as he loves him? so also every one doth more rejoice without question of the Felicity of God, then either of his own or of all the Elect. Because even as he loveth God with all his heart, with all his soul, and with all his power; So the whole heart, the whole Soul, the whole mind, is not sufficient to the fullness of that joy, because they shall rejoice, so much as they loved, they shall love so much as they shall behold. Truly neither Eye hath seen, nor Ear hath heard, nor hath it entered into the heart of Man, how much the Saints of God shall love thee and know thee. I beseech thee, O my God, that I may know thee, that I may love thee, and that I may eternally rejoice with thee. And though I cannot fully in this life, yet at least, let my knowledge and love of the increase here, that there my joy may be full. Here let that be in hope there let it be in possession. O Lord and Father here thou commandest by thy Son, yea thou councellest us to ask, and promisest us we shall receive, that our joy may be full: I beg O Lord that which by thy admirable Counsellor thou councellest to ask, and promisest us to receive that our joy may be accomplished, let my understanding meditate of this, let my mouth discourse of this, let my Tongue speak thereof, let my Soul hunger after it, let my flesh thirst after it, until it shall enter into the joy of my God, who is the Trinity and Unity blessed for ever. Amen: The end of the last part. The humble and Contrite sinner's thankfulness to Almighty God for his mercy and goodness towards him. O Eternal God my Creator, behold me wretched sinner thy poor Creature, prostrate at the feet of thy mercy, craving pardon most humbly of thy Divine Majesty for my horrible ingratitude towards thee, in that being made by thee of nothing to thy own Image, and ordained to enjoy thee eternally, I have made no account of thee, but preferred every trifle before thee, and heaped sin upon sin with extreme contempt of thy Justice, and abuse of thy mercy, longanimity and patience. Therefore how admirable hath thy clemency been towards me, in that thou hast forborn to pour down thy vengeance upon me, to strike me with sudden death, and to cast me headlong to Hell, as thou hast done many others, not so grievous sinners as I, whiles nevertheless thou hast spared me. But seeing it hath pleased thee, out of thy infinite goodness, now to open my eyes, and to discover unto me, both the horror of my own Conscience, and the bottomless pit, whereinto I was ready to fall, vouchsafe I beseech thee, to consummate and perfect thy own good work in me, giving me an humble and contrite heart, that my eyes may be conduits and fountains of Water, to bewail my sins, that my tears may be my Bread day and night, and that I may bring forth fruits worthy of repentance, that thy Justice being satisfied, by the merits of thy Son and my Saviour, the inevitable and dreadful hour of my death, may serve me for a happy and sure passage to those everlasting and incomprehensible joys, whereto out of thy infinite mercy thou hast ordained me. Amen. F. Fits-Herbert. A BUNDLE OF MYRRH. Concerning the Passion of Christ made by St. BONAVENTURE that famous Dr. of the Church. This Tractate is devout and full of all piety, wherein a Bundle of Myrrh is put between the breasts of the spouse, that the study of virtues, and the desire of compassion to the sufferings of Christ may be increased. The first Bundle. Of our Lords Praying in the Garden, and of his taking. MY beloved is to me a Bundle of Myrrh, he shall rest betwixt my breasts, The devout soul speaketh thus, signifying the bitterness of the passion of Christ that she moreover continually beareth about this, gathered to gether in her breast. And as thou also, whosoever thou art that desirest to reform thy memory by the meditation of Christ's passion, mayest have these bundles in readiness, which may rest in thy memory; The passion of Christ here handled, we have compendiously compiled, only in order of the Evangelists, that from these few, the work, the manner and the Cause, thou mayst have matter copiously to meditate and mayst from these few collect many more. Think therefore and consider how in that Solemn Supper, Above spoken of. whereof it is spoken of before being celebrated and a hymn said, Christ God and man seeing his time to approach, rise up that he might go to the Mount, this is the work which he did. Consider the manner how he carried himself within and without, going he foretold the flight of his Disciples: He affirmed that Peter should thrice deny him, and other things he spoke; and again consider this work. Consider also how he declared those words with exterior love, and with how great interior affection he disclosed them. Thus thou mayst do every where, neither is it needful always to repeat them. Taking with him Peter, James and John he saith; my Soul is sorrowful even unto death; leaving them, he prayeth alone on the Mount, The third time of his prayer being ended, through the imagination of death, and internal grief and fear, his sweat is made like unto blood, demonstrating his unspeakable pain thereby; for we read no such thing of any other: Then one Angel comforteth his Lord. Consider how Christ met his Enemies, and of his own accord offered himself, and with his word prostrated them upon the earth. Afterward he is kissed of Judas, apprehended by the jews, drawnbound, and lead unto Anna's house, and all his Disciples fled. And let this be one bundle for thee to keep in memory. And here if it pleaseth thee, thou mayest look upon Christ what he was that suffered these things, and thou mayst commit thyself unto him by assent of reason. Believe there fore and think that he is truly the Son of God, the Beginning of all things, the Saviour of all People, and the rewarder of all. The Second Bundle. Of the mocking of him before Annas, and Caiphas, and Peter denying him. BEfore Anna's speaking the truth he is smitten of a wicked Servant. Think here of the work, the manner and the cause, or at least some of them as it liketh thee. After this in Caiphas' house, where the Scribes and Pharisees expected him, he is led scorned and strucken, as if he were a blasphemer. A false witness is sought for, and is not found, he is adjured of the high Priest, thrice denied of Peter, But Christ looking back on Peter, constrained him to go forth, and to weep most bitterly, morning being come, he is brought bound unto Pilate: Think on the manner, how they brought him, because it was in the worst kind, as though he were a thief and a malefactor, etc. Judas perceiving that they intended to put Christ to death, repent so much in himself that he had betrayed so good a man, hanged and himself, brought back the money, wherewith a field was bought, as the Prophet Hieremie foretold: Before Pilate he is many ways falsely accused, he is sent unto Herod, of him, he is scorned at as a fool: Here most diligently consider, what he is that suffered, and make thyself like unto him, that thou mayest partake in sufferance with the most innocent, most meek, most loving, and most noble. And let this be the second bundle: The third Bundle. Of his Crowning and Crucifying. AFter this at the Jews request, Pilate dismisseth Barrabas and delivereth Jesus to be crucified, being overcome by the importunity of the jews and the fear of Caesar. Then jesus after the manner and form of a King is diversely scorned, is roabed with a mantle, crowned with Thorns, strucken with a Reed and as a King is adored in scorn. Here O man, think on the manner, consider the cause, to wit, how Christ carried himself, and how the Jews behaved themselves, the cause why he suffered so great torments, going that he might be crucified, carrying his own cross, the peopl following, & the women weeping, to whom he said weep not for me, but weep for yourselves. He is crucified on Mount Calvarie. And here diligently consider the manner of his Crucifying. For they either first raised up the Cross, and Christ ascended thereon, or surely they put the Cross on the earth, and there fastened him thereon with nails. For there appeareth no other manner. And here in the third place it is convenient more particularly to consider, how great he is that suffered so great things, that thou mayst go forth to him by viewing him with admiration, because he is infinite in power, in comeliness, in happiness and in Eternity Admire therefore, that Majesty should be annihilated, that Beauty should be discoloured, that Felicity should be tormented, that Eternity should die, and this is the third bundle. The fourth Bundle. Of those things which were done whilst Christ hanged on the cross, and of the giving up of his Spirit. Christ hanging on the Cross thirsteth. Think on the work how Christ hanged, think on the Manner and Cause, consider that he thirsted, prayed for his Crucifiers, he is blasphemed on the Cross, he is mocked of them that pass by, of the Rulers, of the Thief. A true and indelible Title is written. Jesus of Nazareth King of the Jews. His doleful Mother standeth under the Cross, whom he pitieth, and commends her to John, darkness is made. At last evidently showing how great his pain was, and that his humanity was forsaken, in that, that there was no assistance of his superior powers or faculties, in which it resided, unto the inferior, in which he suffered, Crying out. My God, my God, why hast thou forsaken me. Having taken Vinegar, now all things being consummate, that nothing remained to be done, crying with a loud voice, he gave up his Spirit, signifying, that as long as he pleased, so long he could live, and that no one could take from him his Soul, but that he laid it down of his own accord. And here thou oughest to consider, in what manner he suffered, being clothed in thy form or likeness: For he suffered like unto a true Lamb, most freely in respect of himself, most obediently in respect of his Father, most wisely in respect of his Adversaries. Study therefore to put on the habit, according to the representation of that form he put on, to wit, of Bounty, Severity, Humility, and perfect Knowledge or Prospicacity And this is the fourth Bundle. The fifth Bundle. Of those things which were done after his death hanging yet on the Cross. THe bones of the Theius were broken, a bone of Christ was not bruised, lest the Effigies thereof might be made void. His side is opened, from whence the Sacraments of the Church do flow, the vail is rend asunder, the Graves of the dead are opened, that thereby they might rise again with Christ in the day of his Resurrection. Here consider how great he is that suffered for thee, and embrace the Cross with desire of suffering, that even as he hath suffered Injuries, Reproaches, Mocks, Torments, so by imitating the Passion of Christ, embrace thou for him, all Sufferings full of Injuries, Reproaches, Scorn, and Torments. And this is the fifth Bundle. The sixth Bundle. Of the seven Seals opened by the passion of Christ. THE Passion of Christ doth not only reform the memory by devout Meditation, nor only inflame the desires unto Devotion, but moreover principally illustrateth the understanding, and leads it to the knowledge of Truth. Even as in the knowledge of the whole frame of the World, there were seven things shut up before the passion of Christ which now are opened. The first Seal was the admirable Excellency of the Godhead, who by the Cross hath manifested himself to be the chief wisdom, in that, that he hath destroyed the Devil with the great Justice, in as much as he hath paid the price of our Redemption, the greatest mercy, because he hath given his Son for us. The second Seal, was the intelligible Spirit, which is manifested by his Suffering, of how great bounty he is in respect of the Angels who permitted Christ to be crucified, of how great dignity in respect of men, for in regard of them, Christ was crucified; of how great cruelty, in respect of the Devils who caused their Lord God to be crucified. The third Seal, is the sensible World, which by the death of Christ, is proved to be a place of Darkness wherein Blindness reigneth, because it knew not the true Light, wherein barrenness reigneth, because it reputed Christ as unprofitable, Impiety and wickedness, in that it condemned the Innocent. The fourth Seal was Paradise, which by the Cross appeareth to be a place of Glory, of Gladness and of plenty therein, in respect that Christ for the restitution thereof, is made vile poor and miserable. Fifthly, by the Death of Christ, Hell is manifested to be full of all penury, viseness and poverty, because he hath suffered these things for the exterminating of sin, much more the damned shall suffer these, for the just retribution of works. The sixth Seal, was the laudable virtue, by which the Cross of Christ, is proved to be precious, beautiful, and profitable; precious, because Christ would lose his corporal life, before that he would contradict virtue; Beautiful, because he shined much in his very reproaches, profitable, because one perfect act of Christ's virtue ransacked Hell, opened Heaven, restored that which was lost. The seventh Seal is opened by the Cross, and therein appeared, how detestable the culpable guiltiness is, when for the Remission thereof it needed so great a price, so grand a Sacrifice, so difficult a medicine. The seventh Bundle. Of the Resurrection, Ascension, and sending of the Holy Ghost. AND the third day, Christ the Conqueror of death rise again, and shown how that we are to rise again also. If therefore thou hast suffered with Christ suffering, now rejoice with him rising again, consider devoutly in what manner the Soul of Christ descended into Hell, what it did there, and of the joy of the holy Fathers, and of the Sorrow of the Devils. Think of the fear of the Keepers, think of the watching of the Angels about the Sepulchre, how one only now is reported to fit and then to stand upon the stone, now in the Sepulchre, than two, and these diversely, whereby is shown the multitude of Angels about the Sepulchre, and the several visitations of the women. Think how Love and Desire constrained Mary Magdalen and other women, often to run and to visit the Sepulchre of our Lord, think upon the divers apparitions of Christ. Think upon the sweet discourses of him with his Disciples, Consider, why Christ would appear in Galilee, but that thou oughtest to fly from vices, whereupon the Passover is called a passing over. But in Galilee, that is in the transmigration and change of our bodies, we shall behold and see Christ in the Kingdom of Heaven after the general resurrection. Forty days after the Resurrection, Christ ascending on high, lead the Captivity of the holy Father's captive. Meditate on the glorious procession of them that ascended with Christ: for the Saints followed him, the Angels came to meet him, and then they did frame those Questistions among themselves, whereof the Prophet Isay speaketh: who is this that cometh? etc. Think of the sorrow of the Apostles, and the joy of the Angels. Think how the Angels returned to comfort the Apostles. Learn thou to ascend to Christ, but let it be by the ascendings before spoken of, that thou mayest here leave vice; because no vice ascendeth with our Saviour, as Saint Augustine saith. After that, our Lord sent from Heaven the Holy Ghost in fiery tongues. See and behold how the Apostles were afterwards comforted and grounded in Charity. Meditate why the Holy Ghost appeared in fire, why in tongues, why in both together, and why in the form of other Creatures, and study to obtain in thyself the proprieties of such things. Consider the effects and gifts of the Holy Ghost, and many other such like things concerning the sending of the Holy Ghost, and the signs of him fight against Gluttony, to wit, sleep, hardness of heart, Idleness, Malapartness of laughter, contradiction and Insensibility. SPIRITUAL EXERCISES. IN this little work our Author proposeth thirteen spiritual Exercises and to the last he annexeth a certain short form taken out of Saint Bernard whereby we may climb from Externall, to the Internal, and from these to the supernal. All which truly by how much the shorter they are proposed of the Author by so much the oftener they ought to be exercised o● us. That thou mayest be preserved in virtues it is necessary for thee to have spiritual exercises wherewith thou mayest employ thy mind, because unless thou dost so thou canst not persevere in virtues. First therefore thou shalt exercise thyself in Prayer after this manner and fervently at these times. Before the beginning of every work or Act thou shalt call upon our Lord, and shalt pray a little with some such short Prayer. O God make haste to help me. Have mercy on me O God, or the like. Also whensoever thou hearest the Bell to toll, thou shalt pray, or when thou hearest it to strike the hours, fervently thou shalt make secretly within thyself these Prayers, and thou shalt do it so, that though thou be ne'er unto others, they shall not perceive that thou prayest. Thy second Exercise shall be this, to wit, that thou earnestly determine whensoever thou hearest the Bell toll generally to amend thyself, and pray to God that thou mayest. Before thou beginnest any notable work, thou shalt briefly consider, how thou hast determined to carry thyself in thy former purpose. In like manner every morning thou mayst consider how thou wouldst behave thyself the whole day, and this before thou dost thy outward Actions, and when thou dost any Act, thou shalt briefly weigh how thou hast purposed. Also three or four times a day, thou must vehemently set thyself against Pride. Thy third Exercise shallbe, the meditation of some good thing, when time admitteth. For thou shalt have every day one special memorial, whereof thou shalt often think, and to what course thou intendest. For on Sunday thou shalt have for thy memorial to think on the Kingdom of Heaven. Monday of the last Judgement. Tuesday of the benefits of God. Wednesday of Death. Thursday, of the pains of Hell. Friday, of the passion of our Lord. Saturday, of their own sins. Notwithstanding, Thou shalt consider every day together, of the passion of our Lord, with the matter of the day, and the benefits of God. And in every hour of the morning, as of the prime, Terse, etc. thou shalt think and consider something of the passion of that hour, mixed with the matter of the day. Thus therefore by purposing and Acting, I hope that thou wilt competently spend thy time. Thy fourth Excercise shall be, That thou daily exercise thyself in humble and abject works, always to choose the lowest place, and with all thy heart to despise thyself, and to esteem thyself unworthy any praise, but to ascribe all to God, nor shalt thou care whether thou art praised or dispraised. Be mindful and look into thyself, and thou shalt find, that thou art unworthy of any esteem, but most worthy of all Reproach: For when thou art near unto others, thou art to carry thyself silently, courteously, and modestly, yet so as it may become thee. Thy fift Excercise shall be, that thou shun all signs of Pride, to wit, clamour in speech, and so of all other things. The sixth Exercise shall be, that thou often consider, wherein thou carriest thyself evilly wheresoever thou shalt be and thou shalt not suffer any little vice pass over without Judgement, because he that doth not weigh little faults falleth often into greater. The 7th. Exercise shall be, that chief wheresoever thou shalt be thou keep a Guard on thy Eyes: because from the not looking to them, infinite mischiefs and evils proceed. Therefore have an especial care unto thy Eyes. The 8th. Exercise is to consider the good Actions of others and not the evil. For when thou seest or perceivest any one to sin thou shalt think that if he should have so much Grace from God as thyself, much more fervently he would amend himself then thou. And if thou perceivest any one to do any good, thou shalt consider how thou mayst imitate that good. Thy 9th. Exercise shall be▪ that all that thou seest and, hearest from men that thou Construe it to the best, and so thou shalt not be censured. Thy 10th. Exercise shall be, that always wheresoever thou shalt be, thou mayst carry thyself mannerly and decently in thy outward carriage, lest thou mayst give an ill example to others, because the external indecency is a sign of an indevout mind. Thy 11th. Exercise shall be, that always wheresoever thou art, thou mayest take heed, that thou dost not that thing, whereby thou mayst give an ill example to any one, or wherein any may interpret ill of thee, because it is very dangerous to show an ill example to others. The 12th. Exercise shall be courageously to resist temptations, and to abstain and withdraw thyself from carnal concupiscences: because in them there is no health. The last shall be, that thou mayst always stand in fear, and carry thyself modestly, and so keep thyself being alone, as when thou art with others. For God seethe all things which thou dost. Thou shalt study to perform these Exercises commonly as much as in thee lies, and thou shalt diligently entreat our Lord, that he will give thee grace to do them, because without him thou canst do nothing, etc. I will return from things external to the Internal, and will ascend from the internal to the supernal, that I may know from whence I come, or whither I go, what I am, and from whence I am, that so from the knowledge of myself, I may be able to come to the knowledge of God. For by how much I profit in mine own knowledge, by so much the nearer I come to the knowledge of God. From whence do I come, according to the exterior man from those Parents, who caused me to be damned, before I was borne, they being sinners have begotten me a sinner in their sin, and in sin have nursed me, what am I? A man of a slippery humour, for I am in a moment of conception conceived of humane seed, moreover this Spume being coagulated by increasing a little, is made flesh; afterward, lamenting and wailing, I am delivered to the exile of this World, and behold now I waxing greater, am full of Iniquities. Incontinently I shall be presented before the severe Judge Than it shall be said of me; behold the man and his works. Consider those things more seriously. DEO GRATIAS. AMEN. FINIS.