A MEMORIAL OF A Christian Life. CONTAINING The Three Last TREATISES Relating to the Exercises of DEVOTION, AND THE Love of GOD. Written in Spanish by the R. F. LEWIS DE GRANADA, Provincial of the Holy Order of St. Dominick, in the Province of Portugal. Translated by C. J. S. The Second Volume. Printed in the Year. 1699. The AUTHOR's PREFACE. IT is a Famous Sentence of S. Augustin, Christian Reader, That the Law of GOD was given, as an Instruction for Obtaining of Grace; and Grace was given for the Fulfilling of the Law, which without the help of Grace cannot be fulfilled; which does not proceed from any Defect in the Law, but in our Corrupt Nature; and that Defect is to be discovered by the Law, and repaired by Grace. These are Words worthy such an Author; they are an abridgement of almost all the Sense of Christian Philosophy; which Teaches us the Nature and Quality of the Law of God; as also the Virtue, and absolute Necessity there is of Grace, and the Methods of Obtaining it, among which Prayer is not any of the least. Therefore, having in the former Volume prescribed Rules, and given Instructions for Living Well, which is what appertains to the Law; it follows, we now Treat of Prayer, by which Grace is obtained; and by it the Power of Living Well; as will more plainly appear in the following Chapter. Now tho' it properly belong to the Sacraments to confer this Grace, yet having already spoken of them in the Second and Third Treatises of this Memorial, there remains not any thing to say of them in this place. And because there are Two Sorts of Prayer, whereof one is only made by the Heart, and is called Mental Prayer; and the other, which adds the Exterior Words of the Mouth to the Inward Sentiments of the Heart; we shall speak of the Latter in this First Treatise, and of the Former in the Second; that every one may understand how he is to Govern Himself in the one as well as the other. THE MEMORIAL OF A Christian Life. CONTAINING The Three Last Treatises relating to the Exercise of Devotion, and the Love of GOD. The First TREATISE. CHAP. I. Of the Difficulty there is in Fulfilling the Law of GOD; how Grace is the Means to Surmount this Difficulty; and how Grace is to be obtained by Prayer. 1. TWO things are Requisite, Knowledge and Power requisite to live well. How these are obtained by the Law and Grace. Christian Reader, towards a Good Life. One of them is Knowledge, the other Power. That is to know what must be done in order to Live Well, and to be able to Perform it. The One( as we have said) Appertains to the Law, and the other to the Grace of the Gospel; for the Law gives us the Knowledge of Good and Evil, but the Gospel gives us Grace to do Good and avoid Evil. So that the Law furnishes us with Knowledge, and Grace with Power. The Law Enlightens the Understanding, but Grace moves the Will. The Law shows us the way to Heaven, but Grace gives us Strength to walk in it. The first is like the Body, the latter like the Soul, which Animates the Body. The former, God gave us by the Hand of Moses, but the latter, by his only Son; as S. John says, The Law was given Moses, Joh. 1.17. but Grace and Truth was made by Jesus Christ. §. 1. Why virtue being Natural to Man, he meets with such Difficulty in the practise of it. 2. OF these Two Parts( so requisite for a Good Life) the latter is more Necessary and more Excellent than the former, in as high a Degree as the Soul excels the Body, and the Gospel the Law. The reason is, because Man is not so subject to Sin for want of knowing Good from Evil( the Light of Nature being in some measure sufficient to make this Distinction) as through the Depravation of his Appetite, which shuns Good, and embraces Evil; adhering to what it Condemns, and rejecting what it Praises. Thus he fulfils the saying of the Apostle, I do not that Good which I will, Rom. 7.19. but I act that Evil which I will not. The Cause of this is the Sweetness Man thinks there is in 'vice, and the Bitterness he finds in virtue; wherefore Pleased with the one, and Disgusted at the other, he follows that he fancies Sweet, and sleights what he conceits Bitter, tho' the latter be the most wholesome and Profitable. Hence it is, with just cause, we say, that for the Attaining of virtue Man has more need of Power than Knowledge; for every one is Sensible and Understands what is Good, but every one does not Aim at it, because of the Difficulty he meets in the pursuit of it. 3. Thus it appears, that Man is like a Sick Person, who loathes all Diet that is for his Health, and covets only that which is Prejudicial to his Distemper: For if such a one had Meat put before him, and were Entreated to Eat, because his Life lay at stake; he could not but think it was really so, yet would he not Eat, not for want of knowing how much it concerned him, but because he could not prevail with his Stomach nauseating that Food. To this miserable Estate was Man reduced by Sin, for he knows his Life and Salvation depends on keeping GOD's Commandments, and yet says, he cannot Endure that Diet. He is Convinced, That the Life of his Soul is to be maintained by Charity, Chastity, Humility, Patience, Temperance, and other virtues; but he hates them, and loves their Opposites, that is, Incontinency, Vanity, Luxury, with all other Vices and Sensual Pleasures. 4. Yet it may be asked, Why virtue should be Difficult, since Natural to Man? For Man is a Rational Creature, and virtue is Agreeable to Reason; then why should that be Difficult to a Rational Creature, which is Agreeable to Reason. It is not Difficult to a Horse to Run, nor to a Fish to Swim, but rather Delightful to them, because those Actions svit with the Nature of those Creatures. Then if it be Suitable to the Nature of a Rational Creature to live according to the Rules of Reason,( that is virtuously) why should virtue be irksome to him? The Answer is, That if Human Nature were in that goodly Disposition as when Created by GOD, then the Exercise of Virtue would not be Difficult, but rather Pleasing to it, but having thro' Sin fallen from that happy Estate, and being Sick, 'tis no wonder it cannot Perform that, being Indisposed, which it could when in perfect Health. We daily see a Man that is Healthy can Run, Leap, go Up or Down, and do what he pleases without much Pain, yet when Sick he can do none of these things, but with great Trouble. Therefore is it not strange, that virtue should be disagreeable to Man in the Condition he is in; which in his Perfect State would have been easy and Delightful to him, as Suitable to his Nature; for as St. Augustine says, To a depraved Appetite that Meat is loathsome, which would be pleasing to one in Health; and the Light, which is recreates the Eyes that are Strong and Well, is Offensive to those that are Weak. 5. Thus it appears, That all the Curses Almighty GOD laid upon our First Parents, when they Sinned, reached them Spiritually, as well as Temporally. For he said to the Woman, That from that time forward, she should bring forth her Children in Sorrow, whereas before she knew not what Sorrow was. Now this is as well to be understood of the Spiritual bringing forth of Good Works, as of Children, for if Man had not Sinned, he would have performed all Good Works without the least Trouble, but rather with Pleasure, which now he does not, because Sin Corrupting Nature, rendered all virtuous Actions Difficult. God also said to the Man; In the Sweat of thy Brow thou shalt Eat thy Bread; which as well as the rest, is verified in the Spiritual Sense; for we see how much Sweat and Labour it costs, to act Virtuously( which is the true Food of the Soul) whereas, but for Sin, it had been Pleasant and Delightful. Nor does the Curse laid on the Earth affect us less. God said to it, it should produce Briars and Brambles. Who is there that does not conceive how agreeable this is to our miserable Flesh? What Earth is there that produces so many Briars, as it does? And if thou wilt know what Briars these are, hear St. Paul. Gal. 5.19. But the Works of the Flesh are manifest, which are Fornication, Uncleanness, Wantonness, Luxury, the serving of Idols, Witchcraft, Enmity, Strife, Contention, Anger, Discord, Division, Envy, Homicide, Drunkenness, reveling, and the like. All which the Apostle calls Works of the Flesh, because the Root of them all is in our Flesh corrupted by Sin. These are therefore the true Briars it produces, and this the greatest Curse it drew on itself by Sin. This is the Fruit our Flesh reaps of what it sowed; and if it would gather any other, it must be brought forth by Dint of Labour, and with the Sweat of our Brow. 6. So that as the Earth we go upon, unless manured, produces Briars and Brambles, and other useless Weeds; but if it be expected to produce Useful and Beneficial Plants, it must cost the Countryman Labour and Industry, in Digging, Sowing, and looking after his Ground; even so the Earth of our Flesh of itself, and without Help bears these Thorns of Vices, and Inordinate Appetites; but if it be required to produce Flowers and Fruits of Virtue, it is requisite that Labour and Industry be applied, and that Helps be sought from Heaven and Earth. This is the Cause why there is such Difficulty in attaining to Virtue, besides the Force of an Ill Habit, which some have contracted, whereby depraved Nature is strengthened, and deeper rooted in. §. II. How it is Grace that strengtheners us to keep the Law of God. 7. YOU will ask, If this be so, what Remedy is there to overcome so great a Difficulty? This Question the Apostle proposes; and he himself answers it. After having largely, in the 7th Chapter of his Epistle to the Romans, Rom. 7.24. declared the Malice and Obstinacy of our Flesh, at last he cries out, Unhappy I, who will deliver me from this Body of Death? That is, from this Flesh, subject to the Death of Sin. He himself answers, The Grace of God, which is given us through Jesus Christ. For this our Lord came into the World, to Repair Nature, to Heal our Wounds, and to be our Repairer, our Saviour, our Redeemer, and our Assistance, that what we lost through the Sin of the First Adam, we might recover thro' the Grace of the Second; for as the First by his Pride and Disobedience destroyed Nature, so the Latter by his Humility and Obedience restored it. This is done by Means of the Grace conferred on Man, thro' the Merits of his Passion. For this Grace it is that reforms Nature, restores our Souls to its true Form, clothes, Decks and Adorns in the Sight of God, Cures our Diseases with Virtues and Habits it produces, Heals our Wounds, Enlightens our Understanding, Inflames the Wills, strengtheners our Weakness, Lulls asleep our Passions, Quells our Evil Inclinations, Bridles our Appetites, Restores the liking of Spiritual Things, causes a Loathing of the Sensual, and thus makes the Yoke of the Law of God easy to us. For as from the Being of our Soul proceed the Faculties with which it acts, so from the Being of Grace( which is, as it were, the Soul of Spiritual Life) proceed all Virtues and Gifts of the Holy Ghost; which being distributed and received into the Faculties of our Soul, Reform and Habituate them to all Virtuous Works, in such manner, that they, which before lay, as it were, bound and incapable of doing Good, by this Means become active and fit for all that is Virtuous. Hence it is that Divines, with good Reason, compare these Virtues and Heavenly Habits to the Grease applied to the Axle-Tree, on which the Wheels turn; for as these turn easily, when the Axle-Tree is greased, so the Faculties of our Soul move with Pleasure in all Virtuous Works, when they are made suppling with this oil of the Holy Ghost. True it is, this Satisfaction is greater in some than in others, according to the Measure of Divine Grace every one has received. 8. Thus by Means of the Virtue of Grace, the Difficulty we find, in bearing the Burden of the Law of God, is overcome, as the Prophet Isaias in few Words intimates, saying, Isa. 10.27. And the Yoke shall rot in virtue of the oil; to signify the Weight of the Law of God would be lightened by virtue of Grace, which is meant by this Holy oil. The same Prophet in another Place says, But they that hope in the Lord shall change Strength, Isa. 40.31. they shall take Wings like those of the Eagle, they shall run, and shall not labour; they shall walk, and shall not faint. Behold here how the Virtue of Grace strengtheners, and makes Men active for the Race. By what he says, that they shall change their Strength, is easily to be understood, that those who before had the Strength of Men( having received the Spirit and Assistance of God) shall have new given by God, which shall so change them, that they who before were strong, to perform Evil Works, and weak for Good ones, shall on the contrary become weak to all Evil, and strong and vigorous to all that is Good. 9. This same God promises us by the Mouth of the Prophet Hieremy, Hier. 31.32. saying, That the time shall come when he will give the World a new Law, far different from the old, which shall not be writ on Tables of ston, but in the very Entrails and Heart of Man; by Means of the Grace of the Holy Ghost, who shall so teach and instruct them in the Law of God, that they shall be in love with it, and he will kindle in them a most Earnest and Ardent Desire of fulfilling it. What Words could more clearly express the Nature of Grace, and the Assistance we receive from it towards performing of good Works, by means of the Virtues proceeding from it? 10. Of these three, particularly assist us towards this good End, viz. Charity, Devotion, and Spiritual Joy. For among the many other Excellencies proper to Charity, one is, that it makes God's Yoke pleasant, and his Burden light, as St. Augustine testifies in these Words, The Labours of those that love are not Painful, but rather Pleasant, as it is with those who Hunt, Hawk, or Fish. St. Bernard also says, In what a Man loves, there is no Pain; or if there is, the Pain itself is amiable. The same Saint in another Place, speaking to God, says, The Service I render thee, O good Jesus, scarce lasts an Hour; and if it hold longer, Love makes me insensible of it. This is so certainly true, that( as St. Basil writes in one of his Epistles) Labour is more delightful where there is Love, than even that, which of itself is pleasant, where there is Dislike. For this Reason it is, that St. Bernard aptly compares the Love of God to the Wheels of a Cart; which when without Wheels, can scarce be moved; but they being once put on, tho' they increase the Weight, it becomes more fit for Motion. So it is with the Love of God; which being the greatest Obligation and Burden laid upon us, is yet such a Burden, that it enables us to carry all others, like to the Feathers of a bide; which tho' of themselves, they are some Weight, yet they make the bide the more fit to fly. 11. The Second Thing that particularly helps us is Devotion, tho' this be harder to be understood than the other, by those who have not Experience of it. For tho' a Man do not experimentally know the Love of God, yet by the Nature of other Loves he may guess at this. But how shall he, who never had Experience of Devotion,( which is a Supernatural Virtue, and an Inward Motion of the Holy Ghost) know what it is, tho' he be never so much instructed: However, we will say as much of it as can be explained by Words. You must understand then, that Devotion is a Supernatural Agility and Promptness, which the Holy Ghost immediately creates in the Soul of a devout Persons, by Means whereof he makes him active and ready for all things that appertain to the Service of God; so that he, who without Devotion was Slothful, Heavy and Uncouth, for those Exercises receives in Devotion( by virtue of the Holy Ghost) new Strength and Vigour to perform those Works not with a Heaviness, but Diligence; not with Distaste, but with a Gust; not with Anxiety, but Joy; not with Dislike, but cheerfully, and with a good Will. By which it appears. that Devotion is the opposite to the 'vice of Sloth, or Spiritual Heaviness; so that as Sloth renders Man backward and careless in the Service of God, so on the contrary, Devotion makes him active and diligent in it. 12. Thus, as Faith is a Supernatural Virtue, which inclines our Understanding firmly to believe Matters of Faith, tho' contrary to Reason; and as Charity is another Virtue, which moves our Will to love God above all things, and to order ourselves and them for him; so Devotion is a Supernatural Affection, which inclines our Will to do all things that belong to the Service of God with Alacrity and Cheerfulness. 13. For Example, A Traveller, who is fainting with Hunger, and can scarce draw his Legs after him, or move, if he comes to an Inn, and eases and rests while, finds himself so refreshed, as if a new Soul had taken Possession of his Body; and therefore rising, and fitting himself to walk, he calls to his Companions to go. The same Effect that the Corporeal Repass'd has on the Body of the Traveller, the same Devotion( which is the Spiritual Food) has on the Soul it enters into. 14. Look upon a Mother, who has a Child she dearly loves, sick in Bed, see how diligent she is to do all things that may conduce to his Health, tho' never so difficult. Observe how busy a Covetous Man is about those things that turn to his Profit, and by those so Obvious and Familiar Examples, you may discover the Nature of this Supernatural Affection, which the Holy Ghost creates in the Souls of those who are truly devout: They being moved by this Affection, find themselves so ready and active in all things, which they think pleasing to God, that not satisfied with the ordinary Burden of the Commandment, they still add more weight of Sufferings; and thinking all this too little in their enflamed Desires, often wish to shed their Blood, and yield up their Life for the Love of God. 15. This( dear Brother) is Devotion in such Measure, as it is to be explained; it is the Food of the Inward Man, it is a Spiritual Strength and Vigour, a Heavenly due, a Breach of the Holy Ghost, a Light of Faith, a Flash of Charity, and a Beam of the Divine splendour, from which proceeds this good Affection of the Will. To confirm this, a Religious Doctor says, What is Devotion but a Fountain of Living Water, which moistens all our Spiritual Exercises? A Heavenly Wine, that cheers the Heart of Man: A most sweet Balsam, that Heals the Wounds of our Passions: A Food of the Soul, by which it is nourished, and perseveres in Goodness: A Spiritual Tongue, which serves us to speak with God: A Heavenly Manna, in which is all Deliciousness. And lastly, a Honycomb, not made by course and foul Creatures, but by the Spiritual Bees, who suck from the Flowers of the Life of Christ. 16. By this it appears, how proper a Medicine this is against the common Disease of human Nature. For the Condition Man was left in by Sin, is, as we have described it, like a sick Man, whose Appetite is lost and depraved. Then, as it would be a Cure in him, to recover his Appetite, and bring him to relish what was good for him, so the Cure of our Souls consists, in recovering an Appetite to Spiritual Things, which Devotion performs, being of great Virtue, to give us a Liking to all that is Good, and a Distaste of all that is Evil; for both these Effects proceed from the same Cause. 17. Nor is Spiritual Joy and Alacrity a less Help; for that, as St. Thomas says, is the Consequence of Devotion, and one of the chief Fruits of the Holy Ghost, according to St. Paul. This it is that makes me run joyfully in the Way of God's Commandments; according to the Words of the Prophet, Ps. 118.32. where he says, I ran the Way of thy Commandments, when thou didst dilate my Heart. This dilating is caused by Joy, as Oppression is by Sorrow. But what do I speak of God's Commandments, since this Spiritual Joy and Satisfaction caused the Holy Martyrs not only to undergo them, but all the Sufferings and Torments in the World with Alacrity. So St. Augustine expresses it in the 22th Chapter of his Soliloquies, in these Words; Thy Sweetness, O Lord, made the cruel Stones become sweet to St. Stephen. Thy Sweetness made the Gridiron pleasing to St. Laurence. Through thy Sweetness it was that the Apostles went joyfully before the Council, because they had been thought worthy to suffer Persecution for thy sake. This Sweetness had that Holy Virgin tasted, of whom we red, that she went to Prison with as much Satisfaction and Delight, as if she had been carried to a Feast. This the Prophet had tasted, when he said, How great is the Multitude of thy Sweetness, O Lord, Psa. 30.20. which thou hast hide for them that fear thee? He invites us to make Trial of it in another Psalm, Psal. 33.9. saying, Taste ye, and see that our Lord is sweet. 18. This Sweetness makes us contemn all other Sweets, and vain Delights of the World; for,( as St. Bernard says) when we have once tasted the Spiritual Delights, immediately all that is Flesh( that is, all Sensual Pleasure) loses its Taste, and as such is despised. After Isaac was born, Sarah said to Abraham, Cast out this Handmaid and her Son, for the Son of the Handmaid shall not be Heir with my Son Isaac. And tho' Abraham took this grievously, yet God approved of the Woman's Request, and ordered it should be fulfilled. What then is the Meaning, that before the Birth of Isaac, Ishmael is so much wished for, and so much esteemed, and after the Birth of Isaac, he is hated and contemned? What is it, but that Isaac( who is Son of the Mistress, and whose Name signifies Laughter) is a Type of Spiritual Joy; and Ishmael, the Son of the Slave( which is our Flesh) denotes Carnal and Sensual Delight? Thus, before Men have Experience of the Greatness of Spiritual Pleasures, signified by Isaac, they value the Carnal, as knowing none greater. But when God opens their Eyes, and having recovered the true Taste in their Souls, they once relish this Heavenly Manna, they immediately loathe all the Delights of the World, and shun all Sensual Pleasures; and casting out the Son of the Slave, which is the Joy of the Flesh, there remains only Isaac, born of the free Mother, which is the Spiritual Joy and Comfort. By which it plainly appears, how useful this Joy is, both towards despising the Pleasures of the World, as also to cause us to run nimbly in the Way of God's Commandments. 19. These are, dear Brother, the four Principal Wheels, on which the Chariot of Virtue moves. These are the Principal Means( next to the Sacraments) appointed by Divine Providence for Healing decayed Nature, for Restoring our depraved Appetite, for making the Way to Heaven plain, and the Yoke of God's Law easy. §. III. How Prayer is the Means to obtain Grace, Charity, Devotion, and Spiritual Joy. 20. BUT perhaps you will ask, To what Purpose is all that has been said, since this is a Treatise of Prayer? The Answer is, Because I found no other more convenient Method to express the Efficacy of this Virtue, and the Need we have of it. For if the Ground of Virtue be so difficult,( as has been declared above) and Grace, Charity, Devotion and Spiritual Joy, are so requisite for the overcoming of this Difficulty,( as has been said) how great must the Virtue and Efficacy of Grace be, since it is the most apt Means for obtaining of them all? 21. For in the first Place, one of the most Principal Means towards obtaining of Grace, is earnestly to beg it of him, who alone can give it, since( as the Apostle says) the Lord is Rich towards all that call upon him. Rom. 10.12. Now to what other Virtue does this belong but to Prayer? For Prayer, besides that, it is a Meritorious Work( as are all other Virtuous Works done in Charity); it is also efficacious for obtaining our Request; for as its Nature is to ask, so its proper Reward is to obtain, as our Saviour plainly promised, saying, Ask, and ye shall receive, seek, Luke 11.9. and ye shall find, knock, and it shall opened unto you. For every one that asks shall receive, and he that seeks shall find, and to him that knocks it shall be opened. What then could be expressed more plain, or bountifully, and more for the Comfort of Man, than this? For( as St. Chrysostom says) God will not deny his Assistance to him that asks it, since he himself stirs us up to ask for it. For it is a certain Argument, that he designs to give, who so often bids us ask. Wherefore David says, Blessed be God, who hast not removed my Prayer, Psal. 65.20. and his Mercy from me. On which Words St. Augustine says, Be assured that if God removes not thy Prayer from thee, neither will he remove from thee his Mercy; for he that gives thee a Spirit to ask, will also give thee what with that Spirit thou askest. The same Lord a little after, more earnestly, still exhorting us to ask, utters these Words; But who of you, Luke 11.11. when he asks Bread of his Father, will he give him a ston: Or a Fish, will he give him a Serpent instead of the Fish. If you therefore, who are evil, know how to give good things to your Children, how much more will your Father from Heaven give a good Spirit to those that ask it of him. Thus you see the Means to receive the good Spirit( which is the Holy Ghost, given through Grace) is to ask it. To conclude, this Medium is so proper, for the attaining that end, that St. Augustine his Book, De Dogm. Ecclesia, has these Words: We believe none comes to Salvation, unless God calls him; and none after, being called, does what is requisite for this Salvation, unless God helps him; and none receives this Assistance, unless he asks it by Prayer. Which this Saint said, not because he was ignorant that there are other Means to obtain the Divine Grace, but to give us to understand how proper and convenient a Method this is among all others for the obtaining of it. For Grace being a Gift of God, the true Way to obtain is to ask it, lifting up our Eyes, and saying with the Prophet, I have lifted up my Eyes unto the Mountains, Psa. 120.1. whence Help shall come to me. 22. Nor is Prayer less efficacious for obtaining of Charity than Grace, since Prayer is a Petition of what we need, and also a lifting up of our Heart to God. For we have above assigned two Mediums for obtaining the Love of God; the one to consider the Greatness of his Perfections and Benefits, since this particularly renders him amiable to us) and the other earnestly to beg of him this Virtue with hearty Desires and Prayers. Both these things, as well the considering as asking belong to Prayer; by which it appears, that since its Office is to lift up the Heart to God, and ask Mercies of him, it is the most proper and convenient Medium to obtain this Virtue, which is purchased by those two Means. 23. Moreover, if Conversation among Men often produce Love betwixt them, and Prayer is nothing but conversing with God, what can be more proper to attain the Love of God, than to converse always, or very often with him? Besides, if God himself Essencially is a Fire of Love, and Prayer is only an approaching to God, it follows, that he who draws nearest to the Fire, will receive most Heat, and be most inflamed. For if our Material Fire( because so noble an Element) cannot deny its Heat to those that come near it, what will that Lord do, who is Infinitely more Noble, more Good, and more Communicative of himself? For this Reason St. Augustine says, That Man may be something, it is requisite he draw near to him, by whom he was made something. Hence it proceeds, that Man removing from him, is darkened, and drawing near to him, is enlightened, removing from him, grows could, and drawing near to him, is inflamed. 24. Besides, this Love being a Holy Affection and Motion of the Will; and the Will being a blind Faculty, which stirs not without some Preceding Act of the Understanding, of Necessity there must precede such Considerations in the Understanding, as will stir up, and excite this Affection in the Will, which belongs to Prayer, in as much as it is a lifting up of our Heart to God, as has been said. Behold then how much this Virtue conduces towards our obtaining the Love of God. 25. And yet it more properly helps us to the attaining of Devotion, which is the Third Thing required. For from what other Fountain springs the Vein of Devotion but from Prayer, and the Consideration of Things Divine? So says St. Thomas, in the 2. 2. in the Q. 82. where treating of the Causes of Devotion, he says, They are two, one which is without Man; and this he says in the Holy Ghost, who is the Author and Inspirer of this Heavenly Affection, and the other which is in Man; and this he says in the Meditation and Consideration of Things Divine. For( as we said just before) Devotion being a Holy Affection and Motion of the Will, and the Will being a blind Faculty, which does not regularly move without some Preceding Light and Consideration of the Understanding, it is requisite, that this Consideration precede for the producing this Affection of Devotion: Yet this alone is not sufficient, and therefore another Exterior Cause is added, which is the Holy Ghost( as we have said) who is never wanting to such as do what in them is; and therefore he concurs with those who humbly apply themselves to the Consideration of Things Divine, for the exciting in themselves of this Heavenly Affection. 26. And if you ask, why the Holy Doctor attributes this Effect to the Holy Ghost above any other, whereas it is certain, that all Acts and Habits of infused Virtues do alike proceed from the same Spirit? The Answer is, that tho' this be true, yet Devotion( which is the first Act of the Virtue, called Religion) is a Thing so Universal, and so Noble, that therefore there is special Reason, to assign the Holy Ghost as Author of it. For Devotion does not only incline us to any one particular Virtuous Action( as other Virtues do) but generally disposes and forward our Will to all that is Good; to wit, to all things that appertain to the Service of God, and this great Advance cannot be made without the special Assistance of the Holy Ghost. This may in some Measure be understood by the following Example. Some Doctors with good Reason say, That Man cannot love God above all things, merely by the Strength of Nature, tho' naturally he may do other good Works, yet not such as are meritorious. But to love God above all things, is like a Drag-Net, that carries all along with it; for no Body can love him in that manner, without directing all his Actions to God, and despising all things for him; which is so Noble and Great a Resolution, that none can truly have it, unless assisted by God. The same may be said of Devotion; for since it is its Nature to make Man's Will active and forward, not for this, or the other good Work, but for all that belong to the Service of God, therefore it stands in Need of the special Help and Assistance of the Holy Ghost to produce so Generous and Noble an Act. By which it plainly appears, that Devotion, tho' the Act of one only virtue( that is Religion) is an Incensive to all other Virtues, and inclines the Will towards them. 27. This Fruit, that Divine Spirit often produces in Prayer,( when made as it ought to be) so that the Hearts of those who pray are so transformed, that whereas they began could, weak, and slothful, for all good Works, after persevering one Hour, humbly imploring the Divine Mercy, they find such strong Alacrity and Readiness for all good Works, and so great an Alteration in their Disposition, that they scarce know themselves: Insomuch, that among the Works of Grace, which seem to be miraculous, this sudden and great Alteration of one and the same Heart is none of the least. Yet it is not miraculous( tho' supernatural as Miracles are); for the manner of its being done is not miraculous, but the common and natural Way, used by God upon the like Occasions. 28. Now from whence springs the Fourth Help required, that is Spiritual Joy, but from the same Sourceas does Devotion, that is, from Prayer? So God himself intimates in the Words of Isaias, where he says, He will carry his Servants to his Holy Mountain, and rejoice them in the House of his Prayer. For( as St. Bernard said) in Prayer is drank that Spiritual Wine, which rejoices the Heart of Man, which is the Wine of the Holy Ghost, that inebriates our Heart, and causes it to forget all Sensual Pleasures. True it is, that every sort of Prayer has not this Force. For( as St. Thomas says) tho' the Prayer may be Meritorious, and obtain our Request, when it wants Actual Attention, provided it be not a wilful Want, yet this Attention is absolutely requisite for the Principal End of Prayer, which is to cause Devotion and Spiritual Joy, these being the Nourishment of the Soul, and affording Heavenly Delight; but for the obtaining hereof,( as has been said) it is absolutely necessary we have actual Attention. §. IV. The Conclusion of all that has been said, with Examples of Saints. 29. THUS you see how much Prayer avails for the obtaining of these Four Things that chiefly enable us to bear the Burden of the Law of God. Thus it appears how necessary it is for Man to continue the Exercise of this Virtue, if he will be strengthened to keep the Law of God. And by this you may perceive, how aptly, after giving Precepts and Rules to live well in the foregoing Treatise, we now in this treat of Prayer, since the Difficulty we find in the former requires the Facility obtained by the latter. Wherefore Ecclesiasticus saith, He that keepeth the Law, multiplieth Prayer. For understanding how necessary the Help of Prayer is for overcoming the Difficulty of the Law, he takes no less Care of the one than of the other. To the same Purpose, in another place, he has these Words; Be not hindered to pray always, Eccl. 18.21. and fear not to be justified even to Death, because the Reward of God abideth for ever. Here he joins always Praying, and always doing well, because of the dependence the one has on the other. By which it appears, that if Prayer were barren, and not accompanied by good Works, it would not be perfect Prayer, but perhaps an Illusion of the Devil. For whereas one of the greatest Commendations belonging to Prayer is that it so much forward Virtue, and all good Works; if these be wanting, then Prayer fails of one of its Principal Ends. Therefore, 2 Tim. 2. ( as the Apostle says) Let him separate himself from all Wickedness, whoever he is that calls upon the Name of the Lord. And let him not rest satisfied with not doing Evil, but endeavour to do all the Good he can, and then shall he have obtained perfect Prayer. To this Purpose St. Augustine in one of his Sermons says; With what Face can you presume to ask what God promised you, if you do not what he commanded you? First then hear his Words, and then demand the Performance of his Promises. And St. Chrysostom says, He who preys and sins, preys not to God, but disrespects God. 30. All we have hitherto said, St. Augustine fully comprehends in Three Words, which are these; The Law commands, Grace fulfils, and Prayer, thro' Faith, obtains. That is, the Law of itself only commands and declares to us what we ought to do, but gives not Strength to perform it. But the Grace of the Holy Ghost gives us that Strength, by Means of the Virtuous Habits proceeding from it. And Prayer obtains this Grace, when asked with Faith and Assurance, as it ought to be asked. The same Saint explains this last Particle more distinctly, saying, The Spirit of Grace creates Faith in us; and Faith praying, obtains Grace, that we may fulfil the Law. 31. These are the Principal Virtues and Properties of Prayer, that make for our Purpose. Others there are, whereof we speak in another Place, and therefore we will say no more of it here, but what Simon Cassia briefly expresses in these Words; Prayer is a Spiritual Work of the Earthly Body; the Sight of the Soul that looks upon God with the Eyes of Faith; the Rule of our Soul towards God, to whom it submits itself; a Voice that reaches the Ears of God; a sweet Clamour, resounding in the Heart; a Cessation of all other Corporal Works, when this is performed with the Senses retired, and a Forgetfulness of one's self, and all other Creatures; the Port of the wandring Spirit; a presenting of one's self before the Eternal Judge; a Self-condemnation; a judgement before the Divine judgement; a true Mirror of the Soul; a Lamp of the Conscience; an Invisible Light for Invisible Works; a Shade, that cools the Burnings of our Flesh; and a true Resignation into the Hands of God, desiring nothing but what pleases him. All these things, in some measure, appertain to perfect Prayer, which( as one of the Holy Anchorites says) is then perfect, when he who preys knows not himself that he preys; for he often forgets himself, and all that is not God. 32. For these and other great Advantages belonging to Prayer, all Saints were so addicted to it, as we red in their Histories. What else did the Holy Fathers in the desert generally do, even whilst they were working their Wicker Baskets, but give their Mind to Prayer? What else did the first of them( which was St. Paul) during the Seventy Years he lived in Solitude, without seeing Mortal Man, but bury himself Day and Night in Prayer and Contemplation? To what Purpose did the blessed St. Hilarion change his Cell above Ten times, and hid himself from those that looked after him, but to employ himself perpetually( as St. jerome writes) in Fasting, Psalms and Prayers? What other things did all the Monks, called Anchorites, but the Duty of Angels, which is to attend the Contemplation of Things Divine? What do we red in the Books of Judith, Esther, Tobias, Kings, and maccabees, but of Wonders and Prodigies obtained by Prayer? Who confirmed the Courage of the Holy Judith, to undertake so great an Exploit, as cutting off the Head of Holofernes, but the virtue of Prayer. Her City being brought into great Distress by the Army of the Assyrians, the Priests prayed, the People prayed, the Children prayed, Holy Judith in her Retirement prayed, and at the time she went out to the Enemies Camp, she ordered nothing but Prayers in the City; and being among the Assyrians, she went out every Night into the Field to pray, and at the time that she drew the Sword to behead the Tyrant, she strengthened her weak Arm with the Virtue of Prayer; and so cutting off her Enemy's Head, put an end to that Memorable Exploit. 33. And if you should object, that all the Ancient Fathers, especially those who dwelled in the deserts, had more Conveniency to apply themselves to this Exercise, because they were free from all manner of Business; therefore will I lay before your Eyes one of the Men that had most Business in the World; that is our Glorious Father, St. Dominick, who nevertheless arrived at the height of perfect Prayer and Contemplation. So that being beset with all the Business that Charity toward his Neighbors could create, yet he wanted not the Prayer and Contemplation of the Monks in the desert. To him therefore rightly may be applied that Commendation of the wise Man, saying, He was as an Olive-Tree budding, Eccl. 50.11. and a Cypress-tree advancing itself on high. It is strange there should be found in one Man the Properties of two things so different in themselves, as are the tall and barren Cypress, and the low and fruitful Olive-Tree. But doubtless, both the one and the other suits with this Blessed Father; for as the fruitful Olive-tree, he produced oil of Mercy for Relief of his neighbour, being employed in the Active Life; and as a Cypress, which runs up high, he lifted himself by Motions of Love, to the Contemplative Life. And so at once he was adorned with both the Beauties of the Olive and Cypress-Tree, taking from the one the Fruitfulness, without the Lowness, and from the other the Loftiness without the Barrenness. 34. It will be proper that all Men know, and particularly those who glory in the Name of Sons of this Saint, to whom the Memory of a Father's Example must be more pleasing, how continual he was in Prayer, and in how many manners he used it. Of this saints continual Prayer, and the several Manners of it, St. Antoninus, in the Third Part of his History, writes thus. 35. Tho' all this saints Life was but one continued Prayer, nevertheless( besides the Seven caconical Hours) he used many other Manners of Prayer, to the end, to excite Interior Devotion by Exterior Actions. The First of these was bowing himself lowly at the Altar, supposing the Altar a Figure of Christ, remembering what is written. Eccl. 35.19. The Prayer of him that humbleth himself shall penetrate the Clouds. And therefore he advised his Friars to humble themselves profoundly, when they passed before the Image of the Crucifix which was humbled for us. 36. The Second was, prostrating himself on the Ground at his full Length, as Christ prayed in the Garden; and thus with a penitent Heart, and as a Man wholly confounded, said, Lord God have Mercy on me a Sinner: And that of the Psalm. Because our Soul is humbled in the Dust, Psal. 43.25. our Belly is glued to the Earth. And exhorting his Friars to this sort of Prayer, he urged the Example of those Holy Kings, mat. 2.11. who adored the Infant Jesus prostrate on the Ground. Adding, that tho' they had no Sins of their own to pray for( whereas there is no Man without Sin, as Solomon said in his Prayer) yet they ought to pray for the Conversion of their Neighbour. 37. The Third was standing and disciplining himself with an Iron Chain, repeating that Verse of the Prophet, Psal. 17.36. And thy Discipline hath corrected me unto the end, and thy Discipline, the same shall teach me. 38. The Fourth was, Often kneeling, in Imitation of the Leper in the Gospel, who kneeling before our Saviour, said, Lord, if thou wilt, Luke 5.12. thou canst cleanse me. In Imitation also of St. Stephen, who kneeling, prayed for his Enemies, as St. Luke writes in the Acts of the Apostles. Acts 7.60. And in this manner of Prayer he was often heard to lift up his Voice, and say, To thee, O Lord, Psal. 27.1. I will cry, my God, keep not Silence. Otherwhiles keeping profound Silence, he only spoken with his Heart, in which Posture he used to continue a long time wrapped, and, as it were, astonished, and so he seemed to pierce Heaven with his Understanding; and then coming to himself, with great Joy, he wiped the Tears that flowed from his Eyes, stood up, and then knelt down again. 39. The Fifth was, Standing before the Altar, his Hands lifted up, and somewhat extended like a Book that is open; and thus he stood, as it were in the Presence of God, reading with much Reverence and Devotion, and meditating on the Divine Words. 40. The Sixth was, Standing in the Form of a across, as our Saviour prayed for us, when he was Crucified, with a loud Voice and Tears, and was heard for his Reverence. 41. The Seventh was, Sometimes standing with Hands stretched out, and lifted up directly towards Heaven, as an Arrow ascending from a Bow; and it is believed that by this manner of Prayer( besides Increase of Grace) he obtained of our Lord what he asked for his Order. Sometimes praying in this manner, the Friars heard him repeat those Words of the Psalm, Psal. 27.2. Hear, O Lord, the Voice of my Petition, whilst I pray to thee, whilst I lift up my Hands to thy Holy Temple. 42. The Eighth was, After the caconical Hours, or after Grace. For at these times, the Holy Man, full of the Spirit of Devotion, with those Words of the Psalms he had sang, or heard red at Table, immediately retired to his Cell, or some Solitary Place; and having made the Sign of the across, opened a Book, and began to red in it with great Satisfaction, as if God spoken in that Book, and he hearkned to his Words, saying with the Prophet, Psal. 84.9. I will hear what our Lord God will speak in me. And it was wonderful to see how he behaved himself in this Exercise; for sometimes it appeared as if he disputed with another, speaking deliberately, then listening with Attention; one while he smiled, another he wept; now he would fix his Eyes upon one place, and presently let them fall. Now, as well in this, as all his other Exercises, he used to rise from Prayer to Meditation, and from Meditation to Contemplation. And so great was the Reverence he bore to the Words of God, or Books of Holy Men, that being alone, he would bow his Head to the Book, and taking it into his Hands, would kiss it, but especially if it were the Gospel. 43. The Ninth was, Another most laudable Custom this Holy Man had, which was, that when he traveled, he always Prayed privately, and Meditated; and the better to do so, he sent his Companions before, or left them behind, that he might be alone, to this Purpose putting them in Mind of the Words of the Prophet Oseas, saying, I will carry her into the Wilderness, and there I will speak to her Heart. He used in this manner of Prayer, sometimes to move his Hands( as if he had driven away some Flies from before him) and often made the Sign of the across upon himself. His Religious believed, that by this kind of Prayer he had obtained the Understanding of the Holy Scriptures. Thus far are the Words of St. Antoninus. 44. These are the several Manners of Prayer; these the Exercises and Examples of this Holy Father. I know not what I should first say of it, or what first to admire. I admire, when I consider, how great must the Delight be, that this blessed Father received, when he thus persevered in these Exercises, since Day and Night, Walking and Standing still; Eating, and after Eating, he was never weary of, nor had enough of these Divine colloquys. I admire the great Variety I find in this Exercise of Prayer, to prevent nauseating always with one sort of Diet, and to raise the Appetite by this Change to Spiritual Things. Above all, I admire the Conduct of this courageous Soldier, who fought as well with his Left as with his Right Hand, being continually assisting his neighbour, and continually conversing with God, the one Exercise being no hindrance to the other. It is the Property of Angels, so to attend the Affairs of Men, as that yet they never cease Seeing, or Contemplating God; and this Angel upon Earth had so fixed his Eyes upon God, that neither the Government of all his Order, nor his Study, nor the Business of Preaching, hearing Confessions, disputing with heretics, traveling, and all other Affairs committed to him, could hinder the Union of his blessed Spirit with God. And if it chanced that he was hindered for some Moment, it is to be believed, that( like those Mysterious Creatures, which the Prophet Ezekiel saw) he went from, and returned to his inward Retirement as quick as Lightning. For he was arrived to that pitch of Perfection, in which the two sorts of Active and Contemplative Life, make but one composed of both, in such manner, that the one is no hindrance to the other, but they rather help one another. For the Exercise of good Works made his Prayer more Efficacious, and the Devotion produced by Prayer rendered him more Ready to do Good. Besides, by the help of Prayer he was better able to manage Matters of Government, because he first consulted God; and this also directed his Preaching, for it produced Words full of the Spirit of Devotion, and enflamed with Divine Love. 45. He therefore who desires to follow the Example of the Saints, and to improve in the Exercise of Virtue, let him make use of this Exercise, for this it is that will stir him up, and help him on to all the others, since by it are obtained Grace, Charity, Devotion, and Spiritual Joy, which make Man ready and fit for all manner of Virtue. CHAP. II. Of Six Conditions, which are requisite, that Prayer may be Perfect. 1. IT is the common Opinion of all Doctors, that the Value and Merit of our Works consists not so much in the Substance of them, as in the manner of doing them. Whereupon one of them ingeniously says, That God does not so much reward the Verbs, as the Adverbs; that is, he does not so much regard what we do, as the Charity and Devotion with which we do it. Which tho' it be verified in all Works, yet it singularly appears in Prayer; which, if not performed in due manner, and with all the Circumstances requisite, will be of little or no Advantage. Wherefore St. James the Apostle says, Ye ask, and do not receive, Cap. 4.3. because ye ask not as you ought to do. And for the same Reason the Prophet David exciting us to sing Praises to God, says, Sing ye to our God, sing ye, Psal. 46.7, 8. sing ye to our King, sing ye. Because God is King of all the Earth; sing ye wisely. For want of which Wisdom, our Lord answered to the Prayer of the Sons of Zebedee, that they knew not what they asked. For this Reason St. Bernard in a Sermon says, That tho' Attention and Vigilance be requisite in all the good Works we do, yet in Prayer it is more particularly necessary. 2. The reason of this is, for that, as some Meats, tho' good in themselves, yet require certain Spices in the Dressing, that they may be Palatable, so Prayer( which of itself is a commendable Virtue) requires the Assistance of other virtues, that it may attain its ultimate Perfection. For it requires Charity, that it may be meritorious; Confidence in God, that it may be prevalent; some manner of Attention, that it may be Prayer; and actual Attention, that it may obtain Spiritual Joy and Devotion, as shall be shown in the next Chapter. All these Virtues are, as it were, the Models of Prayer, each of them adds to its Perfection, and therefore it requires the Assistance of them all, that it may be perfect. Wherefore St. Bernard says in a Sermon, That Prayer which is voided of Confidence in God, doth not pierce Heaven, because overmuch Fear holds it back, and hinders it not only from ascending, but from passing forward. Prayer which is lukewarm fails in the very Ascent, because it wants Heat and Vigour to rise. Prayer that it Rash and Presumptuous ascends, but presently falls down again, because it meets Opposition, and is so far from obtaining Grace, that it incurs an Offence. But Faithful, Humble, and Fervent Prayer, doubtless pierces Heaven, whence it will never return empty. These are the Words of St. Bernard, by which it plainly appears, that Prayer stands in Need of the Assistance of other Virtues, as we proposed at first. The same we may understand from the Words of Hilarius, which are these: God despises Prayers that are Light, Faithless, Unprofitable, Anxious about Worldly Affairs. and full of vain Thoughts, and barren Earthly Notions, and voided of goo● Works. Then if Prayer be capable of all these Defects, it is requisite, it be accompanied with other virtues to expel them, that so the Prayer may be Pure and Perfect. §. I. Of the First Condition of perfect Prayer, which is, that it be performed with Spirit and Attention. 3. HAving laid the foregoing Foundation, it will be proper in this Place to treat more at large of the Principal Conditions requisite in Prayer, to render it perfect. Among them, the first is, that it be performed with Spirit and Attention. This is the Condition our Saviour requires, when he says, That in order to pray we should retire into our Closet, and there in Private pray to our Father, which is in Heaven. Here we are directed at the time of Prayer to rid our Soul of all Worldly Thoughts and Cares; that having recollected our Spirit and Attention, we may wholly be employed in God. For whereas to pray is only to discourse with God, and treat with him of the most Important Affair, to wit, our Salvation; therefore it is plain, how great Attention and Reverence are requisite. For if speaking to a Worldly King about Worldly Affairs, we talk with great Respect and Circumspection, how much more is it requisite, when we discourse with the King of Heaven about Heavenly Business? To signify this, we red, that the two Cherubs, which Solomon placed on the Sides of the Ark of the Covenant, were stretched out, and stood upon the Tips of their Toes, with their Wings expanded, to denote how far Man's Heart ought to be lifted above all that is Terrene, when he approaches to God, in order to treat about Heavenly Affairs. 4. Neither must he be satisfied with this Attention alone, but must endeavour to add Spirit to the Attention, that is, a Cordial Affection and Desire of obtaining what we ask, when it is any thing that appertains to the Service of God. To this the Apostle invites us, when he bids us, To pray at all times in Spirit. And this is called Praying in Spirit, because to pray in this manner is a special Motion and Gift of the Holy Ghost, of whom the same Apostle says, That he maketh the Saints pray with Sighs, which cannot he expressed. Which Prayer scarce ever returns empty, by reason of the Dignity of the Holy Ghost, who inflames and quickens it. Wherefore the Prophet says, God heard the Desire of the Poor: And in another Place, I cried with all my Heart, hear me, O Lord. Which he said, because he well knew how Powerful this crying of the Heart was, to make the Prayer be heard; for this is the Powder that raises, and makes it reach God. In order to this says St. Gregory, So much the less does a Man cry, by how much the less he desires; and so much the more loudly does he pierce the Ears of God, by how much the more he extends his Desires towards him. 5. This first Condition is requisite to the very Being of Prayer; for Prayer wanting all manner of Attention, might better be called Distraction than Prayer, which Cassian expresses in these Terms: He preys little, who only preys whilst he kneels; and he preys not at all, who, tho' praying on his Knees, is wilfully distracted. To them that pray in such manner, St. Chrysostom says, Thou hearest not thy Prayer, and wilt thou that God hear it? Thou sayest thou art on thy Knees in the Church,' t●s true, but thy Heart is distracted without it● thy Body is in the Holy Place, but thy Spirit ra●●es thro' the World, thy Mouth talkest with God but thy Heart perhaps thinks on Usury. So that such Prayer is not of Force to obtain Graces of God, but rather is often Sinful, when Man goes to Prayer without any Reverence or Attention. For( as Cardinal Cajeton saith) supposing that a Man be not always obliged to pray, yet since he does pray, and to pray is only to talk with God, he is to talk with Reverence and Attention. And if purposely he omit to do so, he is not excusable from Sin, at least Venial. To which Purpose saith St. Basil, on this Account, cited by St. Thomas; That Divine Assistance is to be begged not Slothfully, or with a Distracted Heart; because he that so asketh, will not only fail of obtaining it, but will rather displease God. For which Reason, the manner of many Peoples Prayer is worthily reflected upon, who say their Devotions with so little Attention or Reverence, it looks more like as if they were getting by root some Verses of Virgil, than discoursing with God. These Persons did they consider with whom they discourse, and about what Affairs, perhaps they would use another Tone and Manner of speaking. 6. True it is, that when this Distracttion of Heart proceeds not from the Neglect of the Party, who uses its best Endeavours, but from the Corruptness of Nature, which is not wholly subdued by Reason, it is then not only no Sin, but rather reaps some Benefit and Merit. For Prayer( as Doctors say) reaps three Remarkable Advantages, because it is a Work Meritorious, prevailing for what we ask, and causing Devotion. Of which Advantages, only the last of necessity requires actual Attention, because Devotion proceeds from the actual Consideration and Understanding of Divine Things. But for the Two first Advantages, which are to merit and obtain, good Will suffices, and the Intention with which a Man began to pray, tho' afterwards his Heart be distracted, when it is without his Fault. Which Doctrine serves for the Consolation of Humble and Devout Persons, who are usually too much afflicted when they perceive their Heart at such time to grow distracted, whereas this is natural to all Mankind, by reason of the Corruption of Nature. To this Purpose Sir John Chinacus says, Dismay not, if when at your Prayers the Enemy subtly thrust himself in, or privately steal your Attention, you ought rather to be comforted, if you always labour to keep your Thought quiet, which of itself is so slippery; for to only the Angels is it granted to be exempted from such Thefts. 7. Yet tho' this be true, nevertheless the Devout Man is to labour not only to fan away these importune Flies of vain Thoughts at such time as he preys, but also to endeavour so to order his Life, that he may not be much infested by them when he preys. And the Means to be used, says Venerable Bede, Is to shun as much as possible doing evil Works, and speaking and hearing vain Words, because all the Images and ideas of what we Hear, See, or Speak, come afterwards, and settle themselves in our Heart, as in the proper place whence they sprung. And therefore as the Swine( saith he) naturally run to Dirt and Mire, and on the contrary Doves to the Springs of fair Water; so foul Thoughts have Recourse to a Soul foul and unchaste, and pure Thoughts to a modest and innocent Soul. §. II. Of the Second Condition of perfect Prayer, which is, that it be Humble. 8. THE Second Condition required in perfect Prayer is Humility, of which Ecclesiasticus says; The Prayer of him that humbleth himself pierceth the Heavens, and will not rest till it come to God, and will not depart till the Highest look upon it. To this Virtue it belongs, to make him that preys know the extreme Nakedness and Poverty, or rather the profound Abyss of Misery, into which Man fell thro' Sin, as also those which he since by his own Wickedness and Malice has incurred. For thro' Sin Man became miserable, like the Traveller, who descending from jerusalem to Hieriço, fell into the Hands of Robbers, who took all he had, and gave him so many Wounds, that they left him half dead in the Road. In this Condition was Man left by Sin, despoiled of all the Goods of Grace, and wounded in all the Goods of Nature, his Understanding clouded, his Inclination diseased, his free Will weak, his Memory distracted, his Imagination restless, his Appetite rebellious, his Sences full of Curiosity, and above all, his Flesh foul, and ill inclined. And thus he remained most prompt to all Evil, and most averse to Good, very ready to his Destruction, and very backward to his Salvation. Tell me what could be expected from a tender Youth, set upon a wild Horse, with weak Reins in his Hand, and in a way, full of Precipices and Stones. In this same Condition is a Man without Grace; for his Appetite is like a wild hard-mouth'd Horse; and Reason, which ought to rule it, is so dull and weak, the free Will wherewith he ought to kerb, is so slender, and this World so full of Precipices and Rocks, as there are Snares in it to entrap him, which are innumerable: Then what greater Danger, what greater Poverty, what greater Misery than this? 9. To be short, such is the Condition of miserable Man, that he cannot of himself have one only Word, not one good Purpose, or Desire, or Thought, which may be pleasing to God, unless he be especially assisted by God. So that if he falls into Sin, he cannot rise from it, unless God lift him, and after being lifted up, he can do no Good of himself, but thro' the Means of Grace, and the Virtues proceeding from it. Nor is all this enough to carry him thro' what he has begun, but another Mercy is requisite to make him persevere to the end. Behold then here how wounded and diseased Nature is, since it requires so many Salves to heal it. Wherefore( like an old House that threatens Ruin on all sides) so Nature stands in n●ed of all these Props and Supports to keep it standing. 10. Now don't you think that he who is so decayed and weak on all sides, needs to cry to God with the Prophet. Save me, O Lord, Psal. 68. for the Waters are entered even unto my Soul, and I am sunk into the Bottom of the Mire, and find not whereon to fix my Foot. And if to this be added, the Ills that every one of himself has committed, and the Damage his Soul has received by them, and also the ill Company of the World( which swarms with 'vice and ill Examples) do not you think that putting this to the rest, you may say with the same Prophet, Save me, O Lord, Psal. 11. because the Saints have failed in the World, and Truth is diminished among the Sons of Men. 11. This profound Knowledge of his own Miseries makes Man pray with the Spirit of Humility; for what can the Poor Man do but beg an Alms? The Weak Strength? The Naked Covering? The Guilty Pardon? The Captive Liberty? And the Sick a Cure? So that the plainer he discovers his Nakedness and Poverty, the more he is moved to cry out to God, and implore his Mercy. And as a poor Beggar from Morning till Night, never ceases to beg, nor has no other Way of living; so the more Humble a Man is, and the more sensible he is of his Want and Poverty, the more incessantly he preys to God, and humbly begs of him Alms, and Mercy. But it is requisite that Man be so fixed and grounded in this Knowledge, as well by what he reads, as by his own Experience, that he may almost see with his Eyes, and touch with his Hands, this his great Misery and Poverty. 12. But it is not only the Greatness of our Misery, but also the Grandeur of God's Majesty, which ought to sink us to the lowest Abyss, when we go to speak with him, as St. Bernard expressed it, saying; If it be true( as it is) that Thousands of Angels serve God, and ten times an Hundred Thousand Thousands assist before him, with how much Fear and Reverence, and with how much Humility, must the little Frog creep out of the Lake, to appear before such great Majesty? With this Spirit prayed that Publican of the Gospel, who durst not so much as lift up his Eyes to Heaven, and therefore was so well received. With this same Spirit did the Wicked and Idolatrous King ahab humble himself before God, and thro' Humility obtained what was not due in Justice. 13. But how shall I say the Son of God prayed with this same Spirit, when prostrate in the Garden he prayed to his Father, expressing by that outward Posture the Submission and Humility of the Inward Man. Now if that so great Innocence, and so Sovereign Greatness, has so amnihilated itself, where can the Sink of all the Vileness and 'vice of the World place himself, or how can he humble himself? §. III. Of the Third Condition of perfect Prayer, which is, that it be made with Faith and Confidence. 14. AFter Humility most aptly follows Faith and Confidence, which is the Third Condition of Prayer; for Humility teaches us not to confided in ourselves, but Faith shows we ought to confided in God. Humility undeceives us, telling us where our Remedy is not, but Faith undeceives us, declaring where it is. This Condition it is the Apostle St. James requires of us, Cap. 1. when he bids us, To ask with Faith, and without Doubting, for that otherwise we shall not obtain what we ask. And how important this Faith is towards that end, our Lord himself declares in St. Matthew, saying, Whatever you ask in Prayer, believe it will be given you, and it shall be given. Behold then how requisite Confidence in Prayer is towards obtaining. By which you may understand what we hinted before, that Prayer merits by Charity, and obtains thro' Faith. So that as the Merit shall be proportionable to the Charity, in the same manner the obtaining shall be suitable to our Confidence. Therefore saith St. Cyprian in his Epistle to Donatus, That as big as the Vessel of Faith we carry with us shall be, so much Water shall we gather from the Fountain of the Divine Mercy. Whereof, among many others, we have three Examples in the Holy Gospel. The Prince of the Synagogue had Faith, that if our Lord went to his House, and laid his Hand on his Daughter, he would heal her; so our Lord did, and so she was healed. But the Woman that suffered the Bloody Flux, went yet farther, and had Faith, that with only touching the Hem of our Saviour's Garment she should be healed; and as she believed, so it was done. The Centurion went farther yet, and believed, that without any of these Circumstances, only the Word and Command of our Saviour was sufficient to heal his Servant; so he believed, and so it was done. By which it appears, that by how much the greater is the Faith of him that preys, so much the more powerful will be his Prayer to obtain what he asks. 15. But perhaps you will say, how can I have this sort of Faith and Confidence, having done God so little Service? The Answer to this is, that this Confidence is not grounded on the Service Man has done, but principally on the Services and Merits of Christ, and the Greatness of God's Goodness and Mercy. And if you ask, how great is this Goodness and Mercy, you will know it by the Immenseness of the Divine Substance; for( as the wise Man says) such as is the Greatness of God, such is his Mercy. For as he is Infinitely Great, so he is Infinitely Merciful; and as he has infinite Riches to distribute, so he has Infinite Bounty to distribute them. For otherwise, it were a great Imperfection and Defect in that Divine Substance, if whereas it has Infinite Wealth to give, it had not an Infinite Soul and Heart to give them. 16. And tho' all Divine Perfections be in him the same, and consequently equal, yet it cannot be denied, but that he is more Singular and Bountiful in the Works of Mercy. For tho' he have performed many, and those great Works, to demonstrate his other Virtues and Perfections, yet he has done much greater, to show his Goodness and Mercy. For, to show the Greatness of his Power and Wisdom, he created the World; and to show the Greatness of his Severity and Justice, he destroyed it by the Waters of the Flood; but to show the Greatness of his Mercy, he died, and shed all his Blood for it. Now how much greater a Work is it for God to die, than for Man to die? And for God to suffer for the Wo●ld, than to create the World? For which reason, in that wonderful Vision, in which Moses saw the Glory of God on the Mount, Exod. 34.5. amid the great Perfections and Wonders there discovered to him, this was it He chiefly, and with a loud Voice proclaimed, saying, Merciful and Clement, Patient Lord, of much Compassion, and true. Which keepest Mercy unto Thousands, which takest away Iniquity, and wicked Facts, and Sins, and no Man of himself is Innocent before thee. 17. Therefore the Church sings, Lord God, to whom it is proper to have Mercy, and to Pardon. And this it says, not because his other Virtues and Perfections are not proper to him, but because this is a Work of Goodness and Mercy, which is the thing he most delights in, and for which he requires most to be praised, and that which most discovers the Greatness of his Power, and his Glory; for to him alone belongs perfect Mercy, who is free from all Misery. 18. For this Cause then, dear Brother, when you go to ask Mercy and Pardon of this Lord, do not fear or dismay, believing you go to Importune, or press him to do any thing contrary to his Honour or Nature, but rather believe you go to furnish Matter for his Praise, and an Opportunity of doing a Glorious and Honourable Thing, and very agreeable to him. For as it is natural to the Sun to give light, to the Fire to burn, and to Snow to cool, even so, and much more natural is it, to that Infinite Goodness, to do Good to all its Creatures. 19. Do not think neither that he is offended like Men, when they are importuned; for Men grow weary of being asked, because they loose what they give; but being God does not lose what he has by giving it, therefore he cannot be offended by asking it. Wherefore St. Augustine says, Deceive not yourself, believing, that as you gain by receiving, so God loses by giving; for tho' your Stomach be never so thirsty, and your Throat never so dry, yet the Spring overcomes all that thirst. 20. The Second Ground for this Confidence we have said to be the Merits of Christ, who is our Saviour, our Redeemer, our Advocate, our Mediator, our King, our Priest, and our Sacrifice; and there is no other Name under Heaven, by whose Tutelage and Protection we can be saved but this. For as God would have but one Sun in the World, which alone should have Light of its own, and of whom all the Stars should receive it, so he would allow but one only Sanctifier in the World, thro' whom all those that truly were so, should be sanctified. This therefore is the Name, thro' which he so often in the Gospel bids us ask Graces of his Father, assuring, That whatever we shall ask by it,( that is, by his Merits and Sufferings) shall be granted us. And not so content, the Lord himself gave us fit Words, wherewith we should ask thro' him these Graces, when he taught us the Lord's Prayer, which we may present to the Heavenly Father, telling him, we are sent by his Son, and that for a Token he put the Words into our Mouths, with which we should implore his Mercy, which he may well aclowledge as his own. So Thamar did, when her Father-in-law commanded her to be burnt for a Harlot, she sent him the Tokens that showed of whom she had conceived; and thus, in comparison of her Father-in-law, she was justified, and delivered from the Sentence. 21. Thus then let us beg of the Eternal Father, that he will aclowledge whose those Words are, that we speak to him, and who sends us to him, that by him may be revoked the Sentence of our Condemnation, and thro' him we may obtain what of ourselves we do not deserve. 22. This then is the living Temple of the true Solomon, and the Altar on which all Petitions offered to God are acceptable to him, as he himself testified by his Prophet, saying, Their Holocausts and Sacrifices shall be acceptable to me, Malach. 8. being offered upon my Altar; which is no other, without doubt, but the most Sacred Humanity of Christ. For it was for this Reason that God was so jealous, that there should be but one Altar of Sacrifice throughout the whole Land of Israel, and consequently thro' the whole World, to signify, that there was but one only supreme Sacrifice, one only supreme Altar and Priest, on which and by whom all our Prayers and Sacrifices, could be acceptable to him, which is Jesus Christ. 23. And that you may the better conceive how great this Treasure is, and may know how to value it, and give Thanks to God for it, I will lay before you an Example, which will serve to give you some sort of Light and Knowledge of this Treasure. It is not long since an honest Man intending to ask some Favour of a Prince, writ a Petition, in which he set down all the Services done by his Father at several Times, and in several Places; and after having related and enlarged upon these Merits particularly, he so eagerly pressed for the Reward, as if he himself in Person had done the Service. This same is our Case with God, and this is the way we must prevail with him; for in reality, all that are in the State of Grace are adoptive Sons of Christ, and he is our Father( as the Apostle Isay calls him) and our Second Adam, Isay 63. 1 Cor. 15. ( as St. Paul calls him) and consequently we are His Lawful Heirs, not only at Law, but by the last Will and Testament, Luke 22. made by him at the last Supper, and confirmed not with the Blood of Kids, but with his own Blood, which he said he shed for us, Joan 17. and so made us Heirs of it. For this Reason we have a Right to ask with Assurance and Confidence the Reward of his Labours, since all he suffered and endured in this World, and all the Troubles he underwent, were not undertaken for himself, but for us. For us he took Human Flesh, was Born, laboured, Fasted, travelled, Sweated, suffered, Died, &c. and He left us Heirs of all in his Will, because he had no Occasion of any of it himself to pay what he owed, being Innocent, nor to obtain Grace and Glory, which he had, as he was God. Then if the Patriarch Jacob obtained the Blessing which was not his due, because he was clothed in the Garments of the first Begotten, whose Right it was, why may not we obtain the Blessing of Grace, tho' it be not due to us, if we take with us the Right of the only Begotten Son of God to whom it belongs. 24. These then, beloved Brother, are the principal Motives and Grounds of a Christian's Hope, besides the Infallibility of God's Word, by which he has promised his certain Assistance and Protection to all that shall have Recourse to him, as the whole Scripture testifies. 25. The Effect of this Confidence is, that without Reserve we lay all our Affairs before our Lord; and when we shall have tried the Lawful Means which his Mercy grants us, and administers as Instrument of his Providence, that then we rest secure and satisfied with whatever happens; for since we refer ourselves to the Goodness of God, since we appeared before him, and presented our Petition, it is in a good Way; and there only remains to confided in the Knowledge we have of his Infinite Wisdom, since we are assured neither his Mercy nor his Word can fail. §. IV. Of the Fourth Condition of perfect Prayer, which is, that our Faith be attended with Works, and a good Life. 26. NEither is it sufficient to pray with this sort of Faith, unless it be accompanied with Works, and good Life. For granting that sometimes the Ineffable Mercy of God extends so far as to hear a Sinner, who is not in the State of Grace, granting him thro' his Mercy what was not due to him in Justice, yet regularly speaking, it is a true Sentence of the Blind Man in the Gospel, who says, Joan. 9. We know that God doth not hear Sinners; but if any Man honours and serves him, him he hears. This is a general Law of God, proclaimed throughout wholly Writ. St. John in his caconical Epistle says, Brother, 1 Joan. 3. if our Conscience doth not check us, we confided we shall receive of the Lord the Graces we ask, because we keep his Commandments, and do his Will. St. Paul says, I will that Men pray in all Places, lifting up ●… heir Hands Pure and Clean, without Anger or Strife. 1 Pet. 2. St. Peter in his caconical Epistle commands Husbands to treat their Wives mildly, they being frail and brittle Vessels, that their Prayers may not be disturbed, if through other sort of Usage their Hearts should be disquieted, and full of Passion, and consequently unfit to converse with God. David in the 6th Psalm says, Psal. 6. If I saw my Heart ●… n any Wickedness, God will not hear my Prayer. But God himself expresses this same more plain ●… nd efficaciously by the Mouth of the Prophet ●… say, in these Words; Isay 1. When you shall lift up your Hands to pray, I will turn my Eyes from you; and when you shall multiply your Prayers, I wil●… not hear you, because your Hands are full of Blood. Wherefore, wash ye, and be clean, and take away Wickedness from your Thoughts before my Eyes▪ cease to do Evil, and do Good, relieve the Needy do Justice to the Fatherless, defend the Widow and then come, and argue with me: That is, whe●… you have so done, complain of me, if I hear no●… your Prayers. Behold here the Purity of Life requisite for Prayer, and the Attendance of goo●… Works. And to express this yet more plainly God commanded, Exod. 13. that when the High Priest entred the Sanctum Sanctorum to pray, he should carr●… a Plate of Gold on his Forehead, on which shoul●… be engraved these Words, Sanctity to the Lord that is, Sanctity belongs, or is due to the Lord And on his Breast was a Pectoral with these Words Doctrine and Truth; thus to express, that th●… chief Ground and Disposition to Priestly Praye●… must be Sanctity, Doctrine and Truth; for without these Supports, Prayer is very naked. Thi●… was shown us in a Figure, when the Prophet Eliseus commanded King Joas to shoot an Arro●… out of a Bow, to signify to him the Victory Go●… would give him over the King of Syria, he lai●… his Hands on the King's Hands, and so made hi●… shoot the Arrow, to give you to understand, tha●… both Hands are to concur in all our Actions, a●… well the Hands of God, as our Hands; ours acting and those of God assisting; and he will i●… acting obtain this Assistance, who in his Action applies his Hands together with those of God. 27. Now, tho' all good Works are great Forwarders of Prayer, yet there are two more particularly assigned, which are, Fasting and Almsdeeds which are, as it were, the two Wings, with which it ascends. For whereas it is the Law of God, that the same measure we meet shall be measured to us, therefore, as we use Mercy towards our Neighbours, so we become worthy of the Mercy of God. But Fasting helps Prayer in another manner. First, because it prepares the Body with Abstinence from Food, and by that Means makes it the lighter to fly up to Heaven: And secondly, because the Flesh being chastised, that it may not rebel against the Spirit, Man already, with the Assistance of God, begins to do what in him is, and therefore deserves that God should do what lies on his Part. Moreover, he who so seeks God, as to that end, to chastise his own Body, prevailing against Self-Love, seems then to seek him in earnest; and he who thus seeks him, will doubtless find him. But because in treating of Penance, we have already, in the proper Place, spoken of these three Virtues, Fasting, Almsdeeds and Prayer, it will be needless to say more here. §. V. Of the Fifth Condition of perfect Prayer, which is, what ought to be asked in it. 28. THE Fifth Condition is peculiar to the Subject of Prayer, that is, what is to be asked in it. And if Man attentively regard the Greatness of the Lord, of whom he is to ask Graces, he will soon perceive, that of so great a Lord, and who is so desirous of our Good, great Benefits are to be asked, such as are the Spiritual and Eternal; for all the rest that can be asked for this Life is nothing, since Life itself is nothing. True it is, that tho' these things of themselves be nothing, yet when they serve to Spiritual Ends, then may they be called something, and therefore they may be asked with such Moderation, that all be referred to the Will of God, who better knows what is fit for us, than we ourselves. For many times, that which in our judgement seemest profitable, in the judgement of God( from whom nothing is hidden) may be hurtful; and in this Case he mercifully denies us, that which in Rigour he would grant us. And therefore St. Augustine says, Tract. 10. supper Johannem. It is a great Mercy that Man receive not that which he shall use to his own Detriment. And consequently, if he ask such things, it is rather to be feared, lest God in his Anger grant him what he would refuse, if he were pleased. To this same purpose, in another place, he says, He who faithfully offers his Prayers to God for the Necessities of this Life, is mercifully heard, and mercifully not heard. Because the Physician knows better than the sick Man what is fit for him. 29. Let us therefore ask all these Temporal Things conditionally, referring them to the Goodness and Fatherly Providence of our Lord; but the others let us ask without any Condition, among which let the first be, the Remission of our Sins, the second, Resolution never to commit Mortal Sin, and the third, such virtues in particular, as we stand most in need of; as Charity, Humility, Chastity, Patience, Obedience, Victory over ourselves, and such like. 30. Among which, let us also ask of him the Grace of Asking,( which is the Virtue of Prayer) and is the Gift of God, as St. Gregory declares in these Words; The more ardently holy Men approach to God, so much the more Spirit do they receive, to ask of him that which they are given to understand is most pleasing to him; and consequently from him they receive the Water, and from him the Thirst. Fourthly, Let him ask the Divine Assistance for all the Members of the Church, and for his Parents, Kindred, Friends, such as are recommended to him, his Benefactors, and also for all the Poor, the Sick, Prisoners, Persons in Distress, for all Infidels, heretics, and evil Christians, and for all Men, as well living as dead, for this is a Prayer most acceptable to God; who being so great a Lover of Man( as he that created and redeemed him) will always be prayed to for them. He who endeavours to pray to God for others, advances his own Interest, and deserves so much the sooner to be heard when he preys for himself, by how much the more devoutly he intercedes for others. Necessity obliges us to pray for ourselves, but Charity for others. But of the two sorts of Prayer, that is more pleasing to God, which proceeds from Charity, than that which is grounded on Necessity. §. VI. Of the Sixth Condition of perfect Prayer, which is the Patience and Perseverance that is to attend it. 31. LET the last Condition be Patience and Perseverance in Prayer, that we may not dismay or desist from our Request, tho' our Lord never so long delay the granting of it. It is rather convenient to be so importunate( if so it may be termed) in this Case, that we may say with Holy Job, Cap. 13. Luke 11. Altho' he kill me, I will hope in him. Our Saviour in the Gospel recommends this Condition to us, and to this Purpose brings the Comparison of a Friend, who at Midnight goes to ask of another Friend to borrow two Loafs for a Guest that is come to him; and whereas he excused himself, being already in Bed with his Family, nevertheless, because of the Importunity of him that knocked, he was forced to rise and give him all he wanted. Wherein our Lord concludes, that did we persevere knocking at the Gates of the Divine Mercy, what we obtained not thro' Friendship, should be granted thro' Importunity; of so great Force is Perseverance with him. 32. This Virtue is very requisite in Prayer, because many times the Lord defers bestowing the Benefits we ask of him, either to try our Faith, to see whether that Delay provokes us to use unlawful Means for attaining our Desires, or to make us more sensible of our Wants, or by this Delay to excite in us a greater Fervour of Devotion, or because that is most convenient for our Good, or for other Causes he best knows. Therefore this Virtue is most necessary in Prayer, that it may secure the Fruit of it, and that Temptations may not snatch so great a Good from us. For there are many, who for a small time dispose themselves to pray, and are very intent on it; but whereas in other Affairs they suffer much Labour, yet they know not how to bear with the Delay of what they desire, and this makes them fall off, and not proceed farther in their svit. For this reason it is very requisite that Man be very well informed in the manner of our Lord's proceeding who often waits to sand the Relief in the utmost Danger, when all Hopes of human Succour was altogether lost, as it happened to Holy Susanna, and to David, when Saul had beset him in the Mountain, and to the City Bethulia, when the Army of the Assyrians besieged it. Otherwhiles Man thinks God has forgot him, that he refuses to hear, and is as it were asleep; as was represented by our Saviour's Sleep, when sailing in the small Ship with his Disciples, that great Storm arose; not that it is possible for God( as God) to sleep, but to express to us this kind of Dereliction, and Forgetfulness. Nay, sometimes it goes farther, so that Man not only thinks he is forgetful, but rather that he is angry, and has forsaken him, as is plainly expressed to us in the Petition of the Woman of Canaan, Matth. 15. whom our Saviour seemed to cast from him by the harsh Words he answered her, and, as is more plainly evinced by David throughout all that Psalm, which begins, Domine Deus salutis meae. Psalm 87. Where the Prophet lays before us many Dangers and Fears, and the being forsaken of God; yet nevertheless, he not only did not desist from his Prayer, but rather then redoubled it; for before he cried by Day, but at this time he added the Night to the Day, saying, O Lord God of my Salvation, in the Day have I cried, and in the Night before thee. Which no Mortal Man could do, were it not that the same Lord who terrifies, calls; and he that rejects, invites; and he who seems to make you fly, makes you ask; terrifying you on the one side, and giving you hopes on the other. 33. To this may be added, that whereas the Virtues and Graces we oft ask of God, are of great and inestimable Value, he therefore with good Cause requires, that they be earnestly asked and desired, that so Man may afterwards know how to Value, prise, aclowledge and Esteem them, returning worthy Thanks and Praises to the Giver of such Goods. 34. Now, since for all these Causes our Lord often defers, granting the Petitions of his Servants; hence it is, that they thinking he is in a manner forgetful of them, cry to him, saying, Arise, Psal. 143. O Lord, why sleepest thou? Arise, forsake us not for ever. And the Prophet Habakkuk began his prophesy with this Complaint, saying, How long, Cap. 1. O Lord, shall I cry, and thou wilt not hear? Shall I cry out to thee, suffering Violence, and thou wilt not save? Upon which Words St. jerome writes, As the sick Man, who burns in a Fever, desires the Physician to give him Water; crying out, and saying, he burns, and dies, and perishes with Thirst, yet the wise and careful Physician may well answer him, I well know the time when to give what you ask, and therefore do not now condescend to you, because such Mercy would be Cruelty, and you covet what is hurtful to you. Even so our Lord, who very well understands the Weight and Value of his Mercies, sometimes hears not him that calls upon him, the better to prove and provoke him the more to call; and thus carrying him through his fiery Trial of Tribulation, renders him more just and pure. For this Reason the Prophet Hieremy said, He called upon Tribulations and Afflictions; for as others called upon God to deliver them from those Calamities, so this stout and invincible Champion challenged and called upon Miseries and Troubles, that through them he might remain the more purified and tried. Thus far the Words of St. jerome on the first Chapter of the Prophet Habakkuk. The same thing that Holy Man desired for his Advantage, the same Divine Providence disposes in delaying our Petitions to the same end. 35. The Remedy against all these Delays is Perseverance, and with it a Confidence in the Goodness and Mercy of that Lord, Rom. 8. who( as the Apostle saith) directs all things for the Good of his Elect; and as he knows what he is to give us, so also he knows the time to give it. To this purpose St. Gregory in his Morals says, The Almighty Lord knowing what is fit for us, seems not to hear the Cries of him that preys, that he may do what is most convenient for the purging of Life through Penance, and to the end that the true Peace, which is not to be found in this World, may be sought after in the other. And in another place of the same Book he says, Many times, the longer our Prayer is delayed, the more it prevails; and when it seems our Cries are despised, then our Desires are more strengthened in the bottom of our Hearts, as it happens with Corn in the Ground; which the longer it is kept back by the Frost, the greater Harvest it afterwards yields. 36. This is a sort of Perseverance in Prayer, which requires to be continued for many Days. There is also another sort, which is necessary for continuing long in Prayer at one time, such as was the Prayer of our Saviour in the Garden; where, being in that great Agony, he protracted his Prayer. This sort of Perseverance is very requisite, that we may continue in this Exercise, and reap the greater Benefit, and also overcome the Nauseousness of long and tedious Prayer. For as they who dig a Well, the deeper they go, the more Moisture they find; so those who apply themselves to Prayer, the deeper they plunge into it, the more Benefit they generally find, which is the Cause the wise Man said, Eccl. 7. That the end of Prayer was better than the beginning. For in Prayer( as in all other things) there is a Beginning, a Middle, and an End. The Beginning is commonly attended with dryness and Distraction of Thoughts, the Middle with Warmth and Devotion, but the End often with great Quiet and Sweetness. So that even as Fire which begins to take hold of green Wood, does not presently raise a flamme, but works by little and little; and the longer it continues, the fiercer it burns, till after an Hour it is all thoroughly lighted; so you may be assured, the Fire of Devotion kindles by degrees, in such manner; that being at first quiter dead, about the middle it is lighted, and at the end all in a flamme. Now the Devil being sensible of it, labours all he can to hinder us from this Benefit. To which end( as St. Basil says) he frames a Thousand Causes and Excuses to draw us from Prayer, draging us away with apparent Reasons. But we( as being forewarned of this Danger) ought to be provided against him, and to persevere in this Exercise, knocking at the Gates of the Divine Mercy, unless some absolute Duty divert us. St. Hierom, in an Epistle to Eustochium, has these Words concerning himself, I remember I once joined the Night to the Day, crying in Prayer, and I ceased not to beat my Breast till the Lord sent Rest to my Soul. Now what may not he obtain of that Abyss of Goodness and Mercy, who shall in this manner continue crying? 37. Thus much may suffice to declare the Conditions that are to accompany perfect Prayer. And if you think what is here required too much, consider what is promised in lieu of it, for doubtless the Fruit of this Virtue is so great, as no Man can conceive, unless he have had Experience of it. For( not to use other Arguments) I have heard several virtuous and Credible Persons say, that remembering the time when they knew not what Prayer was, and the time when first they began to apply themselves to it, and considering the Disposition of their Heart at that time, compared with the present, they could never cease to bless God, and to wonder at the Passions and Vexations they then were subject to for every Trifle, and at the Peace and tranquillity they now enjoy, even under the great Misfortunes of their Families. And therefore, as well on this Account, as on Account of other great Alterations they found in themselves, they became sensible of the Virtue, Omnipotency and Goodness of God, which marvelously confirmed them in Faith, inflamed their Charity, and strengthened their Hope. Hence it proceeds, that increasing in these virtues( which are the Fountains of all others) they increase in all of them, and arrive at a State of wonderful Perfection. CHAP. III. Of the Time for Prayer, and its Continuance. 1. NExt to the Conditions required in Prayer, it follows, we speak of the time, when it ought to be made. St. Basil, makes this Question, and answers it himself, saying, That the time of Prayer, ought to be the time of our Life. So that he appoints no certain times, because he would have it include all times, according to the Sentence of our Saviour, who says, It behoves us always to pray, and not to faint; tho' this be not a Command, but Advice he gives us. Which how to be understood has been declared in another Place. For this is not to be taken Mathematically, but in a Moral Sense; that is, as incessantly as possibly we can for the Necessities and Affairs of this Life. amid the which there wants not altogether Time or Opportunity to lift up the Heart to God, and appear always in his Presence, since he is really present in all places, and we have already said, that to pray is to lift up the Heart to God, which may be done in all Places. 2. This is signified to us by that Embassy, which Moses brought from God to the Children of Israel, when he descended from Mount Sinai, when in the Name of God he spoken to them in this manner, Exod. 19. yourselves have seen what I have done to the Egyptians, how I have carried you upon the Wings of Eagles, and have taken you unto me. If therefore you will hear my Voice, and keep my Covenant, you shall be my Peculiar of all Peoples, for all the Earth is mine. And you shall be unto me a Priestly Kingdom, and a Holy Nation. This was the Prophet's Embassy. Let us see now what it is God here promises, and what he asks, when he says it shall be a Priestly Kingdom, and Holy People. We know the Office of a Priest is to pray, to appease God, and offer Sacrifice to him. This then God would have to be one of the chief Employments of that Nation he had chosen for himself. So that he would have them all be Priests, not in Dignity and Ministry, but in the Imitation of this Principal Priestly Function, which is to Pray and Honour God. And this would he have to be the difference betwixt this Nation and all others; for the others having no such Protector, and Support; spent their Lives in strengthening and securing their Commonwealth, as those who confided in their own Force. But this Nation not depending on its own Strength, but on God; their principal Study ought to be to pray to, serve and appease God; for provided they did so, he would take upon him the Defence of those who were so employed. By which it appears, That the chief Weapons and Defence of Christians, are Prayers and Religion. This was confessed by Joas, King of Israel, tho' an Idolater; who grieving that Eliseus, 4 Reg. 13. in whom was his whole Hope and Victory, was Dying, spoken these Words, My Father, my Father, the Chariot of Israel, and the Driver thereof. As if he had said( so one Comment has it) thou art our Defence, and our Bulwark; for thou art more able with thy Prayer to defend this Kingdom, than all the Chariots and Horses in it. This therefore is the Employment God then recommended, and this the Reward he promised. And if he required this of the Faithful of those Times, much more will he require it of those that Live now, since they are in a greater State of Perfection. Wherefore you ought not to wonder that St. Basil so far extends the time of Prayer, appointing the whole Life for its Time, since the whole Life is to be directed and supported by it. 3. And the same Saint beginning to Discourse of this Doctrine, says thus, As soon as Day breaks, let us begin to Pray, praising the common Creator of all Things, with Songs and Hymns; and when the Sun spreads himself over the Earth, let us begin to lay our Hands to those Enjoyments which appertain to us; but so that we accompany them with Hymns and Prayers, which like Salt are to season all our Business and Labours, that so they may become the easier to us. 4. In another Place, discussing this Point more particularly, he says, When you sit down at Table, Pray; and when Bread is set before you, give Thanks to him that gives it you; and when you support the Weakness of the Body with the use of Wine, remember the Gift of God, who created it to cheer the Heart, and strengthen Human Weakness. When the Hour of Dinner is past, let not the Remembrance of him that gave you to Eat pass. When you cloath yourself in the Morning, inflame your Heart with the Love of God, and as you cover yourself with your Garments, give Thanks to him, who against the Inconveniencies of Heat and could, provided us with necessary Apparel, wherewith he preserves our Life, and covers our Nakedness. When the Day ends, render Thanks to him who gave us the Sun to assist and forward the Works of the Day, and with it gave us Fire, the Moon and Stars for the Night, with many other Helps that relieve the Necessities of Life. But now the Night that ensues will furnish you with other Motives to Prayer. For when you lift up your Eyes to Heaven, and consider the Beauty of those Lights which shine in it, it is but reasonable you return Thanks to the Creator of all visible Things; and adore that supreme Artificer, who with such great Wisdom framed all Things. And when at this time you reflect on the stillness of silent Night, and the quiet Sleep of all Creatures, then again adore that Lord, who with Sleep recovers us from the toils of the Day, and who after a short Refreshment enables us again to Labour. Think not then that the whole Night is designed for Sleep, nor is it reasonable you should suffer useless Sleep to consume one half of your Life, but rather apply one part to Sleep, and the other to Prayer. Thus far are the Words of St. Basil, wherein you may discover the great Devotion of this Holy Monk and Prelate. To whose Exercises St. Hierom adds these Words. When we go out of the House, let us arm ourselves with Prayer against Dangers; and when we return Home, let us first Pray before we Rest, so that the Body Repose not before the Soul has received its Sustenance. 5. This Exercise, says St. John Climacus, was much used among those Holy Monks of his Time; who laboured much, that they might never, or in any Place, withdraw their Heart from God. And that they might not fail,( says he) because Man's Heart by reason of its own Weight still tends to Earthly Things; many of those that lived in the Monasteries, had agreed among themselves to awaken and stir up one another by certain Signs, when they were at Table, or met about the House, or in other Places. Now what could be more Sweet or Devout than this? By this you may understand what Arts and Inventions they find out, that serve God in true Fervour of Spirit, that they may never forget him. §. I. Of the Time that every Good Christian ought to employ in Prayer. 6. NOW to return to our Purpose, this is the time allotted by St. Basil for Prayer, and this is it that every Man who does seriously and hearty apply himself to God ought to aim at; for altho' he cannot attain this Continuance, yet the more he labours to attain it, the nearer he will approach to it. Every Christian ought at least to endeavour to take so much time for Prayer every Day, as will suffice to furnish his Heart with Devotion, Recollection, and Fortitude against all Accidents. So that as the Children of Israel gathered as much of the Manna God sent them in the desert, as sufficed for their Maintenance that Day; so we ought every Day to labour for as much Devotion, as will serve to maintain the Spiritual Life that Day, without fainting under Troubles, nor declining to Sin; for Prayer and Devotion are the Sustenance of Spiritual Life, as Manna was of the Corporeal. Therefore as in the Corporeal, there was Natural Heat which required to be maintained by that Food; so in the Spiritual, there is another Pestilential Heat proceeding from Corrupt Nature and Human Life, which stands no less in need of this continual Support. This St. Gregory in his Pastoral declares and recommends to us thus; Because our Heart grows distracted and could with Talking, and the daily Conversing with Men lessons the Care and Circumspection we ought to have in what relates to God; it is therefore convenient continually to make up this Defect by the Mediation of the Words of Holy Writ. And because the Company of Worldly Men draws us to the Customs of the former Life, it is requisite that the practise of Compunction always renew in us the Love of our Heavenly Country. And since we see that the turmoil of Business daily casts down our Heart, it is necessary always to endeavour to raise it by the practise of Prayer and Meditation. Thus far St. Gregory. 7. Now according to this Doctrine, the true Servant of God ought to call himself to account, and proportion the daily expense of his Conscience to the Condition of his Life; and accordingly so to order his Receipt, that all the expense caused by the wicked inclinations of our Flesh, may be made good by Spiritual Devotion; and what we lose by Conversing with Men, may be recovered by Conferring with God. §. II. Of the Hours that are most proper for Prayer. 8. NOW it is very proper for the attaining of this End, to reserve certain appointed Hours of Day and Night, in which we may without Business freely and wholly apply our ●… elves to God. For very often the Spirit and Devotion thus conceived do so affect the Heart, that ●… t desires always to continue in that State, and is ●… nwilling to admit any thing that may divert it ●… neither way. So that, as the Body becomes Vigorous and Strong, by Virtue of the Sustenance it ●… eceives once or twice a Day, even so fares it ●… ith the Inward Man by Virtue of this Heavenly Food. 9. Two set Times are particularly recommended to this Use, to wit, the Morning and Evening. This the Prophet Isai Demonstrates by his Example, when he says, My Soul hast desired thee in the Night, Isai 26. yea, and with my Spirit in my Heart I will watch to thee in the Morning. And the Holy King David says, My Eyes awaked early, O Lord, in the Morning, to meditate on the Word●… and Mysteries of thy Law. And it is really very remarkable, that so great a King, on whom lay the Weighty Affairs of Peace, and War, could keep his Heart so free, and so detached from Worldly Affairs, that his first and chief Care should be to rise early in the Morning, not only to Pray,( which may be done in a short time) but to Meditate on the Words and Works o●… God, which requires more time, and a more settled Heart. And tho' the Affairs of Kings are o●… such Importance, and require so much Time, ye●… the Holy King did not forbear to take so muc●… of the best time of the Day to apply himself t●… God, and lay aside Business; for there he bette●… disposed and ordered those very Affairs, consulting beforehand with God about them. 10. But the Eveni●g Prayer is very conducing towards rendering that of the Morning the mor●… perfect, because it disposes the Spirit to it; fo●… leaving the Heart full of Holy Thoughts, ther●… is as it were a Place prepared for the other Prayer●… and consequently it proves usually the more Pur●… and Devout. To this end it is conducing, Tha●… a Man go to Bed with that Care upon him, an●… when he wakes, that he awake with it, bu●… much more in the Morning. At which time i●… is convenient that his first Thought be on God that it take full Possession of him, and immediately shut out all other Thoughts; for at that time the Soul is so sprightly and well disposed, and the first Impression it takes so grounded in it, that it is afterwards very hard to be rubbed out. Wherefore St. Augustin says, Take not away your Heart from God either by Day or Night; and as soon as you have cast Sleep from your Eyes, let your Senses immediately watch to Prayer. And so great is the Advantage this Labour produces, that for the most part a Man's Life is Regular all the Day, when he well performs the Morning Prayer. Therefore St. John Climacus writes, That one of the Holy Fathers of the desert had told him, that by his Morning Prayer he perceived the Sequel of the whole Day; for as his Morning Prayer proved, so generally all succeeded with him the same Day. CHAP. IV. Of Two Sorts of Prayer, viz. Vocal and Mental. 1. IT remains now to show that there are Two Sorts of Prayer, One performed only by the Heart,( and is therefore called Mental) which is when we think with Attention on the Things of God, and represent our Wants to that Lord, who as plainly understands the Language of the Heart, as that of the Tongue. Of the Subject of this sort of Prayer, we shall speak in the ensuing Treatise. There is another sort of Prayer, which to the Voice of the Heart, adds the Words of the Mouth, which is called Vocal. This is very beneficial to all sorts of Persons, but particularly to Beginners, if it be performed with due Attention and Devotion. For Devotion is much enlivened by the Words of God, which are certai●… Spiritual Darts that wound the Heart, as St. Augustin says, and Spiritual Coals of Fire that inflame it in his Love, according to the Prophe●… Hieremy. Therefore those who for want of Learning, have not Matter for Meditation, or for wan●… of Devotion, have not a Tongue to speak to God follow these Sentences and Divine Words, and b●… this Means guide and raise their Spirit, as Chi●…dren do, who when they cannot go alone, lea●… upon their Go-Carts, artificially made for th●… use; and so those, who of themselves could no●… move, are moved by the assisting Motion. Thu●… they who know not how to speak to God in the●… own Words, speak those of other Men, whic●… stir up and raise their Devotion. And when th●… Affairs and Cares of this Mortal Life, like Le●…den Weights, draw our Heart down to the Groun●… then the Holy and Devout Words lift it up 〈◇〉 Heaven; for the Reading of them seizes the U●…derstanding, and does not suffer it at that time 〈◇〉 rove or be divided upon Foreign Things. 2. Nor is this sort of Prayer only profitab●… for Beginners, but also for those who are adva●…ced, and have arrived to some Perfection; whe●… either through Distraction of Business, or Labo●… of travail, or Pain of Sickness, they cannot 〈◇〉 easily lift up their Spirit to God; for then it is great help to rouse and stir up Devotion by d●…grees, with Holy and Devout Words. To th●… purpose we red of the Blessed St. Augustin, th●… Ten Days before he Died, he ordered the Seve●… Penitential Psalms to be writ and fixed on a Wa●… opposite to him, and there he red them shedding abundance of Tears. To this same intent, our Holy Mother, the Church, inspired by the Holy Ghost, ordained the Singing of the Psalms, and of the rest of the Divine Office, to stir up by those Heavenly Voices the Devotion of those that Pray. Where not only the Virtue and Meaning of the Words, but also the Sweetness and Melody of the Voices, pierces the Heart, and provokes Devotion, as we red of the same St. Augustin, who shed many Tears, and felt great inward Sweetness, hearing the Song and Hymns of the Voices that Harmoniously resounded in the Church. For( as a Philosopher said) music is naturally so Delightful to our Soul, that even Children in the Cradle are hushed and fall asleep with the sweetness of their Mother's Voices, who Sing to them Delightfully. 3. But as Holy Words help to rouse Devotion when it is asleep, so when it is once awaked and inflamed, they may often be a hindrance to it. For when the Soul is wrapped in some great Affection and Sense of the Love or Fear of God, or in the Admiration of his Works, then would it willingly be motionless, and not stir thence, where the Holy Ghost gives it that Feeling; and it is a great trouble to it, so speak or think of any other Thing. And by how much the more the whole strength of the Soul is here gathered to enjoy this Blessing God bestows on it, so much the more the Tongue is tied up, and all the other Members and Senses are less fit to play their own parts, or attend to any other Thing. 4. Now when at any time a Man finds himself in this Disposition, and perceives that the pronouncing of Words is some hindrance to his Devotion, he ought immediately to leave off Words ( as St. Thomas says, 22. Q. 83. Ar. 12.) because it is not reasonable that what was Instituted for the advancement of Devotion, should be an Obstacle to that Devotion, for which it was Ordained. By which it appears, that certain Devout Persons are, who receiving, as they Pray in their Books, or on their Beads, from our Lord some singular Devotion or Tenderness; and perceiving that by proceeding, they obstruct that Sweetness and Tenderness which was given them upon that Point where they were; yet they proceed, without considering that this is flying from what they seek, and despising what they already have; since it is manifest, that all this was ordained for Devotion, and that Devout Words are so much the more or less profitable, by how much the more or less they tend to this end. True it is, this is not to be understood in public Prayers, which were Instituted for Edification of the People; nor in those which Man is obliged to by Vow, or other like Duty, but only in those he makes of his free Will to excite Devotion. 5. And because, generally speaking, at the beginning of Prayer Man is could, and about the middle or end grows more warm( as was declared above) therefore it is good Advice, when he finds himself so( which is always, or for the most part) that he begin by Vocal Prayer, and end in Mental; saying, first by Book, or by Heart, those Prayers he has deputed for this purpose; and then when his Devotion begins to be inflamed, let him proceed to the other sort of Prayer; employing his Thought on some Passage of the Life of our Saviour, or on some of his Benefits, &c. or Discoursing with him, or giving him Thanks for Mercies received, or begging of him new Graces, as shall be hereafter declared. This Advice is very proper for those who have not so easy an access to Devotion. 6. Thus much may suffice for an Introduction to this Treatise, in which are set down sundry Prayers for various Times and Purposes; and to ask of our Lord several Virtues, as by them will appear. Particularly there are fourteen Prayers, whereof seven briefly contain the principal Passages and Mysteries of the Life of Christ; the other seven are the Exercise and practise of some eminent Virtues, whose whole Scope is to Love, Fear, and Hope in God; to give him Thanks for his Mercies, and Praise his Perfections. Which Prayers, he that has Time may divide among the Days of the Week, for the better Exciting of Devotion, and thus avoid the Irksomeness that proceeds from repeating the same Thing every Day. 7. To conclude all these Preambles, I again urge, That he who preys, must labour to accompany his Prayer with the Conditions before set down, if he would enjoy the great Advantages ascribed to this Virtue. For they who do otherwise, will reap little or no benefit by their Prayer. Which is the Reason that in these Days we see many who Pray much, and yet are as full of their Passions, Avarice, Vanity and Pride, as those who in all their Life never knew what it was to Pray; and that because their Prayer is not accompanied with the foresaid Qualifications; which is not to be attributed to any defect in Prayer itself, but to the Negligence of those who make not good use of it, which ought to be carefully avoided. Here follow Seven very Devout Prayers, in which are Briefly contained all the Principal Mysteries of the most Holy Humanity of Christ our Saviour; that is, all the Passages of his Life, and Precious Death, which every One may Distribute among the Days of the Week; repeating One every Day, and endeavouring Attentively and Sedately to consider and weigh what by each of these Mysteries is represented to us. CHAP. V. The First Prayer to Jesus upon his most Holy Life. 1. I Give thee most hearty Thanks, O sweet Jesus, who for me didst vouchsafe to descend from thy Royal Mansion, and from the most high Bosom of thy Father into this Vale of Misery, and to take upon thee Human Flesh in the most chased Womb of the most Holy Virgin thy Mother. I humbly beseech thee, O Lord, that thou wilt prepare my Heart for this Dwelling, and that to this purpose thou enrich and adorn it with Virtue, that thou alone mayst for ever inhabit there. O that this Habitation were such, that I might deserve humbly to invite thee to it; to receive thee in it lovingly, and to entertain thee there constantly. O that I might embrace thee with such strong Bonds of Love, that I might never either in Thought or Affection stray from thee. 2. I give thee most humble Thanks, O sweet Jesus, who didst ordain, that the most Holy Virgin, after thy Conception, should go visit her Kinswoman Elizabeth, to salute and attend her during her being with Child. In her most pure Bowels thou didst not disdain to be hide the space of Nine Months. Grant me the Grace of true Humility, and imprint it in the bottom of my Heart, that tho' I may always be found disposed for thy Service, grant, O Lord, that my Heart may always have a loathing to Worldly Things, and may ever desire, and be covetous to have thee to possess and dwell in it. 3. I give thee Thanks, most sweet Jesus, whom the most blessed Virgin bore without Pain, and without Detriment to her Virgin Purity, and laying thee as a poor and passable Creature in a Manger, humbly adored and worshipped thee! May it please thy Mercy, that thou mayst be continually born in me, through a new fervour of Charity; and may it please thee, O Lord, to be the only Desire, the only Sweetness, and only Hope of my Heart. O that I might ever seek only thee, think only on thee, and with most ardent Affection love only thee. 4. I give thee Thanks, most sweet Jesus, who didst not refuse being Born in the coldest Season, to be wrapped in poor Blankets, and suck at thy Mother's Breast like an helpless Infant. Grant, O Lord, that I may alway be in thy Presence a true Child, humble and truly poor in Spirit. Grant that for the sake of thy Holy Name I may willingly undergo any Adversities and Tribulations, and that I love nothing belonging to this World, but in thee, and desire to possess none out of thee. 5. I give thee Thanks, sweet Jesus, who being new Born, wast with pleasing Songs praised by the Angels, and whom the Shepherds devoutly sought and adored with great Joy and Amazement. Grant me, O Lord, that I may persevere with Alacrity in thy Praise, and may seek thee diligently with the Shepherds, and seeking, may find possess thee for ever. 6. I give thee Thanks, sweet Jesus, who wouldst on the Eighth Day( according to the Custom of other Children) be circumcised; and being yet but an Infant, shed Blood, and to our wonderful Consolation be called Jesus. May it please thee, O Lord, to account and set me down in the number of thy Servants, and to Circumcise from my Soul all that is Disorderly, or Extravagant; that is, all ill Words, Deeds, and wild Thoughts. Thou, O Lord, art called Jesus, that is, Saviour, because to thee alone it belongs to give Salvation. I beseech thee therefore, O Lord, that with the Remembrance of this most delightful Name, I may drive from me all disorderly Pusilanimity and Faintness, and that by it I may gain a secure Confidence in thy Mercy, and that it may defend me from all the Snares and Persecutions of the Devil. 7. I give thee Thanks, sweet Jesus, whom the Wise Men seeking, with wonderful Faith and Devotion found, by the leading of a bright Star, and falling down before thee, offered Gold, myrrh and Frankincense. Grant me, that with these Holy Men I may always seek thee in the Manger of my Heart, and there adore thee in Spirit and Truth, and that with them I offer thee Gold of shining Charity, Frankincense of Devotion, and myrrh of perfect Mortification; and in short, that I may employ and bury all the Strength of my Soul, in doing thy Holy Will. 8. I give thee Thanks, sweet Jesus, who to give us an Example of Obedience and Humility, wouldst for us submit thyself to the Law, and be carried to the Temple in the Arms of thy most Holy Mother, and have the Offering of the Poor offered for thee, where the just Simeon, and Anne the Prophetess, rejoicing at thy Presence, gave singular Testimony of thy Glory. O that my Heart might never be touched with the least Spark of Vanity! O that all manner of Pride might be banished far from me, that all Desire of Worldly Favour might be extinguished in me, and all disorderly Love of myself! Grant me, O Lord, that I may fly from all Human Praise, and that I submit myself to all Men for thy sake, and willingly obey them all. 9. I give thee Thanks, sweet Jesus, who being yet a little Infant, with thy tender Mother wast presently Persecuted, and didst not disdain to fly, and be banished into Egypt. Grant that in all the Storms of my Persecutions, and in all my Tribulations and Temptations, I may have Recourse to thee alone, seek thee alone, and call thee alone; and that whatever I receive from thy Hand, I may joyfully accept thereof, and bear it with a meek Heart, always giving thee Thanks for whatsoever shall come from thee. 10. I give thee Thanks, sweet Jesus, whom thy loving Mother( when thou remainedst in the Temple) was three Days a seeking, and at the end of them, with great Joy, found thee in the midst of the Doctors, hearing and arguing with them most learnedly. O that thou wouldst so give and communicate thyself to me, that thou mightest never more put me from thee, or forsake me. Shake, O Lord, from my Heart all Sloth, banish from it all Tepidity which is most displeasing to thee, and give me perfect Devotion, and an Ardent Thirst after thy Justice; which I beg may so possess my Heart, and all within me, that I may never be weary or tired with serving thee. Pater Noster. have Maria. CHAP. VI. The Second Prayer to Jesus upon his most Holy Life. 1. I Give thee Thanks, sweet Jesus, who entering the River Jordan, wouldst be baptized by the Hand of thy Servant St. John. Be pleased, O Lord, to purify me in this Life thro' thy Merits, to free me from my Vices, and to inebriate me with thy Love, and the Desire of the Heavenly Kingdom. Be pleased before my Soul departs from this Flesh, to make me such as thou wouldst have me to be; that at my leaving this Pilgrimage and Banishment, I may immediately be united with thee, where I may see and enjoy thee in that blessed Eternity, which has no end. 2. I give thee Thanks, sweet Jesus, who living in the desert among wild Beasts before the Preaching of the Gospel, and persevering Forty Days and Forty Nights in Fasting, and continually watching with Sighs and Prayers, didst permit thyself to be tempted by Satan, and after Victory obtained, wast feasted and attended by Angels. Grant that thro' thy Grace I may subdue and conquer all my Vicious Inclinations, and with like Perseverance as thou didst, may employ myself in Fasting, Watching, Prayer, and other Spiritual Exercises. But particularly grant me, that with the Assistance of thy Grace I may be delivered from the 'vice of Gluttony, and from all other Snares and Contrivances of the Devil. Let no Temptation defile me, none separate me from thee, but rather may they all be a Motive to me, to have always Recourse to thee, and to embrace, and be strictly united to thee. 3. I give thee Thanks, sweet Jesus, who wast for me afflicted in this World with many Sufferings and Wants; with could, Heat, Hunger and Thirst; with Weariness, Sweat, travail and Watching; and with Persecutions and Contradictions of sundry sorts. Grant, O Lord, that I may joyfully receive all Adversities, as given by thee, and that I suffer then for thy Love with a patient Heart; and that in any Contentment or Grief in any Disaster, or other Accident, I may still rest unmoved in thee, endeavouring always, that thy Will, and not mine, be fulfilled. 4. I give thee Thanks, sweet Jesus, who didst endure much Labour, seeking( as a true Pastor and Redeemer of the World) after the Conversion of Souls, watching in Prayer, tiring thyself in travail, declaring the Heavenly Doctrine, traversing from Country to Country, from City to City, from Village to Village, and from Castle to Castle. Grant me thy Grace, O Lord, that I may never become slothful in what belongs to thy Service, but may rather always be ready and active to all that is good. Grant me that I may most ardently covet the Salvation of all Men, and( as much as in me is) endeavour it, and that ever, and in all Places, I be zealous of thy Honour, and wholly employ myself in it. 5. I give thee Thanks, sweet Jesus, who conversing among Men, was pleased most mercifully to comfort them, and with many Miracles, divinely to cure their Diseases. Grant me a Heart full of tender Affection, and Holy Compassion towards all Men, that I may pity their Afflictions, and be sensible of the Miseries of others, as if they were my own, that I may equally bear with the Imperfections of all Men, and, as much as lies in my Power, relieve their Necessities. Cleanse, O Lord, and heal my Soul of all Vicious Passions, and Evil Inclinations which molest it, that being cured of all these Diseases, and loosed from all these lets, it may freely soar on high, and never rest, till through most pure Love it merit to attain thy Divine Embraces. 6. I give thee Thanks, sweet Jesus, who for me didst suffer many Wrongs, Blasphemies, Revilings, Slanders and Persecutions from those same Men, who received of thee so much Good. Grant me a Heart truly Innocent and simplo, that I may purely love my Enemies, may commiserate them in my Soul, and excuse them to myself; that so returning Good for Evil, I may imitate thy perfect Charity and Patience. 7. I give thee Thanks, sweet Jesus, who coming to jerusalem in Meek and Humble Manner, sitting upon an Ass, whilst they that solemnly received thee, sang Glorious Praises, didst shed sorrowful Tears, foreseing the Destruction of that City, and the Loss of so many Souls. 8. Grant me, O Lord, a Sincere Knowledge of myself, that I may plainly see my own Unworthiness, and may consequently most profoundly Humble and Despise myself in my own Eyes. O that the Favours and Praises of Men might never be grateful to me, but that I might always be employed, in bewailing my Sins. O that I might repute other Mens Losses as my own, and might weep for the Sins of others, as I would for my own! Pater Noster. have Maria. CHAP. VII. The Third Prayer to Jesus upon his most Holy Life and Passion. 1. I Give thee Thanks, sweet Jesus, who to fulfil the Law, didst eat the Paschal Lamb with thy Disciples in jerusalem, and giving them an Example of unparallelled Humility and Love, didst wash their Feet upon thy Knees, and wipe them with the Towel wherewith thou wert gird. May it please thee, O Lord, that this Example may pierce my Heart, and cast down any Pride and Arrogancy it shall find there. Grant me, O Lord, most profound Humility, that without the least Reluctancy I may rejoice, in submitting myself to all Men. Grant me perfect Obedience for the keeping of thy Commandments, and the Commandments of those, who in thy Name govern and rule us. Grant me most fervent Charity, thro' which I may sincerely love thee, and all Men for thy sake. 2. I give thee Thanks, sweet Jesus, who with Infinite Charity didst institute the Sacrament of thy Body and Blood, and with wonderful Liberality didst give thyself to us for Food, and didst in this manner Corporeally remain with us to the end of the World. rouse in me( I beseech thee, O Lord) a strong Desire, and sharp Hunger after this Venerable Sacrament. Grant that I may approach with chased Love, with profound Humility, and Purity of Heart, to receive thee in this Banquet of Life, and that my Soul may so thirst after thee, and be so wounded with thy Love, that hereafter in thy Kingdom it may merit to enjoy thy Eternal Pleasures, to the Honour and Glory of thy Holy Name. 3. I give thee Thanks, sweet Jesus, who being about to depart this World, didst with Words full of wonderful Charity instruct and comfort thy Disciples, and with most fervent Prayer didst recommend them to thy Father, solemnly declaring how tenderly thou didst love them, and all us; that thro' their Teaching, were to believe in thee. Grant that my Heart take Delight in thy Words, and ever find them sweeter than the Honey and the Honey-comb. Infuse, O Lord, into my Heart, the Spirit of that thy ardent Instruction, that so I may be wholly transformed in thy Love. Direct me, my God, in all things, that thy Holy Will may be always done in me, and by me. 4. I give thee Thanks, sweet Jesus, who when thy Passion approached, didst begin to be terrified, Afflicted, and Sorrowful, expressing in thyself the Natural Weakness of thy Spiritual Members, so to Comfort and Strengthen them when they should fear, or expect Death. Defend me, O Lord, for the sake of this thy Suffering, as well against Vicious Sadness, as Vain Joy. Grant that all the Troubles and Sorrows I have hitherto endured, or shall hereafter undergo, may tend to thy Glory, and the Remission of my Sins. Deliver me from all Diffidence, and disorderly Pusilanimity and Sadness, and always support my Spirit in thee. 5. I give thee Thanks, sweet Jesus, who, Prostrate on the Ground, didst pray to thy Father, and wholly resign thyself up to His Disposal, saying, His Will should be fulfilled in all things, and not thine. Grant that in all my Wants and Afflictions, I may have recourse to thee thro' Prayer, and wholly resign myself to thy Providence, without adhering in any thing to my own Will, or any Prospect of Interest. May I never fly from Adversity, nor by reason of it slacken in my good Designs, but receive all things with a Sedate Mind, as given mercifully by thee, and may I endure all things for thy sake with a Meek and Humble Heart. I give thee Thanks, sweet Jesus, who didst suffer thyself to be carried by armed Men, bound as a Thief and Malefactor to the House of Annas, and to appear in judgement before him. O wonderful Meekness of my Redeemer, being apprehended, bound, and ill treated, thou dost not complain, mutter, or resist, but silently follow those that led thee, obey those that command thee, and with unparallelled Patience bear with those that torment thee! Grant, O Lord, that the Examples of so many and so excellent Virtures, may shine out in me, to the Honour and Glory of thy most Holy Name. 7. I give thee Thanks, sweet Jesus, King of Heaven and Earth, who standing before the proud High Priest, as if thou hadst been a Mean and Contemptible Person, didst meekly endure the inhuman Buffet given thee on the Face by one of his Officers. kerb, O Lord, in me all Sallies of Anger and Fierceness, mortify all Heats of Rancour and Passion, and quench all Sparks of Covetousness and Revenge; that when I am wronged, I may not therefore be disturbed or enraged, but meekly enduring all, may for thy sake do Good to those who do me Hurt. Pater Noster. have Maria. CHAP. VIII. The Fourth Prayer to Jesus upon his most Holy Passion. 1. I Give thee Thanks, sweet Jesus, for that during the Night thou wast for me scoffed and reviled by thy Enemies, buffeted and Beaten, and several ways dishonoured and Affronted. Thou well know'st, my Lord, how hard it is to me to endure even things of small Moment. Thou well knowest, I have no Virtue, that my Will is backward, and all my good Desires could. Help, O Lord, mercifully my Weakness, and grant me Grace, that no Assault of Adversity may terrify or cast me down. Grant that I may not dismay under the Evils that shall befall me, and that I be not disturbed at the Injuries done me; but ever giving Thanks, may make use of all things, to the Honour and Glory of thy Holy Name. 2. I give thee Thanks, sweet Jesus, who, standing before the Tribunal of Pilate, didst continue silent to all the Accusations and Affronts put upon thee, like the meek Lamb that opens not his Mouth, nor opposes those that shear him. Grant, O Lord, that I be not troubled at Slanders and Defamations raised against me, but that I may silently overcome all that do me Wrong. Give me the Grace of perfect Humility, through which I may neither covet to be praised, nor fear being slandered for thy sake. 3. I give thee Thanks, most sweet Jesus, who, with great Disgrace, and much Tumult of the People, wast carried through the Heart of the City from the Tribunal of Pilate to Herod. Grant me Fortitude, that the Persecutions of my Enemies may not bear me down, nor their Injuries incense me, nor their Contempt offend me, but that I may endure all with Meeknes● and go thro all with Silence, that according to the Law of thy C●●mandments, I may possess my Soul in my ●●tience. 4. I give thee Thanks, sweet Jesus, who ●eing asked many Questions by Herod, an●●●●●●●ly accused by the Priests and Elders, didst 〈◇〉 no Answer, but overcome all with Silence. Give me the Grace, O Lord, to bridle my Tongue, ●nd suffer me not to speak Vicious Words, nor to lose Time in idle Difcourses, but grant that I may always speak that which is Just, Honest, Profitable, and acc●●ding to thy Will. Grant that I may abhor the 'vice of D●famation, and that I speak and think well of all Men. 5. I give thee Thanks, sweet Jesus, who being set against the notorious Criminal, Barrabbas, wast judged worse than he, and more unworthy of Life; thus the Murderer was pardoned, and thou, the Author of Life, condemned to Death. O King of Glory, where couldst thou, O Lord, more debase the Grandeur of thy Majesty? It plainly appears thou art the Living ston which Men rejected, and God choose for himself. O that I might prefer nothing before thee, or part with thee for any other thing, but rather esteem all things as Dirt compared with thee. Grant, O Lord, that the poison of Envy may never infect my Soul, but that in thee alone I may repose, and in thee alone find my Salvation. 6. I give thee Thanks, sweet Jesus, who didst suffer thy most Sacred and Virgin Flesh to be stripped naked, tied to a Pillar, and there most cruelly scourged, to the Intent thy Wounds might heal ours. Disrobe, O Lord, my Heart of all shameful Thoughts, disarray me of the Old Man with all his Works, and cloath me with the New, who like thee is created in Justice and true Sanctity, and grant that I endure with all possible Humility and Obedience the Scourges of thy Fatherly Correction. 7. I give thee Thanks, sweet Jesus, who after receiving so many Scourges, and shedding so much Blood, wast in cruel manner scoffed at, and Derided; for in Contempt they clothed thee in Scarlet, they thrust upon thy Divine Head a Crown of Thorns, put into thy Hand a Cane instead of a sceptre, and in Scorn kneeling before thee, they saluted thee, saying, Hail King of the Jews. Fix in my Heart, O Lord, the continual Remembrance of this painful Passage, and wound it with the piercing Darts of thy Charity. Grant that I may love, think, and securely repose only in thee, and that no Tribulation, no Affliction, no Persecution may separate me from thee, nor may I think it a Disgrace, to be contemned and despised with thee. 8. I give thee Thanks, sweet Jesus, who besides the other Injuries and ill Treatments thou enduredst for me, wouldst also carry the heavy across as far as Mount Calvary, with great Labour and Pain of thy Body, on thy tender Shoulders. Grant, O Lord, that I may embrace thy across with a courageous and stout Heart, denying myself, and with fervent Charity imitating the Examples of thy Virtues, may merit humbly to follow thee till Death. 9. I give thee Thanks, sweet Jesus, who in the midst of that sorrowful Way( when thou wert going to be Crucified) did mercifully admonish the Women who lamented thee, to weep for themselves, and for their Children, and not for thee. Grunt me, O Lord, Tears of pitiful Compassion, and Holy Love, which may melt the Hardness of my Heart, and render it pleasing in thy Sight. Grant also, that being inflamed with thy most ardent Love, all Worldly Things may be offensive to me, that I may love only thee, and in thee alone rest for ever. Amen. Pater Noster. have Maria. CHAP. IX. The Fifth Prayer to Jesus upon his most Holy Passion. 1. I Give thee Thanks, sweet Jesus, who didst come to the Place of Sacrifice, tired with the Weight of the across; and there being Thirsty, and spent, they gave thee to drink Vinegar, mixed with gull. O that hereby thou wouldst destroy in me all Sense of Gluttony, and all Delights of the Flesh, and wouldst cause that at no time I should admit of any unseemly Delight. Grant me then, O Lord, that most becoming and necessary Virtue of Moderation in Eating and Drinking, that all disorderly Appetites of Gluttony being curbed, I may only Hunger and Thirst after thee, and in thee alone may I place all my Delight. 2. I give thee Thanks, sweet Jesus, who didst permit thyself to be stripped naked in sight of all the People, where tearing thy clothes from thee, thy Wounds were renewed, the Blood again gushed out, and thy Pains were increased. Grant me, my God, true Love of Poverty, and give me Grace, that I may never be afflicted for any thing I want. Grant me a patient suffering of all the Wants and Misfortunes of this Life; deliver my Heart from all Worldly Thoughts and Affections, and daily renew in me fervent Desires of thy Holy Love. 3. I give thee Thanks, sweet Jesus, who didst not refuse to be cruelly stretched upon the across, to have thy most Sacred Limbs disjointed, and thy Hands and Feet pierced with sharp Nails, and fixed to the said across. Grant, O Lord, that with a Faithful and Thankful Soul I may ever be mindful of this thy most ardent Charity, wherewith thou so mercifully didst stretch forth thy Arms, and open thy Hands, that they might be nailed, and didst deliver thy Feet to be bored. Dilate, O Lord, my Soul with perfect Charity, pierce and nail with the same Nail of thy Love all my Sences, and confine all my T●oughts and Desires to thee alone. 4. I give thee Thanks, sweet Jesus, who didst hang Three Hours suffering upon the disgraceful three of the across, and shedding thy Blood plentifully, didst feel most piercing Pains in all thy Limbs. Fix, O Lord, to that same three this miserable Soul that lies grov'ling upon the Ground, and with the Streams of thy Blood cleanse it from the Flesh of its Sins, and depraved Appetites. O Sacred Blood, that givest Life and Salvation. Be pleased, O Lord, to wash me with that Blood▪ to cleanse and purify me with that liquour of Mercy. Be pleased, O Lord, to offer it up to thy Father for a full Satisfaction of all my Sins, and Cure of all my Diseases. I beseech thee, that thro' most Affectionate Love I may deserve to drink with my Heart and lick up with the Tongue of my Soul, the most precious Drops of that Divine Blood, and that so I may taste the Sweetness of thy Spirit, and the Delight of that Precious liquour. 5. I give thee Thanks, sweet Jesus, who for my Sake wouldst be placed betwixt Two Thieves, and reputed as one of them, that thy Incredible Humility and Patience might remove, and utterly destroy our Pride and Impatience. Raise up my Spirit, O Lord, that being placed on high, I may thence despise all that is in this World, regard, love, and think only on thee, sigh only after thee, speak of thee, dream of thee, relish thee, and delight in thee, and desire no Contentment without thee. 6. I give thee Thanks, sweet Jesus, who wast so good, even to the most wicked, as to pray even for those that crucified thee, saying, Father, forgive them, for they know not what they do. Grant me, O Lord, the Grace of true Patience and Meekness, wherewith( according to thy Example and Commandment) I may love my Enemies, and do Good to those that do me Hurt, humbly pray to thee for, and hearty forgive them. 7. I give thee Thanks, sweet Jesus, whom thy most perverse Enemies scorned with Horrid Blasphemies, whilst thou didst suffer intolerable Pain and Anguish on the across. Grant, O Lord, that remembering the ineffable Humility and Patience, wherewith you sustained so many Pains and Affronts, I may manfully endure the like, and persevere with thee on the across of Patience until Death. Let no Violence of Temptations, no Storm of Afflictions, nor Hurrican of Injuries, drive me from my good Purpose; let not Death or Life, what's present, or to come, separate me from thee. 8. I give thee Thanks, sweet Jesus, who didst suffer one of the two Thieves to scoff at thee, and didst promise the Glory of Paradise to the other, who confessed his own Guilt, and with lively Faith declared thy Innocence. O that I were so happy as to deserve to be looked upon with those Eyes of Mercy, with which didst behold that happy thief, that with the Assistance of thy Grace I might led so innocent a Life, that whilst yet living, I might deserve to hear from thee that most comfortable Word, This Day thou shalt be with me in paradise. Pater Noster. have Maria. CHAP. X. The Sixth Prayer to Jesus upon his most Holy Passion, Death, the Wound on his Side, and his Burial. 1. I Give thee Thanks, sweet Jesus, who from the across, seeing thy Mother full of Grief and Tears, your Heart pitying her Anguish, didst recommend her to thy Disciple St. John, and then didst recommend the Disciple to her, and in him all us. Grant then that I respect and honour this Lady with most Ardent Love, that esteeming her as a Mother, I may deserve that she look upon me as a Son, and use me as such. Grant that she may assist me in all my Necessities, but chiefly at the Hour of my Death. Amen. 2. I give thee Thanks, most sweet Jesus, who whilst thy Wounds were yet gaping, thy Head crowned with Thorns, and hanging on the across, didst say, My God, my God, why hast thou forsaken me? Grant, that in all my Adversities, Temptations and Afflictions, I may have Recourse to thee, merciful Father, and without relying on myself, may only confided in thee, and resign myself up into thy Hands. Pierce, O Lord, the Bowels of my Soul with the Remembrance of thy Wounds, imprint them in the bottom of my Heart, inebriate me so with thy Blood, that I may think of, nor seek nothing but thee, that I may find, hold and possess thee for ever. 3. I give thee Thanks, sweet Jesus, who being now spent, and withered with the Greatness of thy Torments and Effusion of so much Blood, and being parched with Thirst, and the vehement Desire of our Salvation, didst say, I thirst. Give me, O Lord, a most Ardent Thirst after thy Honour, and the Salvation of Souls, that pursuant to thy Holy Will, I may wholly employ myself in thy Service, so far forth as my Condition will permit me. Grant that no Love of Transitory Things may possess, no Creature ensnare me, and that such things as ought to be loved, I may love in thee, and thee above them all, and that in thee alone be all my Repose. 4. I give thee Thanks, sweet Jesus, who at the Hour of thy Death didst permit that to quench thy Thirst, they should put to thy Mouth a sponge full of Vinegar, to the end, that tasting in that Agony this Comfortless Refreshment, thou mightst make Satisfaction to the Eternal Father for all our Gluttony and Delights, and leave us a wonderful Example of Poverty and Hardship. Grant, O Lord, that for thy sake I may despise all Taste of exquisite Dainties, and make use with Moderation, of such Food as is allotted me, for the Support of this miserable Body, always giving thee Thanks for it. Cleanse, O Lord, and heal the Palate of my Soul, that I may relish all that is pleasing to thee, and nauseate all that offends thee. 5. I give thee Thanks, sweet Jesus, most Ardent Lover of Human Kind, who didst so orderly and fully accomplish the Work of our Salvation, offering up thyself a living Sacrifice on the Altar of the across for the Sins of the World. Grant, O Lord, that thou alone mayst be the Center, to which may tend all my Thoughts, Words, and Actions; that in all things, with a Pure and chased Intention I may seek only thy Honour, and desire or look for nothing without thee. Grant that I may never grow could and faint in thy Service, but that daily renewing my Fervour of Spirit, I may press on to serve and praise thee. 6. I give thee Thanks, sweet Jesus, who of thy own Accord didst call upon Death, leaning down thy Venerable Head, and recommending thy Soul to thy Father, didst take leave of thy Flesh, demonstrating thereby to us, that thou art the good Shepherd, who didst lay down thy Life for thy Flock. Grant, O Lord, that I may die to all my Vices, and evil Inclinations, and that I live only in thee, and be sensible only of thee; that ending the Course of this Life in true Charity, I may enter into thee, who art the true Paradise of our Souls. 7. I give thee Thanks, sweet Jesus, who didst permit thy most tender Heart to be pierced with a Horseman's Spear, whence flowed Blood and Water to cleanse and give Life to our Souls. O that thou wouldst with the Spear of thy Love so wound my Heart, that I might desire nothing but what is suitable to thy Holy Will. May my Soul, O Lord, enter thro' the Wound of thy Side into the Recess of thy Charity, and to the Treasure of thy Divinity, that there I may adore thee, my true God, crucified and Dead for me; and having obliterated out of my Mind the Memory of all visible Things, may ever find and see only thee in all things. 8. I give thee Thanks, sweet Jesus, who with great Lamentation of all thy Friends wert taken from the across, anointed with sweet Ointments, wrapped in a clean Sheet, and placed in a Stranger's Tomb. Bury, O Lord, with thee, all my Senses, all my Strength, and all my Affections; that being united to thee by a strong Bond of Love, I may be rendered, as it were, incapable of all that is opposite to thee, and may be sensible only to thee, my only Redeemer, my only Good, and my only Treasure. Pater Noster. have Maria. CHAP. XI. The Seventh Prayer to Jesus upon his Descending to Hell, Resurrection, Ascension, sending the Disciples to Preach, and his coming to Judge the World. 1. I Give thee Thanks, sweet Jesus, who didst powerfully descend to Hell; where crushing the Power of the Devil, thou didst with thy Presence rejoice the Ancient Fathers, who were there confined, and delivering them from their Imprisonment and Darkness, didst carry them to the Delights of paradise. Let the Virtue of thy Blood and Passion. I beseech thee, now descend upon the Souls of my Parents, Kindred, Friends, and Benefactors, and of all the Faithful departed, that being delivered from the Pains of Purgatory, they may be received into Eternal Bliss. 2. I give thee Thanks, sweet Jesus, who coming forth victorious from the sepulchre, triumphing gloriously over conquered Death, didst arise from among the Dead, and restoring thy most beautiful Soul to thy precious Body, didst fill thy Friends with inestimable Joy by thy Visitation. Grant, O Lord, that arising from the Death of 'vice, and old depraved Conversation, from henceforward I may follow a new course of Life, and seek after the things that are above, and not those below, that when thou, my Life, shalt again appear upon Earth, I may also appear with thee in Glory. 3. I give thee Thanks, sweet Jesus, who Forty Days after thy Resurrection, didst in the Presence of thy Apostles ascend triumphantly to Heaven, where, on the Right Hand of thy Father, thou livest and reignest for all Eternity. O that my Soul were faint with thy Love! O that I had a loathing of all Worldly Things, and always sighed after the Heavenly, and had a lively and ardent Desire of them! O that nothing might affect or delight me, but thou alone, my Lord, and my God! 4. I give thee Thanks, sweet Jesus, who having made thy Spirit rest upon thy Elect, as they persevered in Prayer, didst sand them to teach the Gentiles over all the Face of the Earth. Cleanse, O Lord, the bottom of my Heart, grant me true Purity and Clearness of Conscience, that the same Comforter finding therein an agreeable Reception, may beautify it with abundant Gifts of his Grace, and he alone may comfort, confirm, govern and possess me entirely. 5. I give thee Thanks, sweet Jesus, who when thou shalt return the last Day to judge the World, wilt give to every one according to his Works the due Reward or Punishment. Grant, O most merciful Lord God, that having innocently, and according to thy Will run thro' the Course of this miserable Life, my Soul may quit the Prison of this Body so well adorned with Merits and Virtues, that it may be mercifully received into the Dwellings of thy Glory, where among the Saints it may bless and praise thee for ever and ever. Amen. Pater Noster. have Maria. Here follow Seven other Prayers, appertaining to the Worship and Adoration of our Lord God, and treating of the Perfections and Works of his most Sacred Divinity. CHAP. XII. The Introduction for the better understanding the Design and Method of these Prayers. 1. WHen thou sittest down( saith the wise Man) at the Table of the Powerful Man, consider diligently what is set before thee, that thereby thou mayst understand what thou art to prepare. Now according to this Rule, he that approaches to converse with God in Prayer, must first fix his Thoughts on the Lord he is about to converse with, and seriously consider his Greatness; for it is requisite his Heart and his Affections be suitable to him he appears before. Let him therefore humbly lift up his Eyes, and behold him seated in the Throne of his Majesty above all created Beings; and let him consider it is he who has the Title of his Dignity embroidered on his Garment, and on his Thigh, which Title is King of Kings, and Lord of Lords; as also that he is infinitely Perfect, Beautiful, Glorious, Good, Merciful, Just, Terrible and Wonderful; and that he is also a most Loving Father, most Bountiful Benefactor, and Merciful redeemer, and Saviour. And when he has thus considered him, let him next ponder with what Virtue and Affection he ought to answer these Titles; and he will find, that as God he deserves to be adored, as infinitely Perfect and Glorious to be praised, as inexpressibly Good and Beautiful to be loved, as most Just and Terrible to be feared, as Lord and King of all Things obeyed; on account of his Benefits he deserves a Thousand Blessings and Thanks for being our Creator and Redeemer, he deserves we should offer up to him all we are, as being all his own; and as being our Helper and Saviour, it is convenient we ask of him Relief in all our Necessities. These and the like Acts of Virtue are due from a Rational Creature, to these Titles and Perogatives of its Creator. So that Adoration is due to his Divinity, Praise to his Perfections, Thanks to his Benefits, Love to his Goodness, Fear to his Justice, Hope to his Mercy, Obedience to the Power of his Majesty, an Oblation of all Things to his Dominion over them, and the asking all Things of him to his continual Relieving and Forgiving us. These are the Virtues and Affections wherewith we ought on our side to make returns to this Lord, who, as he is all Things, so he requires to be reverenced and worshipped with all these Affections and Submissions. Which, tho' they be virtually exercised, and interfere with all Works done for the Love of him, yet are they more particularly practised in Prayer, which handles all these Things. To this end, were the seven following Prayers made, for the performing of these Duties in some measure; and they are gathered from sundry Sayings of Saints and Prophets, but more especially from the Psalms and the Holy St. Augustin. Now because the Just Man is at first his own Accuser, and the direct Way to God is through Penance and Humility; therefore before Prayer, a Man ought to repeat the General Confession, or one of the Penitential Psalms, with the greatest Devotion he can; and that done, he may begin his Prayer. CHAP. XIII. The First Prayer, wherein the Creature humbly adores its Creator, pondering the Greatness of his Majesty, for which he deserves to be adored as God; saying, as follows. 1. IF the Publican in the Gospel durst not lift up his Eyes to Heaven, but from afar beat his Breast, luke. 18. luke. 7. saying, Lord God, have Mercy on me a Sinner; and the Holy Penitent Magdalen durst not appear before the Face of our Lord, but going about behind his Back fell down at his Feet, and with Tears in her Eyes, obtained Pardon of her Sins. And if the Holy Patriarch Abraham, being to confer with thee, said, I will Talk with my Lord, Gen. 28. tho' I be Dust and Ashes; if these being so good, were thus Humble and Prostrate when they appeared before thy Majesty, what shall so Poor and Miserable a Sinner as I am do? What shall Dust and Corruption do? What shall the Abyss of Sin and Misery do? But because I cannot, O Lord, attain that Fear and Reverence which is due to thy Majesty, but by fixing my Eyes upon it; give me leave that I may dare lift up my weak Eyes to thee, so that the splendour of thy Glory may not dazzle the Tenderness of my Sight. I am sensible thou art that Great God who surpasses our Wisdom, I am satisfied no Human Understanding can comprehend thee; yet nevertheless, tho' none comprehend, none can do better than to look steadily on thee. O supreme, most Omnipotent, most Merciful, most Just, most Secret, most Present, most Beautiful, most Strong, most Solid and Incomprehensible, most simplo, Perfect, and Invisible, yet seeing all Things, Immutable, yet changing all Things; to whom no distance of Time is a delay, nor straightness of Place a confinement; whom Variety does not alter, nor Necessity corrupt; nor Adversity disturb, nor Success please; from whom Forgetfulness takes nothing, and to whom Memory cannot add; to whom things past are not gone, nor the future to come; to whom no Cause gave beginning, nor times any increase, nor will Accidents give an end; because from all Eternity thou art Permanent for ever. Thou art he who at once graspeth the ends of the World, and sweetly disposeth all things. Thou art he who without any need created all things, dost preserve them without Weariness, dost govern them without Labour, and dost move them without being moved. Thou art all Eyes, all Feet, and all Hands. All Eyes, because thou seest all things; all Feet, because thou supportest all things; and all Hands, because thou makest all things. Thou art in all things, yet not confined; without all things, yet not cast off; under all things, yet not depressed; above all things, yet not exalted. O supreme and true God, supreme and true Life, by whom, and for whom all things live, that live truly and happily. Thou, O Lord, art Goodness and Beauty itself, by whom, and for whom, all that is Good and Beautiful, is Good and Beautiful. Thou art he that commands us to ask, and causes us to find thee, and does open to us when we knock. Thou art he from whom to separate is to fall, to whom to approach is to rise, and in whom to abide is to be permanent. Thou art he from whom no Body departs, unless he is deceived; whom no Body seeks, unless well advised; and whom no Body finds, unless he be purified. Thou art he, whom to know is to live, whom to serve is to reign, and whom to praise is the Salvation and Joy of him that praiseth thee. 2. What then can I, O my King, and my Saviour, what can I poor Worm say of the Grea●…ness of thy Praises? I will say what thy Prophe●… inspired by thy Spirit said, Isai. 40. Who( says Isai) hat●… measured the Waters with his Fist, and the He●…vens with a Span? Who hath poised with thre●… Fingers the Greatness of the Earth, and weigh●… the Mountains in weight, and the Hills in a B●…lance? Who hath holpen the Spirit of our Lord, 〈◇〉 who hath been his counselor, and shewed to him Behold the Gentiles are as a Drop of a Buck●… and are reputed as the moment of a Balanc●… Behold the Islands are as a little Dust. And L●…banus shall not suffice to kindle the Fire, and t●… Beasts thereof shall not be sufficient for Holocau●… All Nations, as if they were not, so are they befo●… him, and they are reputed of him as nothing, a●… a vain thing. For if the Stars of Heaven shi●… not in the Presence of the Sun, but are rather b●…fore him, as if they were not; he and they b●…ing all Creatures, what will all things appear 〈◇〉 thy Presence, thou being the Creator of them a●… 3. Wherefore, O Lord, thee alone I adore wi●… as profound Reverence and Humility as I ca●… and with that supreme Adoration, Deut. 5. which is d●… to thee alone, and not to any Creature, in t●… same manner as you are adored by the Heaven●… Powers, and all Creatures in the World; ma●… whereof, tho' they know thee not, yet is the●… none of them, but in their manner adore the Sce●…ter of thy Divinity, and confess thy Greatness; f●… thou alone art God of Gods, King of Kings, Lo●… of Lords, Apoc 17. and Cause of Causes. Thou art t●… Alpha and Omega, that is, the Beginning and E●… of all things; a Beginning without a Beginning, and End without End. Thou art he who only is; for all other things( tho' never so lofty) have a borrowed and dependent Being; but thine is above all perfect, universal, and depending of none. Wherefore it is rightly said, that thou alone art he that is, since all things created have no Being before thee. I therefore, O Lord, confessing all these Wonders, and Grandeurs, and lying prostrate before thy Divine Presence with all possible Humility, do adore thee, as do all those blessed Spirits, who prostrating themselves before the Throne of thy Majesty, and laying their Crowns at thy Feet, do adore and worship thee, owning that all they have is from thee. Even so I the vilest of all Creatures do adore and worship thee a thousand times, confessing thou art my true God and Lord, and that all I have, live and hope for, is thine; and therefore I beseech all Creatures, that they jointly with me praise and adore thee; and in order to it, I call upon and invite them to this purpose, with the Words of the Song of thy Prophet, which are these. 4. Come let us rejoice before the Lord, Psal. 94. and let us sing to God our Saviour; let us appear before his Face, confessing his Glory, and let us praise him with Psalms. Because our Lord is a great God, and a great King above all Gods. Because the Lord will not despise his People, for in his Hand are the Bounds of the Earth, and the Tops of the Mountains are his. His also is the Sea, and he made it, and his Hands founded the Earth. Come then, and let us adore this Lord, and let us fall prostrate, and weep before him, for he is our Lord God, and we are his People, and Sheep of his Flock. And since thou, my Lord, and my God, art so worthy to be praised and adored; grant me the Grace thus ever to adore and worship thee, not only with Mouth and Words, but with my Heart, my Actions, and my Life, Thou who livest and reignest to all Eternity, and for ever. Amen. Pater Noster. have Maria. CHAP. XIV. The Second Prayer, wherein Man humbles himself, and trembles, considering the Greatness of God and his Justice, 1. AS to thee alone, O Lord, on Account thou art true God, Adoration is due, so also to thee alone is due all Dread and Reverence, as thyself hast testified, Matth. 10. saying, Fear not those who kill the Body, and can do no more, but fear him, who after the Body is dead, can sand the Soul to Hell. The same the Church teaches us, where in the Office of the Angels it sings. Be not afraid in the Presence of the Gentiles, but adore ye in your Heart, and fear the Lord, because his Angel is with you, to deliver you. Let then my Soul and Heart fear thee, O Lord, since in thee( who art all things) there is no less Cause for Fear, than for Love. For as thou art infinitely Merciful, so art thou infinitely Just, and( what is most to be feared) the Vessels of Wrath are infinitely more than those of Mercy, since the number of the Reprobate is so great, and that of the Elect so small. May I then fear thee, Matth. 22. O Lord, for the Greatness of thy Justice, for the Depth of thy Judgments, for the Glory of thy Majesty, for the Immensness of thy Grandeur, for the Multitude of my Sins and Offences, and above all, for my continual opposing thy Divine Inspirations. May I fear thee, Job 26. and tremble in thy Presence, at whose Sight the Pillars of Heaven, and the whole Frame of the Earth tremble. Who shall not fear thee, O King of Nations? Hier. 10. Who will not tremble at these Words thou thyself hast spoken by the Mouth of thy Prophet? How then will not ye fear me, and will not ye grieve in my Presence, who have put the Sands as a Bound to the Sea, and have given it an Eternal Command, which it shall not transgress▪ And its Waves shall rage and rise, and shall never exceed it. If then, all Creatures in Earth and Heaven obey thee thus, what shall I do, poor Sinner, Dust and Ashes? Miserable Wretch, that I am, how is my Heart hardened, that I do not shed Floods of Tears, when the Slave speaks to his Lord, the Creature to his Creator, Man with God, he that was made of Mud, to him that made all of nothing. May I also fear thee, O Lord, for the Greatness of thy Judgments, which from the beginning of the World to this Day thou hast shown. 2. The Fall of that Sublime and Beautiful Angel was a great judgement. Esai. 14. Apoc. 12. The Fall of all Mankind for the Sin of one was a great judgement. Ezek. 28. The Punishment of the whole World with the Waters of the Deluge was a great judgement. Gen. 3,& 7. The Election of Jacob, and Reprobation of Esau: Mat. 26. Acts 9. Rom. 9, 10, 11. the forsaking of Judas, and Vocation of St. Paul; the casting off the Jews, and Election of the Gentiles, were wonderful Judgments; besides many other like Wonders, which daily happen among Men, without our Knowledge. And above all, it is a terrible judgement to see so many Nations upon the Face of the Earth, living in the Region and Shade of Death, and in the Darkness of Infidelity, and traveling through Darkness to Darkness, and through Temporal Calamities to Eternal Torments. May I then fear thee, O Lord, for the Greatness of these Judgments, since as yet I do not know but I may be one of those Off-casts. For if the just Man will be saved with much Difficulty, 1 Pet. 4. how then will a perverse Sinner dare to appear? Job 15. If most innocent Job trembles at the Fury of thy Wrath, as it were at the Violence of the raging Waves, how then shall he not quake, who is so far from this Innocence? If the Prophet Hieremy, Hier. 12. tho' sanctified in his Mother's Womb, trembles, and finds not a Corner to hid himself, being full of the Fear of thy Wrath, what shall he do, who came out of his Mother's Womb with Sin, and since then, has added and multiplied so many Offences? 3. May I also fear thee, O Lord, on account of the innumerable Multitude of my Crimes, wherewith I must appear before thy judgement-seat, Psal. 49. when from before thee will issue that consuming Fire, and a mighty Tempest, when thou shalt bring together Heaven and Earth to judge thy People. Psal. 69. For there before so many Thousands of People will be laid open all my Iniquities, before so many Quires of Angels will be published all my Sins; not only of Word and Action, but even of Thought, where I shall have as many Judges, as there are Persons that exceeded me in good Works, and as many will be Witnesses against me, as there were that shew'd me good Example. And tho' I expect such a Trial, yet I forbear to kerb my Vices, but am rather still plunged in the Depth of my Sins, still Gluttony pulls me down, Incontinency pursues me, Pride elevates me, Covetousness holds me back, Envy consumes me, Detractio● rents me, Ambition lifts me up, Sloth binds me, Affliction dejects me, and Prosperity puffs me up. Behold, O Lord, the Company I have had from the Day of my Birth till this time. These are the Friends I have conversed with; these are the Masters I have obeyed; these the Lords I have served. Enter not therefore, O Lord, into judgement with thy Servant, Psal. 142. for none that liveth can be justified in thy Sight; for whom canst thou find Just if thou judgest without Mercy? Therefore, O Lord, prostrate before thee with an Humble and Afflicted Spirit, I will weep with thy Prophet, and say, Psal. 6. Lord rebuk me not in thy Fury, nor chastise me in thy Wrath. Have Mercy on me, Lord, because I am weak; heal me, Lord, because all my Bones are troubled. And my Soul is troubled exceedingly, but thou, Lord, how long? Turn thee, O Lord, and deliver my Soul; save me for thy Mercy, because there is not in Death, that is mindful of thee; and in Hell, who shall confess to thee. Thou that livest and reignest for ever and ever, World without end. Amen. Pater Noster. have Maria. CHAP. XV. The Third Prayer, which treats of the Divine Praises, and in it are mentioned many Perfections of our Lord God. 1. IT were fit, O Lord, that I spent all my Life in the Exercise of Fear and Penance; since I have so much to fear, and to bewail. Yet nevertheless, the Greatness of thy Glory, no less obliges us to praise and glorify, than to worship and adore thee; for to thee alone is the Hymn and Praise due in Sion; Psal. 64. for being( as thou art) an Ocean of all Perfections, a Sea of Wisdom, of Omnipotency, of Beauty, of Riches, of Greatness, of Sweetness, and of Majesty, wherein are all the Perfections and Accomplishments of all Celestial and Terrestrial Creatures, and all in the supreme Degree of Perfection. For compared with thee, all Beauty is Deformity, all Riches is Poverty, all Power is Weakness, all Wisdom is Ignorance, all Sweetness is Bitterness; and in short, all that shines in Heaven and Earth is much less in thy Presence than a small Candle before the Sun. Thou art Perfect without Deformity, Great without Quantity, Good without Quality, Strong without Infirmity, True without falsehood, everywhere Present without being in any Place, everywhere Entire, without filling up Space; in Greatness Infinite, in Power Omnipotent, in Goodness supreme, in Wisdom Inestimable, in Counsel Terrible, in judgement Just, in Thoughts most Secret, in thy Word Unerring, in thy Works Holy, in thy Mercies Superabundant, towards Sinners most Patient, and towards the Penitent most Pitiful. 2. Then what shall I say, O Lord, of the Greatness of thy Wisdom? Psal. 138. Thou, O Lord,( saith the Prophet) hast understood my Cogitations far off, my Path and my Cord thou hast preached out. And thou hast foreseen all my Ways, because there is not a Word in my Tongue, which thou knowest not. Behold, O Lord, thou hast known all things, and them of old; thou hast formed me, and hast put thy Hand upon me. Thy Knowledge is become marvelous of me; it is made great, and I cannot reach to it. Whither shall I go from thy Spirit, and whither shall I fly from thy Face? If I shall ascend into Heaven, thou art there; if I descend into Hell, thou art present. If I shall take Wings early, and dwell in the extreme Parts of the Sea, thither also shall thy Hand conduct me, and thy Right Hand shall hold me. And I said, perhaps Darkness shall tread over me, and the Night is mine Illumination in my Delights. For Darkness shall not be darkened from thee, and the Night shall be lightened as the Day. Job 34. For thy Eyes( saith a wise Man) are upon the Ways of Men, and he considereth all their Steps. There is not Darkness, and there is not Shadow of Death, that they may be hide there which work Iniquity. 3. Then what shall I say of the Greatness of thy Omnipotence? But God our King( saith the Prophet) before the Worlds: Psal. 73. He hath wrought Salvation in the midst of the Earth. Thou in thy Strength hast confirmed the Sea; thou hast crushed the Heads of Dragons in the Waters. Thou hast broken the Heads of the Dragon; thou hast given him for Meat to the People of the Ethiopians. Thou hast broken up Fountains and Torrents; thou hast dried the Rivers of Ethan. The Day is thine, and the Night is thine; thou hast made the Morning and the Sun. Thou hast made all the Coasts of the Earth; the Summer and the Spring thou hast formed them. And in another Place, Psal. 88. O Lord God of Hosts, who is like to thee? Thou art mighty, O Lord, and thy Truth round about thee. Thou rulest over the Power of the Sea, and the moving of the Waves thereof thou dost mitigate. Thou humbledst the proud one, as one wounded; in the Arm of thy Strength thou hast dispersed thine Enemies. The Heavens are thine, and the Earth is thine; the round Earth, and the fullness thereof thou hast founded. The North and the Sea thou hast created: Thabor and Hermon shall rejoice in thy Name; thy Arm is with Might. Nor does Holy Job speak less loftily of the Omnipotence, where he says, With him is Wisdom and Strength; he hath Counsel and Understanding. If he shall destroy, Job 12. there is no Man that can build; if he shut up a Man, there is none that can open. If he hold in the Waters, all things shall be dried; and if he sand them forth, they shall overthrow the Earth. With him is Strength and Wisdom; he knoweth both the Deceiver, and him that is deceived. He bringeth Counsellors to a foolish End, and Judges to Astonishment. He looseth the Belt of Kings, and girdeth their Reins with a Cord. He leadeth away Priests without Glory, and supplanteth the great Men. Who revealeth profound things out of Darkness, and bringeth forth the Shadow of Death into Light. Who multiplieth Nations, and destroyeth them, and restoreth the Destroyed whole again. If he shall grant Peace, who shall take it away; and if he shall hid his Face, who shall behold him? 4. Then what shall I say, O Lord, of the Riches of thy Glory, and of the Vein of thy Felicity. If thou sin( saith the Scripture) what shalt tho●… hurt him; Job 35. and if thine Injuries be multiplied what shalt thou do against him? Moreover, i●… thou do justly, what shalt thou give him, or wha●… shall he receive of thy Hand. Man that is lik●… to thee, thy Impiety shall hurt; and thy Justice shal●… help the Son of Man. But thou, O Lord, art such and so blessed, and so wholly within thy sel●… is the Source of thy Glory, that thou standest in need of no Body. 5. Such, O Lord, I confess thee, as such I praise and glorify thy Holy Name. Do thou enlighten my Heart, and put Words into my Mouth, that my Heart may meditate on thy Greatness, and my Mouth may be full of thy Praises. But because Praise is not so worthy from the Mouth of a Sinner, I beg of all the Angels in Heaven, and of all Creatures on Earth, that they, together with me, will praise thee, and herein make up what in me is defective, inviting them hereto with the glorious Song of those three Holy Youths, in the midst of the Flames in Babylon, saying, Blessed art thou, O Lord, the God of our Fathers, and Laudable, and Glorious, and Super-exalted for ever. And blessed is the Holy Name of thy Glory, and Laudable and Super-exalted in all Ages. Blessed art thou in the Throne of thy Kingdom, and passing Laudable and Super-exalted for ever. Blessed art thou that beholdest the Depths, and sitests upon the Cherubs, and Laudable and Super-exalted for ever. Blessed art thou in the Firmament of Heaven, and Laudable and Glorious for ever. Amen. Pater Noster. have Maria. CHAP. XVI. The Fourth Prayer, giving Thanks to Almighty God for Benefits received. 1. I Give thee hearty Thanks and Praise, O Lord, my God, for all the Benefits and Graces thou hast bestowed on me from the Day I was conceived, till this time, and for the Love thou brought from me all Eternity, having even then resolved to Create and Redeem me, to make me thine, and give me all thou hast given me to this time; for all I have or hope for is thine. Thine is my Body, with all its Members and Sences; thine is my Soul, with all its Faculties and Powers; thine are all the Hours and Moments I have hitherto lived; thine the Strength and Health thou hast given me; thine the Heaven and Earth that sustains me; thine the Sun, Moon and Stars, the Fields, Birds and Fishes, the Beasts, and all other Creatures, that in Obedience to thy Command serve me. All this, O Lord, is thine, and for it I give thee as many Thanks as possibly I can. Yet much greater Thanks I give thee, for that thou didst vouchsafe to be mine, since thou didst offer up, and lay thyself wholly out for my Redemption; for me thou wast clothed with Flesh, for me Born in a Stable, Laid in a Manger, Wrapped in Clouts, circumcised the Eighth Day, banished to Egypt; so many several Ways Tempted, Persecuted, Misused, scourge d▪ crowned, disgraced, sentenced to Death, and nailed upon a across. For me didst thou Fast, Pray, Watch, Weep, travail, and endure the greatest Pains and Affronts that ever were endured. For me thou didst Ordain and Contrive the Medicines of thy Sacraments, compounded with the Moisture of thy Blood, and particularly the greatest of Sacraments,( which is thy most Holy Body) where thou, my God, art in Person my Cure, my Sustenance, my Strength, my Delight, my Pledge of Hope, and a strong Testimony of thy Love. On all these Accounts I give thee all the Thanks I possibly can, saying from the Bottom of my Heart with the Holy King David. 2. My Soul, bless thou our Lord; Psal. 102. and all things that are within me, his Holy Name. My Soul, bless thou our Lord; and forget not all his Retributions. Who is propitious to all thine Iniquities; who healeth all thine Infirmities. Who redeemed thy Life from deadly falling; who crowneth thee in Mercy and Commiserations. Who replenisheth thy Desire in good Things; thy Youth shall be renewed as the Eagles. Our Lord doth Mercies, and judgement to all that suffers Wrong. He made his Way known to Moses; his Wills to the Children of Israel. Our Lord is pitiful and merciful, long-suffering, and very merciful. He will not be angry always; neither will he threaten for ever. He hath not done with us according to our Sins; neither according to our Iniquities hath he rewarded us. For according to the Height of Heaven from the Earth, hath he strengthened his Mercy upon them that fear him. As far as the East is distant from the West, hath he made our Iniquities far from us. As a Father hath Compassion of his Children, so hath our Lord Compassion of them that fear him; because he hath known our making. He remembered that we are Dust; Man, his Days are as Grass, as the Flower of the Field, so shall he flourish. Because the Spirit shall pass in him, and he shall not stand; and he shall know his place no more. But the Mercy of our Lord from everlasting; and unto everlasting to them that fear him. And his Justice is upon the Children's Children; to them that keeps his Testament. And are mindful of his Commandments, to do them. Our Lord hath prepared his Seat in Heaven; and his Kingdom shall have Dominion over all. Bless our Lord all ye his Angels; mighty in Power, doing his Word, that fear the Voice of his Words. Bless our Lord all ye Hosts; you his Ministers that do his Will. Bless ye our Lord all his Works; in every place of his Dominion, my Soul bless thou our Lord. Pater Noster. have Maria. CHAP. XVII. The Fifth Prayer to beg the Love of God. 1. IF our Obligation, O Lord, be great to our Benefactors, and if every Benefit received be, as it were, an Incentive and Spur to Love, and according to the quantity of Fuel so proportionably the Fire is the greater; then how great a flamme of Love ought to be raised in my Heart, being kindled by so infinite a quantity of Fuel, as are thy Benefits? If all this visible and invisible World be thy Benefit towards me, how great a Conflagration of Love ought they all to cause? Nor yet is it for this alone that I ought to love thee, but also for that in thee alone are found all the Motives and Reasons for Love that can be imagined in all Creatures, and all of them in the supreme Degree of Perfection. For if we look upon Goodness, who is more Good than thou? If upon Beauty, who more Beautiful than thou? If upon Sweetness and Mildness, who more Sweet or mildred? If upon Riches and Wisdom, who more Rich and Wise? If upon Friendship, who loves us more than he that suffered so much for us? If upon Benefits, whose is all we have but thine? If upon Hope, from whom do we hope for all we want but from thy Mercy? If so great Love be naturally due to Parents, who is more a Father than he that saith, Call none Father upon Earth, Mat. 2. for only he is your Father, who is in Heaven? If a Consort is so passionately beloved, who but thou is the Spouse of my Soul, and who but thou fills the empty Space of my Heart and Wishes? If, as Philosophers say, our utmost End be infinitely beloved, who but thou is my Beginning and utmost End? Whence came I, and whether do I tend but to thee? To conclude, if Likeness produce Love, after whose Image and Likeness but thine was my Soul created? Now if this and each of the other Motives be of itself sufficient to excite Love, how great must that be which proceeds from them all together? Doubtless, as much as the Sea exceeds all Rivers that fall into it, so much this Love ought to exceed all others. 2. If then, my God, I have so many Reasons to love, why then shall I not love thee with all my Heart, with all my Strength, and with all my Soul? O all my Hope, all my Glory, and all my Joy! O my Amiable Beginning and Support, when shall I love thee with all my Strength, and with all my Soul? When shall I please thee in all things? When will all that is in me displeasing to thee be mortified? When shall I cease to be my own? When shall nothing besides thee live in me? When shall the Fire of thy Love inflame me? When wilt thou snatch away, plunge and transport me in thee? When, removing all Obstacles and lets, wilt thou make me of the same Spirit with thee, that I may never depart from thee? O my God, what will it cost thee to do me so great Good? What wilt thou have the less? What wilt thou expend? Why then, O Lord, who art an Abyss of Infinite Bounty and Goodness, dost thou in thy Anger withhold thy Mercies from me? Why shall my Crimes outweigh thy Goodness? Why shall my Sins be of more force to damn, than thy Goodness to save me? If thou regard Sorrow and Repentance, I am so sorry for having offended thee, that I had rather I had suffered a Thousand Deaths, than have once provoked thee. If it is Satisfaction thou stand'st upon, behold here this miserable Body, pour forth the Fury of thy Wrath upon it, provided thou lessen not thy Love. I beg not of thee Gold, nor Silver, nor any other thing of the Creation; for all this satisfies me not without thee, and all is Poverty to me, without thy Love. It is Love I require, Love I beg of thee, Love I sue for, for thy Love I sigh; grant me thy Love, and I have enough. 3. O Lord, why dost thou delay this Mercy? Why seest thou me Day and Night in Pain, and dost not relieve me? Psal. 12. How long, O Lord, wilt thou forget me unto the end? How long dost thou turn away thy Face from me? How long shall I put Counsels in my Soul; Sorrow in my Heart by Day? Regard and hear me, O Lord my God. I beg not the large Allowance that is given to Children, I will be content with any of the Crumbs that fall from thy Table. Here then I place myself like a hungry poor Animal before thy plentiful Table; here I look thee in the Face, beholding thee, feast and feed thy Children with the Food of thy Glory; here I stand changing Countenance, and my Heart leaping, to incline thine to take Pity on me. The things of this World do not satisfy me, my God; thee alone I seek, thee alone I desire, thy Sight I require, and thy Love will I ever beg, and with thy Prophet will I sing, I will love thee, O Lord, my Strength. Psal. 17. Our Lord is my Firmament, and my Refuge, and my Deliverer. My God is my Helper, and I will hope in him. My Protector, and the Horn of my Salvation, and my Receiver. Praising I will invocate our Lord, and I shall be saved from mine Enemies. He who liveth and reigneth for ever and ever. Amen. Pater Noster. have Maria. CHAP. XVIII. The Sixth Prayer, wherein the Creature offers and resigns itself up into the Hands of its Creator, placing all its Hope in Him, and tendering him its Obedience. 1. ALL the Motives and Reasons, my God, that induce me to love thee, oblige me also to place all my Hope in thee. For in whom shall I hope but in him that so entirely loves me? In him that has done me so much Good? In him that has suffered so much for me? In him that so often has called me, stayed for me, born with me, forgiven and delivered me from so many Evils? In whom shall I hope but in him who is infinitely Merciful, Compassionate, Loving, Meek, Patient, and full of Forgiveness? In whom shall I hope, but in him who is my Father, an Almighty Father; a Father to love me, and mighty to relieve me; a Father to cherish me, and mighty to do me Good; who is more Careful and Provident for his Spiritual Children, than any Carnal Father for his? In fine, in whom shall I hope, but in him, who almost throughout Holy Scripture continually bids me to come to him, and hope in him, and for so doing, promises me Millions of Benefits and Favours, giving me as Earnest, his Truth and Word, the Benefits received, the Torments for me endured, and his Blood shed to confirm this Truth? What then may I not hope from a God so truly Good, who so passionately loved me, that for me he took Flesh upon him, was scourged, Affronted and buffeted for me; finally, from a God, who died on a across for me, and confined himself to a Consecrated Host for me? How can he fly from me, when I seek him, who thus sought me, when I fled from him? How can he refuse me Pardon, when I beg, who earned it for me, when I did not ask it? How can he deny me Relief, now it costs him nothing, who purchased it for me, when it costs him so dear? For all these Reasons then will I confidently hope in him, and in the midst of all my Wants and Afflictions, with the Holy Prophet will I manfully sing, Psal. 26. Our Lord is my Illumination, and my Salvation; whom shall I fear? Our Lord is the Protector of my Life; of whom shall I be afraid? If Camps stand together against me, my Heart shall not fear. If battle rise up against me, in him will I hope. 2. But because Hope is not safe without Obedience, according to the Saying of the Psalmist, Sacrifice a Sacrifice of Justice, and hope in the Lord: Grant therefore, my God, that to the Hope of thy Mercy I may join Obedience to thy Commandments, since this Obedience is no less due to thee from me than all the rest; for thou art my King, my Lord, and my Emperor; whom Heaven, Earth, the Sea, and all other Creatures obey; whose Commands and Laws they have hitherto kept, and will keep for ever. May I then obey thee, my Lord, more than all they, since I am more obliged than they all. May I obey thee, my King, and my Lord, and fully keep thy most Holy Laws. Reign thou in me, O Lord▪ and let not the World, nor the Prince of this World, nor my Flesh, nor my own Will, but thine reign in me. Far be from me all these Tyrants, these Usurpers of thy Seat, these Robbers of thy Glory, and Perverters of thy Justice, and do thou alone, O Lord, rule and command, and may th● Power and thy Word be only obeyed and acknowledged, that so thy Will may be done in Earth, as it is in Heaven. O God, when will this be! O when shall I be delivered from these Tyrants! O when will no Voice but thine be heard in my Soul! O when will the Attempts and Force of my Adversaries be so weakened, that there may be no Repugnance in me for fulfilling of thy Holy Will! When will this Sea be so calm, this Sky so serene, my Passions so lulled and mortified, that there may remain no Wave, no Cloud, no Clamour, nor other Obstacle, to disturb this Peace and Obedience, and to obstruct thy Reign in me? Grant me, O Lord, this Obedience, or rather, give me this Sovereignty over my Heart, that it may be so obedient to me, that I may be able wholly to subject it to thee. 3. And as I am obliged to obey thee, so am I also to deliver and offer myself up to thee, and to resign myself into thy Hands, since I am wholly thine, and thine on so many and so just Accounts. Thine, for that thou didst create and give me the Being I have. Thine, for that thou dost support me in it with so many Benefits and Favours of thy Divine Providence. Thine, because thou brought'st me out of Slavery, and bought'st me; not with Silver or Gold, but with thy Blood: And thine, because thou hast redeemed me as often as thou hast brought me out of Sin. Then, if on so many Accounts I am thine, and if on so many Accounts thou art my King, my Lord, my Redeemer, my Deliverer, here I now deliver up to thee thy own, that is, myself; here I offer up myself for thy Captive and Slave; here I deliver to thee the Keys and Fortress of my Will, that from hence forward it may not be mine, nor any others but thine; that I may not live for myself, but thee; nor any more do my own Will, but thine, so that I may neither Eat, Drink, Sleep, nor do any thing but what is agreeable to thee, and tends to thy Service. 4. Here I deliver up myself to thee, that thou mayst dispose of me, as of thy own, according to thy Will. If thou wilt have me Live, Die, enjoy Health, endure Sickness, be Rich, be Poor, be honoured, be disgraced, I wholly resign myself up into thy Hands, and Renounce myself, that I may no longer be my own, but thine; that what is thine of Right, may also be thine by my free Consent, for ever and ever. Amen. Pater Noster. have Maria. CHAP. XIX. The Seventh Prayer, to beg of our Lord that which is requisite for our Salvation. 1. I Give thee abundant Thanks, Almighty Lord God, and Father of Mercy, because thou thyself didst encourage us to beg Mercy of thee, saying, by the Mouth of thy most Blessed Son, Ask, and ye shall receive, seek, luke. 2. and ye shall find, knock, and it shall be opened unto you. So likewise by thy Prophet didst thou encourage us to the same, saying, Be converted to me, Isa. 45. and ye shall be saved, all ye ends of the Earth. If then thou, O Lord, dost call us thyself, if thou dost invite us, and open thy Arms to receive us, why shall not we confided; thou wilt admit us into them? Thou, O Lord, art not like Men that grow poor by giving, and therefore are offended to be asked. It is not so with thee; for as thou art not the poorer by giving, so thou growest not weary of being ask d. Therefore to beg Mercy of thee is not to importune, but to obey thee, since thou commandest us to ask of thee, and it is to honour and glorify thee, for hereby we protest that thou art God, and Universal Lord, and Giver of all things, of whom all things are to be asked, since thou alone canst give all. Therefore thou requirest of us this sort of Sacrifice, saying, Invocate me in the Day of Tribulation; Psal. 49. I will deliver thee, and thou shalt glorify me. I therefore, awaked by this pitiful Call, do come to thee, and beg that thou give me all that I owe thee; that is, that I may so adore thee, so fear and reverence thee, so praise and thank thee for all thy Benefits, so love thee with all my Heart, so place all my Hope in thee, so obey thy Commandments, so offer and resign myself up to thee, and so ask these and other Mercies of thee, as may conduce to thy Glory, and my own Salvation. I also beg, O Lord, thou wilt grant me Forgiveness of my Sins, true Contrition, and a Sincere Confession of them all, and that thou wilt assist me with thy Grace, to the end I may for the future never offend thee: But particularly I beg of thee Strength to mortify my Flesh, bridle my Tongue, subdue my Appetites, and recollect my Thoughts; that being thus renewed and reformed, I may deserve to be thy living Temple, and Place of Abode. Grant me likewise all those Virtues, wherewith this thy Dwelling may not only be cleansed, but also adorned; that is, profound Humility, perfect Patience, clear Discretion, Poverty of Spirit, Fortitude and Diligence in all Labours for thy Service, and above all, a most ardent Charity towards my Neighbours, and towards thee. 2. But because I deserve not any part hereof, remember, O Lord, thy Mercy, which often takes place only in regard to our Miseries. Matth. 9. Remember that thou desirest not the Death of the Sinner,( as thou saidst thyself) but that he be converted, and live. Remember that thy only begotten Son came not to this World( as he says) to seek Just Men, but Sinners. Remember all he did in this World, and all he endured, from the Day of his Birth, till he expired on the across, since he suffered no part thereof for himself, but for me; all which I offer up as a Sacrifice for my Sins and Wants; and this Mercy I beg for his sake, and not for mine. For since of thee it is said, that thou honour'st the Fathers in the Sons, bestowing thy Mercies on the one for the sake of the other( as David did with Mephiboseth, for the sake of his Father Jonathan) honour therefore thy only Begotten Son, doing Good to me for his sake, since he is my Father, and my Second Adam, and I his Son, tho' a wicked one. Remember, O Lord, that I have recourse to thee; that I fly to thee, and, as to a true Physician and Lord, lay before thee my Wants and Wounds, and in this Spirit I will call upon thee with the Prayer of the Prophet David, saying, 3. Incline thine Ear, O Lord, and hear me; Psal. 85. because I am Needy and Poor. Keep my Soul, because I am Holy; save thy Servant, my God, that hopeth in thee. Have mercy on me, O Lord, because I have cried to thee all the Day; make joyful the Soul of thy Servant, because to thee, O Lord, have I lifted up my Soul. Because thou, O Lord, art sweet and mildred; and of much Mercy to all that invocate thee. Receive, O Lord, my Prayer with thine Ears, and attend to the Voice of my Petition. In the Day of my Tribulation I have called to thee; because thou hast heard me. There is not like to thee amongst Gods, O Lord; and there is not according to thy Works. All Nations, whatsoever thou hast made shall come, and shall adore before thee, O Lord, and they shall glorify thy Name. Because thou art great, and doing marvelous things; thou only art God. Conduct me, O Lord, in thy Way, and I will walk in thy Truth; let my Heart rejoice, that it may fear thy Name. I will confess to thee, O Lord, my God, with all my Heart; and will glorify thy Name for ever. Amen. Pater Noster. have Maria. CHAP. XX. Here follows a very devout Prayer, to be said in the Morning; wherein, after laying down on how many Accounts, and for what great Benefits Man is Debtor to God, he offers on his part what he can; that is, returns humble Thanks to him for his Benefits, offers up himself to God, and begs his Grace. Psal. 62. 1. O God, my God, to thee I watch from the Morning Light, saith the Holy King David in one of his Psalms; and a little below, If I have been mindful of thee upon my Bed, in the Morning I will meditate on thee; because thou hast been my Helper. I also, O Lord my God, will with this Holy King, watch to thee in the Morning. Let this be the first of my Cares, the first of my Thoughts, since it is the Principal Duty, and the End for which I was Created, and for which things were Created, which is to Praise, glorify and magnify thy Holy Name. Because thou, O Lord, art the Beginning and End of all things, a Beginning without a Beginning, and an End without an End. For as none could Create them without thee, so could they be Created for none but thee; that is, that they might all serve, praise, and declare thy Glory. 2. Thou art the Universal Giver of all that is good, since there is no Gift of Nature, or Grace, of the Body, or Soul, which originally doth not spring from thee, who art the Universal Source of all Goodness. Thou art an Ocean of all Perfections, an Abyss of Grandeur, a Sea of Infinite Goodness and Mercy, and a Mirror of Incomprehensible Beauty. Thou art the God of Gods, the Holy of Holies, the King of Kings, the Lord of Lords, the Cause of Causes, the Being of Beings, the Life of the Living, the Order of the Universe, the Beauty of the World, and the Glory of Heaven. 3. Thou art my Creator, who out of nothing madest me to thy own Image and Likeness. Thou art my Preserver, who always supportest me, that I may not again fall to the same nothing. Thou art my Sanctifier, who liftest me up by thy Grace to a higher Being. And thou art my Glorifier, who createdst me for yet a better Being, which is that of Glory. Thou to this End art my Exciter, my Helper, my Defender, my Preserver, my Pastor, my Benefactor, my King, my Lord, my Father, my Spouse, the Center of my Soul, and my Ultimate End, in whom alone is all my Felicity and Happiness, and the whole Perfection of all my Life. All this thou art to me, O Lord, as thou art God. 4. But as Man, thou art my Redeemer, my Saviour, my Deliverer, and( as thy Apostle saith) Thou art my Wisdom, my Justice, 1 Cor. 15. my Sanctification, my Redemption, my Sacrifice, my Lamb, my Priest, my Mediator, my Intercessor, my Pastor, my Master, my Example, my Strength, my Comfort, and the Universal Physician of all my Distempers; for thou didst Cure my Pride with thy Humility, my Avarice with thy Poverty, my Pleasures with thy Pains, my Anger with thy Mildness, my Envy with thy Charity, my Gluttony with the Vinegar and gull thou drank'st for me, and my Sloth with the vast Labours thou underwent'st for me. For me thou didst Fast, travail, Sweat, Watch, Pray, and Weep, and wast banished, Persecuted, Spit upon, defamed, scourged, crowned, crucified, and Afflicted, beyond all Men in the World. 5. All these are Benefits of thine, and Obligations heaped on me, and Ties that make me all thine, and Fetters that render me thy Prisoner and Captive. What then can I give thee, O Lord, for all these Benefits? How can I requited so many, and so great Bounties? For certain it is, that had I the Hearts of all Men, and did love thee with them all, yet could I not make a Return for any one of these Obligations. How then shall I, my God, answer so many? How shall I deny thee one only Heart I have for them all, since I owe thee so much for every one? What then shall I do, my God; what shall I do? I can do no more but render thee Infinite Thanks for the Multitude of these Benefits, and beg of all Creatures in Earth and Heaven, that they help me to praise and give thee those Thanks, which I alone of myself cannot worthily give thee; and therefore I call upon them with the Canticle, sung to thee by the Three Youths in the Furnace of Babylon. 6. All Works of our Lord bless ye our Lord; Praise and Super-exalt him for ever. Dan. 3. Bless our Lord ye Angels of our Lord; Praise and Super-exalt him for ever. Ye Heavens bless our Lord; Praise and Super-exalt him for ever. All Water that are above the Heavens, bless ye our Lord; Praise and Super-exalt him for ever. Fire and Heat bless ye our Lord; Praise and Super-exalt him for ever. Dews and Hoary Frosts bless ye our Lord; Praise and Super-exalt him ever, &c. §. I. Of certain Reasons, which oblige Man to serve God; and he doing what is in him, offers himself up to that Purpose, and begs his Grace. 7. NEither are these Blessings and Praises all that I owe thee, since I am all thine, and thine on so many and so just Accounts. A Man sometimes buys another in Guinea for an inconsiderable Trifle, and that Man bought for so base a Price, remains so much a Slave to him that bought him, that he has not an Hour to dispose of, nor a Penny he can call his own. And when the Buyer pleases, he locks him up in a House, or in a Dungeon, and if he pleases, there Scourges and Chastises him, and does all to him that his Will dictates. Now, if I, my Lord and God, am thine, on so many Accounts; thine, because thou didst Create me, because thou didst Purchase me with thy Blood, and because every Moment of my Life thou art continually preserving me in such sort, that I cannot open my Mouth, move my Tongue, or stir Hand or Foot without thee; if on so many Accounts I am thine, how can I exempt myself from thy Service? How shall I deny thee what is thine? How can I be Lord of myself to live after my own Will, when as I am thine on so many Accounts? Confessing therefore, O Lord, most humbly this mighty Obligation; from henceforward I deliver up, and offer myself for thy Eternal Slave, and consequently tender thee all that this Day, and all my Life time I shall Think, Do, Say, Suffer, Eat, Drink, Sleep, and all other Things; that it may all tend to thy Glory and Praise. And over and above all I offer up myself, that I may be no longer my own, but thine, nor live to myself, nor labour for myself, nor seek myself, but in all things, and at all times, seek to serve thee, and fulfil thy Divine Will; so that as often as I do the contrary, I may conclude myself a Thief, and Usurper of another's Right, since I wrongfully withdraw the Service and Obedience which on so many Accounts is due to thee, my God. 8. But because without thy Grace I cannot pay this great Debt, I beg of thee, my God, that thou wilt assist me therein, and create in me a new Heart, which may think no Hour its own, but what it employs in thy Love, and a new Will, which may desire nothing but to fulfil thine, and an Understanding, and Memory, that may never forget thee. Grant also, O Lord, that I may bridle my Tongue, watch my Eyes, cleanse my Heart, chastise my Flesh, and mortify all my Appetites and Inclinations. Grant me most profound Humility of Heart, Patience, Obedience, Meekness, Purity of Intention, true Discretion, Poverty of Spirit, Zeal of thy Honour, Love and Tenderness towards my Neighbours, and a Sincere Compassion for their Sufferings. Thou who livest and reignest for ever, &c. §. II. An Advertisement in Relation to this Prayer. 9. IT is not requisite, Christian Reader, that this Prayer be always so repeated Word for Word, as set down here, but a Man ought to comprehend its Parts and Energy, and to practise it in his Heart with such Words as his Devotion shall suggest. For by this means it will be newer to him every Time, and will cause new Effects, and stir up fresh Devotion in his Heart. In order to which, let him consider that the Ground of this Prayer, is the Meditation of those Benefits and Graces for which we are so much indebted to our Lord. Which ought to be diligently considered as they occur to the Memory, that so the Heart may be stirred up to the Love and Service of a Lord, to whom he is so much indebted. Which Debt if Man could once conceive as it is in itself, he would find himself so bound and obliged, that he might easily know how to prosecute the other three parts that follow, which are, the Thanksgiving, Offering and Petition. Then it may be extended much more at large than here it is, descending particularly to ask all such things as we stand in need of, for ourselves, and for all our Neighbours, and then at last we may insist as long as we please upon the final Petition, that is, the of God, which is the most Devout, and most Profitable of them all. 10. Now this Advertisement is so much the more necessary, because this Prayer is proper to be used as soon as a Man Rises, which is often before Day; and if he exercise his Thoughts herein, he will need no Light to Pray by, but may in the Dark with more Recollection go over each particular part of this Exercise. When he repeats the Canticle of the Three Young Men, let him observe, that after every half Verse, the Scripture repeats these Words, Praise and Super-exalt him for ever. Which Words carry great Force and Devotion for a Heart that knows what it is to Love God. So that as often as they are repeated, so often is the Heart pierced. If he be not inclined to go through the whole Canticle, it will be enough to say half of it. But if he require more than the Song contains, he may run through all the Quires of Angels, patriarches, Prophets, Apostles, Evangelists, Martyrs, Confessors, Virgins and Widows. And let him beg of them all, to assist him to Praise and glorify their Common Lord, repeating with each of them those Words, Praise and Super-exalt him for ever. CHAP. XXI. A Prayer to Beg of our Lord the Remission of Sins. O Almighty, All-Merciful, and Compassionate Father, Prostrate at thy Feet I most miserable Sinner do Confess my Great Crimes with which I have offended thee, my most Tender Father. I also confess my Great Ingratitude to thy Infinite Benefits, that is, to so much Love and Goodness as thou hast used towards me, giving me so much Time to do Penance, not Casting me into Hell as my Malice had deserved, but rather Exciting and Inviting me with thy Grace. O how often, my God, hast thou called upon my Soul by means of thy Holy Inspirations? How often hast thou stirred me up with thy Benefits? How often hast thou caressed with me with Favours? How often hast thou chastised me with Stripes? Yet notwithstanding all this, I still cast thee, from me and turned my Back upon thee, whilst thou with Wonderful Patience still didst bear with me. O how justly mightest thou have cast me into the deepest Pit of Hell, and only of thy Mercy didst stay the stroke of thy Indignation, which I had so well deserved. It is Wonderful, O most Sweet Father, that my Heart does not burst with Sorrow when I consider these things. I am unworthy to be called thy Creature, to live upon Earth, or to receive my Sustenance from it. 2. It is wonderful that all Creatures have not revenged the Wrongs and Affronts I have offered thee. Yet nevertheless, most Merciful Father, have Pity on me, and receive me into the Bowels of thy Infinite Clemency. Forgive me that I so long delayed my Conversion. Admit me to that most Meek Fatherly Bosom, and give me the Sustenance thou usest to afford thy Children. I beg of thee, O Lord, to produce that in me now for which thou hast so long expected me. I frankly confess, I am the most Vicious of all Vicious Men in the World, but yet I confided in thy Goodness. For tho' my Sins be Numberless, so also is the Multitude of thy Mercies. Mat. 3. O most Loving Father, if you please, thou canst Cleanse me. Heal me, O Lord, and I shall be Healed, since I freely confess I have Sinned against thee. Remember the Word of Comfort thou didst pronounce by the Mouth of one of the Prophets, saying, Thou hast Fornicated with many Lovers, Hier. 3. yet return to Me, and I will receive thee. 3. Wherefore, most Merciful Father, relying on this Promise, I turn to thee with all my Heart, as if thou hadst only called and Invited me by those Loving Words. For I am that Miserable and Rebellious Creature, that Wild and Prodigal Son who fled from the Father of Light, luke. 15. of whom proceeds all Good; and like a stray Sheep I wandered from thy Flock, neglecting the great Graces thou hadst bestowed on me. I left thee the Fountain of Living Waters, Hier. 2. and was to Drink of the Salt Wells of Bitter Consolations, which are soon drained; for certain it is, that all Sensual Delights vanish like Smoke. I left thee the Bread of Life, and did Eat Acorns that were trampled by the Swine, following my Vicious Inclinations and Brutish Appetites. I forsook thee the most supreme and Perfect Good, and ran after the Earthly Fading Goods, and was lost among them. But now, O most Merciful Father, I beg thou wilt forget what I have done against thee, in regard of what thy only Begotten Son did and endured for me. 4. And thou most Sacred Son, my Saviour, and my Lord, have Mercy upon me. On thy Divine Mercy, and thy Holy Grace, and on the most Precious Wounds thou didst Receive for my Sake, I discharge all my Crimes, all my Ingratitude, my Impurity, my Anger, my Pride, my Avarice, my Disobedience, my Extravagancies, my insolences, my Presumption, with all other Offences I have Committed against thee. Thou art all my Hope, all my Refuge, and all my Comfort. As my Sins confounded me, so thy Goodness and thy Mercies of thy Passion Cherish and Strengthen me. And tho' my Sins are Great and Innumerable, yet compared with thy Mercy, they are but Small and Inconsiderable. Wherefore I confess, that for thy Goodness Sake thou will not suffer him to perish, whom thou Createdst to thy own Image and Likeness, and for whom thou tookest upon thee our Nature, our Flesh and Blood. In fine, I hope I shall not by thee be Damned, since thou Redeemedst me with so great Toil, and at so dear a Rate. Thou who livest and reignest, &c. CHAP. XXII. A Prayer of Thanksgiving for Benefits received. 1. I Give thee Thanks, Sweet Jesus, for that thou didst Create me after thy own Image and Likeness, for this Body thou gavest me with all its Senses, and this Soul with all its Faculties, that so I might know and love thee. Give me the Grace, O Lord, that I may so serve thee my Creator and Heavenly Father, that all my Passions and Vicious Inclinations being mortified, I may restore in me the Image thou didst Create, and become like to thee in Innocence of Life. 2. I give thee Thanks for the Benefit of Preservation; because thou who Createdst me, art always Preserving me in this Being which thou gav'st me, and because to this intent thou Createdst all the things in this World, the Heaven, Earth, Sea, the Sun, Moon, Stars, Beasts, Fishes, Fowl, the Trees, and all other Creatures, whereof some thou mad'st to Maintain me, others to Heal me, others to Delight me, others to Instruct me, and others also to Chastise me. I beseech thee, O Lord, that I may know how to make use of all these things, and make my Advantage of them to that End they were Created; that is, that hrough them I may attain to a True Knowledge of thee my True God and Lord, and by them my Heart may be inflamed with Love and Admiration of thy Holy Name. 3. I give thee Thanks, Sweet Jesus, for the Benefit of my Redemption; that is, for that incomprehensible Goodness and Mercy which thou didst use towards me, and for that most ardent Charity, wherewith thou Redeemest me, descending upon Earth, to lift us up to Heaven, making thyself Man, to make us Gods, and suffering a cruel Death, to give us true Life. 4. I give thee Thanks for the Humility of thy Incorruption, for the Poverty of the Birth, for the Bloodshed at thy Circumcision, for thy Banishment into Egypt, for thy Fasting in the desert, for thy Watching in Prayer, for thy Weariness in travail, and for the Poverty and Humility of thy most Holy Life. I give thee Thanks for all the Pains and Disgraces thou for me didst undergo, in thy most Dolorous and Ignominious Death. I give thee Thanks for thy Prayer in the Garden, for thy Bloody Sweat, for thy Apprehending, for the Buffets, Blasphemies, and Scourges, thou enduredst; for thy Crown of Thorns, for thy Purple-Garment, for the Scoffs and Contempts put upon thee, for the Vinegar and gull given thee to Drink, for the Nails that Pierced thee, for thy Death and across, since thou didst ordain and endure all this for my Salvation. 5. I give thee Thanks, Sweet Jesus, who from my Birth, and Beginning of my Life, didst receive me into the Bosom of thy Church, and brought'st me up in the catholic Faith, mad'st me a Christian, and till this Day hast preserved and maintained my Soul and Body. May it please thy Goodness, that thou alone mayst be the Delightful Food of my Heart, and that my Soul may ever Thirst only after thee the Fountain of Life, till having ended the Course of this Pilgrimage, I may enjoy the Bliss of that River of Delights, which flows from thee the Fountain of Life. 6. I give thee Thanks, Sweet Jesus, who till this time, without my Knowledge, hast delivered me from many and great Dangers of Body and Soul, tho' I, through my great and continual Wickedness, have often deserved to be forsaken. 7. I give thee Thanks for that when I lay wallowing in the Filth of my Vices, thou didst bear with me so patiently, and gav'st me Time to Repent, tho' I have so often offended Thee, and withstood thy Holy Inspirations. Grant, O Lord, that from henceforward I may follow Thee with humble Affection, and that I obediently and readily embrace thy Holy Inspirations, and cast from my Heart the Love of all visible Things, that it may be wholly employed in thee, without ever swerving from thee. 8. I give thee Thanks, O Lord, for that besides all these Benefits, thou hast for my Good Instituted such Wonderful Sacraments, because thou dost Visit me with such Holy Inspirations, and for the Glory of Heaven, which thou hast in store for me, if I through my own Wickedness render not myself incapable of it. 9. These, O Lord, are the common Benefits that I know of; there are doubtless many more of which I am Ignorant, yet for which I own no less Thanks than for those here mentioned, but rather the greater, because this demonstrates the Excess of thy Goodness, since while I slept thou didst watch to defend me from a thousand Dangers, and do me many Favours. Wherefore, as I am obliged to beg Pardon of thee, not only for the Sins I know of, but also for those I know not, even so am I obliged to give thee what Thanks I can, not only for thy Benefits within my Knowledge, but also for those I know not of; and therefore I Adore, Praise, and Bless thee for them all. Grant then, O Lord, that I may so use these Benefits, that they may not produce in me any Pride or Neglect, but rather Humility, Gratitude, and a desire to serve thee. Thou who livest and reignest for ever and ever. Amen. CHAP. XXIII. A Prayer, in which Man offers up the Sufferings and Merits of Christ our Saviour, Begging, through them, Mercies and Graces. WHat shall I give the Lord for all he hath given me? How shall I requited so many Benefits? What shall I offer for so many Mercies? Alas, how ill have I requited so Bountiful and Charitable a Benefactor! I was ever ungrateful to thy Benefits, and always obstructed thy Inspirations, adding Sins to Sins, and Crimes to Crimes. I confess, O Lord, I deserve not the Name of thy Son, and yet I aclowledge thee for my Father. For thou art truly my Father and all my Hope; thou art the Fountain of Mercy, who despisest not the foul Sinners that run to thee, but rather dost cleanse and ease them. Behold then, my only Refuge, how I, the poorest of all Creatures, come to thee, bringing nothing along with me but the Burden of my Sins, I humbly prostrate myself at the Feet of thy Goodness, and beg Mercy; forgive me, my Surest Hope, and save me for thy Infinite Clemency. O most Sweet Jesus, in Satisfaction for all my Sins, I offer thee that wonderful Charity which moved thee, the God of Infinite Majesty, to become Man for us, and to live in this World 33 Years, with many Labours, Afflictions, Persecutions, Contradictions, Troubles and Fatigues. I offer thee that mortal Oppression of Spirit, that bloody Sweat, and that Agony which afflicted thee kneeling before thy Father in the Garden. I offer thee that Ardent Desire thou hast to suffer, when of thy own Accord thou didst deliver thyself up to thy Enemies, and offer thyself a Sacrifice for us. I offer thee thy Imprisonment, Scourging, buffeting, Reviling, Blaspheming, Spitting from the foul Mouths of thy Enemies, and all other sorts of Torments, which thou didst endure that Night in the House of Annas and Caiphas for our sake. All this I offer up to thee, beseeching thy Infinite Goodness, that for these thy Merits thou forgive my Sins, purge my Soul, and carry it to Eternal Life. 3. I also offer thee that unspeakable Humility and Patience, wherewith thou borest thy Crowning with Thorns, thy clothing with Purple in Scorn, and the despiteful Saluting, Spitting upon, and Striking thee with the Reed thou held'st in thy Hand. I offer thee that painful Weariness of thy Sacred Body, that tiresome Procession, and the heavy Burden of the across, which thou carriedst on thy tender and wearied Shoulders. I offer thee the Sweat and Thirst thou enduredst on the across, with many other Pains thou sufferedst; all this I offer thee with the most hearty Thanks I can, beseeching thy Immense Goodness, that thro' these Merits thou Pardon my Sins, purify my Soul, and carry it to Eternal Life. 4. O Sweet Jesus, in Satisfaction for all my Sins, I offer thee the most cruel Pains thou didst endure, when taking off thy Garment which clung to thy Back, all the Wounds of thy Scourges were renewed, when thy Holy Feet and Hands were nail d to the across, when thy Limbs were disjointed, when thy Precious Blood flowed from thy Wounds like the Streams from the Fountain. I offer thee every Drop of that Precious Blood, I offer thee the Patience and Meekness, wherewith thou didst suffer the Contradiction and Scorn of those Wretches, who shaking their Heads, scoffed at thee, whilst thou mercifully didst Excuse and Pray for them. I also offer thee the Incomprehensible Torments that consumed thee; when being wholly delivered up to the Violence of thy Sorrows, and forsaken of all Comfort, thou hung'st desolately on the across betwixt two Thieves. I offer thee the great Thirst thou wast sensible of, and that Humility and Reverence, wherewith letting fall thy Head, thou recommendedst thy Spirit to thy Father. I offer thee that saving Blood which gushed abundantly from thy pierced and wounded Side. All this I offer, together with the Thanks I can give, beseeching thee that thro' these Merits thou forgive my Sins, purify my Soul, and carry it to Eternal Life. Thou who livest and reignest for ever. Amen. CHAP. XXIV. A Prayer to God, and all the Saints, begging all that is necessary for ourselves and our Neighbours. 1. MOST Benign, most Pitiful, and most Merciful Father, have Compassion on me. For my own, and for the Sins of all the World, I offer thee the Life, Passion and Death of thy only Begotten Son. I offer thee all he did and endured in this World for our sake. I offer thee the Merits of his most Sacred Mother, and of all the Saints, that through them all thou mayst Pardon me, have Mercy on me, and grant me Eternal Life. 2. Most Meek Jesus, my Lord, and my Redeemer, have Mercy on me. I give thee Thanks for the Infinite Multitude of thy Mercies, and for the numberless Benefits thou hast heretofore, and daily dost bestow on unworthy me. I beseech thee, O Lord, that thou wilt make me partake of thy Merits; that being incorporate with thee, and become the same thing with thee, thro' Love and Imitation of thy most Holy Life, I may deserve to enjoy thee, as the Branch does of the Vine; for thou art the true Vine and Life of all the Faithful. 3. Holy Ghost, thou Comforter, assist me, my God, and my Lord. To thee I recommend my Soul and Body, and all that is mine. To thee I offer up the Remainder and End of my Life. Grant that I may end it in thy Service, doing true Penance for my Sins before I depart this Mortal Body. I who am blind and weak whilst I live in this World, am easily ensnared by my own Affections, easily drawn away, and easily deceived. Therefore it is I deliver myself up to thee, and put myself under thy Protection. Defend, O Lord, this thy wretched Servant from all Evil. Instruct and enlighten my Understanding, govern my Soul, rule my Body, and strengthen my Spirit against the Inordinate Weakness of my Heart. Give me solid Faith, assured Hope, and perfect Charity. Grant that I may sweetly love thee, and that at all Times, and in all Places, I may fulfil thy Holy Will. 4. I Adore, Worship and glorify thee, Holy Trinity, Almighty God, Father, Son, and Holy Ghost. Before thy Divine Majesty I humbly prostrate myself, and irrevocably deliver myself up to thy Holy Will. Lord remove from me, and from all the Faithful, all that is displeasing to thee, and grant us all that is acceptable in thy Sight, and make us such as thou wouldst have us to be. I recommend to thee my Parents, Brethren, Kindred, Benefactors, Friends, and all those I am obliged to pray for. I recommend to thee all thy Church; grant that all may serve thee, all know thee, all love thee, and love one another. Reduce to the right way those that are gone astray, extirpate Heresies, and convert to the Faith all those who as yet have no Knowledge of thy Holy Name. Give us Peace, and continue us in it, as is agreeable with thy Holy Will, and for our Advantage. Relieve and comfort all that live in Sorrow, Temptation, Misfortunes, and Afflictions, either Spiritual or Corporal. In fine, To thy sure Protection I recommend all thy Creatures, that thou mayst grant Grace to the Living, and everlasting Rest to the Dead. 5. I salute thee, brightest Beautiful lily, and Delightful Spring, most Blessed Virgin. I salute thee, most fragrant Violet of Divine Sweetness. I salute thee, most fresh Rose of Heavenly Delights, of whom would be Born and Suckled the King of Heaven, Christ Jesus, the splendour of his Father's Glory, and Figure of his Substance. Obtain for me, most Blessed Lady, of thy Son, all that thou knowest is necessary for my Soul. Assist, merciful Mother, my Weakness in all Temptations and Necessities, and at the Hour of my Death, that thro' thy Help and Assistance I may stand secure in that great and last Concern. 6. O ye Blessed Angelical Spirits, who unanimously, with sweet Harmony, glorify one Common Lord, and always enjoy his Delights, have Pity on me. And particularly thou Holy Angel Guardian of my Body and Soul, to whom I am singularly recommended, have a special and watchful Care over me. O ye Holy Saints of God, who after sailing the troubled and stormy Ocean of this World, and quitting this Banishment, are arrived at the Port of the Heavenly City; be ye my Mediators and Advocates, and pray to our Lord for me, that thro' your Merits and Prayers I may be assisted now, and at the Hour of my Death. Amen. CHAP. XXV. A Prayer of St. Thomas of Aquin, to beg all Virtues. 1. GRant me, most Merciful God, fervent Zeal to desire such things as are acceptable to thee, and a faithful Diligence to search after them: Give me Wisdom to find them, and thy Grace to accomplish them; to the Praise and Glory of thy Holy Name. Direct thou my Life, that I may have the Knowledge, Will and Power, to do always that which is most pleasing to thee, and most expedient for my own Soul. Let my Way, O Lord, to thee be Sure, straight and Perfect; that neither Adversity make me faint, nor Prosperity fall away from thee; that I be not puffed up with Pride by the one, nor driven down into Despair by the other, but that in the one I may give thee Thanks, and in the other be armed with Patience, that I may rejoice in nothing but what brings me nearer to thee, my Blessed Jesus, nor grieve at any thing, but that which withdraws me from thee. That I may desire to please, or fear to displease none but thee, and for thee. That all Transitory Things may for thy sake be of no Account with me, and that whatever is agreeable to thy Will may be delightful to mine. And especially that thou, O my God, mayst be pleasing to me above all things; that I may have no Joy besides thee, nor Desire of any thing but thee. Let all Labour delight me, that is taken for thee, and all Ease be unpleasant to me, which is without thee. Make me lift up my Heart often to thee; and lest I should forget myself, give me Grace to call to Mind my Sins with Sorrow, and full Purpose of Amendment. 2. Grant, O Lord, that I may be Obedient, without Contradiction; Patient, without Murmuring; Pure, without Corruption; Humble, with Counterfeiting; Cheerful, without Levity; Sad, without Dejection; Sincere, without Deceit. Grant that I may fear thee, without Despair, and do good Works, without Presumption; that I may tell my Neighbour his Fault, without Flattery, and instruct him both by Word and Example, without either Harshness or Contempt. Grant me, most loving Lord, a Mind so watchful, that no Worldly Thought may be able to divert it from thee; a Spirit so constant, that no evil Affection or Suggestion may withdraw it from thy Service; a Heart so stable, that no Trouble may overcome me; and so free from 'vice, that no Sin may challenge any Place in me. Give me, most Sweet and Delightful Lord, Understanding to know thee, Care to seek for thee, Wisdom to find thee, a Life always to please thee, and Perseverance firmly to adhere to thee. Grant that I may be nailed to thy across thro' Penance, and that I make use of thy Benefits in this World thro' Grace, and that I may enjoy the Delights in Heaven thro' Glory. Amen. CHAP. XXVI. A Prayer to the Holy Ghost. 1. O Holy Ghost, Comforter of Mankind, who on the Day of Pentecost didst descend upon the Apostles. and replenish their Holy Breasts with Charity, Grace, and Wisdom; I beseech thee, O Lord, for this ineffable Bounty and Mercy, that thou replenish my Soul with thy Grace, and my Bowels with the unspeakable Sweetness of thy Love. Come, O most Holy Spirit, and sand us down from Heaven a Ray of thy Light. Come, O Father of the Poor, come thou Giver of Light, and Light of our Hearts. Come thou best of Comforters, Sweet Spouse of our Souls, and their sweetest Delight. Come to me thou Cleanser of Sins, and Healer of Diseases; come thou Strength of the Weak, and Support of the Fallen; come thou Master of the Humble, and Destroyer of the Proud; come thou singular Glory of the Living, and only Salvation of the Dead; come my God, and prepare me for thee with the Riches of thy Graces and Mercies. Inebriate me with the Gift of Wisdom, enlighten me with the Gift of Understanding, govern me with the Gift of Counsel, confirm me with the Gift of Fortitude, instruct me with the Gift of Knowledge, wound me with the Gift of Piety, and pierce my Heart with the Gift of Fear. 2. O most sweet Lover of those that are clean of Heart, inflame my Bosom with the most precious and pleasing Fire of thy Love; that being wholly fired, I may be wrapped up in thee, who art my Ultimate End, and the Ocean of all that is good. O most Sweet Lover of pure Souls, since thou knowest that of myself I can do nothing, stretch out thy merciful Hand over me, and make me quit myself, that so I may go over to thee. To this end, O Lord, destroy, mortify, annihilate and consume all thou thinkest fit in me, that thou mayst wholly form me to thy own liking; and so all my Life may become a perfect Sacrifice, and be wholly consumed in the Fire of thy Love. O that I might be admitted to so great Happiness. 3. Behold this thy poor and miserable Creature sighs after thee Day and Night. Psal. 41. My Soul has thirsted after the Living God, when shall I come and appear before the Face of God? When shall I enter into the Place of that wonderful Tabernacle, even unto the House of my God? When wilt thou replenish me with Joy at thy Sight? When shall I be satiated with thy Glorious Presence? When shall I be delivered by thee from Temptation, and in thee shall I leap over the Wall of this Mortality? O Fountain of Eternal Brightness, restore me, O Lord, to the Depth from whence I came, where I may know thee, as thou knowest me, love thee as thou lovedst me, and see thee for ever among the Elect. Amen. CHAP. XXVII. A Prayer to be said in time of Mass; wherein the Death of his Son is offered up to the Father, collected from many Sayings of St. Augustin. 1. MOst Merciful and supreme Creator of Heaven and Earth, I the vilest of all Sinners, jointly with the Church do offer up to thee this most Precious Sacrifice,( which is thy only Begotten Son) for all the Sins I have committed, and for all the Benefits I have received from thee. Behold, most Merciful King, him that suffers, and Graciously remember him he suffers for. Is not this He whom thou deliveredst up to Death, for Redemption of the ungrateful Slave? Is not this the Author of Life, who being carried like a Sheep to the Slaughter, did not refuse to suffer such a Cruel Death? Cast thy Eyes, O my Lord God, on this Work of unspeakable Mercy! Behold the Sweet Jesus stretch d out on the across, and his Innocent Hands running Blood, and be pleased to forgive the Crimes committed by mine. Look upon his Naked Breast cruelly pierced with a Spear, and wash me in the holy Flood that gushed thence. View those Sacred Feet,( which never walked in the ways of Sinners) struck through with Nails, and be pleased to guide mine in the way of thy Commandments. I beseech thee, O King of Kings, for the sake of this Holy of Holies, for the sake of this my Redeemer, that I may be united to him in Spirit, since he disdained not to be joined to me in Flesh. Behold, most Merciful Father, thy most Loving Son's Head hanging down, his Neck bowed, and fallen at the approach of Death. See, most Merciful Creator, the torn Body of thy Beloved Son, and have Pity on thy Servant redeemed. Look upon his Naked Body, how Wan it appears, how Bloody his Breast, how his withered Bowels are extended, how his Beautiful Eyes are sunk, how Pale is his Noble Countenance, how Lank are his Extended Arms, how his Beautiful Knees hang, and how his Pierced Feet are bathed with Streams of Blood. View the torn Limbs, most Glorious Father, of thy most Loving Son, and Remember the Misery of thy most Vile Servant. Consider the Pains of the Redeemer, and Pardon the Crimes of the Redeemed. This, O Merciful Father, is our Faithful Advocate before thee. This is that High Priest, who stands not in need to be sanctified with any other Blood, since he appears sprinkled with his own. This is the Holy, Acceptable and Perfect Sacrifice, offered and received in the Odour of Sweetness. This is the Lamb without Spot, that was Dumb before those that shore him; who being wounded with Stripes, sullied with Spittle, and reviled with Scoffs, did not open his Mouth. This is he who having committed no Sins, suffered for our Sins, and healed our Wounds with his. 2. What didst thou, most Sweet Jesus, to be so judged? What didst thou commit, most Innocent Lamb, to be so treated? What were thy Crimes, and the Cause of thy Condemnation? Verily, O Lord, I am the Cause of thy Sorrow, the Occasion of thy Death, and the Motive of thy Condemnation. O wonderful Providence of God! The wicked Man sins, and the just is punished; the guilty Man offends, and the innocent is wounded, and the Lord suffers for what his Servants committed. How low, O Son of God, how low did thy Humility descend? How far did thy Charity extend? How far did thy Love stretch itself? How far has thy Mercy prevailed? I committed the Crime, and thou sufferest the Punishment; I committed the Sins, and thou takest upon thee the Penalty; I grew proud, and thou art humbled; I was disobedient, and thou becomest obedient, even unto Death, to atone for my Disobedience. Behold, O King of Glory, thy Goodness, and my Impiety; thy Justice, and my Iniquity. See here, O Eternal Father, wherefore thou shouldst have Mercy on me, since I have devoutly offered thee the most Precious of all Offerings. I have presented to thee thy most Loving Son, and placed this Faithful Advocate betwixt thee and me; look upon lovingly the good Shepherd, and turn not thy Eyes from the stray Sheep he brings upon his Shoulders. I beseech thee, most Merciful Father, that this Prayer may obtain him for my Mediator, since of thy own Accord, without any Merit of mine, thou gavest him to me for a Redeemer. CHAP. XXVIII. Here follows another Prayer, which may be said during the time of Mass, or at any other time. 1. I Adore, Praise, and glorify thee, O Lord Jesus Christ, I bless and give thee Thanks, O Son of the Living God, because thou wouldst that for my sake thy most Sacred Limbs should so many ways be mangled and tortured. I salute them all one by one to thy Honour, and for thy Love. I salute the Feet of my Lord, for my sake tired, battered and pierced with Nails. I salute the venerable Knees, so often bent on the Ground for me, and so often wearied with traveling. I salute the heavenly Breast, for me deformed with Blood and Scars. I salute the most sacred Side, for me wounded with a Spear. I salute the most lovely, sweet and merciful Heart, for me struck through. I salute the most tender Back, for me scourged, and gushing Blood. I salute the most amiable Arms, for me stretched out and extended. I salute the most tender Hands, for me wounded and struck through with Nails. I salute the most beautiful Shoulders, for me oppressed and bruised with the weight of the across. I salute the most sweet Mouth and Throat, for me embittered with Vinegar and gull. I salute the most favourable Ears, for me affronted with Scoffs and Revilings. I salute the blessed Eyes, watered with Tears for my Sins. I salute the venerable Head, for me crowned with Thorns, wounded and beaten with the Cane. Most Merciful Jesus, I salute all thy Precious Body, for me scourged, wounded, crucified, dead, and buried. I salute the most Precious Blood shed and offered up for me. I salute thee, most noble Soul, for me afflicted and oppressed with Sorrow. Most loving Lord, I beseech thee, for the sake of thy most holy Limbs, that thou sanctify mine, and wash off all the Stains I have put upon them, making ill use of them all. Thou who livest and reignest for ever and ever. Amen. Here follow Seven Devout Prayers to the most Blessed Virgin Mother of God. The first Three contain a devout Memorial of her most Holy Life. These Prayers may be distributed among the Days of the Week, that Devotion may be daily refreshed by new Prayers. CHAP. XXIX. The First Prayer upon the Life of our Blessed Lady. 1. HAil most Sweet Virgin Mary, whom God choose for his Mother from all Eternity. Thou art that blessed Female, of whom the King of Heaven and Earth would take Flesh to redeem Mankind. Thou art that Holy Mediatrix betwixt God and Man, by whose Means Heaven and Earth, and the higher and lower things were joined. Thou art the Guide of our Life, the Gate to Divine Mercy, and the Port of this stormy World. Obtain for me, O Blessed Virgin, Remission of my Sins, and Grace, that I may with my utmost Endeavours Love and Honour thy Son, my Redeemer, and the Mother of Mercy. 2. Hail Sweet Virgin, whom the Ancient Fathers earnestly wished for, represented by many Figures, and promised in many Prophesies and Revelations. Receive me, Blessed Virgin, for thy Servant, adopt me, Mother of Grace, and grant that I may be in the number of those thou lovest, and whose Names are writ in thy Sacred Bosom, whom thou instructest, directest, and defendest upon all Occasions. 3. Hail Sweet Virgin, wonderfully beautified by God in thy Mother's Womb, and adorned with all Perfections and Graces. O most Bright, most Resplendent, and most Pure Virgin, chosen from among Thousands, despise me not, tho' I be unworthy, as thou knowest, but rather give Ear to this miserable Creature calling upon thee, relieve this poor Wretch who seeks thee, and assist him who places all his Trust in thee. 4. Hail Sweet Mary, whose Birth expected so many Ages, and so wished for by Nations, rejoiced the World with new Light and Pleasure. O most Innocent Virgin, cause me to become Innocent, and put from me all that in me is displeasing in thy Sight. Have pity on me, since from thy Childhood, thro' the whole Course of thy Life, Compassion grew in thee. 5. Hail Sweet Mary, on whom God bestowed all Corporal Beauty, and all Spiritual Grace, which rendered thee Amiable to all Nations. O most Graceful Virgin adorn, I beseech thee, my Soul with Spiritual Ornaments, fix in my Heart lively Affection of Purity and Chastity, that so I may please thee in all things, and may become thy true Imitater and Servant. 6. Hail Holy Mary, whom thy Pious Parents brought to the Temple and presented to the Lord, where thou didst led an Angelical Life, all Godly, all Meek, all Sweet, and all Pleasing to our Lord. Grant that I may perceive the Odour of thy most Holy Conversation, that as far as in me is, I may be burdensome to no Body, scandalise no Body, or offend no Body, but rather comfort all, and excite all to the Love of God, and Contempt of this World. 7. Hail Sweet Mary, Leader, and Purest of Virgins, who wholly consecrating thyself to God, didst freely and deliberately make a Vow of Chastity. Thou art the perfect Pattern of true Purity and Chastity, whose most chased and most Holy Conversation pierced the Hearts of all that beholded thee with Heavenly Light, and bread in them the Love of Continency and Purity. Obtain for me, O Blessed Virgin, true Purity of Soul and Body, so that no Foulness may defile me, no 'vice take Root in me, and I may consent to no Worldly Pleasure; but that despising all the Delights and Desires of the Flesh, all my Repose and Satisfaction may be in only thy Blessed Son. 8. Hail Sweet Mary, whom God, amid thy Holy Studies and Contemplations, comforted with the familiar Ministry of Angels, and with wonderful Joy, proceeding from the Purity of thy Conscience. Obtain for me, thro' thy Merits, the Love of Solitude, and of reposing and employing myself in Holy Prayers, Pious Reading, and other Spiritual Exercises, with all Sincerity and Quiet of my Soul, and that these may be my Delights all the time I shall be detained in the miserable Prison of this Body. 9. Hail Sweet Mary, who being a Virgin, wast by Divine Providence betroath'd to the pure unspotted Joseph. Suffer me not to stray from thee, but always look upon me with Eyes of Compassion; for as he whom thou beholdest with Indignation cannot live for ever, so neither can he perish for ever, whom thou mercifully regardest. Receive, blessed Virgin, the Soul that loves thee, and preserve him that confides in thee. Be always compassionate towards me, that through thee I may find Grace in the Sight of him that choose thee. 10. Hail Sweet Mary, whom in the depth of profound Contemplation, the Angel Gabriel saluted in thy private Retreat, and there communicated to thee the Mysteries of Divine Providence. O that all my Delight were often to salute thee, and do thee Devout Service! O that there were nothing in me that might offend thy Sight, which is purer than that of the Angels! 11. Hail Sweet Mary, who in thy most chased Womb didst conceive the Son of God. O most happy of all Women, give me to understand what Joy filled thy Heart at that time, and what Sweetness diffused itself through thy Blessed Soul, when that Spring of Living Waters, and Fountain of all Sweetness, entered thy most Holy Tabernacle, and was clothed with thy most Pure Flesh. O Glorious Virgin, I humbly Praise, glorify and worship thy most Holy Virgin Bowels, and be thou pleased ever to preserve and augment in my Soul the Gift of Purity and Chastity. 12. Hail Sweet Mary, who carrying the King of Glory in thy Womb, didst ascend the Mountains of Jury, and visit and attend thy Kinswoman, the Blessed Saint Elizabeth. Visit, O Glorious Virgin, my Soul, and grant that all the Days of my Life I may serve thee most devoutly, and love thee from the Bottom of my Heart. Amen. CHAP. XXX. The Second Prayer upon the Life of our Blessed Lady. 1. HAil Sweet Mary, who being a Tender Virgin, and big with Child, didst travail with thy Holy Spouse St. Joseph to Bethlehem, there to pay the common Tribute. Give me the Grace patiently to bear the Miseries of this Banishment, and ever aspire to the Heavenly Bethlehem, where is the Bread of Life, Christ Jesus our Saviour. 2. Hail Sweet Mary, who being weary with traveling when thou cam'st to the City, didst find no Lodging, and therefore didst take up with a Stable to rest in, and bring forth the King of Glory. Govern, O Holy Virgin, all the Affections of my Soul, that I may love nothing inordinately, nor be lead away by any, but that, as a Stranger and Pilgrim in this World, all my Wishes may tend to the Heavenly Dwelling, and rest only in God. 3. Hail Sweet Mary, who without any Pain, or the least Detriment to thy pure Virginity, didst bring forth the Saviour of the World, and Joy of Heaven. Thou art at once a Virgin, and a Mother, thou the Temple of the true Solomon; thou the Ark and Tabernacle of God; thou the closed Door which Ezekiel saw; thou the Garden, enclosed, and sealed Fountain of the Heavenly Bridegroom. Fill, O Blessed Virgin, my Heart, and all my Senses, with thy Grace; that being strengthened with this Support, I may led a Life pleasing to thy Son and thee. 4. Hail Sweet Mary, who didst wrap up Jesus, the Fruit of thy most pure Womb, in poor swaddling Bands, and laid him in a Manger. O that thy Love might so wholly take up my Heart, and the Purity of thy Life so beautify my Soul, that I might become as a new-born Babe, to the end, in any Affliction I might deserve to be assisted by thee, and to be relieved with thy Benefits. 5. Hail Sweet Mary, who didst suckle the Infant Jesus at thy Virgin Breasts, and sweetly holding him in thy Arms, didst humbly kiss and adore him. Grant, O Blessed Virgin, that when I come tired from the Troubles and Miseries of this Life, I may have Recourse to thy Motherly Compassion; and being recreated by thee with the Milk of Spiritual Consolation, may despise all the Comforts of this fading World. 6. Hail Sweet Mary, who after 40 Days didst present thy Babe in the Temple, where the Holy Simeon received him into his Arms, and sang that sweet Canticle, tho' afterwards he mixed his Notes with Tears, foretelling the many Sufferings and Persecutions that were pre-ordain'd for that Holy Child, and the Multitude of Sorrow that was to pierce thy Heart. I beg of thee, O Holy Virgin, that I may imitate this Long-suffering and Patience, embracing all the Troubles our Lord shall afflict me with, and by this Example aclowledge the great Goodness he shows me. 7. Hail Sweet Mary, who being informed by the Angel, that Herod, like a raging Lion, sought thy Infant to destroy him; and being therefore directed to depart into Egypt, to avoid his Fury, didst set out at Midnight, and leaving thy Country, thy House, and other poor Conveniencies, didst go away into Egypt, where thou continuedst Seven Years Poor, and a Stranger, among Barbarians and Infidels. Grant, Holy Virgin, that I may always accompany thee in these Holy Journeys, imitating thy Patience, Humility and Poverty, and living in this World like a Pilgrim and banished Man. 8. Hail Sweet Mary, who coming to the Temple with thy Son Jesus, then Twelve Years of age, didst lose him without the least Fault on thy Side, didst seek him with great Grief and Care, and didst find him in the Temple disputing amongst the Doctors to thy unspeakable Joy. Grant, Blessed Virgin, that whensoever through my own Fault I lose the Grace of Devotion, I may seek it again with like Earnestness, and may consequently find it; and after finding, may be more watchful over it, that so I may ever be the more ready for all that belongs to the Service of my Creator. CHAP. XXXI. The Third Prayer upon the Life of our Blessed Lady. 1. HAil Sweet Mary, who, during the Minority and Tender Years of our Saviour, didst diligently attend and wait upon him; and being grown up; didst follow him when he preached. Grant, that despising all Transitory Things, I may only love, follow, and sigh after thee. 2. Hail Sweet Mary, who wast most sensibly afflicted at the Cruel Suffering and Persecutions of thy Beloved Son, and in thy Heart didst resent his Inhuman and Shameful Death. Grant me that I may ever praise that Lord for all he did and endured for me, and that for his sake I may pity all that are in Affliction and Trouble. Hail Sweet Mary, whose Blessed Soul was pierced with Grief, when thou stood'st, full of Tears, at the Foot of the across, with tender Eyes, beholding the Wounds and the Blood of thy suffering Son. Grant me, Blessed Virgin, that I may constantly persevere with thee at the Foot of the across, and with a Devout Heart bewail the Passion of thy only Son, my Redeemer. 4. Hail Sweet Mary, who, standing in that Place, didst hear those doleful Words from the Mouth of thy most Holy Son, saying, Woman, behold thy Son. In this manner, recommending thee to the Beloved Disciple, during his own Absence, providing him a Mother, and thee a Son, in his Place. Thou also hearedst him say, He was Thirsty, and yet was it not allowed thee to give a little Water to thy Son, who asked it at his Death, but instead of it, sawest them give him Vinegar. Thou also beheld'st that Son thou so entirely didst love, expire, and then his Breast, pierced with a Spear, which Wound he felt not, as being Dead, but it troubled thy Pure and Motherly Heart; which, tho' Dead to the World, was still more than Alive to what concerned thy Beloved Son. I beg of thee, most Holy Virgin, by all these Excessive Sorrows, that thou wilt be pleased to pierce my Heart wirh Compassion and Remembrance of all the Pains my Redeemer endured for me, and make me Partaker of the Benefit thereof, that I may not lose, thro' my own Fault, the Redemption he sought me by his Grace. 5. Hail Sweet Mary, whom Jesus rejoiced with his Triumphant Resurrection, and after his Glorious Ascension to Heaven, carried to his Company, and placed above all the Choirs of Angels on a Regal Throne, as Queen and Lady of all the Creation. We therefore most humbly beseech thee our Lady and Mother, that thou wilt be mindful of us, and pled for us before the Tribunal of thy Beloved Son; that when he shall come to Judge the Quick and the Dead, thro' thy Intercession we may be delivered from Eternal Death, and placed on his Right Hand amongst those who are to reign for ever and ever. Amen. CHAP. XXXII. The Fourth Prayer to our Blessed Lady. 1. HAIl most Excellent Lady, next to God the most Holy among the Saints, who wonderfully Conceived'st Jesus Christ, the Saviour of the World, remaining Perfect Virgin, and becoming a Perfect Mother. Thou art the most Holy Temple of God, thou the Tabernacle of the Holy Ghost, thou the Glorious Repository of the most Holy Trinity. By thy Son, O Blessed Virgin, the whole Globe of the Earth is supported, by thee the Living are comforted, and the Memory of thy Sweet Name rejoices the Souls departed. Incline thy Ears of Compassion to the Prayers of this thy vile Servant, and banish the Darkness of my Vices with the Rays of thy Sanctity, that so I may be acceptable in thy most Pure and Holy Eyes. 2. Hail most Favourable Mother of Mercy, hail Restorer of Grace and Forgiveness. Who is there but must love thee? Who but must honour thee? And who but must recommend his whole Affairs to thee? Thou art the Light of our Darkness, our Comfort in Afflictions, our Ease in Tribulations, and our Sure Relief in Dangers and Temptations. Thou art next to thy only Son, our Assured Hope and Salvation. Happy those that love thee, and those, that thro' Sanctity of Life become thy familiar Servants and dependents. To thy pitiful Care I recommend my Soul and Body, do thou Govern, Instruct, and Defend me each Hour and Moment, O my Holy Life and Support. 3. Hail Stately Palace, and Bright Mansion of the Eternal Emperor. Thou art that Amiable, Pitiful, Wise, Generous and Beautiful Female, worthy to honoured above all Creatures. Thou art that Queen of Heaven, who shinest like the Rising Day, Beautiful as the Moon, Chosen as the Sun, and Terrible to the Devils, as Face of Hosts embattled. Grant, Blessed Virgin, that amid the Storms of this Life I may always fix my Eyes on thee; that despising all Visible Things, I may only Contemplate those ravishing Delights, and delightful Ravishments of the Eternal Mansions. 4. Hail Bright Star, most Resplendent Mary, of whom was Born the Son of Justice, Christ, our Redeemer. Thou art the Virgin Beautiful, beyond all Human Beauty; thou art the most chased Mother, who with Eyes of Compassion dost behold the Sons of the Church, wherever they are throughout the World. Thy Sweet Name eases those that are weary, thy Screne Brightness enlightens the Blind, the Sweet Odour of thy Virtues rejoices the Just, the Holy Fruit of thy Womb satiates the Blessed. 5. Thou, next to our Lord, art the Chief that deservest the Praises of Angels and Men. Intercede for me, Blessed Virgin, that being assisted with thy Prayers, I may deserve to see the God of Gods, and thee the Lady of Ladies, in Sion, that is, in Eternal Glory. 6. Hail Blessed Mother of Clemency and Consolation, thro' whom descended to the World the Blessing of Heaven, and the Grace of Eternal Happiness. From thy Virgin Womb proceeded, and of thee took Flesh, the Infant Jesus, the only Author of our Salvation; the most Sweet, most Beautiful, and most Noble of all the Sons of Men. Thy Religious Memory comforts the Afflicted, thy chased Contemplation rejoices the Saints, thy Perfect Innocence encourages Sinners. Obtain for me, Sweet Virgin, true Purity of Heart, that I may be accounted among the number of those that merit to be beloved by thy only Son and thee. 7. Hail Mary, most Beautiful Virgin, Brighter than the Sun, more Resplendent than the Stars, more Sweet than Honey, more odiferous than balsam, more Graceful than the Rose, and Whiter than the lily. Thou art the Fountain of Paradise, thou the Source of Living Waters, thou the Throne of the true Solomon, thou the most Pure Vessel, free from all Bitterness, and full of all Consolation. Our Lord created thee an Unspotted Virgin, our Lord choose thee for an Humble Handmaid, our Lord loved thee as a most Worthy Bride. Thou art the Glory of Human Race, and the Chief Beauty and Ornament of the Universe. Turn not away thy Eyes from me, miserable Sinner, but cleanse my Filth, of a Sinner make me Just, convert my Sloth into Diligence, and my Coldness and dryness into Fervour and Devotion. 8. Hail Assured Hope of those that despair of themselves, and Sure Support of all that are forsaken, so highly honoured by thy Son, that whatever thou ask'st he grants, and fulfils all thou desirest. Thou holdest the Keys of the Divine Treasure, thou art honoured above the Cherubims, thou art exalted above the Seraphims, and thou art the Honour and Glory of Human Race. All Ages and Generations bless thee, and all Creatures praise the Glory of thy most Holy Name. 9. Thou art raised, O Blessed Virgin, above the Choirs of Angels; on thee the Flowers, and Roses, and Verdure of the Fields, attend like the Spring. Heal me, Blessed Mary, and I shall become sound, and shall bless thee, for ever and ever. Amen. CHAP. XXXIII. The Fifth Prayer to our Blessed Lady. 1. HAil Mary, Delight of Heaven, and Joy of the Earth. Thou art that most Serene Mother of Light, who lovingly givest Sight to the Souls th●t love thee. Thou art that most Sweet Mother of Mercy, who dost happily carry thy faithful Servants to the joyful Mansions of Heaven. Thou, Beautiful as the Dove, dost ascend over the Rivers of Waters, thy Garments being of Inestimable Odour. To thee, Sweet Virgin, I look up, on thee are fixed the Eyes of my Heart, in thee my Soul confides; have Pity on me, for next to thy only Son, in thee consists all my Safety. 2. Hail Mary, Mother of God! Pure, and undefiled with Sin: Hail, Assured Support of all that Invoke thee. Thou art a strong Fortress, within whose Walls all that have Recourse to thee, are Safe. Thou art the faithful Protectress of all that Praise thee. Thou art a Bright Cloud, that allayest the Heat of our Affections; thou a Pleasing due, that quenchest the Flames of our Avarice; thou the Key set with Precious Jewels, that openest the Gates of Paradise; thou a Flower among Thorns, and Rose of the Valley, that Rejoicest the Eyes of those that Behold thee. Thou art all Meek, all Delightful, all Bright, and all Pleasing. Assist me, my Blessed Advocate, and carry me through the Waves of this troublesome World, to the Harbour of Eternal Bliss. 3. Hail Glory of the Prophets, Honour of the Apostles, and Fortitude of Martyrs, Confessors, and Virgins. Thou art the most Beautiful Palm of Justice, thou the most Pure lily of Chastity, thou the Delightful Garden of Heavenly Pleasure, thou the Ark of the Covenant in which is Hidden Manna, thou the Blessed Soil that bore the Fruit of the three of Life, thou the Rock whence flowed the Spring of Living Waters. Cleanse, Blessed Virgin, my Heart from all Filth of Sin; Remove from me all that is Displeasing to thy chased Eyes; Deliver my Soul from Earthly Desires, and Lift it, up to the Love of the Heavenly Riches; to the Honour and Glory of thy only Son, and Thee. 4. Hail, most Precious Jewel of all Human Race. Thou art all Beautiful, most Sacred Virgin, and in thee there is no Blemish. Thou art a Chosen Vessel, and a Repository of all Grace. Thou outdoest the patriarches in Faith, the Prophets in Knowledge, the Apostles in Zeal, the Martyrs in Patience, the Confessors in Moderation, and the Virgins in Humility and Innocency. Thou, adorned with these most Precious Jewels, dost raise the Admiration of all the Heavenly Court. Thou art a most Bright Sun, which is never eclipsed: From the Earth thou gavest Light to the Heavens, and now from Heaven thou Enlightnest the Earth, and Dispersest the Darkness of the World. Despise me not, O my Hope, but Assist and Relieve this Miserable Sinner in all his Distresses. 5. Hail, Sacred Virgin, singularly Blessed among Women, and endued with singular Devotion. Thou an the Delightful Valley, beautified with Eternal Flowers. Thou a most Beautiful Rose, spreading an Odour of Inestimable Sweetness. Thou the Bright Star of Jacob, enlightening Heaven and Earth. Thou the Budding Rod of Jesse, that Rejoicest the World. All the Angels admire thy Beauty, and all rejoice to behold thee. Regard, Blessed Virgin▪ my Tears and Sighs; comfort this unprofitable Servant, and obtain him Forgiveness of his Sins. 6. Hail, Singular Ornament of Heaven, and Protection of the Earth. Hail, Thrice-happy Mother of the Eternal King; thou, next to thy Son, hast the Command of all Things. To thee all Ages, and all Generations bow their Heads; at thy Feet falls prostrate all that is contained in the Universe: Because, next to the Sacred Ineffable Trinity, the Heavenly Palace contains nothing more Glorious than thee. At the sound of thy Name, the Devils quake; upon the approach of thy Brightness, Darkness vanishes; and at thy Will, the Gates of Heaven are set wide open. O Hope of Christians, next to Christ thy Son! O Queen of Mercy, Sweetness of Life, to Thee I the Son of Eve sigh from this Vale of Tears, to which I am banished! Assist me, Blessed Virgin, in my Troubles, defend me in Dangers, strengthen me in my Weakness, and after this Exile, show me the Blessed Fruit of thy Womb, Jesus Christ, who liveth and reigneth for ever and ever. Amen. CHAP. XXXIV. The Sixth Prayer to our Blessed Lady. 1. HAil most Pure Receptacle of the Holy Ghost, and Sacred Repository of the Divine Word. Hail, most Holy Mother, who didst bring forth the Joy of the Angels, and Salvation of Men, Christ Jesus; in his Infancy didst wrap him up in Swadling-Bands, didst bind down his Arms, didst hush him in thy Bosom, didst suckle him at thy Breast, and didst cherish him with Kisses and Embraces. I beseech thee, Blessed Virgin, for the Tenderness of thy Virgin-Heart, and for the Diligence and Assiduity wherewith thou didst attend the Infancy of thy only Son; that thou be my Advocate before Him, that thou Blot out my Sins, and obtain me Remission of them. Direct me, my Holy Guide, while I sail in this dangerous Sea, and whilst I continue this Life; that being lead and guided by thee, I may happily arrive at the Port of the Heavenly jerusalem, where I may praise thee for ever. 2. Hail most Sweet and Glorious Mary, Mother of the Saviour of the World. Thou art that most chased Turtle, whose most Ravishing Voice resounded in the Ears of the Almighty: thou art that most Constant Dove, whose Complaint was highly pleasing to the Holy Ghost. O Gracious, and Wonderfully Beauteous Virgin, dispel the inward Darkness of my Soul with a bright Ray of thy Light; that the Blackness of my Vices being taken away, I may Contemplate the Greatness of thy Beauty. 3. Hail Merciful Virgin Mary: Hail Eastern-Gate, which is always shut, through which came to us the Beautifulest of the Sons of Men. Cast on me, most Bright Virgin, thy most Tender Eyes; and banish the Obscurity of my Blindness, by the Brightness of thy Approach. Remove from my Soul all things that are under Heaven, and raise it to the Contemplation of thy unsported Greatness, giving her a Taste of those most sweet Draughts of Eternal Bliss. 4. Hail thou Lov●r of Solitude, and most diligent Observer of the Interior Quiet: Hail Virgin endued with wonderful Modesty, and unspeakable Wisdom. O Chosen Virgin, most Beautiful of all the Daughters of jerusalem, recollect the wandring Thoughts of thy Servant, and make my straying and distracted Spirit rest in thee. Thou art the most Sacred Tabernacle of the Deity; thou the Garden enclosed, where that most Beautiful, and Unmatchable Flower, Christ Jesus the Saviour of our Souls, was gathered. 5. Hail Violet of Profound Humility, Rose of Charity, and most Pure lily of Chastity. Hail Noble Mother of the Supreme Creator. O Sweet Virgin, may the Odour of thy Aromatical Perfumes reach me; may my Soul feel thee in the Night, and my Bowels rejoice in thee in the Day. May my Heart love thee affectionately, my Soul tenderly embrace thee, and joyfully be employed in thy Praises. Thou art the Rich Bed of the Heavenly Bridegroom; thou the Delightful Paradise of the Angels; thou the Repository of the Divine Mysteries; thou the Mother, the Daughter, and the Bride of God the most High: mayst thou ever be my Hope, and the Sweet Support of my Life. Amen. CHAP. XXXV. The Seventh Prayer to our Blessed Lady. 1. O Glorious Blessed Virgin, how can my Prayer appear in thy sight, after having forfeited, through the vileness of my Sins, the Grace I had merited through the Passion of my Redeemer. Yet tho' I am so great a Sinner, because my Request is just, I dare beseech thee to hear me, O my Queen and Sovereign Lady, I beseech thee to beg of thy Blessed Son, that through his infinite Goodness and Mercy, he forgive me. And if on Account of my Sins, I deserve not this Grace, let it be granted me; to the end, that what he created to his own Image and Likeness, may not perish through my Fault. Thou art the Light of Darkness, thou the Mirror of the Saints, thou the Hope of Sinners. All Generations bless thee, all the Afflicted call upon thee, all the Good meditate on thee, all Creatures rejoice in thee; the Angels in Heaven at thy Presence, the Souls in Purgatory with thy Comfort, and Men on Earth with thy Hope. All Call upon thee, thou Answerest all, and Prayest for all. What shall I, miserable Sinner, do to obtain thy Favour? For my Guilt confounds me, my Demerit afflicts me, and my Malice strikes me dumb. I beseech thee, most Precious Virgin, for the sake of that grievous Pain thou didst endure, when thou sawest thy Beloved Son carry the across to the place of his Death; that thou wilt mortify all my Passions, that what was Redeemed with his Blood, may not be Lost through my Wickedness. Bring always to my Remembrance, those pitiful Tears thou shedst, following him to Mount Calvary; that meditating on them, so many may flow from my Eyes, as may wash away the foulness of my Sins. For what Sinner will dare to Appear without thee, before that Eternal Judge, who tho' Patient to Endure, is Just to Punish. Who is there so Just, that will not want thy Assistance at the time of this judgement? What will become of me, Blessed Virgin, if I obtain not by thy Intercession, what I forfeited by my Sins. It is much I ask, considering my Crimes; yet it is but little, in regard of thy Virtue. All I can Ask is nothing, in regard of what you can Obtain. Reform my Life, Holy Queen of Angels, and Regulate all my Actions, in such manner, that( tho' I be a wicked Sinner) I may deserve to be mercifully heard by thee. show thy Mercy in my Conversion, that so the Just may praise, and the Wicked hope in thee. May the Sorrows thou endurest for the Passion of thy most Loving Son and my Redeemer Jesus Christ; be always fresh in my Memory; and may thy Grief be the Food of my Heart. May thy Protection never fail me, thy Compassion forsake me, or thy Memory cast me off. If thou, Blessed Virgin, forsakest me, who will support me? If thou forget'st me, who will remember me? If thou( who art the North-Star, and Guide to such as are astray) dost not Light me, what will Become of me? Suffer me not to be Tempted by the Enemy of Mankind; and if he Tempt me, suffer me not to fall; and if I fall, help me to rise. Who ever called upon thee, whom thou didst not hear? Who ever asked any thing of thee, and had it not granted? Who ever served thee, and was not magnificently rewarded. Most Glorious Virgin, make my Heart thoroughly sensible of the Affliction thou enduredst, when after thy most Precious Son was taken down from the across, thou receivedst him in thy Arms; beholding that most Precious Countenance, adored by the Angels, then spit upon by wicked Men; and considering the strange Cruelty wherewith the Innocence of the Just Man suffered, for the Disobedience of the Sinner. I meditate, Blessed Queen, in what a Condition you then was; your Arms open, your Eyes faded, your Head hanging down, your Countenance wan, and feeling more Torment in your Heart, than any other could possibly bear in their Body. Let these dismal Words, which you might have spoken to all that beholded thee, ever resound in my Ears: O all ye that pass by the way, behold and see, whether there be any Sorrow like unto my Sorrow. To the end, that through them I may obtain to be heard by you. Pierce my Soul with that bitter Sorrow, which overwhelmed yours, when you laid into the sepulchre the disjointed Body of your most Precious Son; that I may remember I am but Earth, and that in the end I must restore what I had of her; that so the fading Glory of this World may not deceive me. Make me remember how oft you turned back, to look on the sepulchre where so much Goodness was enclosed; that so I may obtain so much Grace, that you may turn back to regard my Prayer. Let the Meditation of your Solitude that dismal Night, be my only Company: Considering you had nothing left alive but your Sorrows, drinking the Water of your sad Tears, and feeding on your doleful Contemplations: That by lamenting the Grief you sustained on Earth, I may come to see the Glory you obtained in Heaven for all Eternity, Amen. CHAP. XXXVI. An Introduction to the following Prayers, which are proper to be said before the Holy Communion. 1. ALL the Sacraments of the New Law require a fit Disposition and Preparation for the receiving of them worthily; but some more than others. For the Sacrament of Baptism requires one sort of Preparation, and that of extreme Unction another: Confession requires yet a greater; because there must be a particular Declaration and acknowledgement of our Sins: And the Holy Sacrament of the Eucharist requires yet a greater than any; because being the Noblest of the Sacraments, it ought to be received with more Veneration, and a more serious Disposition. For explaining whereof, it must be understood, that the proper Effect of this Sacrament, is the Spiritual Nourishment of the Soul, which is an inward Taste of God, and an Encouragement to Live well. Now for the Enjoying this Benefit entirely, it is necessary, that on Man's Part, when he Receives, there be Actual Devotion and Attention to God: For tho' Grace may be receive d without this Disposition, yet this Spiritual Repast requires this sort of Devotion and Attention. Now to the end our Heart may be thus disposed, and clear from all Worldly Thoughts and Care at that time, it is necessary to prepare it beforehand; not only with the Sacrament of Confession, purposely ordained for this end, but also with Holy Prayers, Reading, and Meditations: That by these Means at the time of Receiving it may be the purer, and more devoutly inclined towards God. For if it be in this Disposition, even as Fire sooner takes hold of dry Wood, so also will the flamme of that Divine Fire sooner blaze out in the Heart; so that it will be purified, inflamed and transformed in God. To this end the following Prayers may somewhat help, being useful before and after Communion, if red, not Cursorily, but with such Leisure and Attention, and with such Pauses and Stops, as becomes so great a Mystery. CHAP. XXXVII. A Prayer of St. Thomas of Aquin, before Receiving the Blessed Sacrament. 1. ALmighty and Eternal God, behold I approach to the Sacrament of thy only Begotten Son, my Lord Jesus Christ, as a sick Man to the Physician of Life, as one foul to the Fountain of Mercy, as a blind Man to the Light of Eternal Brightness, as a poor Man to the Lord of Heaven and Earth, and as one naked to the King of Glory. I beseech thy Infinite Goodness and Mercy, O Lord, that thou wilt be pleased to heal my Diseases, cleanse my Filth, enlighten my Blindness, enrich my Poverty, and cloath my Nakedness, that so I may receive the Bread of Angels, the King of Kings, and the Lord of Lords, with such Reverence and Fear, such Sorrow and Love, such Faith and Purity, and with so Holy a Purpose, and such Humility, as may conduce to the Salvation of my Soul. Grant, O Lord, that I may not only receive this Sacrament, but also the Virtue and Grace of the Sacrament. O most Merciful Father, grant, that I may behold for ever, and without Disguise, this thy only Begotten Son in the Life to come, whom I purpose now to receive hidden under the Species of Bread in this Life, and that I may there reign with him for ever and ever. Amen. CHAP. XXXVIII. A Prayer to be said before and after the Holy Communion. 1. I Give thee Praise and Thanks, my Saviour, and Lord Jesus Christ for all thy Benefits; and particularly for the Mystery of thy Holy Incarnation, for thy Holy Nativity, for thy Circumcision, for thy Presentation in the Temple, for thy Flight to Egypt, for thy Fasting, and being Tempted; for the Labour thou sustainedst in traveling, for thy continual Preaching, for the Persecutions thou enduredst, for the Pains and Torments of thy most bitter Passion, and for all thou didst and sufferedst for me in this World; and above all, for the Love wherewith thou didst endure it, which surpassed all the rest. And above all this, I give thee Thanks, because thou art pleased to admit so vile and miserable a Sinner to thy Table, and to make him Partaker of thy Body, and of the Inestimable Treasure of thy Holy Passion. O my God, and my Saviour, what Return can I make for this unheard of Mercy, wherewith thou art pleased to bow down the Heavenly Height of thy Greatness, and to descend to the Abyss of our Vileness? Who art thou, and who are we, that thou, the King of Majesty, shouldst descend into our Mud Cottages. The Heaven is thy Seat, and the Earth thy Footstool, and all the Universe is filled with the Glory of thy Majesty; how then, O Lord, comes it to pass, that thou wilt take up in such vile Lodgings? Is it possible( says Solomon) that God should live upon Earth among Men? For if the Heaven, and Heaven of Heavens cannot contain thee, how much less this little House, which I have built? O how wonderful it is, that he who sits above the Cherubims, and from thence beholds the Abyss, should now descend to seat himself in this Abyss, and there place the Throne of his Majesty. 2. Thy Infinite Goodness thought it too little to have sent the Angels to attend on us, but even thou thyself, the Lord of the Angels, wouldst come to us, and enter into our Bodies and Souls, and there thyself manage the Affairs of our Salvation. There thou visitest the Sick, strengthnest the Weak, liftest up those that are Fallen, comfortest the Afflicted, encouragest the Fearful, guidest those that Stray, givest Food to the Hungry, and enflamest with thy Love such as are Lukewarm. In fine, it is thou thyself that curest all our Distempers, and that not by the Ministry of others, but with thy own Hands, nor with any other Medicine, but with thy Flesh, and thy Blood. O thou truly good Shepherd, how faithfully hast thou fulfilled thy Promise made by the Mouth of the Prophet, saying, I will feed my Sheep, and I will make them lie down; ●●ck. 34. that which was lost, I will seek, and that which was cast away, I will bring again, and that which was weak, I will strengthen, and that which was fat and strong, I will keep. 3. But who can be worthy of these Graces, and this Admirable Union? There is neither in Heaven or Earth any Merit, that of itself can attain to it. It is therefore thy Mercy, O Lord, that makes us capable, and thy Grace renders us worthy of so great a Good. And since without it no Man is worthy, may thy Grace assist me, my God, may it unite me with thee, may it make me Partaker of this Mystery, and Thankful for so Inestimable a Benefit. Let thy Grace make up what is defective in me, let thy Mercy forgive my Sins, let thy Spirit prepare my Soul, let thy Merits enrich my Poverty, and let thy Precious Blood wash away all the Stains of my Life, that so I may worthily receive the Sacrament of thy most Precious Body. 4. I rejoice, my God, when I remember, that great Miracle, wrought by the Body of Eliseus after it was Dead, which brought to Life another dead Man, accidentally hide in his Tomb by Thieves, and laid near to him. Now if there was such Virtue in the dead Body of a Prophet, how much more must there be in the living Body of the Lord of the Prophets? Thou art not, O Lord, less Powerful than thy Prophet, nor is my Soul less dead than that Body, nor is there less Virtue in this touch than in that. Why then shall I not hence hope the same Benefit? Why should the Body conceived in Sin work greater Miracles, than the Body conceived of the Holy Ghost? Why should the Body of the Servant be more honoured than that of the Master? Why shall not thy Holy Body bring to Life the Soul that approaches to thee, since that brought to Life the Body that was put to it. And since that Body without seeking for Life, received what it sought not, thro' the Virtue of that Holy Body; may it please thy Infinite Mercy, O my Lord, that since I seek it thro' the Means of this Venerable Sacrament, I may be by it so brought to Life, that I may no longer live to myself, but to thee. O Good Jesus, I humbly beseech thee, for the Inestimable Charity and Love that made thee become Man, Suffer and Die for me; that thou wilt cleanse me of all my Sins, and adorn me with thy Virtues and Merits, and give me the Grace to receive this Sacrament with such Humility and Respect, with such Fear and Trembling, with such Sorrow and Repentance for my Sins, with such a Purpose of Amendment, and with such Love and Charity, as becomes so profound a Mystery. 5. Grant me also such Purity of Intention, that I may receive this Sacrament, to the Glory of thy Holy Name, for a Remedy against my Weakness and Frailty, for my Defence against the common Enemy, as Food to maintain my Spiritual Life, that by Means of this Sacrament of Love, I may be wholly united to thee, and that I may offer thee this Mystery for the Salvation of all the Faithful, as well Living as Dead, to the end that all may be assisted and relieved by the inestimable Virtue of this Sacrament, instituted for the Good of all by thee, who livest and reignest for ever and ever. Amen. The End of the First Treatise. THE SECOND TREATISE OF The Subject of Mental Prayer. Briefly Containing The Principal Mysteries of the Life of our Saviour, and other Particulars. The Preface, by the Venerable Father lues de Granada. 1. TO proceed still on in our Memorial, since hitherto we have spoken of Vocal Prayer, which is Easier, and more Familiar to all sorts of Persons, it will now be convenient to treat of Mental Prayer, which is more Difficult, and therefore proper to those that are farther advanced. For Nature takes this Course, always ascending from Easier to more Difficult Things; and consequently Art, which imitates Nature, ought to follow the same Method, and more especially in this Particular; for as tender Plants, when first they grow, want some Support to hold up, and help them to ascend; but when they are spread and rooted in the Earth, want no such Help, being able to Support themselves; even so, those who are new-born to a Spiritual Life, when they would discourse with God, must make use of some Vocal Prayers to raise up their Hearts, and instruct them how to deliver themselves; but when they are well grounded and rooted in his Love, and begin to feel some Devotion, that will furnish Words, and teach them how they ought to Talk and Converse with him. Now because we have handled this sort of Prayer at large in the Book of Prayer and Meditation, at present we will only treat of the Subject of Mental Prayer, that is, on what things we may most profitably employ our Consideration. To this Purpose we here set down the Principal Mysteries of the Life of Christ, with some other things to this Purpose, which were not mentioned in that Book. CHAP. I. Of the Benefit of Mental Prayer. 1. IT has been already declared in another Place, that there is no Essential Difference betwixt Vocal and Mental Prayer; for the one as well as the other is an Act of that most Noble Virtue, called Religion, and the End of them both is the same; to wit, to beg a Spiritual Alms of our Lord, tho' the one asks it with only the Heart, and the other with the Mouth and Heart jointly. There can only be allotted an accidental Difference on Account of the Circumstances, which may attend either sort of Prayer. For whereas the Spirit and Devotion, wherewith we pray, is as it were the Life of Prayer; therefore of Consequence one sort of Prayer will be so much more excellent than the other, by how much the more it has of Spirit and Devotion. It follows, that if he who preys by his Beads, or by his Book, has a greater Share of Spirit and Devotion than the other, his Prayer will be more Efficacious and Effectual; for, to pray in this manner contributes much towards being heard, according to the Psalmist, who says, Psal. 118.145. I have cried in my whole Heart, hear me, O Lord. And in another place, Psal. 9.13. He hath not forgotten the Cry of the Poor. That is, the Prayer that is poured forth with Spirit; for to pray with Spirit is only to beg with Hearty Desire, and Sincere Sighs, as has been said already. Such was the Prayer of Anna, the Mother of Samuel; who being upbraided by her Rival, prayed to God with great Anguish of Heart; whence it came to pass, that thro' the Greatness of her Eagerness she made such outward Gestures, as persuaded the Priest Heli that she was drunk; yet it was not the Wine he imagined, but the Wine of Devotion that had overflowed her Soul, being plentifully let in at the Flood-gate of Affliction. 2. Now, it is to be observed, that the Meditation and Pondering of any Divine Subject is also called Mental Prayer, tho' whilst we are thus employed, we ask nothing. And it cannot be denied, but that this Consideration is very Profitable and advantageous; for as the Speculative Part and Study of Human Sciences is a Principal Method to attain Human Learning, so the Consideration of Divine Things is a Considerable Means to obtain Divine Wisdom, which is the greatest of the Gifts of the Holy Ghost, to which all the others are subservient. 3. Besides, this Meditation is a Principal Means for obtaining of true Devotion, which renders Man ready and active for the Exercise of all Virtues,( as shall be declared hereafter) and this it is that best demonstrates to us the Excellency of this Exercise. 4. This sort of Prayer has also another good Effect, which is, that it digests and gives a Feeling of Spiritual Things. For he that preys by his Beads or Book, runs over things more lightly, till he comes to the end of his usual Prayers; but he who meditates, does not so; for he abides upon one Word of Scripture, or one Passage of the Life of our Saviour, as long as he finds any Matter of Consideration, which sometimes lasts along space, as we red of St. Francis, who spent a whole Night, repeating these Words, My God, may I know thee, may I know myself. Now one Mystery thus seriously considered, is of more Profit than many others cursorily run over. It is true, that he who preys by his Book may do the same, if every time he touches some tender Passage, he would there make a Stand, and there leisurely Consider what the Holy Ghost puts into his Heart. Thus some People are a long time saying the Lord's-Prayer, or the Creed, spending much time in pondering the Mysteries therein contained, to their no small Profit. And this sort of Prayer( besides that it is easy for all sorts of People) is very beneficial, and is the same we here teach and recommend; to wit, that which is joined with Meditation. CHAP. II. Of the Subject of Mental Prayer. 1. IN regard that( as was said above) by Mental Prayer, is understood the Meditation of Things Divine; it will be convenient to declare what is the Subject of this Consideration, which is the proper Argument of this Treatise. To Answer this in short, All such things as can move our Heart to love or fear God, to hate Sin, despise the World, &c. are the Subject Matter of Meditation. So consequently is all the Holy Scripture, all the Lives and Examples of Saints, and in short, the whole Frame of the World, with all the Creatures in it: For in all these a Devout Man will find Matter to consider on. But amid all these things, St. Thomas especially assigns Two, in his 2. 2. Q. 82. Art. 3. where he says, That true Devotion is raised in us, by the Consideration as well of the Divine Perfections, as of his Benefits bestowed on us; and also by the Consideration of our own Imperfections and Sins; for the one advances us in Charity, the other in Humility: And so the one is like taking a strong Root below, and the other like growing up and spreading above: And both are requisite for Improvement of the Spiritual Life. The better to explain this Point, I will here insert what Cardinal Cajetan writes upon these Words of St. Thomas, which is worthy to be observed. 2. In this Third Article you are to observe Two intrinsic Causes of Devotion, which the holy Doctor assigns; and are, on the one side, The Meditation of the Divine Perfections and Benefits; and on the other, The reflection upon our own Imperfections. To the First of these belongs the Consideration of God's Goodness, Mercy, Justice, Charity, and Beauty, with all his other Attributes and Perfections; and above all, his Love to all Men in general, and to every one in particular. Also the Consideration of Divine Benefits, and principally our Creation, Redemption, Baptism, the Holy Sacrament, Divine Inspirations, God's often Calling upon us, either by Himself, or other Second Causes; his giving us so much Time to Repent, his delivering of us mercifully from so many Dangers of Body and Soul; and his deputing the Angels for our Guardians; with all other Benefits. 3. To the Second appertains the Reflection upon a Man's own Self; that is, on his Imperfections and Miseries, with regard to his Sins past and present: The great Disposition we are always in to Sin: The havoc we have made of Stock,( that is, of the Endowments and Gifts of Nature God bestowed on us) by habituating the Faculties of our Soul to do Evil: Our Residence in this Region is so far distant and separated from the Conversation and Friendship of Almighty God: The perverseness of our Appetite, which is more sensible of Temporal Advantages or Losses, than of the Spiritual: Our Want of Virtue: The Spiritual Wounds and Sores of our Soul; which are Blindness, Malice, Concupiscence, and Weakness: The Chains which bind our Hands and Feet, which are the great Obstructions to doing Well, proceeding from our Flesh: Our living in Darkness, Stench, and Bitterness, without being sensible of it: Our not hearing the Voice of the Shepherd, which Calls us inwardly: And above all, our having so often rendered God our greatest Enemy by committing Mortal Sin; and consequently, our having done him so great Wrong, as if we had cast him off from being our God, and had placed in his stead, and made Gods of our Belly, Money, Honour, Pleasure, and such-like things, which we preferred before, and made more account of, than of God. 4. These Meditations, which ought to be daily used by Religious and Pious Persons,( laying aside Vocal Prayers, to which we are not in Duty bound) produce Devotion, and with it all other Virtues: And such as at least once a Day do not Exercise themselves in this manner, do not deserve the Name of Religious or Pious Persons. For as the Effect is not to be attained without the Cause, or the End without the Means, nor the Port to be reached without Sailing to it; so neither can True Religion be attained, without a Repetition and Frequenting the Causes and Means from which it proceeds. Thus far are the Words of Cajetan: By which you may perceive how highly he Extols, and how earnestly he Recommends the Use of Meditation. For he says, that the Daily Use of these Considerations does principally produce Devotion, and consequently all other Virtues, to which Devotion is the chief Incentive. Secondly, That they do not deserve the Name of Religious or Pious Persons, who do not at least once a Day employ some Time in this Exercise. Thirdly, That as the End cannot be attained without the Means, or the Port be reached without Sailing to it; so neither can we attain to the Purity and Perfection of Religion, without the Use of Prayer and Meditation, which are the Causes that produce it. 5. Now as to what he says, that to this purpose must be laid aside the much Talk used in Vocal Prayer; he says it not to condemn the Use of Vocal Prayer: For it is not agreeable with Reason, to commend Mental Prayer, and condemn the Vocal. For if it be a Holy Thing to Call upon God with our Heart, how can it be otherwise than Holy, to add to the Voice of the Heart that also of the Mouth and Tongue, which he created to praise him? But this he says, to condemn not the Use, but the Abuse of Vocal Prayer; whereof some Persons are guilty, who Pray so fast, so cursorily, and so destitute of Devotion or Attention, that they reap little or no Benefit by this sort of Prayer. Nay, sometimes instead of reaping Benefit, they will suffer Loss; when they go about to Pray and Converse with God, without that Reverence, Attention, and Circumspection they ought to use; as the same Doctor declares in his Treatise of Sins. And would to God there were not too many guilty of this Fault. But whosoever observes, after what manner many Priests and Clergy-Men in this Age Repeat or Sing the Divine Office, as well in public, as in private; and how little Profit and Devotion they reap by it; may easily perceive how justly this Doctor blames not the Use, but the Abuse of this sort of Prayer. 6. As often as I red this Doctrine, I confess, Christian Reader, I much admire to see in how few Words this Doctor compriz●d all Christian Exercises, and almost all the Spiritual Instruction that is diffused in all the Pious Books in the World: For whoever shall red them with Attention, will find, that tho' they seem to differ in Expression▪ yet in reality they aim at no more than what this Doctor taught, neither do they extol or commend their Exercises more than he does. By which it plainly appears, that the Church is guided by the same Spirit; and that all God's Servants have the same Master, since they all tend to the same End, and travail the same Road. Do thou as this Doctor teaches; that is, set apart a Time every Day to think on thy Sins and God's Benefits, among which, the chiefest is that of our Redemption, including all the principal Mysteries of the Life of Christ: And as a clean Creature, endeavour to ruminate on the Words and Actions of our Lord; for it is nothing else that the Devotion of the Rosary, and all Books of Devotion teach. The Nourishment is the same; but that as Palates differ, some dress it one way, and some another. Let him that can red the Opuscula of S. Bonaventure, who was a Doctor so noted for Learning, Devotion, Piety, and Prudence to Govern, that in the Thirteenth Year after his Profession he was chosen General of his Order, and after that, Cardinal: There he may see into how many several sorts of Dresses this Saint puts the Life and Passion of our Saviour; teaching how to Meditate upon it in one place by the Hours of the Day, in another by the Days of the Week, in another reducing it to Hymns and Vocal Prayers, and in another reducing it into a three of the Life of Christ crucified. This the holy Man did; because on the one hand he was sensible of how great Importance this Holy Exercise is to us; and on the other, how Various Mens Inclinations are; and therefore he made so many several Dishes of the same Spiritual Food. 7. I shall bring no farther Testimonies of the great Benefit reaped by this Exercise, than what the same holy Doctor produces, that is, the Experience of several Persons, who he writes in his Time found great Advantage by this Exercise: And the same we may allege at this Time; for whoever shall look into this Affair, will certainly find, that all Persons who have set Times assigned to employ themselves in these Holy Meditations and Reflections, generally-speaking, are better advanced in God's Service, and in the Way of Virtue; and are readier to practise all Works of Piety and Mercy, and to endure the Hardships and Crosses of Penance, and more careful to avoid all Sin. CHAP. III. The Conclusion of all that has been said. 1. NOW according to this Doctrine, we have here three Sorts of Things, which we may call the Subject Matter of Meditation. The First is, The Divine Perfections; such as, God's Goodness, his Charity, Beauty, Justice, Mercy, and Providence, with the like. The Second is, The Divine Benefits; and particularly the Benefit of Redemption, which includes the Mysteries of the Life of our Saviour; because all of them are part of this Benefit. The Third is, The Knowledge of one's Self; that is, of our Failings and Miseries: Whence proceeds Self-contempt, and the Virtue of Humility, which is the Foundation of all Virtue. Among which Considerations, the First, which is of the Divine Perfections,( because it particularly serves to excite the Love of God) shall be left for the following Treatise, which is appropriated for this Matter; but of the other two we shall speak in this Place. From these as out of a public Stock, a Man may gather Matter of Consideration as often as he would employ himself in the Study of this Divine Philosophy. 2. There are some Persons so full of Business, that they can retire but once a Day; these may every time choose One or Two Passages of the Life of our Saviour, or of Divine Benefits; and thus may they proceed from Day to Day, till they have run thro' all the Mysteries or Benefits here mentioned; and being come to the end, they may begin again, and proceed in the same manner as long as they live. This may be looked upon as a Spiritual zodiac, which must in this manner be gone over gradually; and when ended, be began again; for upon this Spiritual Motion depends our Happiness, as the Government of this Inferior World depends on the Sun's proceeding thro' the zodiac. 3. But others, who have less Business( such as are the Clergy and Religious Persons, whose Duty it is to be employed in the Service of God, and to pray for the Sins of the World; as also others, who have little Employment) may well retire Twice or Thrice a Day, and may accordingly divide these Mysteries in such manner, that some particular Passages may be assigned for every time; and when they have run thro' them all, they may, as was said before, begin again. 4. So much Variety of Matter is assigned for this Purpose, to the end a Man may not be obliged every Day to meditate upon the same thing, because it might become nauseous to those that are not arrived to Perfection. On the contrary, the Variety of Mysteries contributes much to the stirring up of Devotion, as St. Thomas in his Opusculum testifies. Hence it is, that very often Beginners, just after their Conversion, feel more Fervour, and have a greater Gust of Spiritual Affairs, than they do when they are farther advanced, because the Novelty and Greatness of the Knowledge of Things, whereof before they had no Experience, raises in them greater Admiration, and causes a more sensible Feeling. CHAP. IV. Of Five Parts that may intervene in this Holy Exercise. 1. THo' the Consideration of those things above-recited, be the Principal Subject of this sort of Prayer whereof we now treat, yet there are other things that must attend, precede, and follow it. Before the Meditation must precede a Devout Preparation, by which a Man fits himself for to enter upon this Exercise; and three things may follow after it, which are, A Thanksgiving, an Offering, and a Petition, whereof we shall speak briefly in this Place, because they have already been handled more at large in another. § I. Of the Preparation. 2. AS to the First Part, which is Preparation, a Man must seek a convenient Time and Place for this Purpose, according to the Condition of his Life. As to Time, Midnight, or the Morning early, is very proper; and the Place is so much the better, by how much it is more Dark and Solitary, that so the Heart may be the more recollected, the Sight having nothing to distracted it. 3. When a Man is thus placed, and his Heart and Forehead armed with the Sign of the across, let him lift up the Eyes of his Soul, to consider these Three Things, viz. What he is about to ask, what he is to do, and with whom he is to discourse. 4. As to the first Point, if he considers what he is about to ask, he will find he is going to beg Grace and Glory, with all other things that may conduce to these Ends, which are the greatest things that can be asked, and therefore this Petition ought to be attended with all those Conditions we spoken of before, and particularly with great Attention and Humility of Heart, as was said in that place; for these things cause such Petitions not to return empty. 5. Now if you proceed further, and consider what you are going to do, you will find you are there going to seek after the Spirit of Devotion, thro' the Consideration of Divine Things, whence it proceeds, and thus you will perceive that more is required here than in other Cases; for( as has been said) in other Cases it is enough to obtain a Virtual, tho' not an Actual Attention, but this is not enough for the obtaining of Devotion( as St. Thomas says) because this Pious Affection proceeds from an Actual Attention and Consideration of Divine Things. Hence you may gather, how intent you ought to be in this Affair, that your Heart may not be distracted, for otherwise you will not obtain that which you aim at. 6. But if you consider the Third Point, which is, whom you are to discourse with, you will find you are going to confer with that supreme Majesty, which fills the Heavens and the Earth; whence you may gather, not only with how great Attention, but also with how profound Humility and Reverence you are to speak to so great a Sovereign about such Important Affairs. 7. Now that we may be the more sensible, and the better understand, that when we pray, our Words are not carried away by the Air, nor is he who is to hear us far off, let us place before our Eyes the Presence of this Lord, who is in all Places, not only by his Omnipotency, an Universality, but also in his true and real Essence. For wheresoever there is any thing that has a Being, there is he as the Cause and Original of that Being which he gives to all Creatures; for the Cause and the Effect must of Necessity be together, and inseparable. Therefore it is necessary, that God be present in every Place; and so the Prophet Elias imagined, 1 Reg. 17. when he said, Our Lord liveth, the God of Israel, in whose Sight I stand. So must thou believe he is present at thy Prayer, hearing thy Words, beholding thy Devotion, and taking Delight in it; for tho he universally be present at all things, yet he more particularly attends those that Pray, as the Holy Scripture tells us, saying, Neither is there other Nation so great, that hath God's approaching into them, as our God is present at all our Petitions. Now what more can you desire than to be thus assured( tho' you see it not with the Eyes of the Flesh) that he sees and hears you, who is so ready, and so able to relieve you? 8. When therefore you are placed in his Presence, you must make him most profound Reverence; that is, to aclowledge the Majesty of him you are about to speak to. To this purpose you must lift up your Thoughts, to consider the Greatness, Majesty, Immensity, Omnipotence, Wisdom, Goodness, Beauty, and other Perfections of this supreme Lord, which exceed all Human Understanding; and this Consideration is enough to make you humble yourself, even to the Dust of the Earth, and to sink you to the deepest Abyss of Self-Contempt in the Presence of so much Majesty. This also will cause you to appear before this Lord with Fear and Trembling; and the more your Heart is seized with this Fear, the less it will stray or wander to other Foreign Thoughts. 9. Having made this Submission,( for the Just Man at first is his own Accuser) let him begin presently to accuse himself of his Sins, briefly calling to mind his past ill Life, and begging Pardon for it, that so he may gain the Favour of the Judge, before whom he is to pled his Cause. To this effect he may devoutly repeat the Confiteor, or the Miserere, or some such like Piece of Devotion, thus to remove that Coldness, which commonly possesses the Heart at the beginning of Prayer. And let him not only beg of our Lord Forgiveness of his Sins, but also his Assistance, that during that short time he is to discourse with him, he may be possessed with such Fear and Reverence, as is due to so much Majesty, and with such Attention and Humility, as is requisite for receiving of the Holy Ghost, and the Grace of Devotion, which is bestowed upon all those who strictly persevere in this Exercise. This may suffice as to the Preparation, wherein a Man may dilate himself as much as he pleases, reflecting upon his own Imperfections and Miseries, as shall be said hereafter. 10 It will also conduce much to this Preparation, when the Thoughts are much distracted, to settle them, by reading some Godly Book, or by repeating some Vocal Prayer,( as was said above) for these, when devoutly said, help to settle our Thoughts. §. II. Of Meditation. 11. AFter this Preparation, follows the Meditation or Consideration of some of the Points mentioned it the foregoing Chapter, viz. Of some Passage of the Life of our Saviour, or of some one of his Benefits, &c. For this is as it were the Foundation and Groundwork of this Exercise. And because the Life of our Saviour is the Principal Subject of this Consideration, it will not be amiss in this Place, to show how we are to behave ourselves therein. 12. Now to this Purpose, it will be convenient that a Man red in this, or some like Book, that Passage or Passages of the Life of Christ he intends to meditate upon, unless he have the Substance of them already in his Mind, having red them over other times; and then when he would ruminate and digest it, he must make Account, as if that Mystery were actually transacted before him, representing it so in his Imagination, since that Faculty was given us for the like Uses. Let him endeavour to do this with an Humble, Compassionate, Loving, and Devout Heart, contenting himself with beholding that Mystery in an easy manner, without diving into profound Speculation, only reflecting on the Principal Circumstances that attend it. These( if we go upon the Life and Passion of our Saviour) are Four, viz. Who suffers; For whom he suffers; For what Cause; and In what manner. Who? The God of Infinite Majesty, &c. For whom? For Man, a Creature so ungrateful and unworthy. For what Cause? Only for his own Goodness and Mercy. In what manner? With wonderful Humility, Charity, Meekness, Patience, Obedience, &c. These are the Principal Circumstances to be considered in these Mysteries. 13. It is to be observed, that tho' this Exercise be an Act of the Will and the Understanding, because the Understanding considers things, whilst the Will feels a Compassion, and increases in Affection towards them, yet more Regard is to be had to that Part which regards the Will, than to that of the Understanding, because it is the most advantageous. For there are many Learned Men, who have lofty Notions of God, and yet love him but little: And the Apostle says, there were many Philosophers in the World, who knew God, and yet did not serve or glorify him. 14. For this Reason we do not here so much endeavour to obtain a Speculative Knowledge of God( tho' it be Good in itself) as his Fear and Love, a Hatred to Sin, Contempt of the World, and one's self, the Joy of the Holy Ghost, and Fervent Devotion, with other the like Affections, which are Motions and Acts of the Will, wherein consists our Happiness. But because the Will( as was said above) is a blind Faculty, which cannot act, unless some Light or Direction of the Understanding precede, therefore we here make use of the Understanding, that it may Enlighten, Guide, and Stir up the Will to these Affections. So that as the Needle is necessary for sewing, not because it sews itself but the Thread, yet the Thread cannot pass without it; so also the Assistance of the Understanding is necessary for performing Acts of the Will; tho' the Principal Work be that of the Will, yet I grant the Comparison does not hold in all Respects, but only so far as the one is the Means of performing the other. Therefore, as it would be a great Oversight for a Man to spend all his Time and Industry upon the Means, without regarding the End; so also are they overseen, who when they consider on these Sacred Mysteries, make more use of the Understanding, than of the Will, and seem rather to be studying to make a Sermon, than meditating by way of Prayer, and to improve their Taste of Divine Things. 15. For the avoiding of this Inconveniency, a Man must endeavour as much as in him is, to apply the Sensitive Part of his Will to these Mysteries, thinking on them with an Humble, Loving, and Fearful Heart, altogether abashed in the Presence of God, with whom he confers, for that is the End and Principal Fruit of this Exercise. For when our Saviour was born, the Angels did not bring Peace to Men of good Understanding, but to those of Good Will, in the Reformation whereof consists our Sanctification; for we often see a good Understanding without a Good-Will, but never is Good-Will found without sound Understanding. 16. This Rule is to be observed not only every time a Man retires to Meditate, but also as often as at other times, either by Day or Night he lifts up his Heart to God, applying his Will with as much Humility and Reverence, and with as much Love and Devotion as possibly he can. And let him assure himself,( if he makes this Habitual to him) that in a very short time he will reap inestimable Benefit. For when once his Heart is thus Habituated, he will find in it so Sweet a Receptacle and Dwelling-place for God, that he will not know how to Live without the Peace, Comfort, and Spiritual Refection this brings with it. 17. Now when he has in this Manner, and with this Sort of Affection, considered any of these Mysteries, if still he find his Heart could and dry, let him not dismay; for our Lord is wont bountifully to reward those, who faithfully and patiently expect his Coming to Visit them; and who do what in them lies, making Amends for his Delay with some particular Grace. 18. Neither let him tyre himself, by endeavouring as it were forcibly to express Devotion; but let him rest satisfied with an humble and plain View of these Mysteries, and with accompanying our Saviour in these his Acts of Mercy undertaken for our sake. Nor ought he to be discouraged, tho' he be molested with distracted Thoughts; for it is not always in the power of Man to avoid them; nor is it often the Fault of the Person, but rather of our corrupt Nature; provided that he do what in him is, to dispel such Thoughts, and manfully struggle against them. Neither must he desist, because at the first breaking Ground he finds not Water; for very often that is granted in the End to him that faithfully perseveres, which at the first was denied; and Perseverance is the Key which open the Door to Devotion. Labour therefore, dear Brother, persevere, and be importunate; calling to Mind, That the Favours God sometimes bestows on this Account are so great, that many Years Sufferings would be well bestowed to purchase them. 19. It is true, that one of the principal Causes of this Tepidity is, that Man's Heart is often employed upon a multitude of Worldly Business, which occasion it to meet much Difficulty, and spend much Time before it can fix upon the Spiritual. For this Reason it is convenient to settle it, as much as possible, upon the Study of Divine Affairs; for being so kept Warm and Devout, we shall easily lift it up to God when we please. Two Things principally conduce much to this End. The First is, The frequent Reading of Spiritual and Devout Books, which keeps the Heart still employed on the Subject that is so familiar to it. The Second and Chiefest is, To endeavour as much as possible to keep always in the Presence of God, and never to lose Sight of him: Or at least, to lift up the Heart to him many times in the Day and Night by some short Prayers, making those very Things we see or handle, the Motive. To this purpose, a Man must have certain sort of Prayers and Meditations appropriated for his Going to Bed, his Rising, for the Time of Eating, Discoursing, or Doing Business, for such Times as he is under Temptation, when he hears the Clock Strike, when he sees the Green Fields adorned with Flowers, or the Heaven distinguished with Stars, or when he sees in his Neighbour any Corporal or Spiritual Infirmities; that all these Things may be to him Motives of Lifting up his Heart to God; and that by the help of this Fuel, ●… e may always keep the Fire of Divine Love kindled in his Breast. For as dry Wood soon flames, so Devotion soon takes fire in a Heart that is always kept warm by the continual Use of Prayer, Reading, and Meditation. §. III. Of the Thanksgiving. 20. AFter the Meditation, may ensue a devout Thanksgiving, as well for that particular Mystery and Benefit, which has been the Subject of our Consideration, as for all other Divine Benefits, either General or Special, Visible or Occult, whereof we shall treat hereafter. And here we may call upon all Creatures in Heaven and Earth, to the end they may all Assist us, in Blessing and Giving Thanks to our Lord for all these Benefits; as was shown in the former Book, and in the Prayer that is there appointed to be said immediately after our Rising in the Morning. §. IV. Of the Offertory. 21. AFter this Thanksgiving, may follow a devout Offering up of ourselves, of All we Do in this World, and of all our Sufferings; that it may all tend and be directed to the Glory and Honour of our Lord: For having considered and acknowledged the Benefits received, it follows of course, that the Heart with the Prophet ask, What shall I give to the Lord, Psal. 12▪ for all that he hath given to me? To this Man seems to make some Answer, by Offering up Himself, and All that he has, and by Delivering Himself wholly into the Hands of God, as his Slave bearing his Mark, with a Resolution to fulfil the Divine Will, and deny his own. 22. But besides all this, he may and is obliged to Offer all the Sufferings and Merits of Christ our Saviour, which is the most Precious, most Efficacious, and most Meritorious Offering that can be presented, and which is wholly ours; since the Lord thereof is ours, our Flesh, and our Blood, our Preserver and Redeemer, who in his Last Will left us Heirs of all his Merits and Sufferings. Therefore we may Enumerate and Offer them up to the Eternal Father on our Behalf, for Remission of our Sins, Redress of our Miseries, and to the Glory of his Holy Name. §. V. The Petition. 23. THen may follow the Petition, containing all that is requisite for our Salvation, as has been declared in Chap. II. of the foregoing Treatise, in the fifth Condition, where the Subject of Prayer is handled. But here it is to be observed, That in going through those Five Parts, he that preys ought to labour as much as in him is, to Confer with Almighty God, in whose Presence he is, with all Humility. For the Discoursing with the Lord of so much Majesty, does more elevate the Spirit, and requires more Attention, Reverence, and Devotion, in respect to the Person discoursed with, than when a Man speaks to his own Soul, or when he considers some Holy Thing, pondering upon it within himself; as when a Man thinks of Death, or the Last judgement, or on the Pains of Hell, or the like. For which Reason, among these Five Parts spoken of, the Chiefest are the Three last, viz. the Thanksgiving, the Offertory, and the Petition, because they cannot be put in practise without actually speaking with God; either giving him Thanks, or asking some Benefit, or offering up one self, &c. Which, as has been said, does more lift up the Spirit, and seems to draw it up to that Lord who is above. Therefore a Man must endeavour, where it may be in the Preparation and Meditation, to discourse with God in this manner. 24. These( Christian Reader), are the Principal Parts of Prayer, which are often recommended to us in several Places of Holy Writ, and in the doctrine of Holy Men, which I omit to avoid Tediousness; and these are to be practised and used at the same time when a Man is retired, as has been here expressed, tho' briefly, because this Subject has been handled more at large in the Book of Prayer and Meditation. 25. Yet here I must declare, that this Order is set down here not as a Law or Prescript, always to be observed, but only as an Instruction to those that are ignorant in this Course; for when they are once advanced, and have been admitted to the Bridegroom's Chamber, and to the Seller of Precious Wines, then Experience and Devotion will better teach them what they are to do. For Experience teaches, that if you only in general terms commend Prayer and Meditation to a young Beginner, without putting him in the Way, and showing him the Manner and Subject of this Exercise, then all that your Exhortation will produce will be, that he will meditate sometimes one thing, and sometimes another, with a wandering Heart, and without settling upon any Pious Matter. Which tho' it be a sort of Consideration, yet it is not of that advantageous Sort, which we here design to speak of. To this purpose it is to be understood, that under this Name of Consideration Three Things are comprehended, viz. Cogitation, Meditation, and Contemplation, which differ from one another after this manner; Cogitation reflects without Trouble or Profit, or at least with little Trouble, and small Profit. Meditation insists upon a thing with Labour and Profit, but Contemplation remains fixed upon one thing, without any Labour, but with Profit. By this Distinction may be understood how little this sort of Cogitation avails; because having no fixed Subject, or Intention, it runs thro' many Thoughts, suffering itself to be lead away sometimes by one, and sometimes by another, without any Settlement, or a Careful and Diligent Attention, being sometimes here, and sometimes there, and applying itself so coldly to this Affair, that it is easily drawn away by any Foreign Thoughts. 26. For these Reasons it is convenient, that Beginners have certain Matter prescribed, and also set Times for this Affair; which Times must be free from all Business of the Day, and appropriated to the Service of God, as the Church has them for public Prayers, and Celebrating the Divine Office. Neither is this so strictly required, that the omitting of it should be any Sin; for at other Times, and in other Places, besides those assigned, a Man may lift up his Heart to God, either by Means of those Meditations, or of any other that can move him to Devotion; for this being the End that is aimed at, nothing that tends to it must be looked upon as Foreign to it. Therefore the most usual Advice that is given in this Case is, That when a Man being upon one Consideration, another occurs, which is more profitable and taking, he always prefer this before the other, since through it he can better attain the End sought after, which is Devotion. 27. Now according to this Doctrine, those Spiritual Directors, who would guide those that desire to improve in this Exercise, may use this Method. First, They must by degrees red to them, and discourse upon the Principal Passages of the Life of our Saviour, and then note those particular Points, on which they may make Reflection, as is done hereafter. And that they may the better retain it in their Memory, it is a good Method, where it can conveniently be done, to require every Day an Account of what they red before, ordering them first to repeat the History of the Mystery, and then the Points that occur in it for Consideration; for by this Means we find, in a few Days, Men are well Instructed, and make a good Progress. Being once put into the Way, after this manner, they may easily, of themselves, note down some Points of Consideration in the said Passages; which sometimes may serve to move them to imitate the Example of Jesus Christ, other times to give him Thanks for his Benefits; one while to Compassionate his Sufferings, another to Love and Respect a Lord, who so entirely loved them; and other times will produce other the like Affections and Advantages. 28. Having premised this small Introduction, we will now begin to speak of the Subject of Meditation, or Mental Prayer, whereof this Treatise principally consists. Now whereas among al●… Subjects, that serve for this Purpose, the Life of our Saviour is the chiefest, because it gives us the greatest Knowledge of the Divine Goodness▪ Justice, Mercy, Providence, and Love towards Men, therefore we will first treat of it, tho' with such Brevity as belongs to this Memorial, notwithstanding that the Subject is the most Copious, most Large, and most Divine, that can be handled. CHAP. V. Of the great Benefit reaped by a Devout Conderation of the Sacred Mysteries of the Life of Christ our Lord. 1. IT were proper that before we discourse of the Consideration of the Life of our Lord, we should declare the great Benefit that is reaped by this Exercise. But because much may be said upon this Subject, and the Brevity here proposed does not allow of it, I shall only say in this Place, that it is this Consideration, which above all things enlightens and clears our Understanding, and gives us the greatest Knowledge of God, which is the Beginning of our Happiness. The reason is, because in this Mortal Life we do not know God in himself, but through his Works; and the more Knowledge we have of him by them, by how much they are the Greater, and more Excellent. Now it being certain, that amongst all the Works of God, the Greatest, without Comparison, is the Humility of Christ our Saviour, ( that is, God's becoming Man for the sake of Man) so that it is which most plainly demonstrates to us the Greatness of the Divine Perfections; viz. his Wisdom, Goodness, Charity, Mercy, Justice, Providence, Meekness, and his other Attributes. This therefore is the Mystical Ladder which the Patriarch Jacob saw, by which the Angels ascended and descended: For this is the Way that Spiritual Men rise to the Knowledge of God, and this same Way they also descend to know Themselves. 2. This Consideration has also another Quality, that it is Universally Beneficial to all sorts of Persons, as well to Beginners, as to those who are arrived to some Perfection. 3. For this is the three of Life, which stands in the midst of the Paradise of the Church, and has higher and lower Boughs; the higher for those greater Persons, who by this may ascend to the Contemplation of Divine Things, whereof we have already spoken; and the Lower are forth Lesser, who by this Means contemplate the Greatness of Christ his Sufferings, and the Enormity of their own Sins; to excite true Sorrow for, and hatred to them. 4. This is one of the Exercises most proper for a true Christian, which is always to go after Christ, and to follow the Lamb wheresoever he goes. And this is that the Prophet Isay teaches us, where( according to the Chaldee Translation) he says, That the Just and the Faithful would be the Girdle of the Reins of Christ, and that they would always walk about him. This is Spiritually done, when the true Servant of Christ never departs from him, nor leaves him out of sight; but keeps him company in all places, and meditates on all the Passages of his most Holy Life. For in reality Christ is nothing else( to those that have a Spiritual Sense) but a most Sweet Balsam shed abroad( as the Spouse in the Canticles terms him) who, in whatsoever Passage of his Life you behold him, always casts from him an Odour of Sanctity, Humility, Charity, Devotion, Compassion, Meekness, and of all Virtues. Hence it is, as that he whose Trade it is always to to handle and carry about him Perfumes, always smells of that he deals in; so the Christian who after this manner deals with Christ, comes in time to smell of Christ, that is, to resemble Christ in Humility, Charity, Patience, Obedience, and all other Virtues. 5. To this Effect was this Treatise composed, which consists of the principal Passages and Mysteries of the Life of Christ; wherein this Method is observed, That first the History of every Passage is related, and then with the same brevity, some Pious Considerations upon it are pointed out, to led the devout Soul into the way of Meditation. Some of these Considerations are of use to stir up Devotion, others to move Compassion, others to cause us to Imitate Christ, others to excite us to Love and Gratitude for his Benefits, and others for other the like Purposes. In this Treatise I have imitated one, among others, compos●d by S. Bernard, called, Meditations on the Life of Christ, which he writ for the Use of his Sister; and another called, The three of the Life of him that was crucified, which was composed to the same purpose by this Holy Doctor. And I have made it thus short, to the end it may be portable; which ought always to be in our Heart, that so Man might say with the Spouse in the Canticles, A bundle of myrrh my Beloved is to me, he shall abide between my Breasts. Cant. 1.13. Here begins a Devout Memorial of the Principal Mysteries of the most Holy Life, Painful Death, and Glorious Resurrection of our Saviour. CHAP. VI. Of the Salutation of the Angel Gabriel to our Lady. The First Joyful Mystery of the Rosary. 1. TO begin with the Particular Passages and Mysteries of the Life of our Saviour, the First Thing that occurs, is the Message delivered by the Angel to the most Blessed Virgin. Here in the First place we ought to consider the Purity and Sanctity of this Lady, Chosen from all Eternity by God to take upon him Human Flesh from her. For as when he resolved to Create the First Man, he before hand provided a Place for him to dwell in,( which was the Terrestrial Paradise) so when he design d to sand into the World the Second,( which was Christ) he first provided a Place to lodge him; and this was the Body and Soul of the most Holy Virgin. And as for the Earthly Adam, it was requisite to have an Earthly Mansion; so for him that came from Heaven, a Heavenly one was required; that is, one adorned with Heavenly Virtues and Gifts. And because it is proper to God to dispose Things suitable to the End they are made for; Therefore as this was chosen for the Supreme Dignity, next to the Humanity of the Son of God, that is, to be his Mother; so the greatest Sanctity and Perfection next to him, was granted to her: Because she was Mother of the Holy of Holies, to her in a special manner were granted all the Graces and privileges granted to All Saints; and over and above she had Seven other Super-eminent and Wonderful privileges. The First and Greatest was, her being Mother of God; the Second, not to be subject to any Evil Inclination, or Inordinate Passion; the Third, that in upwards of Sixty Years that she lived, she never committed Sin either Mortal or Venial, which is the greatest of Wonders; the Fourth, that she conceived by Virtue of the Holy Ghost; the Fifth, that she was delivered without Pain, and without impairing her Virginity; the Sixth, that she was carried to Heaven in Body and Soul, so that her Body never was sensible of Corruption; the Seventh, that she is Seated next her Son, in the highest Place of Bliss, above all other Creatures. Now considering this Holy Virgin, so far exalted above all other Saints, and so full of Grace, how wonderful had it been to have seen the Life she lead in this World? How wonderful to see her Purity, her Humility, her Charity, her Meekness, her Modesty, her Gravity, her Mercy, and all her other Virtues, which were more resplendent than Diamonds or Rubies? How wonderful to see her in this World converse among Men, and live among them, who on the other hand conversed and lived among Angels? How wonderful to see her Employment, her Tears, her Watching, her Abstinence, and her Prayers, wherein she spent Days and Nights with God? What can be more wonderful, than that in above Sixty Years, that she lived and conversed among Men, in a Body subject to Hunger, and other Human Infirmities, she should never exceed one jot in Eating, Drinking, Sleeping, Talking, or any other Particular; but always keep the Faculties of her Soul, her Will, Memory, and Understanding, and Intention fixed upon God? How full of Grace, Charity, and Heavenly Delights, must she be, who thus continued united to God by an Eternal Band of Love and Delight? To conclude, such was her Life, such her Purity and the Beauty of her Soul, that whoever beholded her, might through her much better discover the Wisdom, Omnipotency, and Goodness of God, than by the fabric and Beauty of the whole World. 2. This Mansion, that is, this Paradise of Pleasure, being prepared for this Second Adam, when the Time appointed by the Divine Wisdom for the Redeeming of the World was fulfilled, the Angel Gabriel was sent to this Virgin full of Grace, the Beautifulest, the Purest, and Chiefest of Creatures; for such ought to be the Mother of the World's Redeemer. When this Heavenly Ambassador had Saluted her with profound Respect, had delivered the Message he had to her from God, and had declared the Manner of that Wonderful Mystery, which was not to be the Work of Man, but of the Holy Ghost; then the Blessed Virgin, with Submissive Words and Devout Obedience, consented to the Heavenly Proposition; and that very Moment the True Omnipotent God descended into her Virgin-Womb, and was made Man; that thus God becoming Man, Man might become God. 3. Here you may first consider the Fitness of this Method made use of by Divine Wisdom for our Salvation: For this is one of the Considerations which most powerfully do lift up the Heart of Man to admire the unspeakable Wisdom of God, which made use of so fit Means for our Salvation; and at the same time to give him Thanks, as well for the Benefit bestowed on us, as for the Method of it; and much more for the Love wherewith he did it, which far exceeded the rest. 4. Here also consider the unspeakable Goodness of God, who at a time when we slept, and least thought of our Salvation, and neither offered up Prayers nor Sacrifices for our Relief, of himself remembered to Redeem us: And whereas he could have done this many other Ways, yet he choose this, which cost him so dear, because it was most convenient for our Salvation. Of this Charity our Lord himself said in the Gospel; God so loved the World, that he gave it his only Son, to the end, that through the Faith and Love we bare him, we might obtain Life everlasting. 5. Consider also the wonderful Bashfulness and Silence of the Blessed Virgin, who scarce spoken a Word after the Angel had spoken many to her. Consider likewise her great Humility: For whereas she had reason to fear, beholding so bright an Angel; yet no mention is made of any such Fear, but of that she conceived at hearing her self praised, and called Full of Grace, and Blessed amongst Women. For to those who are truly humble, there is nothing so surprising or Frightful, as to hear their own Praises, because these are the Thieves that steal away the Treasure of Humility. 6. Consider also the Inestimable Love the Blessed Virgin bore to Chastity, for she was the first in the World that made this Vow, having no Example to imitate. And it plainly appears how entirely she loved this Virtue; for that having so great an Offer made her, as to be the Mother of God, yet stood she up for the Honour of this Virtue; and, as S. Bernard says, was troubled to think, Whether to this Effect, her Vow of Virginity must be dispensed withal. 7. Think also on her Faith, for which she was worthily commended by S. Elizabeth; since she at once believed so many Wonders, and those so Incredible to Human Understanding. For if the Apostle so highly commends the Faith of Abraham, because he believed that a Barren Woman would Conceive; how much greater was this Virgins Faith, who believed that a Virgin would bring forth, that God would become Man; and that all this would be done by the Holy Ghost, without the help of Man? Whence frail Man may learn to believe, and rely upon all the Words and Promises of God, tho' to Human Understanding they seem incredible. 8. Consider after this sweet Dialogue, with how much Humility and Obedience this Blessed Virgin resigned her self up to God, saying, Behold the Handmaid of our Lord, &c. But above all, it is worth considering, what Ravishment, what Joy, and what Delight possessed that most pure Heart at the coming of the Holy Ghost, at the Incarnation of the Divine Word, for the Redemption of the World, for the Supreme Honour and Dignity conferred on her, and for such great Works and Wonders as were there revealed to, and wrought upon her. But what Understanding can attain to comprehend this Passage? CHAP. VII. Of the Visitation of S. Elizabeth. The Second Joyful Mystery of the most Holy Rosary. 1. WHen the Angel had declared to the Holy Virgin, that her Kinswoman Elizabeth in her Old Age had conceived a Son, the Evangelist says, she set our with speed to Visit her; and entering into her House, and humbly Saluting her, when Elizabeth heard the Salutation of Mary, the Child leaped for Joy in her Womb; and that very Moment his Mother, S. Elizabeth, was replenished with the Holy Ghost, and cried out aloud, saying, Blessed art thou amongst Women, and blessed is the Fruit of thy Womb. And whence so great happiness to me, that the Mother of my Lord should come to me? &c. 2. Here you have Three Persons to reflect upon, besides the Son of God, who wrought these Wonders; to wit, the Infant S. John, his Mother, and the Blessed Virgin. Observe in the Child so strange a manner of Sense and Joy, as this Evangelist mentions. For at that Moment the use of Reason was anticipated in him, and he was given to understand who that Lord was that came to him, and was inspired with the Sacred Mystery of the Incarnation. Thus his Soul was so overwhelmed with Joy, that his Body was moved to that extraordinary Leap, by the vehemency of his Spiritual ecstasy. Hence you may gather, how great this Divine Illumination and Joy must be, since it could not contain itself, but redounded to the Body, and expressed itself by that unusual Motion and Leap. Hence also you may gather the greatness of the Mystery, and benefit of the Incarnation of the Son of God, since the Holy Ghost would have it Celebrated so sensibly, and with so much Reverence by this Child; and consequently what he ought to do who is a complete Man, since this Child being yet in his Mother's Womb expressed so great a Sense of it. 3. But in the Mother you may observe, how great Joy and Admiration possessed that holy Woman, at the sudden brightness of so great a Light; that is, at the understanding of such Wonders as were there revealed; for at that Moment, after a Supernatural manner, almost all the Mystery of the Gospel, and of the Redemption of Mankind, was revealed to her: For there she understood that the Virgin she beholded was Mother of God, that she had conceived of the Holy Ghost, that the Son of God was contained in her Womb, that the messiah was come into the World, and that Mankind should be redeemed by his coming. There she understood that the Wishes of all the patriarches, the Preaching of the Prophets, and the Hopes of all Ages, past, present, and to come, were fulfilled. There she discovered the Ineffable Mystery of the most Holy Trinity; for she perceived that the Son of God was conceived, and conceived by Virtue of the Holy Ghost, and therefore must also understand the distinction of the Divine Persons; to wit, the Father, whose Son was Incarnated, the Son who was Incarnate, and the Holy Ghost by whose Virtue this great Mystery was wrought. Now then consider what sweet Effects must that Pious Heart be sensible of, being enlightened with the brightness of such High and Incomprehensible Mysteries. But more especially, if you regard the difference there is betwixt being taught by God, or by Man; for the latter only Enlightens the Understanding, without Moving the Will, but God's teaching has such Virtue, and Efficacy, that as much as it Enlightens▪ the Understanding, so much it Moves the Will, to affect the greatness of those things the Understanding Conceives. Now if the Light of her Understanding were so great, how extraordinary must be the Affections and Motions of her Will? That is, how great the Joy, Delight, and Admiration of such Secrets. No words can sufficiently express it, as it is in itself; and by this you may see, how great the Mercies of God, and his Consolations which he bestows on his Elect, are, even in this Life, since he thus Visits and Recreats them with the Gust of such wonderful things. This the Evangelist, in one word, discovers to us, when he says, The Holy Woman cried out with a loud Voice; for the loudness of the Voice plainly expresses the greatness of the Passion, and sense it proceeded from. 4. Having thus dived into the Heart of this Holy Woman, next endeavour to look into the Heart of the Blessed Virgin, and to understand the Words of that wonderful Song she then sung, upon occasion of this Mystery. Consider then what sense the Blessed Virgin must have of this Second Confirmation, and Testimony of the Wonders God had wrought in her, how her Soul must be here wrapped in Heavenly Joys, how her Eyes distilled Tears of Gladness, how her Heart overflowed with Delight, and how she acknowledged these extraordinary Benefits, when she began to Sing those Divine Verses of the Magnificat. How did her Soul Praise and magnify God, and what Heavenly Sweetness filled her Spirit, seeing her ●… elf so enriched with Wonderful Graces, and Di●… ine Gifts? O Blessed Virgin, what was the Sense ●… f thy holy Heart, when it said, My Soul doth magnify our Lord. And my Spirit hath rejoiced ●… n God my Saviour. For he that is Mighty hath ●… one great things to me? What great Things ●… nd Wonders those were is not allowed to us to ●… ry into, but to Admire, and Rejoice, and be Asto●… ish'd, considering them. O great Happiness of ●… he Just, who are so greatly Visited and Comforted by God. 5. Consider also, that as this Holy Virgin knew so much of the Mercy and Goodness of God, and of the Means of obtaining it( which is Humility) so she employed all that Hymn in declaring those Two Things, because she who had been so successful by means of this Virtue, could not more worthily spend her Praises on any other Subject, that thus he who desires to obtain Divine Grace, may understand he is to take this same way to look for it. 6. Nor ought we here less to make reflection upon the Dignity and Excellency of this Blessed Virgin, for no sooner had the Voice of her Salutation sounded in the Ears of St. Elizabeth, than God in a most special manner was with her, for immediately she was filled with the Holy Ghost, by whom she was given to understand so many and so great Mysteries. So that, even as when at the beginning of the World God said, Be Light made, and immediately Light was made; so when the Blessed Virgin said, God be with thee, Light and Salvation reached her Soul together with the Voice; yet the manner of acting was different, for the one was done by Command, as by a Creator; the other Praying and Begging, as by a most Holy Creature. Whence you may gather, how much it imports us that this Blessed Lady should be our Advocate, and that we have a special Devotion towards her, since her Words are so powerful to Salvation, and they are not of less Value now in Heaven than they were upon Earth. CHAP. VIII. Of the Revealing of the Virginity of our Blessed Lady, and her bringing forth to St. Joseph. 1. THE Blessed Virgin being return'd home, the Holy Joseph perceiving her to be with Child, and not knowing how it came to pass, the Holy Evaneglist says, That he being unwilling to accuse her, thought to go away and forsake her, till the Angel of God appeared to him in a Dream, and revealed to him this great Mystery. 2. Here first consider how much the Blessed Virgin endured at this time, seeing her Beloved Consort in so much Affliction and Trouble, and that with so much Cause; that by this you may perceive how sometimes our Lord seems to forsake his Elect, and tries them with great Sufferings and Tribulations, by this means to exercise their Faith, Hope, Charity, Humility, and Patience, which Virtues increase and are perfected by these Afflictions, even as Gold is tried by Fire, and the Fire lighted by the Air. 3. Consider also with how great Patience and Silence the Holy Virgin suffered this Affliction, since it neither caused her to lose her Peace of Conscience, nor the Humility of her Soul, nor to discover the Secret of that Mystery; tho' she could have brought such good Proofs of her Innocency, as were St. Elizabeth, and the Sanctity and Innocency of her own Life, to free her from Blemish. She used no such means, but having recourse to Prayer, recommended her self and her Cause to God, wholly referring her self to his Divine Providence. 4. Consider also the greatness of her Faith and Hope, since in so intricate an Affair( which no Human Wisdom could resolve) she was so far from desponding, that she assuredly confided her Relief would come from him that produced the Mystery, and that the Author of the one would be Author of the other, because the Works of our Lord are in no part defective, but absolutely perfect in all Points. By these Considerations you may come to understand the truth of that Sentence the Prophet spoken, Many are the Tribulations of the Just, but the Lord will deliver them from them all. 5. Consider likewise the Sanctity of this Glorious Patriarch, who having so great an opportunity to Accuse and Condemn the Innocent, and having the Power of Life, by the Law, in his own Hands, yet would not slain them with an Accusation which he believed Just, but would rather expose himself to wander thro' the World, than prosecute the Law in his own Right. For true Justice is always full of Mercy, and true Charity never looks upon that as Gain, which is got by the Loss of another. By this you may perceive how familiar the virtue of Mercy is to the Just, and with how much Reason Ecclesiasticas said, That the Just Man had compassion even of Beasts, but that the Bowels of the Wicked were cruel. This seems not to have been the Work of Man, but of an Angel. For it is the part of Devils to do harm to those, who do not deserve it, and of Men to them that do; but it is the property of Angels not to hurt even those that deserve it. Such was this Blessed new Angel upon Earth, tho' in truth the Blessed Virgin was so clear from any Offence. 6. Next consider the Revelation made to this Holy Patriarch, that thus you may understand how our Lord Chastizes, Cherishes, Mortifies, gives Life, and casts Down into the profound Abyss, and then raises thence; and in short, that what the Apostle says is certain, to wit, The Lord knows well how to deliver the Just from Tribulation. Then you have a good Subject to consider how great Joy and Admiration must possess the Saint, when he found Innocence where he so earnestly desired it, and not only Innocence to move him not to forsake her, but so much Glory and Dignity to cause him to respect her. What Thanks, what Praises did he give to God for having so enlightened, so Undeceiv●d, so Comforted him, so taken him off from his vain Thoughts, and Purposes, and chosen him to be the Guardian of so great a Treasure? We may imagine how he went presently to the most Holy Virgin( who was then doubtless at her Morning Prayers, begging relief of God in that Affliction) and with what Tears and Devotion he cast himself at her Feet, and begged Pardon for his past Suspicion; how he gave her an Account of what the Angel had revealed to him; and what Joy the Blessed Virgin then conceived, c●nsidering on the one Hand the secure Assistance God gives to his Elect in their Troubles and on the other seeing her Holy Consort delivered from his Anguish, and his Sorrow turned into Joy; for his Grief must be an Affliction to her, because of the Love she bore him. For tho', as to the Use of Matrimony, she knew him not as a Husband, yet never married Woman bore her Husband the like Conjugal Love and Respect. And if( as Ecclesiasticus saith) the Mercy of God is Beautiful in the time of Tribulation, what Sense must they then have of the Beauty of this Mercy, at a time of so great Tribulation? What Matins did they both Offer up? What lauds did they Sing? And with what abundance of Tears was this Office performed, and a Thanksgiving offered up for this Mercy? CHAP. IX. Of the Birth of our Saviour. The Third Joyful Mystery of the most Holy Rosary. 1. luke. 1. AT that time ( saith the Evangelist) the Emperor Caesar Augustus commanded that all People should go to their own Countries to be registered, and Pay a certain Tribute to the Roman Empire; for which reason the Blessed Virgin traveled from Nazareth to Bethlehem, in Obedience to this Command. There the term of Nine Months being expired, she brought forth her only Son, and ( as the Evangelist saith) she wrapped him in poor and mean Clouts, and laid him in a Manger, because she had no other place in the Inn. This the Sum of this Sovereign Mystery. 2. Come forth then, ye Daughters of Sion( saith the Spouse in the Canticles) and behold King Solomon, with the Crown wherewith his Mother crwoned him on the Day of his Nuptials, and in the Day of the Joy of his Heart. O ye Religious Souls, and Lovers of Christ, come forth now from all the Business and Cares of the World, and having recollected all your Thoughts and Senses, enter into Contemplation of the Divine Solomon, the Peacemaker of Heaven and Earth; not with the Crown wherewith his Father crowned him, when he begot him from all Eternity, and communicated to him the Glory of his Divinity; but with that wherewith his Mother crowned him, when she brought him forth Temporally, and clothed him with our Humanity. Come to see the Son of God, not in the Bosom of his Father, but in the Arms of his Mother; not among Choirs of Angels, but among despicable Beasts; not Seated at the right Hand of Majesty in the Supreme Heaven, but laid in a Manger among cattle; not Thundering and Lightning in the Celestial Mansions, but Crying and Quaking with could in a Stable. Come to Celebrate this Day of his Nuptials, when he comes forth from the Virgin-Bridal Bed, Wedded to Human Nature by so indissoluble a Matrimonial Knot, that neither Life nor Death can part it. This is the Day of the Secret Joy of his Heart; when outwardly Crying like a Child, he inwardly rejoiced as a true Redeemer, at our Redemption. 3. But to proceed orderly in this Mystery, consider first the Hardships the Blessed Virgin must endure in this Journey from Nazareth to Bethlehem. For the Way was long, the Travellers poor, and ill provided; the Virgin tender, and near her Time; the Weather unseasonable for traveling, by reason of the great could and Winds; and of the ill Accommodation to be had in Lodgings, because of the multitude of Guests resorting from all Parts. Do thou then in Spirit perform this Holy Pilgrimage, and with the Purity and Simplicity of an Infant, and an Humble and Devout Heart, trace their Steps, and follow, as far as thou canst, these Holy Pilgrims; and consider, how during the whole Journey, sometimes their Discourse is of God, sometimes with God; sometimes they Pray, and sometimes sweetly Converse together; and thus changing their Subject, divert the weariness of the Journey. Do thou then, Christian Brother, travail along with them; that so being their Companion in the Journey and Suffering, thou mayst afterwards partake of the Joy and Glory of the Mystery. 4. Next, consider the extreme Poverty and Humility the King of Heaven made choice of in this World for his Birth; a poor House, a poor Bed, a poor Mother, poor movables, and such poor Necessaries, that the greatest part of what was there used was not only poor and mean, but also( as S. Bernard says) borrowed, and borrowed from Beasts. Such was the Lodging the Creator of Heaven made choice of, and such the Pampering and Cherishment of that Sacred Lying-in. O Lord our God,( saith S. Cyprian) how admirable is thy Name throughout the Earth! Thou art truly a God working Wonders. I do not admire at the Figure of the World, or at the Stability of the Earth, tho' it be near so movable a Heaven; nor at the Succession of Days; nor at the Changes of Times, wherein some things whither, others spring up, some die, and others come to life. I wonder at none of these things, but I am astonished to see God in the Womb of a Virgin, to see the Almighty in a Cradle, to see how Flesh could be united to the Word of God; and how God being a Spiritual Substance, took upon him a Corporeal clothing. I am astonished at the Cost, Manner, and Distance of Time, that intervened in this Work. This Affair might have been much sooner concluded; and the World might have been saved with one Word of Christ, since with one Word it was Created. By this it appears, how much more Noble a Creature Rational Man is, than all this Corporeal World, since so much more was expended for his Redemption. In other Mysteries I find something comprehensible, but in this the height of Admiration ravishes all my Senses, and makes me cry with the Prophet, Heb. 3. Lord, I heard thy Words, and I feared; I considered thy Works, and was astonished. With reason thou art astonished, holy Prophet, for what is more astonishing than what the Evangelist relates in so few words; saying, She brought forth her only Son, and wrapped him up in poor Clouts, and laid him in a Manger, because she had no other place in the Inn. O Mystery of profound Veneration! O Wonder not to be expressed, but to be felt; not to be explained with Words, but to be admired with Silence! What can be more worthy Admiration, than to see that Lord whom the Morning-Stars Praise, him who sits upon Cherubs, who flies upon the Wings of the Winds, who poises the Globe of the Earth on three Fingers, whose Seat is Heaven, and whose Footstool is the Earth; that he should descend to such a degree of Poverty, as that when he was Born,( since he would be Born in this World) his Mother should lay him in a Manger, because she had no other place in that Inn? What mean Person has been reduced to such great Poverty, to lay a Child in a Manger, for want of a better Place? How came two so distant extremes to be brought together, as God and a Manger? What is more mean than a Manger, which belongs to Beasts; and what so sublime as God, whose Seat is upon the Cherubs? How can Man consider these two distant extremes, and not stand astonished; God in a Manger, God in a Stable, God Crying, Quaking with could, and Wrapped in Blankets? O King of Glory! O Mirror of Innocency, what hast thou to do with these Cares, what with Tears, what with could, Nakedness, the Tribute, and the Punishment of our Sins? O Incomprehensible Charity, Goodness, and Mercy of our God! What shall I do, my God? What Thanks shall I give thee? How shall I answer so many Mercies? With what Humility shall I answer such Humility? With what Love such Love? And with what Gratitude so great a Benefit? I am so beset on all sides with Obligations, I am as it were drowned in Benefits, and see not how to be eased of so great a Burden. Before I thought he deserved a thousand Hells who offended thee; but now after so many and great Benefits, I think no Punishment great enough for him who does not love thee. 5. Blessed be thou for ever, my God, who hast so bound me to thee, and hast so drawn my Heart to thee, and hast bestowed such Favours and Benefits, to inflame me in thy Love, and confirm me in thy Hope; and to make me love Sufferings, Poverty, Humility, the Contempt of the World, and the Embracing of the across. 6. But let us a little turn our Eyes from the Manger, and let us look upon the Treasure that lies in it; let us leave the Wax-mould, and endeavour to taste the Honey that is in it. Consider then the unspeakable Sweetness and Mercy of our Saviour; which particularly Exerts itself in this Tender Age, and this Infant Figure that outwardly appears to us. God hangs at the Breast of a Virgin, ( says a Saint) he is swathed with gardeners, and stretches out his Hands and Feet in that narrow Bed. He Smiles as a Child upon his Mother, he Fawns upon her, and turns his pleasant Eyes to behold her. And tho' he be an Abyss of Sweetness, the Tenderness of his Limbs renders him here yet Sweeter. This Sweetness is Incomparable, and this Goodness Unexpressible; to see the God that made me become a Child for my sake; and of whom formerly it was said, God is Great, and most Worthy of Praise; now it is said, God is Little, and very Amiable. 7. Having thus beholded the Son, let us then look upon the Mother, who bears not the least part in this Mystery. Consider then this Blessed Virgin's Joy, her Devotion, her Tears and Diligence; and ponder how perfectly she here performed both the Parts of Martha and Mary. Behold how solicitous and carefully she attends upon the Child; how she takes him in her Arms, Opens, swaths, Binds, Embraces, Adores, Kisses, and Suckles him. All this Mystery is full of Joy; for in that Holy Birth there was nothing Undecent, or Painful. There was no need( saith S. Cyprian) of Bathing or Washing, as is usual with other Women, because the Mother of our Saviour had suffered no Detriment; for she Brought forth without Pain, as she had conceived without Pleasure. The ripe Fruit fell from the three that bore it; and there was no need of Gathering that, which of its own accord offered itself. This Birth was liable to no Penalty, nor did the foregoing Pleasure,( for there was none) merit any Return of Sorrow. Therefore it was not requisite, that she who was Innocent, should suffer without Cause; nor would Divine Justice permit that Repository of the Holy Ghost to suffer the Detriment of other Women; since she only did partake of their Nature, not of their Guilt. Tho' the Furniture that was wanting had been there, yet it had been unregarded; for the Presence of the Infant, had so taken up the Eyes and Attention of the holy Joseph, and of all there present, that that in him alone appeared to be the Compliment of all Bliss; and there was no need of Begging that Piecemeal, which was all contained in that Almighty Infant. But it is not to be believed, that the Ministry of Angels was there wanting, nor the Presence of the Holy Ghost, which had descended upon the Virgin. There he was, there he possessed the Palace, there he adorned the Temple which he had Dedicated for himself; and Kept his Tabernacle, honoured that Virgin-Bridal-Chamber, rejoiced that Blessed Soul with wonderful Consolation, and removed from it all the Distraction of Worldly Thoughts; so that the Law of the Flesh did not oppose that of the Spirit, nor did any manner of Reluctancy disturb the Peace and tranquillity of her Heart. The Infant Sucking in his Mothers Arms, enjoyed that Milk provided by Heaven, and the Fountain of that Sacred Breast infused most pure liquour into the Mouth of the Child. Thus far are the Words of S. Cyprian. 8. After all this, thou mayst also lift up thy Thoughts to consider on the one hand, the Singing of the Angels, and on the other, the Adoration of the Shepherds, Praising our Lord with the former, and Adoring him with the latter. For if the Angels flock together, and so devoutly Praise our Lord, and give him Thanks for this Redemption which came from Heaven; tho' it is not they who are redeemed; if they return such Praises for the Grace and Mercy bestowed upon others, what ought he to do who was redeemed and restored by it. CHAP. X. Of the Circumcision of our Lord. 1. EIght Days being passed after the Nativity,( the Evangelist says) the Child was circumcised, luke. 2. and called Jesus; which Name was foretold by the Angel, before he was Conceived in the Womb. 2. Here you may first consider, what Pain that most tender Flesh endured by this Martyrdom; which was so great( especially the Eighth Day) that some died of it. By which thou mayst perceive how great thy Debt is to our Lord, who so early began to suffer such violent Pains, and to do such hard Penance for thy foul Crimes. Behold, how the First Day of his Birth he shed Tears, and the Eighth Blood, to show thee, that Christ's Charity decays not, but that Man Daily cost him more and more. 3. Think also upon the Sorrow and Tears of the Holy Joseph, who so tenderly loved this Child, but much more those of his Blessed Mother, who loved him better without Comparison; and consider what Care she used to Hush and Quiet the Child, who like a Real Child, though True God, cried; and with what Reverence she gathered those holy relics, and that Precious Blood, whose Value she so well knew. 4. Consider likewise how late the Son of God began to Preach, and how soon to Suffer, for at Thirty Years of Age he began his Preaching, and the Eighth Day he suffered the Circumcision, and began the Work of our Redemption. Behold how that Spouse of Blood begins already to shed Blood for his Spouse the Church; and how the Second Adam being come forth from the paradise of the Virgin-Womb, begins, like one of us, to know Good and Evil. Observe, how that Rich Merchant and Redeemer of Mankind, begins already to give Earnest of the Payment he is to make, shedding at present this Small Quantity of Blood, as a Pledge of that Vast Quantity he shall afterwards pour forth. By this you may perceive with what Eager Desires he comes into the World, since he so Early begins to give this Treasure for Man. Adore then, O my Soul, Adore and Worship this Precious Drop of Blood, wherein consists the whole Price of thy Redemption, for that alone was sufficient to have saved us, had not the Superabundant Mercy of God been pleased to satisfy so plentifully for our Sins. 5. Reflect likewise, how this Day he is named Jesus,( that is to say, Saviour) that if the appearance shown of a Sinner should discourage thee, thou may'sft be strengthened by this most Holy and Powerful Name of a Saviour. Praise then, O my Soul, Embrace and Kiss this most sweet Name, sweeter than Honey, more soft than oil, more healing than Balsam, and more powerful than all the Powers in the World. This is the Name which the patriarches wished for, which the Prophets sighed after, and which the Psalms, and all the Generations of the World repeated and sang Praises to. This is the Name the Angels adore, the Devils fear, from which the Adverse Powers fly, and by whose Invocation Sinners are saved. O sweet Name, mellifluous Name, glorious Name, who were so happy as to bear thee always written in Characters of Gold upon his Heart. 6. Now then, frail and distrustful Man, if the Tenderness of the New-Born Infant was not prevalent enough to draw thee to him, let the Virtue and Efficacy of this Holy Name prevail, that thou mayst not fly from him. Approach confidently to him, and say with the most devout Anselm, O Jesus, for the Honour of thy Holy Name, be thou to me Jesus. For what is Jesus, but a Saviour. Exert then in me, O Lord, the Efficacy of this most Holy Name, and give me thro' it true and perfect Salvation. CHAP. XI. Of the Adoration of the Three Kings. 1. AMong the Wonders that happened on the Day of our Saviour's Birth, one was, Mat. 2. that a new Star appeared in the East, signifying the new Light that was come to the World, to Enlighten those that lived in Darkness, and in the Region and Shadow of Death. Certain Wise Men, who lived in those Parts, by particular instinct of the Holy Ghost, understanding what that Star signified, set out immediately to Adore that Lord, and being come to jerusalem, asked for the place of his Birth, saying, Where is he that is Born King of the Jews? And having there received information of the place of his Birth, and being guided by the same Star they had seen in the East, they came to Bethlehem, and there found the Child in his Mother's Arms, and falling prostrate on the Ground, they adored him, and Offered their Gifts, which were, Gold, Frankincense and Myrrh. Here you may plainly perceive the ineffable Goodness and Charity of our Lord, who was scarce Born into the World, when he began to make the World partake of his splendour and Riches, drawing to him, by the light of his Star, those Men from such distant Countries, that hereby you may understand, that he will not fly from those who carefully seek after him, who so sedulously sought after those who so little thought of him. 2. Here you may first consider the Devotion, Perseverence, Faith, and Offering of these Holy Men, for in every one of these Particulars, there is much Subject for Meditation and Imitation: Consider then first the greatness of their Devotion, which made them undertake so great a Journey with so much Trouble and Danger, to come to Adore our Lord, and Enjoy a Sight of him; that thou mayst hereby Condemn thy own Sloth, seeing for how small trouble thou often dost neglect enjoying this Happiness, neglecting to repair to the House of God, where thou mightst see this Lord, and enjoy his Presence, and even receive him into thy Soul, by means of the Holy Communion. 3. Reflect also upon their great Constancy and Perseverance, since tho' forsaken by the Heavenly Guide, yet they were not discouraged, nor turned back, but resolutely continued their Journey, using their best Endeavours, when the Heavenly Assistance failed. Here we have a great Example not to faint, or grow slacken in our Spiritual Exercises, when the Light of Devotion, and the Joy of Inward Sweetness forsakes us, but rather to endeavour to proceed, still continuing our Exercises, using our best Endeavours, and confidently believing, that the Light of Consolation which we saw at first, will visit us again, by our Lord's Command, as the Star did to those Holy Men, according to that of the Holy Job, who says, He hides the Light in his Hand, Cap. 36. and Commands it to rise again, thereby declaring to his Friends, that he is their Possession. 4. Consider likewise the great Faith of these Holy Men, since entering into so poor a Room, and seeing no Kingly Robes, or Furniture, yet they doubted not but that was the Lord and King of all the Creation, and therefore falling Prostrate on the Ground, they adored him with profound Reverence. Great was the Faith of the good Thief, who amid the Injuries of the across, confessed the Kingdom of him that was crucified; so was also the Faith of these Holy Men great, seeing they adored and owned the Divinity and Majesty, amid so great Poverty and Humility. O Wonderful Infancy, whose Swadling-clouts are watched by Angels, Attended by Stars, feared by Kings, and worshipped on the Ground by the Followers of Wisdom. O happy Cottage, O Seat of the Almighty, next to Heaven, where not lighted Flambeaux, but bright Stars shine. O Heavenly Palace, where lives, not a crowned King, but a God Incarnate, whose Throne is a Manger, and whose Gilded Palace is a smoky Cottage, yet Adorned and enlightened with Celestial Rays. 5. It remains next to View the Offering made by these Holy Men, in pursuance of their Faith, acknowledging that Faith must not go Naked and Alone, but accompanied with Good Works. And considering more profoundly the Mystery of this Offering, we shall find, that in it is represented to us the Sum of all Christian Justice. For there are Three principal things Comprehended by this Justice: The First is for a Man to perform his Duty towards God: The Second towards himself: And the Third towards his Neighbour: And he performs all these Parts, who Spiritually Offers, what these holy Men offered. For by the Frankincense is understood Prayer, which is a Work of the Virtue called Religion, to which it belongs to Honour and Adore God. Wherefore the Prophet said; Let my Prayer ascend, O Lord, Psal. 130. like Incense. For as the Incense ascends on high with Sweetness of Odour, so Prayer ascends from Earth to Heaven, and is acceptable to God. But by Myrrh, which is very Bitter, but wholesome, and odiferous, is signified the Mortification of our Appetites, and Affections, which is very Bitter to our Flesh▪ yet very wholesome and Sweet to our Spirit. By the Gold, Charity is Represented; for as Gold is the most Precious of all Metals, so Charity is the most Excellent of all Virtues. Now according to this, he who would do his Duty towards God, must Offer up Incense; that is, a Devout Heart always lifted up from Earth to Heaven by Meditation, and a Continual Remembrance of God's Holy Name; for this is Offering of Incense, whose Odour always ascends on high. But he that would do his Duty towards himself, let him Offer Myrrh of Mortification, chastising his Flesh, Bridling his Tongue, Recollecting his Thoughts, and Mortifying all his Appetites: For this is Myrrh of a most Sweet Odour before God, tho' it be Bitter and Ungrateful to our Flesh. Now he that would also perform his Duty towards his Neighbour, must Offer Gold of Charity, dividing what he has among the Needy, bearing with, and charitably forgiving such as are Offensive, and treating all Persons lovingly. So that he who would be a perfect Christian, must labour always to have Three Hearts in One; one for God, another for himself, and another for his Neighbour; that is, a most Devout and Humble Heart towards God; another very Harsh and Severe towards himself; and a third most Bountiful and Loving towards his Neighbour. Blessed is he that Adores the Trinity in Unity, and blessed is he who has these Three sorts of Hearts in One. 6. After this you may consider the great Joy the Blessed Virgin doubtless conceived at this Passage, seeing the Faith and Devotion of these Holy Men, lifting up her Heart to the Hopes those first Offerings promised; and seeing this new Testimony of the Glory of her Son, over and above choose she had receive d before; which were, his being a Son without a Father; her being a Virgin and Mother at the same time; her Bringing forth without Pain; the Singing of the Angels; the Adoration of the Shepherds; and now the Offering of such great Men, coming from the Remote Parts of the World. How great then must be the Joy of her Soul? How many the Tears that flowed from her Eyes? How extraordinary the Exultation and Ardency of her Heart? Especially considering that the Knowledge of God began already to Reign in the World; that the Church began to be Founded; and all the Wonders that had been prophesied, to be fulfilled. Now how great must her Joy be at the Commencement of this Glorious Work, since she so earnestly Thirsted after the Glory of God, and the Salvation of Souls? If her Soul so vehemently rejoiced at the Promise of these Wonders, how great must her delight be for these happy Beginnings, and Pledges of what was to ensue? CHAP. XII. Of the Purification of our Blessed Lady. The Fourth Joyful Mystery of the most Holy Rosary. 1. THE Forty Days prescribed by the Law( for the Purification of a Woman that brought forth) being expired, the Evangelist says, the Blessed Virgin went to Jerusalem to fulfil this Law, and Offer up her Holy Infant in the Temple, where he was received in the Arms of the Holy Simeon, who so long had expected this Day; and where he was also Known and adored by that Holy Widow Anna, who at that time repaired thither. 2. Here thou mayst first Consider the most profound Humility of the Virgin, who being after bringing forth more Pure than the Stars of Heaven, yet did not disdain to submit her self to the Law of Purification, and to Offer Sacrifice which belonged to Unclean Women. By this you may perceive how different the Proceedings of the Mother and the Son are from ours. For we would be Sinners, and not seem so; but Christ and his Mother are not Sinners, and yet do not disdain to appear such: For the Son after Eight Days submitted to the Law of Circumcision, which was the Token of a Sinner; and the Mother, after Forty Days, submitted her self to the Law of Purification, which was the Sacrifice of Unclean Women. 3. Consider also the Humility and Charity of the Son of God, who this Day offered up himself for us in the Temple, and delivered himself up as our most Precious Offering, in the sight of his Father, that we might have this new Merit to pled in all our Petitions, and pretensions, as is the having offered up on our behalf a Daily Offering, so Precious a Gift. For which Reason you may Consider with how Good-will the Blessed Virgin offered up this her First-begotten, and only Son, to the Eternal Father, for the Redemption of the World; as one that was so full of Charity, so desirous of the Redemption of Man, and so well understood the Value of the Offering that was made. But it is much more worthy our Consideration, with how much Readiness and Joy the same First-begotten Son of God offered up himself to his Eternal Father, for the Redemption of Man; as one who so Entirely loved, and so Earnestly Sought their Salvation; since for them he Descended from Heaven to Earth; for them he took upon him Human Flesh; to seek them he spent Thirty-three Years in this World; for them he died on a across; and their Conversion and Salvation, he said, was his Food and Sustenance; and he declared the earnest Desire he had of their Salvation by the great Thirst he endured on the across. Now judge with how Good-will did he Offer up himself here to his Father for the Redemption of Mankind, who so earnestly loved them, and desired their Salvation? Other Fathers, being reduced to Extremity of Want, Sell their Children, and even sometimes Kill them for their Support, but this Sovereign Father of the World to come, who Descended to us from Heaven, Delivers and Offers up himself for the Life of his Children. 4. Reflect also, how the Holy Virgin joins to this Inestimable Offering another of such small Value, as were those Birds the Law prescribed; that hereby thou mayst learn to join thy poor Good Works to those of Christ; to the end, that through the Value and Merit of his, thine may be accepted. The Ivy of itself ascends not on high, but being planted against a three, it ascends as high as the three. So also ascends the Meanness of our Works, when supported by this three of Life placed in the midst of the paradise of the Church, which is Christ our Saviour. Join then thy Prayers to his, thy Tears to his, thy Fasting and Watching to his, and so Offer them to our Lord; that what in itself is of no Price, through him may become of great Value. One Drop of Water taken by itself, is but Water, yet being cast into a great Bowl of Wine, it takes a Nobler Being, and becomes Wine: So our Works, which as being ours are worth Little, being joined to those of Christ, become of Inestimable Value, by reason of the Grace we receive through him. 5. Observe likewise, that the Offering was of Birds, and those such Birds, as Moan instead of Singing; to the end, hereby thou mayst understand, that the Life of the Just in this Banishment consists only in Bemoaning and Flying; for of the one follows the other, because the Sorrow of Repentance follows the Flight of Meditation. How can he who always considers the Absence of God, the Misery of this World, the Pilgrimage of this Banishment, and the Sins, Dangers, and Deceits of this Life, how can he choose but live in continual Sorrow? How can he choose but say with the Prophet, My Tears were my Food Day and Night, whilst they say unto my Soul, Where is thy God? 6. Next consider the Greatness of the Joy conceived by the Holy Simeon at the Sight of this Infant, which was beyond what can be expressed. For what could be the Sense of this Blessed Man,( who was so Zealous of God's Glory, and for the Salvation of Souls, and who so earnestly desired before his Dissolution to behold him, whom all the Holy patriarches so eagerly wished for, and in whose Coming consisted the Redemption of all Generations) What could be the Sense of his Heart, when he beholded this Infant, received him into his Arms; and understood by Revelation, that in that little Body was contained all the Majesty of God, and when he saw with such a Son such a Mother? What could he think, seeing Two such Heavenly Lights, and being given to understand such Wonderful Things? What could he say? What could he imagine? What a Sight was it to behold the Tears that distilled from his Eyes? The Alteration of his Countenance? And the Devotion wherewith he Sang that most sweet Canticle, which contains the substance of the Gospel? O Lord, how happy are those who Love and Serve thee! How well bestowed are their Labours, since they are so well Requited and Rewarded, even in this World, before they receive the recompense of the Life to come. 7. After thou hast thus considered the Affections of this Holy Man, endeavour to look into the Blessed Virgin's Heart; and you will find her on the one hand full of unspeakable Joy and Admiration, hearing the Wonders that were foretold of her Son: And on the other, oppressed with excessive Sorrow mixed with this Joy; hearing the Sad News the same Holy Man foretold to the Infant, saying, He should be as it were the Mark, at which the World and all Carnal Men should aim the Darts of their Rage, and should offer him all the Contradiction they could, which should pierce the Holy Virgin's Heart with a sharp Sword of Sorrow. Why wouldst thou, O Lord, permit so Dismal a Discovery to be made so early, to thy most Innocent Spouse, that it might be a Torment and Martyrdom to her whilst she lived? Why could not this Mystery have been concealed till the Time it was to happen, that she might then only suffer the Martyrdom, and not all her Life-time? Why art thou not satisfied, O Lord, that she should be always a Virgin, but that she must also be always a Martyr? Why dost thou Afflict her thou so entirely Lovest? Her who hath so faithfully served thee? And her who never did any thing that might deserve Punishment? Certainly, O Lord, therefore thou Afflictest, because thou Lovest her; that she may not be deprived of the Merit of Patience, of the Glory of this Martyrdom, of the Exercise of this Virtue, of Imitating Christ, and of the Reward of Sufferings; which by how much the greater they are, by so much the greater is the Crown of Glory they merit. Let no Man then speak ill of Sufferings, let none hate the across, let none think he is out of God's Favour, when he is Afflicted; since she who was favoured and loved above all Creatures, was the most depressed and Afflicted. CHAP. XIII. Of the Flight to Egypt. 1. AFter the Holy Wise Men were return'd home by another Way,( as they had been advised by an Angel) Herod seeing himself deceived, as having no News of the Infant, resolved to Murder all the Children that were in the Land of Bethlehem; that among them he might destroy him he sought after. Then the Angel appearing to Joseph in a Dream, ordered him to take the Child and his Mother, and to fly with them into the Land of Egypt, because Herod sought the Child that he might Kill him. He rising by Night, took the Child and his Mother, and went away into Egypt, and there he stayed Seven Years, till the Death of Herod; after which he was again admonished by the Angel to return into the Land of Israel; for that they were now Dead who sought the Death of the Child. 2. Here thou mayst consider what a Fright this put the Virgin into, after all her late Joys, seeing a powerful King sought after the Child she so entirely loved, to Kill him; how diligently she went about to secure that Precious Treasure; and what Tears of Compassion she shed all the way she went, upon the Infant's Face, whom she carried in her Arms; seeing the Doleful Prophecies of the Holy Simeon began already to be fulfilled, to wit, of the Persecutions and Troubles her Son was to go through. Consider how readily she arose and laid hold of the Child, and how little she delayed to leave her Country, her Kindred, her Friends, and her House, to secure that which was so incomparably to be valued above them all. And observe what Hardships these Holy Travellers must endure in this precipitate and dangerous Journey; especially being so ill provided, as well by reason of their Poverty, as their hast in Setting out: But above all, what their Sufferings must be, during that Seven Years Banishment in a Country of Heathens and Idolaters, where there was but little Charity or Humanity towards Strangers, because the Natives even among themselves were Barbarous and Inhuman. The Blessed Virgin's Poverty was such, that for want of a Lamb on the Day of her Purification, she offered a Pair of Turtle-Doves, which was the Offering of the Poor. There then they lived, as poor Strangers, with little Accommodation, ill lodged, and Slighted by all the World; yet with Content, and Joyful, because their Treasure was in Safety. By this thou mayst understand how our Lord Treats his Friends in this World; how he Afflicts, Tries and Exercises them in this Life, that he may Cherish and Crown them in the next. 3. Observe also how early our Lord began to suffer Banishment, Persecutions, and Contradictions of this World, that hereby those who are Members of his Body, and partake of his Spirit, may understand, that they must expect no less from the World, than their Lord himself expected. 4. Observe the Cruelty of this wicked King, who could find in his Heart to shed so much Innocent Blood; by which you will discover, how dismal and destructive are the Effects of the Vices of Ambition and Covetousness; since they so far prevailed with this Cruel Tyrant, as to make him Destroy so many Children only to come at him, who he feared might lessen his Power. Learn thou then, Christian Brother, by this Example, to shun all Worldly Honours, and to despise false and deceitful Riches; lest they prove to thee the Occasion of the like Enormities. 5. Consider also, that Christ was scarce Born, when there arose a Herod to Kill him. Whence you may infer, that Christ will scarce be Born in thy Heart, when presently there will rise many Herods to destroy him: For presently the World with its Persecutions, the Flesh with its Delights, False Friends with Evil Counsels, and the Devil with all his Artifices, will all labour to break thy Good Purposes; which is the same thing, as to Destroy Christ New-Born in thee. Apoc. 12. Fly then at that Time, with that Holy Woman in the Apocalypse, to the desert, that is, to Solitude; and shun the Company of Men, especially those who may distracted thee. Observe, that Christ was safer in Egypt than in Jury; that is, safer amongst Infidels, than among the Faithful: For sometimes a Christian is safer amongst Heathens, than among Carnal and Wicked Christians. For a Professed Enemy is less dangerous than a Private Traitor; and the Wolf does less harm in his own Figure, than when disguised with a Sheep-skin. Wherefore the Apostle says; I writ to you one Epistle, 1 Cor. 5. advising that you converse not with Carnal Men and Fornicators; do not think I speak of the Fornicators of this World, but that if any one of these, who have the Name of Brothers, be a Fornicator, or Unclean, or Covetous, you separate yourselves from him; and that in such manner, that you sit not down so much as to Eat with him. 6. Our Saviour being now arrived in Egypt, think it not much to join thyself to that Holy Company in that Solitude they endured for thy Sake, promising always faithfully to Accompany them; for sometimes thou wilt Merit no less by Accompanying them with Pious Meditations, than if thou didst bodily Attend on them. The Scripture doth not mention what they did in Egypt, but thou of thyself mayst frame many Considerations on our Saviour's Infancy, that may move thee to Devotion. In the same manner, imagine thou. travelest with them every Day's Journey, when they return to their own City. Sometimes assist them, as occasion offers, on the Way; other whiles Discourse with the Mother concerning her Sweet Son; and other times Cherish the Beautiful Infant, and beg of him to make thee his own, and give thee his Blessing. This Entertainment will soften thy Heart, and thy Familiarity with the true Son of Justice will enlighten and warm thy Devotion. 7. In fine, after Seven Years, Herod being dead, the Child and his Mother return'd to their Country: By which thou mayst perceive, that the Prosperity of the Wicked, and the Adversity of the Just, is short; only with this Difference, that the Prosperity of the former begets everlasting Sorrow, and the Adversity of the latter produces everlasting Joy. So says our Lord by the Mouth of one of his Prophet, I will forsake thee for a moment, Isa. 34. and for a short space; but I will remember thee with Everlasting Mercy. CHAP. XIV. How the Infant Jesus was lost, and afterwards found again in the Temple. The Fifth Joyful Mystery of the most Holy Rosary. 1. THE Child being now Twelve Years old, luke. 2. and his Parents coming up to jerusalem, according to the Custom of the Solemnity, the Child Jesus remained in the Temple, without their knowledge. And when they had missed him, and sought him Three Days with great Grief, at length they found him in the Temple, sitting among the Doctors, Hearing and Answering them Wisely, and Astonishing them with the Greatness of his Wisdom, and the Profoundness of his Answers. 2. Here thou mayst consider the excessive Grief the Blessed Virgin endured for this Accident. For the better understanding whereof, it is to be observed, that Three Passions swayed the Heart of this Holy Virgin, which were so great and admirable, that they exceed all what we are capable of comprehending. The First was, the great Love she bore her Son; for in her concurred all the Causes of Love that can be imagined, and all of them in the highest Degree of Perfection. For there is Natural Love, Love of Grace, and Love of Justice. Her Natural Love was the greatest that ever had been, or ever will be; because it was the Love of a Mother to an only Son, which is the greatest Love King David could think on, when he would express his Love towards his Friend Jonathan, saying, As the Mother loves the only Son she has, so I loved thee. Now this was the Love of a Mother to her only Son; yet such a sort of Mother without a Father, and such a Son there never was, nor ever will be. Now as to the Love of Grace, there never was, not ever will be any greater in this World; because no Pure Creature had ever a like Proportion of Grace with the Blessed Virgin, and proportionable to her Grace she had a Measure of Love and Charity towards him. The Third Sort of Love, which we call of Justice, which is that which is due to the loved Object, on account of its Perfections, was, as well as the rest, the greatest that could be. Because the Beloved was not only the Son of the Virgin, but also the Son of God; Infinitely Perfect, and consequently worthy to be Infinitely loved, if it were possible. For if the greater the Perfection of a Son is, the greater Love he deserves, how much did he deserve it, who was Infinitely Perfect? Now how great an Inundation must these Three great Rivers of Love overflowing produce? How great a Conflagration be raised, by the Uniting of these Three fierce Flames, to wit, Natural Love, Love of Grace, and Love of Justice; that is, the Love of God, the Love of a Son, and the Love of such a Son? This is not to be expressed by any Tongue. 3. The Second Passion, which is a Consequence of the First, is, the great Joy the Blessed Virgin must be filled with, for enjoying the Company of such a Son: For Joy proceeds from the Presence and Fruition of the loved Object; so that the greater the Love, the greater the Joy. Now if the Love she bore such a Son was so great, how great must the Joy be which she conceived for having him continually near her; for seeing him daily at her Table, for hearing his Discourse, for enjoying his Presence, for beholding his Divine Countenance; those Eyes, that Staidness, and that Majesty which appeared in so little a Body? How often is it likely she sat at Table without Eating, beholding him Eat who Feeds the Angels? How often may we imagine she spent whole Nights kneeling by his Bed-side, seeing how he Slept, who Watches to Preserve the World? If only the Memory of this Lord was sufficient to awake the Prophet Isay in the Night, when he said, My Soul, O Lord, desired thee in the Night. And if we red of some Saints, that when they Contemplated the Perfections and Beauty of this Lord, they were Rapt in Spirit, and wholly Alienated from their Senses, and Lifted up in the Air; as is written of St. Antony. the Hermit, St. Francis, St. Thomas of Aquin, and many others; what can we then think of her, who had so much more Grace and Charity than all the Saints, and who had so near her the Holy of Holies? What Motions must she feel in her Heart? What Joy, what Raptures must she be sensible of? Is there any Tongue that can Express it? By this we may give a guess at the Nature of the Third Passion, which proceeds from these Two, and is the Excessive Sorrow the Blessed Virgin must conceive, when she found her self deprived of so great a Treasure; especially remembering the Prophecies of the Holy Simeon, the Persecution of Herod, the Death of the Innocent Children, her Banishment into Egypt, and the Fear of Archelaus; for all these things threatened great Sufferings to ensue. It is writ of the Mother of Tobias, that because her Son tarried too long in the Journey he had undertaken, she shed comfortless Tears, saying, Why did we sand thee to travail, thou Staff of our Old Age, Light of our Eyes, Hope of our Posterity, and Comfort of our Life? Now if that Mother so bitterly Lamented, what must we think was the Sorrow of this? What comparison is there betwixt the Mothers, or betwixt the Sons; betwixt their Treasures, and betwixt their Losses. As much Difference as is betwixt them, the same is betwixt their Sorrows. What can we imagine the Blessed Virgin did, during this Time? What can we think of her Tears, her Sighs, her Imaginations, her Prayers? Can we believe she Eat, she Drank, or closed her Eyes to Sleep, till she found him her Soul loved? It is likely she said, My Son, why hast thou forsaken me? Where canst thou be? Where dost thou Eat? Where dost thou Sleep? Where dost thou take thy Rest? O most Sweet Lamb, how couldst thou pierce thy Mother's Heart with such bitter Sorrow? Three Days Interval was given to Abraham, after the Command, to Sacrifice his Son; that during this time he might be sensible of the Grief he must conceive at the Remembrance of the Death of so Dear a Son; the same space was allotted this most Loving Mother, to endure the Pain his sad Absence must produce in her. O Lord, why dost thou Afflict those thou Lovest? How careful art thou to furnish them with Subject of Merit, and Reward; giving them so many Occasions to Suffer, to Pray, to Fear, to Hope, to Humble themselves, and to have Recourse to thee in all their Afflictions? 4. Next to the Blessed Virgin's Sorrow, consider with what Diligence and Care she sought the Jewel she had lost, and enquired after it in all Places. The Evangelist particularly mentions, that she sought him among her Kindred and Acquaintance, that by this thou mayst understand, that Christ is not to be found among the Affections and Delights of Flesh and Blood, but in the Renunciation and Mortification of all these Blandishments. To whom( says the Prophet) shall God Teach his Wisdom? Isay 62. To whom shall he Reveal his Mysteries? To them that are Weaned from Milk, and to those that are removed from: the Breasts. Therefore it is said to the Daughter of the King: Hear, Daughter, and see, Psal. 44.11. and incline thy Ear; and forget thy People, and the House of thy Father. And the King will covet thy Beauty. 5. Now she not finding the Child among her Kindred, return'd, to seek him, to the Temple whence she came, where she found him among the Doctors of the Law, Hearing and Proposing Wise Questions to them, to the great Astonishment of all that were present; and there she said to him, Son, why hast thou done so by us? Behold thy Father and I have sought thee with Sorrow. Thou then who seekest after the lost Infant, that is, the fervour of Devotion, which is past, and the sweetness of Divine Familiarity, whereof you have once Tasted, do not imagine thou wilt always find it, unless thou seek as the Virgin sought, that is, with Sorrow and Diligence. The Prophet David first repeated many Sorrowful Verses, and gave many Groans, in that Famous Penitential Psalm, and then at the latter end he said, Render unto me the Joy of thy Salvation, Psal. 50. and confirm me with the Principal Spirit. It was wisely said of a Religious Doctor, What costs nothing, is worth nothing; and consequently that which is worth much, must cost much. The Glorious Woman in the Apocalypse does not bring forth without Excessive Pains; to give thee to understand, that thou shalt not reap the Glorious Fruit of Perfection, but through the Powerful Labour of Affliction: Wherefore St. Bonaventure says, That, generally-speaking, no extraordinary Grace is Communicated to our Souls, but through Affliction and Prayer. 6. The Infant goes away immediately with his Parents, and the Lord of the Creation, with Humility and Submission, Obeys Two Creatures. Humble thyself therefore, thou Dast and Ashes, and Learn from this Example to Obey, not only thy Superiors and Equals, but even thy Inferiors, for the sake of this Lord. But what is the meaning, that on the one Hand he Obeys them so Humbly, and on the other, he Answers them with such Freedom: To what end did you seek me?( says he) knew ye not, that in these things that belong to my Father, it was convenient for me to be busied? This is to show thee, that Christian Philosophy can Unite many virtues, which seem Opposite, such as Magnanimity and Humility, Gravity and Sweetness, Submission and Freedom, fervour and Discretion, Justice and Mercy, and the like. Therefore when it is requisite, or for the Honour of God, a true Christian must forego all Worldly Respects, and trample upon all Creatures, as the Apostle did, who, as occasion offered, was sometimes as little as the least of Creatures, and other times equal to the greatest; sometimes he laid himself under the Feet of Men, and otherwhiles raised himself above all the World. CHAP. XV. Of the Baptism of our Saviour. 1. FRom Twelve to Thirty Years of Age, we find no account in the Gospel of the Life of our Saviour; because he Dedicated all this time, to give us a Lesson very convenient for us, which is Silence; and this he taught us by being silent Thirty Years, tho' when a Child he was full of Wisdom, and spending only Three Years in Preaching, that you may see how much time he Dedicated to a retired Life, and how little to the Ministry of Preaching. We( as St. Bernard says) are full of Mouths, and would speak with them all. If we think we know any thing, we cannot be silent; neither do we look upon ourselves as Wise Men, unless others know how far our Wisdom reaches. So that we would have all our Endowments( tho' never so small) be publicly known to all Men. 2. These Thirty Years being expired, our Lord came from Galilee to Jury, to the River Jordan, to the Baptism of St. John; where you may Consider how Poor, Lonesome, and Unattended, our Saviour made this Journey, for as yet he had no Disciples; but above all Observe, how he comes with Publicans, Sinners, and Pharisees, as if he were one of them, waiting his turn to be baptized with them. Who is there whom this Consideration will not humble, even with the Dust? Who will presume to justify, Extol, or Prefer himself before others? O thou Beauty of Heaven, Fountain of Purity and Life, what need hast thou of the Laver of Filth? What need hast thou of the Cleansing of Sinners, since thou wert conceived without Sin? It was not fit such profound Humility should pass without a testimony of singular Glory; for it is the Property of our God, to humble the Proud, and to glorify the Humble. So it appeared at this time▪ for there the Heavens opened, and the Holy Ghost Descended in the shape of a Dove, and the mighty Voice of the Father resounded, saying, This is my Beloved Son, in whom I have pleased myself, hear him. And it generally happened in most Passages of the Life of our Lord, that wheresoever he Humbled himself most, there he was most particularly glorified. He is Born in a Stable, and there praised with Singing from Heaven. He is circumcised as a Sinner, and there he is called Jesus, which signifies Saviour of Sinners. He Dies on a across betwixt Thieves, and there the Heavens are darkened, the Earth Trembles, the Rocks are Cleft, the Dead Arise, and all the Elements are moved. Even so in this Mystery, on the one hand he is baptized as a Sinner, among Sinners, and on the other he is declared Son of God. By this, all that are his Members may perceive, that they can never humble themselves for the Love of God, but that they shall be glorified and honoured by God himself. CHAP. XVI. Of Christ's Fasting, and being Tempted by the Devil. 1. AFter the Sacred Mystery of Baptism, and the Glorious Testimony given from Heaven, Jesus is carried by the Spirit into the desert, there to be tempted by the Devil. What Coherence is there betwixt these Mysteries? How do the Sufferings and Solitude of the desert agree with Declarations of Heaven? And the Temptations of Satan with the Favours of the Holy Ghost? The first thing we are to learn from this, is, that God does not Cherish his Servants to render them Secure in themselves, but to dispose and strengthen them for greater Sufferings. So the Traveller Dresses and Feeds his Horse, that he may be the abler to travail; so the Commander Arms and Commands the Soldier, that he may expose him to the greater Danger. Therefore let not him who is thus Visited by God, look upon himself to be Secure, but think that he is called upon, and summoned to Encounter the greater Danger. 2. Here also it is to be considered, that before our Saviour began to Preach the Gospel, he prepared himself with a Fast of Forty Days, and with the Solitude and Exercises of the desert; that hereby thou mayst understand, how weighty an Affair the Salvation of Souls is, since that Lord, who was infinitely Perfect, prepared himself so carefully for this Work, tho' he stood not in need of such preparation. From hence also those to whom this Employment belongs may gather, how they ought to govern themselves, before they take this Business in hand. For none ought to appear in the public Exercise of Preaching, unless he have first spent some time in the Retirement of Contemplation, since( as St. Gregory says) No Man goes safely abroad, unless he be first well exercised within. 3. To this purpose it is convenient to know, that Holy Men assign Three sorts of Virtuous Lives; the one merely Active, which is chiefly employed in Works of Mercy; another altogether Contemplative, which is more Perfect than the other, and is taken up with the Exercise of Prayer and Contemplation, unless Obedience, or Necessary Charity, require the contrary. There is another yet more Perfect than this, which is composed of both the former, having some of the one, and some of the other, such as was the Life of the Apostles, and such as ought to be the Life of all perfect Preachers. Now the Rule to be observed towards this sort of Life( according to St. Bonaventure) is, that none ought to pass forward to the second sort, till he has gone thro' the first, nor much less to the third, without being Conversant in the second. For as St. Gregory says, Good Preachers must gather in Prayer, what they scatter in Preaching. So that( next to the Sciences required for this Work) Solitude is the best Mistress of true Preachers, because there God Inspires Words that flow from the Heart, and Reveals the Secrets of his Wisdom to those who are truly Humble. 4. Let us then love Solitude, which our Lord sanctified with his Example; for it follows of Course, that he who converses not with Men, should converse with God. O Unhappy Age of ours! Where are now the former Happy Times? Where the deserts of Egypt, Thebaida, Scythia, and Palestine, full of Monasteries and Hermits? Where is the desert of which the Prophets said, The Lord will cause the desert to be full of Delight, and the Wilderness to be like a Garden of God? Where are those Flowers that continue always Fresh, tho' planted in a desert, and Unwater'd Soil? Now Men have abandoned the deserts, and delivered themselves up to the Carnal Life, full of Cares. Wherefore, if you are not disposed to go into the desert, because the Way is worn out, at least form a Spiritual desert within yourself, recollecting your Senses, and retiring into yourself; for thus will you come to the Understanding of God. Moses saw the Glory of God in the desert, and in this Spiritual desert God communicates himself to his Friends. But being entred into this desert, you must with Moses ascend into the Mountain; that is, you must forsake the Mean Things of the World, and lift up your Heart to those of Heaven. To this purpose, you must make use of two Wings; one of Prayer, and the other of Fasting, which is a Help to Prayer; for the Stomach charged with Food is not disposed to ascend. Now if living in this desert you still want these Wings, it is easy to guess what Share you will have in that Sentence of the Philosopher, which says, Man who lives in Solitude, is either Divine or Brutish. That most Holy Flesh, which knew not what it was to Rebel against the Spirit, Fasted; to the end that your Perverse Flesh might Fast, which, like the Furnace of Babylon, casts out Flames to Fire it. Observe, that among Exterior Works, our Lord began by Fasting; because the first Strife of a Christian is against the 'vice of Gluttony, which whosoever does not overcome, it will be in vain to labour against the rest. Yet he did not only Fast, but also prayed, and Combated with our Adversary, and all for our Advantage. His Solitude was to give us an Example, his Prayer was for our Good, his Fasting was to satisfy our Debts, and his Combats with Satan was to overcome and weaken our Adversary. 5. Do thou then, Dear Brother, accompany our Lord in all these Exercises and Sufferings undergone for thy sake; since it is thy Business he is Managing, and making Satisfaction for thy Crimes. Imitate, as much as in thee lies, our Lord; Pray with him, Fast with him, Fight with him, Live sometimes in the desert with him, Join thy Exercises and Sufferings to his, that thus they may become acceptable to God. CHAP. XVII. Of the Preaching, Doctrine, and Wonderful Works of Christ. 1. AFter his Baptism, and Forty Days Fasting, the Redeemer of the World began to Converse with Men, to apply himself to Preaching, and to make himself Known by the Wonders he wrought. Here are offered to us Four Principal Points to consider, which are, the Profoundness of his Doctrine, the Example of his Virtues, the Sufferings and Manner of his Travels, and the Good he did the World by them. 2. Now as to the First Point, it is to be observed, That the Doctrine of Christ( which the Gospel particularly Treats of) is so Profound and Perfect, that nothing so Excellent can be imagined. Now for the better understanding hereof, it is necessary we should know, That whereas this great and wonderful fabric of the World is divided into Two Ranks of Creatures; one Spiritual, as are the Angels; and another Corporeal, as are the Heavens, and all things under them; Man is in the midst of both, and therefore partakes of both their Natures: For he has a Body, as all Corporeal Things have; and a Spirit, as the Angels, so that he is of both Natures. Therefore he may apply himself to which Side he pleases, either imitating the Purity and Perfection of Angels, since to that purpose he has a Spirit as well as they: Or the Brutality and Life of Beasts, because he also has a Body; Senses, and Appetites as well as they; but to attain to the First of these Two Manners of Life, he stands in need of Heavenly Assistance. So that as a Man who has studied physic and Chirurgery, may practise either of these Sciences, as he pleases, and be either Physician or Chirurgeon, since he has learnt both: So also Man, having Spirit and Flesh, may by inclining to the Flesh, become altogether Carnal and Brutal; or by inclining to Works of the Spirit, become wholly Spiritual, as generally all the Saints were. 3. Now the Heathen Philosophers, more especially the Platonicks, being sensible of this Truth, they declared that the Perfection of Man consisted in Dying, as much as might be, to the Brutal Part that is in him; renouncing and despising all his Pleasures, Appetites, and all Worldly and Material Goods, wherein this Part takes Delight; taking no more of them than is absolutely necessary for the Supporting of Life: And labouring to Live altogether to the other Spiritual and Divine Part, which is in him, containing the Will and Understanding; employing these two most Noble Faculties as the Angels do; that is, in the Knowledge, Love, and Fruition of the supreme Good; thus Uniting and Transforming himself into him by Love, which is the highest Pitch of Perfection a Creature can arrive at. Therefore( as St. Augustin relates) a platonic Philosopher said, That the Perfection and Happiness of Men consisted in most pure and absolute Separation from all Matter, and from all Sensual and Earthly Things; and on the other hand, in an Union and Conjunction with the Supreme Father, through Knowledge, Love, and Actual Contemplation; so the platonic Philosophers call God. Thus, as Plato himself says in the Dialogue called Phaedo, Man is united and becomes the same thing Spiritually, not only with the Supreme Intellects,( which we call Angels) but also with that supreme Uncreated Understanding;( which is Christ our Lord) tho' this be not from our Nature or Being; but by partaking of his Sanctity, Felicity, and Purity; as we see Iron cast into the Fire, partakes of the Properties and Qualities of the Fire, without ceasing to be Iron. 4. But if it be objected, How is it possible that a Man in this Life should arrive to such Purity, as to become like to God and his Angels, employing himself as they do? For the Angels have no Bodies to attend or provide for; and therefore may freely mount high, and Employ themselves in Spiritual Things, as being Creatures wholly Spiritual; which Men cannot do, because of the Burden of their Bodies to which they are bound? This is thus briefly Answered; For this Reason the Saints always laboured( tho' to the Detriment of the Body) to allow it as little as possible, and as much as with difficulty sufficed to support Life, and barely feed Nature: To the end, that since they could not altogether forbear Tending the Body, at least, that Attendance might be next to none; and consequently they might not forfeit the Name of Spiritual Men, of Angels on Earth, or of Heavenly Men. 5. This( as has been said) is the greatest Perfection a Creature can arrive to in this Life, this is it that the Son of God particularly Taught us, and this is it which generally all the Saints followed; but more particularly those who left the World, and all that was in it, and went away to the deserts; where supplying the Wants of the Body with Roots, and such like things, they employed their Spirits in Contemplation and Love of the Heavenly Things, after the manner of the Angels. This is the Perfection of the Life of the Gospel, which was most perfectly Represented to us, not only by the Apostles, but also by other Apostolical and Evangelical Men; such as St. Francis, who so perfectly quitted and renounced all Worldly Things, living in extreme Nakedness and Poverty, and spending his Life in the Love and Contemplation of the Eternal; to which he devoted not only the Days, but the greatest part of the Nights too. Now whosoever desires to know the Scope and Bent of all Evangelical Philosophy, let him understand it is no other, than what has been here comprehended in a few words; which( as has been said) is the greatest Perfection that can be imagined. For as there is nothing in the World better than God, so no Doctrine can be better than that, which despising all things, teaches us to be united to, and become one Spirit with him, in such manner as has been declared. 6. Now for the carrying on this great Change, there is need of the Assistance of all Virtues; some to aid us to Quit the World, and others to Unite us to God; some to mortify our Affection to Earthly Things, and others to Inflame us in the Love of the Eternal; some to cut off all Obstacles in Ascending, and others to Facilitate the Ascent; of all these the Gospel speaks. And because among them there are several Degrees, some being more useful than others; therefore the Gospel chiefly Treats of the Sublimest, and those which are most conducing to this End, such as are chiefly those Three Supreme Virtues, Faith, Hope, and Charity; and next to them, Humility, Chastity, Meekness, Patience, Obedience, Mercy, Almsdeeds, Prayer, Poverty of Spirit, Contempt of the World, Mortification of Appetites, Love of the across, and a Denial of one's Self and one's Will; with other like Virtues, which are to be sought after above all others, by him that desires to become an Evangelical Man, and a true Disciple and Follower of Christ. 7. The better to Attain this End, Man must fix his Eyes upon the Life of our Saviour, where he will find all these Virtues, better expressed by his Actions, than by his Words: For he well knew, how much more short the Way to Virtue is through Example, than through Preaching. And tho' in his Life there be signal Examples of all Virtues, yet above all there appears the Profoundness of his Humility, the Greatness of his Charity, the Easiness of his Meekness, the Sweetness of his Conversation, the Calmness of his Words, and the Patience and Moderation of all his Actions. 8. There is also much to be considered in the Sufferings and Continuance of his Travels, observing in what manner our Lord Journeyed about for the gaining of Souls, from Province to Province, from City to City, from Town to Town, sometimes in Jury, sometimes in Galilee, and sometimes in Samaria. Observe then how Charitably this good Shepherd travelled over Hills and Dales, seeking the lost Sheep, to bring it back to the Flock upon his Shoulders; and how many Troubles, how much Poverty, could, Heat, Weariness, how many Persecutions, Contradictions, and Calumnies of the Pharisees he endured upon this Account, Preaching by Day, and Praying by Night; and always handling the Affairs of our Salvation, as a true Father, Shepherd, Saviour and Redeemer: See how meekly he conversed with Sinners, entering into their Houses, and Eating with them, to the end he might gain them with his Conversation, attract them with his Benefits, edify them with his Example, and instruct them with his Doctrine. Matthew the Publican, Zaqueus Prince of the Publicans, St. Mary Magdalen, who was received at his Feet, and the Woman taken in Adultery, were all Witnesses of this Mercy. 9. Neither are the other Benefits he bestowed on the World in his Travels to be less considered, as his Curing the Sick, giving Sight to the Blind, Cleansing the Leprous, Restoring the Paraliticks, Casting out Devils, Raising the Dead, and, what is beyond all, delivering Sinners from the Snares of the Devil. Thus our Lord conversed among Men, and thus he traversed all that country, bestowing Benefits on all Men. And so indeed it was convenient he should Converse with Men, who for them became Man; and such ought to be the Life, in this World, of him that descended from Heaven upon Earth to Visit the World. Such ought to be his Doctrine, his Life, his Example, his Works, and his Benefits, whereby might be expressed the greatness of his Power, and the excess of his Goodness. For since God was to Incarnate and Converse among Men, such ought to be the Course of his Life, and such the Event and Success of it. CHAP. XVIII. An Introduction, in order to speak of the Samaritan Woman, the Woman of Canaan, the Woman taken in Adultery, and St. Mary Magdal●n. 1. THO' all the Works and Mercies of our Lord deserve a special Consideration, yet none more than his Meekness and Mercy towards these Four Sinful Women; to wit, the Samaritan, the Woman of Canaan, St. Mary Magdalen, and the Woman taken in Adultery. 2. Now for the better clearing of this Point, it is to be understood, that( as may be gathered from Ecclesiasticus) the End for which God performed all his Works, as well those of Nature, as those of Grace, was the Manifestation of his Glory; that is, to declare his great and admirable Virtues and Perfections. Which tho' they be Innumerable and Infinite,( even as he himself is Infinite) yet they are more especially reduced to Two Heads; for some appertain to his Mercy, and some to his Justice; so that some tend to cause him to be beloved, and others to be feared. And tho' these two sorts of Perfections appear in all his Works( wherein a mixture of Mercy and Justice is always to be found) yet still there are some in which his Justice is most Visible, and others wherein his Mercy is most Apparent. For his Justice singularly Exerted itself in the punishment of the Proud Angel, in the Disobedience of Man, in the Destruction of the World by the Waters of the Deluge; and finally, in all that are damned, whom therefore the Apostle calls Vessels of Wrath. But on the other side, the greatness of his Mercy and Goodness is visible in all the Elect, and in all the Benefits God bestows on them, to cause their Election; and for this reason they are called Vessels of Mercy. 3. But to the end these Two Perfections might be the more plainly Demonstrated, our Lord appointed two Times, and two sorts of Works; that is, two Comings to the World; one to declare the greatness of his Justice, which will be the coming to judgement; and the other to express his Goodness and Mercy, which was his coming in Flesh to work our Redemption. For this coming King David prayed, when he said, Psal. 84.3. show us, O Lord, thy Mercy, and give us thy Salvation. For he well knew how much the greatness of this Mercy would be made known to the World by this coming, and by this Work. 4. To this purpose therefore came the Son of God into this World, to let Men know the greatness of his Father's, and his own Mercy, which is all the same. For which reason he said to one of his Disciples; Philip, he that seeth me, Joan. 14. seeth my Father also, And a little higher; If ye knew me, ye would also know my Father, and now ye shall know him, and ye have already seen him. As if he had said, you shall then know him more perfectly, when the Holy Ghost shall come and give you more Light and Understanding. And you have already seen him, having seen me, how I conversed among Men with so much Meekness, Goodness and Mercy, for such is my Father, as I am; and if he were to come to the World, and to Converse among Men, he would Converse after this same manner, and Speak the same Words, for all that I Speak and Act, he Speaks and Acts in me. 5. Whoever therefore desires to know the Goodness and Mercy of the Eternal Father, let him look upon his only Begotten Son, who is the most Perfect Image, not only of his Substance and Beauty, but also of his Goodness and Mercy, which he came to make known to Men here upon Earth, as he discovers it to the Angels in Heaven; that here and there he may always be to Men and Angels the true Resemblance of the Glory of God; for to the Son it belongs to be the Resemblance and Picture of his Father. Let Man therefore fix his Eyes upon our Lord; let him look upon his Incarnation, his Nativity, his Life, his Death, and all the Actions he did in this World, for they are all full of Goodness and Mercy, to which this first coming was Dedicated; that hence he may gather how great cause he has to Love him with all his Heart, and to Hope in him in all his Afflictions; for so great Goodness requires an excess of Love( since the Object of Love is Goodness) and so great Compassion and Mercy claims an entire Confidence, for otherwise he vainly Praises the Mercy of God, who at a time of Need Hopes not in it; and he knows not how to Hope, who Desponds in Tribulation, and Confides not in Prayer. 6. If you would more particularly Meditate on this Mercy( laying aside other Actions of his most Holy Life) look upon what passed betwixt him and those Four Sinful Women above-mentioned, and in each of them, as in a Mirror, you will discover the Compassion and Mercy of this most Generous and Benign Lord, that the more you dive into this knowledge, the more your Love and Confidence in him may increase. CHAP. XIX. Of the Samaritan Woman. 1. IN regard to the Samaritan Woman, there first occurs that most ardent Thirsting of our Saviour after our Salvation, which is beyond all that we can express. It is written of St. catherine●, that when she saw any Preacher pass along the Street, she would go out of her House, and devoutly kiss the Ground he trod upon. And being asked why she did so, she answered, That our Saviour had made known to her the Beauty of such Souls as were in a State of Grace, and that therefore she accounted those Men who laboured in that Affair so Blessed, that she could not forbear laying her Mouth to the Place where their Feet had been, and kissing the Ground they stood upon. Now if this Holy Saint, through that little Light and Grace she had received, became so Zealous, what can we think of the Zeal of him who is the Fountain of Grace? Of him who was so great a Lover of our Souls? Of him who came to be the Father of future Generations? And of him whose Bowels were full of Zeal for God's Glory? It was this great Love that made our Lord descend from Heaven upon Earth. This it was that molested and kept him Waking, and made him Sweat, Labour, and always be in Search of Souls whom he might Save. 2. traveling on this Account, he once came to the City of Samaria about Noon, much Tired, scorched with the Sun, and sweeting. So that here for our sake our Rest was Tired, our Refreshment Sweated, the Bread of Angels was Hungry, and the Fountain of Life Thirsted. The Fountain of Living Waters sat down by the Well, like to any other Poor, Tired and Needy Person. Neither ought you to believe he sate down to drink, for no mention is made that he drank, but to wait an opportunity to gain a Soul that was to come thither, and mercifully to Secure it at that Drinking-place. So that, tho' he was weary with traveling, he was not so to do Good; and therefore a Sinful Woman coming to the Well, he asked of her Water, as one Tired, and offered her Grace, as Desiring and Thirsting after her Salvation. Woman,( says he) give me to drink. Observe here the Incomparable Humility, Affability and Meekness of our Lord, who so easily entered into Discourse with this Soul, Instructing, and enlightening her, answering her Questions, offering her his Grace, and giving her Opportunities to beg it of him, as she did, tho' she knew not what she asked. Now had this happened to some discreet Person of a good Reputation, there were less to admire in it; but all this Dialogue was with a Woman that carried Water, a Samaritan, an Idolater, the Wife of Five Husbands, and then actually in Sin, which are the vilest Circumstances that can be imagined, and yet our Lord Converses with her so Meekly, and not only Converses, but so clearly, and in such plain terms tells her who he is, that scarce any thing so positive can be found throughout the Gospel. And not so satisfied, he adds still a greater Mercy, for of a Samaritan he made her the Evangelist, and Apostle of Samaria; and this he did when this Woman came to the Well for a Pitcher of Water, without any further thought or design, when she imagined, or sought nothing less than what she found. O moil Judgments of God! O hidden Secrets of his Wisdom and Goodness! Who is there so blind, that he does not here see the Goodness and Mercy of our Lord? What is there in all this Work, but pure Grace, pure Goodness, and pure Mercy? For where on the part of Man there is no sort of Merit, but rather Demerit and Obstructions, what can there be on the part of God, but Goodness and Mercy? 3. And that nothing might be wanting to the fullness of this Mercy, our Lord did it so willingly, and was so pleased that he had done it, that when his Disciples came, and asked him to Eat, he answered, I have already Food which you know not. And they asking, What Food it was; He answered, My Food is to do the Will of my Father, who sent me, and to do the Work for which he sent me, which is the Salvation of Men. Now who is there but by these Words and Actions, must discover the Infinite Goodness and Mercy of our Lord, who makes our Salvation his Food and Drink. CHAP. XX. Of the Woman of Canaan. 1. NOR is this Mercy less visible in the passage with the Woman of Canaan, tho' to outward appearance he dealt otherwise with her; yet all tended to the working of the same Mercy and Salvation, though after several manners. 2. Our Saviour therefore going out of the Borders of Jewry, and this Woman going out of her country, she obtained the Salvation she sought after; to the end thou mayst understand, that when Man acts his part, and God his, true Salvation is obtained. Neither does it suffice that Man act, unless God assist; nor is it enough that God assist, unless Man act, for both parts are necessary, as the Próphet expressed, saying, Unless our Lord build the House, Ps. 126.1. they have laboured in vain that build it. But this Divine Grace and Assistance, is not always Communicated after the same manner, but according as the Divine Wisdom and Mercy sees fit. For on some it is bestowed with such ease, that it seems to flow upon them without being sought after; and yet others find it not without much trouble. So that there are some whom God seeks, and some who seek God; some who are like him that finds the hidden Treasure in the Field, without looking for it; and others, like the careful Merchant, who sought for the precious Pearl, and found it. We have an Example of both sorts in these Two Sinful Women; one of which, with such ease, found that which she did not look for; and the other, who with much entreaty and perseverance obtained what she desired. And tho' the Divine Mercy be more resplendent in the former, and the Justice in the latter; yet this Mercy is not inferior to that, for it is the Gift of God, and his Work of Mercy to seek God, with Faith, Humility and Perseverance. If therefore he that thus seeks God, would be instructed how to seek him, let him fix his Eyes upon this Sinful Woman, and seek as she sought, and he will find as she found. 3. But how did she seek? With great Faith, great Humility, and great Perseverance. Therefore she cried aloud, followed, importuned, persevered, suffered, Confided, Humbled, and Prostrated her self at the Feet of Christ; and thus she found what she desired. Do thou then seek God after this manner, and be assured, that tho' thou hast been an Idolater, and Canaanite, thou shalt at last find him. Jer. 29. Ye shall find me( says our Lord) if ye seek me with all your Heart; and to seek him with all our Heart, is to seek him with Faith, Humility, Patience, Perseverance, and continual Prayer, as this Woman sought him. CHAP. XXI. Of St. Mary Magdalen. 1. NEither is this Mercy and Goodness of our Saviour less Conspicuous in the Conversion of St. Mary Magdalen. For how could so dissolute a Woman have been Converted with such Fervour and Contrition, unless our Lord had Disposed, enlightened and stirred her up with his great Mercy? Wherefore St. Gregory says, What is it we admire, Brethren? That Mary comes, or that our Lord receives her? That he receives her, I say, or that he draws her? Or rather that he draws and receives her? For he who by his Mercy inwardly drew her, the same by his Meekness outwardly received her. 2. Our Lord being at Dinner in the House of a Pharisee ( says the Evangelist) this Sinful Woman came, and approaching to him behind his Back ( for she durst not appear before his Face) she began to water his Feet with Tears, to dry them with her Hair, and to kiss and anoint them with Ointment. Now what sort of Penance and Satisfaction could be found more proper, or suitable to her course of Life? Whom will not this so new sort of Penance move to Tears and Repentance? At least it moved the Blessed St. Gregory, who speaking of this Sinful Woman, says thus; When I consider this Penitence of Mary, I am more disposed to Weep, than to Discourse upon it. For what Heart is there so hard, whom the Tears of this Sinful Woman do not move to Repentance? For she reflecting upon what she had done till then, would not set any Bounds to what she was to do for the future. Therefore she entered into the place where the Guests were; she came without being called, and amid the Dishes offered Tears; by which you may judge what a flamme of Love was kindled in her, since she was not ashamed to Weep amid the Rejoicing of the Guests. For she knowing the foulness of her Soul, ran to wash her self at the Fountain of Mercy, without being ashamed that so many looked on; because being so confounded within, she saw nothing to blushy at without. Falling prostrate at the Feet of our Lord, she began to bathe them with Tears, to dry them with her Hair, and to kiss, and anoint them with Ointment. Hitherto this Woman had made use of Precious Ointments to pamper her Fesh, but now she worthily applies that to the Service of God, which before she put to Filthy Uses. With her Eyes she had seen and coveted Earthly things; but now she chastised them, shedding abundance of Tears. With her Mouth she had spoken vain Words, but now she sanctified her Mouth, kissing the humble Feet of our Lord. Her Hair she had made use of to set out her Face, but with it now she dried up the Tears she had shed upon the Feet of Christ. So that of what had caused her Delight, she made an entire Offering and Sacrifice; and thus she converted to a virtuous Use all that before had been subservient to 'vice, that all those things which had offended God, during her continuance in Sin, might serve him now she was come to Penance. Who is there that does not perceive the Greatness of this Repentance, and the Excess of the Divine Mercy and Grace, which was her chief Accuser and Mover? For what Head what Heart, what Eyes, could have shed such a Flood of Tears, as might suffice to wash the Feet of Christ? And what Wit could have found out such a new Invention to dry them, as the making use of her Hair; unless our Lord had inspired her Soul with such Light and Love? And whence came so great a Gift to so unworthy a Creature, but from his Excess of Goodness and Mercy? Yet all this great Penitence could not save this Woman from being condemned by the proud Pharisee; yet Christ Absolves her, whilst she stands silent; whence you may Collect the difference betwixt the Judgments of God, and of Men, and how powerful a Means Silence is to make God our Defender. CHAP. XXII. Of the Woman taken in Adultery. 1. IN the Case of the Woman taken in Adultery, we have also occasion to consider the Incomprehensible Sweetness and Mercy of our Lord, which furnished his Enemies with this opportunity of endeavouring to cast some Reproach upon him; for such was his Life, his Doctrine, his Works, and his Words, that they thought it impossible that any Sentence of Condemnation could be uttered by that Mouth, which was the Fountain of Compassion. Daniel's Adversaries could find no way to Accuse him, but by endeavouring to hinder his Prayer, to which he was so much addicted; nor could our Saviour's Enemies find any other Method than by bringing into danger his Mercy and Meekness, upon which he so much valued himself, and which he discovered to us many different Ways in the Gospel. For what greater Mercy could there be than so hearty to recommend this Virtue, as he did by these words, What ye have done to any of these Little Ones, Mat. 18. my Brethren, luke. 19. to me have ye done it? And he repeats almost the same Words by the Mouth of the Prophet Isay, saying, This is my Rest, and my Refreshment, that ye Refresh and Comfort those that are Weary. We also red in the Gospel, that our Lord traveling through the Country of Samaria, and the Samaritans refusing to receive him; the Apostles, incensed against those People, said to him: Wilt thou that we Command Fire to fall from Heaven and destroy them? To whom our Lord, with his usual Meekness and Mercy, answered, Know ye not of what Spirit ye are? The Son of Man came not to destroy Souls, but to save them. This Mercy and Meekness the Prophet Isay foresaw, when speaking of the Qualities of the messiah, he said: 2. He shall not cry, nor accept Person, Isa. 42.2. neither shall his Voice be heard abroad. The bruised Reed he shall not break, and smoking Flax he shall not quench. Which plainly appears in his judgement concerning this Woman, of whom our Lord asked, Woman, where are they that accused thee? Joh. 8.10. Did none condemn thee? The Woman answered, None, Lord: Then neither will I condemn thee,( said our Lord) Go in Peace, and Sin no more. This is it the Prophet meant, when he said, That he would not break the bruised Reed, nor quench the Flax that smoked. Thus expressing the Greatness of our Saviour's Mercy at his First Coming. Such then must be thy Bowels, thy Words, and thy Actions, if thou wilt be the true Image of our Lord. And therefore the Apostle thinks not enough to bid us be Merciful, but says, We must, Col. 3.12. like Chosen, Holy, and Beloved Children of God, put on Bowels of Mercy. Now consider what a World it would be, if all Men were thus clothed. 3. All this has been said, to the end that by these remarkable Works we may know somewhat of the Infinite Goodness and Mercy of our Saviour, which so plainly appears in these Actions; since( as was said above) we cannot in this Life know God, but by his Works, as Causes are known by their Effects. But here it must be observed, that this Knowledge is not to be made use of( as is done by Wicked Men) to encourage us to persist in a Vicious Course of Life; presuming upon God's Mercy, and making his Goodness the Instrument of our Wickedness, which is a most Grievous Offence. This Knowledge is to serve to Inflame us in the Love of so great Goodness, and to move us to Hope in such Mercy; for such Goodness and Mercy require a suitable Return of Love and Hope. And yet we see many fail in this Point, even among those who have obtained other Virtues; for they, when any Affliction comes upon them, are so dismayed and discouraged, as if they had never Heard or red of this Goodness and Mercy; without reflecting, that it is to this purpose, that most of the Psalms, and almost all the Holy Scripture, do particularly Extol Divine Mercy, and bid us to Hope in it; that having so sure a Pledge as the Word of God, we may confided in the Time of Tribulation, and not lose our Hope in Prayer. 4. Here also the Christian Reader must be advertised, that we must never suffer ourselves to be so far Transported in the Consideration of God's Mercy, as not to remember his Justice; nor to be so wholly taken up with the Consideration of his Justice, as not to think on his Mercy; that so our Hope may not be voided of Fear, nor our Fear wholly want Hope. For, These( as St. Bernard saith) are, as it were, God's two Feet, which we ought to Kiss and Adore together, and not the one without the other; lest Hope without Fear, may rise to be Presumption; or Fear without Hope, may fall into Despair. Wherefore the Prophet says, That he will Sing to the Lord, Mercy and Justice jointly; because he well knew how dangerous it was to Sing the one without the other; that is, Mercy without judgement, or judgement without Mercy; that so neither Hope may be Presumptive, nor Fear Desponding. CHAP. XXIII. Of the Transfiguration of our Lord. 1. AMong the Principal Passages of our Saviour's Life, one very Remarkable is that of his Glorious Transfiguration; Mat. 17. when taking with him three of his best beloved Disciples, and with whom he was most familiar, he ascended a Mountain, and being there in Prayer,( as St. Luke saith) He was Transfigured before them, in such manner, luke. 9. that his Countenance shined like the Sun, and his Garments became white as Snow. Consider here in the first place, the Wonderful Art our Lord made use of, to draw us to him. He perceived, that Men were sooner moved by the Possession of Present Bliss, than by Promises of Future Happiness, according to that Sentence of the Wise Man, saying, It is better to see that which thou mayst covet, Eccl. 6.9. than to desire that which thou canst not know. Therefore after he had often preached to them, that their Reward should be great in Heaven, and that they should be Seated upon Twelve Seats, &c. now he gives them a small Taste of this Reward; to the end, that the Wrestler being shown the Reward of Victory, might gather new Strength for the Encounter. 2. Yet he shew'd not here the best Part of this Promise, to wit, the Essential Glory of the Blessed; because it is above all Human Comprehension, but only an Accidental Part; that is, the Brightness and Beauty of the glorified Bodies; and for so doing there was particular Reason. For it is this Flesh which Retards us on our Journey, it is that which Obstructs our Imitating Christ, and it is that which Hinders us from Carrying his across. And therefore it was convenient for the Enlivening and quickening of it, to show it the Greatness of this Glory, that so it might gather Strength to Run this Race. Therefore if thou Faint herein, thou art commanded to crucify and mortify the Flesh, take Courage at what the Apostle says, which is, We hope in Jesus Christ our Saviour, who will Reform the Body of our Humanity, making it like unto the Body of his Glorious Charity. 3. Consider also, how our Lord Celebrated this Glorious Feast upon a solitary and remote Mountain, which he might as well have done in a Valley, or any public Place; to give thee to understand, that Men do not obtain this Benefit of Transfiguration amid the public Business of this World, but in the Solitude of Retirement; nor in the dismal Vale of Beastly Appetites, but on the Mount of Mortification; that is, by the Victory over Sensual Appetites. On this Solitary Mount is to be seen Christ Transfigured; on it is seen the Beauty of God; on it are received the Pledges of the Holy Ghost; on it is given a Taste of that River, which rejoices the City of God; and lastly, on it is offered a' Say of that Precious Wine which Inebriates the Inhabitants of Heaven. couldst thou but once reach the Top of this Mount, how sincerely wouldst thou say with the Apostle St. Peter, Lord, it is good for us to be here? As if he would have said; Lord, let us quit all things for this Mountain, let us give all the Goods and Pleasures of the World, for the Pleasure of this desert. But the Evangelist says, S. Peter knew not what he said; to give thee to understand, the Greatness of this Pleasure, and the Strength of this Heavenly Wine, which so Charms Human Hearts, that they are wholly Abstracted from themselves: For St. Peter was so Rapt, that he knew not what he said, nor remembered any thing of this World, so great was the Delight and Pleasure he then enjoyed. Neither did he desire ever to be separated from that Bliss; and therefore said, Lord, it is good for us to be here; if thou wilt, let us make here three Tabernacles; one for Thee, and one for Moses, and one for Elias. Now if St. Peter spoken thus, when he had tasted but one Drop of that Heavenly Wine, and was still living in this Banishment, and in a Mortal Body, what would he have said, had he drank a full draft of that Impetuous Torrent of Delight, which rejoices the City of God? If one of the Crumbs that fell from that Heavenly Table, so satisfied and enriched him, that he only desired the Continuance of that Blessing; what would he have done, had he enjoyed the Plentiful Table of those who See and Enjoy God, whose Food is God himself? By this Wonderful Passage thou mayst understand, That the Life of the Just in this Banishment is not all Crosses and Sufferings; for that Merciful Lord and Father, who has Charge of them, knows at his due Times how to Visit, Comfort, and Give them, even in this Life, a Taste of the Delights of the other; that they may not sink under their Burden, nor fail in the Race. 4. Consider also, that our Saviour was thus transfigured, being at Prayer; to let thee understand, that Pious Souls use often to be Spiritually transfigured at Prayer; receiving there a new Spirit, new Light, new Courage, and new Purity of Life. And in short, a Heart so resolved, and so changed, that it seems not the same it was before, God having so much altered and transfigured it. 5. Reflect likewise, what it is he Talks of amid this Glory; that is, of his Sufferings in jerusalem: That hereby thou mayst understand to what end. God bestows these Benefits, and what Thoughts and Resolutions a Servant of God is to entertain at such a time; which ought to be Desires and Intentions, to suffer and lay down his Life for him, who has communicated to him such Sweetness, and who is so worthy of all this, and much more. So that whensoever God bestows on Man a Taste of his Sweetness, then ought he to entertain himself with the Consideration of the Pains he will endure for his sake; for such Gifts as these are, require and demand a suitable Return on our Part. CHAP. XXIV. An Introduction to the Holy Passion of our Saviour; wherein is declared, the Method we are to use in Meditating upon it. 1. HAving briefly Treated of the Principal Mysteries of our Saviour's Life, it remains, that with the same brevity we discourse of those of his Holy Passion. The Consideration of this Subject is of so great Advantage and Comfort to Christian Souls, that it would take up much time to handle it as it deserves. Therefore leaving this Subject for another place, we will here in few Words declare, what Method is to be used in Meditating upon it, that we may reap the greater Benefit. For there are some Persons, who when they apply themselves to this Affair, only have regard to feel a singular Compassion for the Pains our Saviour endured. This, tho' it be a Good and Pious practise, yet it is not the only Fruit that is to be gathered from this three of Life. 2. It is therefore to be observed, That there are Five Things to which we ought to have Regard, when we Meditate on the Passion of our Saviour, besides that here above-mentioned. For in the First Place, we may incline our Heart to Sorrow and Repentance for our Sins; our Saviour's Passion being an excellent Motive to it; since it is certain, that all he endured was for Sins; so that if there had been no Sins in the World, there had also been no need of this Costly Redemption. Thus it is plain, that thy Sins, mine, and those of all the World, were the cruel Executioners, that Bound, scourged, crowned with Thorns, Psal. 84.3. and nailed him to the across. Whence thou mayst gather, how much Cause thou hast at this time to bewail the Greatness and Malice of thy Sins; since in Effect they were the Cause of those Great Sufferings. Not that they necessitated the Son of God to Suffer, but because they moved the Divine Justice to require such ample Satisfaction. 3. Neither does our Saviour's Passion only furnish us with Motives to hate Sin, Joan. 14. but also to love Virtue; presenting before our Eyes the Examples of it given us by our Lord, which most signally appear in his Holy Passion; to which also we ought to have special Regard, that they may excite us to Imitate them; and most particularly those of his Humility, Patience, Obedience, Meekness, and Silence, with all others; for this is the most perfect manner of Meditating on the Holy Passion; to wit, by way of Imitation. 4. Otherwhiles we ought to have regard to the Greatness of the Benefit at this time bestowed on us by our Lord; considering how much he loved us, how much he gave us, and how dear that cost him which he gave us, with all other Circumstances relating to it; that thus we may be moved to give him Infinite Thanks for these Mercies. 5. Another time, it will be proper by these Means to lift up our Understanding to the Knowledge of God; that is, to consider the Greatness of his Goodness, Mercy, Justice, Benignity, and above all, his most ardent Charity, which is no where so visible as in his Holy Passion. For whereas it is a greater Argument of Love, to Suffer Evils for a Friend, than to do him Good Offices, and both were in the Power of God;( so that Man had not as yet so true a Knowledge of his Love) it pleased his Divine Goodness to take upon him a Nature that might be capable of Suffering; to the end that Man might be thoroughly convinced of his Love, and consequently the more moved to Love him, by whom he was so passionately loved. 6. He may here also consider the Profoundness of the Divine Wisdom, and how fit Means it choose for the Redemption of Mankind; that is, to make Satisfaction for our Sins; to inflame our Charity, to strengthen our Patience, to confirm our Hope, to humble our Pride, to remove our Avarice and Sloth, and to incline our Souls to the Virtue of Humility, to the Contempt of the World, to the Hatred of Sin, to the Love of the across, and to other the like Virtues. 7. So that we have here Six several Methods of Meditating upon the Holy Passion. The First by way of Compassion; the Second of Contrition; the Third of Imitation; the Fourth of Gratitude; the Fifth of Love; and the Sixth of Admiration at the Divine Wisdom and Providence. In any Passage of the Passion, we shall find Motives to stir up all these several Virtues; and therefore we ought to have Regard to them all at times, according as the Holy Ghost shall lay them before us. True it is, that some of these Considerations more peculiarly belong to some sorts of Persons, than to others: For the First and Second svit well with Beginners; that is, Compassion and Contrition; but the others are more proper to those who have made a further Progress, because they excite and inflame the Love of God; yet not so, but that they are all common to all sorts of Persons. 8. But it is here to be observed, That the Ground and Foundation of all these Considerations, stands upon our Understanding, and being as sensible as possible of the Grievousness of the Pains endured by our Saviour: For the greater we conceive those Pains to be, so much the greater Motive of Compassion we have; for there is no doubt, but the greatest Sufferings deserve the greatest Compassion: So also, the greater were the Pains our Lord endured for the destroying of Sin, the greater Motive have we to hate that which cost him so dear to destroy. The Excellency of his Virtues is likewise more visible in the Greatness of his Sufferings; for there is no doubt but that is the greatest Patience, which endures Most; that the greatest Humility, which is most depressed; that the greatest Meekness, which is Silent amid the greatest Wrongs; and that the greatest Obedience, which Submits to the Heaviest Burden; and in the same manner we may run through all other Virtues. Neither is this less conducing to excite Love; for if we be obliged to Love Christ for what he suffered for our sake, the greater this Suffering was, the greater is our Obligation. The Greatness also of this Benefit is hereby expressed; for the Dearer our Redemption cost our Saviour, the Greater is the Debt we owe him. This also gives us a true Knowledge of God; that is, a Knowledge of the Immensity of his Charity, his Goodness, his Mercy, and his Justice, the Knowledge of which Things is of great Consequence, to excite in Men's Hearts the Love and Fear of God, and to move them to keep his Commandments: For the greater Knowledge we have of the Grievousness of his Sufferings, the more plainly we perceive the Greatness of the Charity, which endured so much; of the Goodness, which extended so far; of the Mercy, which took upon itself such Miseries; and of the Justice, which so severely punishes Sin, even in its own Person. 9. Thus it appears, that the Conceiving of the Greatness of these Pains, is the Foundation and Ground-work of all these Considerations. When we have once grounded ourselves upon this Principle, we shall find Motives to make all these Sallies here spoken of, as occasion shall offer. And according as our Soul shall find Content in these Considerations, so it may spend a longer or a shorter time upon any one of ●hem, suitable to the Benefit it shall reap by it. For it is not always necessary to run through them all; but they are all proposed, because all are Due a●d Pious; and because those that cannot find C●●●●nt in one, may find it in another. For this Reason I thought it would be convenient, before I enter upon the Mysteries of the Holy Passion, to say somewhat in short of the Grievousness of the Pains our Saviour endured, and of the Causes of them; whereof much has been said in the Book of Prayer and Meditation, but here they shall be briefly handled. CHAP. XXV. Of the Grievousness of the Pains our Saviour endured. 1. ST. Thomas, in his Third Part, asks, Whether the Pains which Christ endured in his Holy Passion, were the greatest that ever were endured in the World? Which Question he answers himself, saying, That laying aside the Pains of the other Life, which are those of Hell and Purgatory, these were the greatest that in the World ever were, or will be endured. 2. This Assertion he Proves by many Reasons. First, by the Greatness of Christ's Charity, which was the greatest that could be imagined, and caused him most earnestly to covet God's Glory, and the Salvation of Man. And because the greater Pains he endured for Sin, the more fully he made Atonement to God, who had been Offended, and the more completely he redeemed Man, who had Offended; therefore he would have his Pains be Excessive, that so our Redemption might be Perfect. 3. The Second Cause was the simplo Nature of his Pains, which had no mixture of Comfort or Ease. For never any Body in this Life suffered such absolute Pains, or had not at some time some qualification of Comfort, that might now and then render them Tolerable, and even in some Cases Pleasing, as it happened to the Martyrs. But in Christ it was not so, for the reason above-mentioned, he precluded all ways, by which he might receive the least Ease, or Comfort; and so wholly delivered himself up to the violence of Torments, that they might Wrack and Torture him as much as was possible, without any Opposition or Mitigation. 4. The Third Cause was the Tenderness of his Body, which was not framed by Man, but by Virtue of the Holy Ghost, for which reason it was the most Perfect and best Constitution'd Body in Nature; and consequently was the Tenderest, and most Sensible, and therefore felt Pain more than any other. 5. He also was most highly Afflicted for his Blessed Mother, whose Heart he knew would be pierced with a more violent Grief than ever Martyr endured; for as no Martyr ever so entirely loved his own Life, as she did her Son's, so no Martyr was ever so concerned for his own Death, as she was for her Son's. 6. He was likewise naturally grieved with the Thoughts and Imaginations of his own Death. For as it is Natural to love Life, so is it also to dread Death; and this in so much the higher Degree, by how much that Life deserves to be beloved. Wherefore Aristotle says, That the Wise Man passionately Loves his Life, because, as a Wise Man, he knows such a Life d●serves to be much loved. Now according to this, how passionately must our Saviour Love that Life, one Hour whereof, he knew, was worth more than all Created Lives? These things afflicted that most Holy Soul, above all that can be expressed. So that the Pains of his Soul seem to have been much greater than those of his Body, and his Invisible Inward Passion much more terrible than the Visible he Outwardly endured. 7. Moreover, the very manner of his Death, which was on a across, is most Painful,( as shall be declared hereafter) to which may be added, that in this Death there concurred so many sundry Torments, and Pains, that there was no Part of the Sacred Humanity( excepting the superior Portion of the Soul) which did not suffer its peculiar Torture. For he endured in his Soul those Torments we have already mentioned, and in his Body those we are to speak of. He also suffered in his Reputation, by the false Accusations, and slanderous Pretences, for which he was condemned. He suffered in his Honour, by so many and sundry sorts of Affronts and Reproaches put upon him. He suffered in his Goods, which were only those poor clothes he wore, of which he was despoiled, and nailed upon the across Naked. He suffered in his Friends, for they all fled and forsook, and left him in the Hands of his Enemies. He suffered in all the Members and Sences of his Sacred Body, each feeling its particular Pain. His Head was crowned with Thorns; his Eyes overflowed with Tears; his Ears vexed with Reproaches; his Cheeks Buffeted; his Face defiled with Spittle; his Mouth drenched with Vinegar and gull; his Beard torn; his Hands pierced with Nails; his Side laid open with a Spear; his Back bruised with Scourges; his Feet struck through with Nails; and in short, all his Body disjointed, bloody, and stretched out on the across. The reason was, that as all the Members of his Mystical Body were Gaull'd and Wounded; so likewise all the Members of his Natural and Real Body might be Afflicted and tortured. And also, that since our Malice had been such, that we had Offended God with all our Sences, with all our Members, and with all that was ours, Christ might make such a suitable Satisfaction, that he might endure Pain in every Part, since we with all ours had committed Sins. 8. And this Pain was much increased by the multitude and continuance of Sufferings our Saviour went through, from the time of his being Apprehended, till he expired upon the across. For during this time every one endeavoured to outdo the other, in Tormenting him after a different manner. One Apprehends, another Binds, another Accuses, another Scoffs, another Spits upon, another Buffets, another Scourges, another Crowns, another Strikes with the Cane, another Binds his Eyes, another clothes, another Strips, another Blasphemes, and another Loads him with the across; and thus every one was employed in putting him to some new sort of Torment. They Hurry him up and down, and Drag him from judgement-seat to judgement-seat, from Tribunal to Tribunal, from High-Priest to High-Priest, as as if he were some Common Thief, or Malefactor. O King of Glory, how infinitely are we indebted to thee, for so many, and such sundry sorts of Sufferings, as thou wentest through for our sake? Now these, and other the like reasons, prove, that the Pains our Saviour endured, do exceed all the Pains that ever yet were, or ever will be suffered in this Life. 9. Now what Benefit shall we reap by this Consideration? Certainly it is great and inestimable: For the across of Christ, in short, teaches us all that is to be learnt of Christian Philosophy; and all that is wrought by the Law and Gospel,( giving us the true knowledge of Good, and the love of it) all this is in its way Taught and performed by the knowledge of the across. For in the first place, by this, better than by all other Worldly Means, we attain to a perfect Understanding of the Heinousness and Malice of Sin, seeing what our Saviour endured for it, and what he did to destroy it. By this we may know the Grievousness of the Pains of Hell, seeing our Lord would enter into such a Hell of Pains and Sufferings, to deliver us from them. By this we may perceive the Value of the Goods of Grace and Glory, seeing Justice required such Merit to Retrieve them after they had been Lost. By this may be discovered the Dignity of Man, and Value of his Soul, seeing how much God valued it, since he gave such a Price for it. By this, better than by any other Means, we obtain the Knowledge of God; not such a knowledge as the Philosophers had, which availed them nothing; for they knew little besides his Omnipotency and Wisdom, which appear in the Works of his Creation; but such as is requisite to make Men Religious, and Holy; that is, the knowledge of God's Goodness, Charity, Mercy, Providence and Justice; for this knowledge causes in us the Love and Fear of God, a Confidence in his Mercy, and Obedience to his Commandments; which Virtues are the Foundation of True Religion. Now thus it appears, how much these virtues exert themselves in this Mystery; for to Goodness it appertains to be Communicative, and to bestow itself, to love to do good to the Person beloved; to Mercy, to take upon itself all the Miseries and Calamities of the Miserable; and to Justice, severely to punish the Guilty. This being so, what greater Goodness could there be, than for Christ to Communicate himself, and become the same thing with Man? What greater Charity, than to make Man partaker of his Bliss? What greater Mercy, than to take upon him all Man's Debts and Miseries? What greater Mercy, than for God to receive the Stripes due to our Crimes? To Carry our across? To Drink our Chalice? To be Tormented for our Pleasures, dishonoured for our Pride, stripped on the across for our Covetousness; and in short, to be delivered up to the Power of Darkness, to deliver us from it? Can there be any greater Mercy than this? Yet his answer is not less Visible; for what greater Justice could there be, than that God should take such a strange sort of Revenge for the Sins of the World, on the Person of his most Dear and Innocent Son? For he is a most Just Judge who spares not his own Son, because he has taken upon him the Crimes of others. Who then is there that will not Dread such Justice? And who will not Hope in such Mercy? And who will not Love such Goodness? Certainly no greater Motives of Love, Fear, Obedience, and Hope, could have been given to Man than were here given; and I know not what can overcome that Heart which is not overcome by this. 10. Besides, how great Examples and Motives have we here to Excite us to all other Virtues, and particularly to those of Humility, Patience, Obedience, Meekness, Poverty of Spirit, and all others? For( as St. Thomas says) Examples of Virtue are of so much the greater Force, by how much the Persons are the greater from whom they come. For who can find in his Heart to Ride, when he sees his King go a Foot? Or who can lie in Bed, when he sees him ready to enter into battle? Then if the Examples of Kings, who are Mortal Men like us, be of such Force, how much more prevalent should the Examples be that are set us by that Supreme Majesty which did so much for us? And more especially, because in the Examples of our Saviour there is another sort of Force and Dignity, not to be found in any other Examples: For his Examples are of such a sort, that they are at the same time Benefits, Remedies, Medicines, and Incentives to Love, Devotion, and all manner of Virtue. 12. Let us then give infinite Thanks to our Lord for so great a benefit; that is, for so much as he has given, for so great a Price as it cost him, and above all, for the great Love he bore us; for he loved much more than he suffered, and would have suffered much more had it been necessary for us. On all these Accounts we Owe him Eternal Gratitude; and since we have nothing of our own, worth giving in return, at least let us labour that all our Life may be his, since all his was ours. Having now premised this small Introduction, we will briefly set down the principal Mysteries of the Passion, beginning at our Saviour's Entrance into jerusalem on Palm-Sunday, because this was the Beginning and Way to it. CHAP. XXVI. Of our Saviour's Entrance into jerusalem upon Palm-Sunday. 1. THE time now drawing near, where our Saviour had Decreed to Offer up himself a Sacrifice for the Salvation of the World; as of his own accord he would be sacrificed, so of his own accord he came to the place of Sacrifice, which was the City of jerusalem; to the end, that in the same City, and on the same Day that the Mystical Lamb was Sacrificed, then, and there also the true Lamb might be Offered up; that where so often the Prophets had been slain, there also the Lord of the Prophets might be put to Death; and that where but a few Days before he had been so honoured and Applauded, there also he might be condemned and crucified, that so his Passion might be the more Dishonourable, by how much the Place was the more public, and the Day the greater Festival. And for this reason having chosen the Village of Bethlehem for his Birth, he choose the City of jerusalem for this Sacrifice; that the Glory of his Birth might be hide in the Obscurity of Bethlehem, and the ignominy of his Passion might be the more manifest in the City of jerusalem. 2. Our Saviour entering this City, was received with great Solemnity and Joy, with Olive and Palm Branches, and many spreading their Garments in the Way, and all unanimously crying, Blessed be he that cometh in the Name of the Lord; Hosanna in the Highest. 3. The first Thing that here offers itself to our Consideration, is, the Greatness of our Saviour's Charity, and the Joy and Readiness wherewith he went to Offer up Himself to Death for us: Since on this Day he would be received with such Pomp, in Token of the Joy and Gladness of his Heart, seeing the Hour of our Redemption approach. For if it be said of St. Agatha, that being Apprehended because she was a Christian, she went as joyfully, as if she had been lead to a Banquet, for the Honour of God; with how much greater Alacrity and Willingness must we believe he went, who so much excelled her in Charity and Grace, when he went to perform the Work of our Redemption in Obedience to, and for the Honour of God? By this thou mayst perceive, with what Willingness and Promptitude thou oughtest to apply thyself to those Things that are for his Service; since he so joyfully undertook the Work of thy Redemption: remembering, That on the one Hand, the Apostle says, That God delights in the willing Servant; and on the other, the Prophet Jeremy says, Cursed be he that doth the Work of the Lord negligently. 4. Consider also the Words of the prophesy, representing this public Entry, which are these: Rejoice greatly, O Daughter of Sion, make Jubilation, O Daughter of jerusalem. Zach. 9.9. Behold thy King will come unto thee, the Just and Saviour; himself poor, and riding upon an Ass, and upon a Colt, the Foal of an Ass. All these are Words of great Comfort; for to say, thy King, and, unto thee; is as much as to say, that this Lord is all thine; and that all his Toils and Labours are for thee. For thee he Comes, for thee he is Born, for thee he Labours, for thee he Fasts, for thee he preys, for thee he Lives, for thee he Dies; and for thee he Rises again, and Ascends into Heaven. And be not afraid of the Name of a King, for he is not like the other Kings of the World, who Reign more for their own Advantage, than for the God of their Subjects; Empoverishing them to Enrich themselves; and Exposing their Lives, to Save their Own. But this New King is not to be like them, for he will Enrich thee at his Own expense, and Defend thee with the Price of his Blood, and give thee Life with the loss of his Own. For to this Effect he saith in St. John, That Power was given him over all Flesh, Joan. 17.2. that to all those who are his he may give Life Everlasting. This is that Principality, whereof the Prophet saith, It is placed upon the Shoulders of him that hath it, Isay 9. and not on the Shoulders of his People; that the Trouble of the Burden may be His, and the Benefit and Profit Ours. 5. Moreover, he says he comes Meek, and sitting upon a contemptible Beast. So that the God of Hosts, he that sits upon the Cherubims, and flies upon the Wings of the Winds, and has Thousands of Choirs of Angels about him, he now comes so Meek and Humble, as is here represented to us. To the end thou mayst no more fly from him, as Adam did in Paradise, and as the People of the Jews did when he gave them the Law; but rather that thou approach him, seeing of a Lion he is become a Lamb: For he that till now has not conquered thy Heart with the Force of his Power, nor the Greatness of his Majesty; will now Conquer it with the Profoundness of his Humility, and the Strength of his Love. This is the new manner of Fight our Lord made choice of,( as the Holy Prophetess said) and thus he broken down the Gates of his Enemies, and conquered their Hearts. And this is it that is here figuratively represented to us in this Solemn Reception, in which( as the Evangelist says) all that City was concern d; and all came out to meet him, some with Olive and Palm-branches, and others spreading their Garments on the Ground, Singing his Praises, and Begging Eternal Salvation. Now what is this else, but that the Holy Ghost here represents to us, how this Lord having before waged War with the World, with Severity, Inundations, and unheard-of Punishments and Examples, yet without quiter Subduing of it; after he choose this new manner of Fight, and made use of Benefits, not Punishments; of Love, not Rigour; of Meekness, not Wrath; of Humility, not Poverty; and finally, decreed to Die for Mortals, not to Kill them? Then it was he took Possession of their Hearts, and drew all things to him, as he says in his Gospel; and, If I be lifted up from the Earth, will draw all things unto me: Joh. 12.32. Not with the Force of Steel, but with Chains of Love; not with Severity and Punishment, but with Good Works and Benefits. Then Men began, some to cut Olive-branches, stripping themselves of their Garments, and bestowing what they had in Works of Piety and Mercy, which is signified by the Olive-Tree; and others went yet farther, spreading their Garments on the Ground, to Adorn the Way through which our Saviour was to pass; these are they, who by the Mortification of their Will and Appetite, and by the chastising of their Flesh, and even the Death of their Bodies, gave Glory to our Lord; as was done by innumerable Martyrs, who suffered the Garment of their Bodies to be dragged and torn to pieces, for the Glory of God. Here are recommended to us Three Sorts of Virtues, with which we are to go out to meet this Lord, when he comes Spiritually to our Souls. The First is Prayer; represented by those who praised him with their Voices, and asked of him Salvation. The Second is Charity and Mercy; represented by those who Cut Olive-branches; for it has been said already, that the Olive-Tree is the Emblem of Mercy. The Third is the Mortification of the Flesh, and Contempt of ourselves; represented by those who Cast their Garments on the Ground, to be trod and trampled on, for the Honour of Christ. Of which Virtues, the First, to wit, Prayer, is due to God; the Second, that is, Mercy, to our Neighbour; but the Third, which is Mortification, a Man owes to Himself. These are Three Spiritual Crosses, which a Christian ought always carry on his Shoulders; and when he Rises in the Morning, as soon as he has given Thanks to God, and Recommended to him his Actions of that Day, he must immediately take up these Crosses; that is, these Great Duties, and be all the Day intent to perform them; keeping a Devout Heart towards God, a Merciful one towards his Neighbour, and a very Severe one towards Himself; chastising his Flesh, kerbing his Tongue, and Mortifying all his Appetites. 6. But above all, you have here a great Motive for Despising the Glory of this World, whereof Men are so fond; and for the Purchasing whereof, they commit so many Absurdities. Would you understand what Value ought to be put upon this Glory? Look upon the Honour the World does our Lord, and you will see, that the same World which this Day receives him with so much Honour, Six Days after reputed him worse than barrabas, Clamour'd to have him put to Death, and cried out against him, saying, crucify him, crucify him. So that he who this Day was proclaimed the Son of David, that is, the Holiest of all Holy Men; to Morrow is accounted the worst of Men, and more unworthy of Life than barrabas. Now what is there that can more plainly show us how little the Glory of this World is to be valued, and what Account is to be made of the Applause and Esteem of Men? What can be more light, more various, more rash, more faithless, and inconstant, than the judgement and Opinions of this World? This Day it says, and to Morrow unsays. This Day it extols, and to Morrow Blasphemes; this Day it lifts you above the Clouds, and to Morrow it sinks you into the Abyss; this Day it calls you Son of David, and to Morrow says you are worse than barrabas. Such is the Nature of this many-headed and deceitful Monster, that it is true and faithful to none, and regards neither Virtue nor Worth any further, than serves its own turn: Only he is Good, who is Prodigal with it, tho' he be a Heathen; and only he is Bad, who treats it according to its Merits, tho' he work Miracles; because the Standard by which it tries Virtue, is its own Interest. Then what shall I say of its Frauds and Deceits? With whom did it ever keep Promise? With whom was its Friendship lasting? Whom did it long leave possessed of what it had bestowed? On whom did it ever confer the Wine of Delight, without mixing it with the Water of Sorrow? It is only constant in this, that it keeps Faith with none. This is the False Judas, who Kissing his Friends, delivers them up to Death. This is the Treacherous Joab, who Embracing him he Salutes as a Friend, privately Stabs him in the Body. It promises Delight, and gives Sorrows; declares Peace, and under-hand makes War. It is ill to be preserved, worse to be obtained, dangerous to be possessed, and difficult to be left. O wicked World, false Promiser, sure Deceiver, feigned Friend, certain Enemy, open Flatterer, private Traitor, Sweet in the Beginning, in the End Bitter; of an attractive Countenance, of cruel Hands; sparing of Benefits, prodigal of Sorrows; in Appearance something, within mere Emptiness; without all Flowers, underneath all Thorns. CHAP. XXVII. Of our Saviour's Washing the Feet of his Disciples. 1. THE Concluding Actions of our Saviour's Life, and his farewell to his Disciples, before he entred upon his Passion, were, the Washing of their Feet with his own Hands, the Instituting of the most Holy Sacrament of the Altar for them, and the Preaching to them a Sermon full of all imaginable Sweetness, Good Doctrine, and Comfort. For such Grace, and such a farewell as this, was proper to the Sweetness and Charity of our Lord. St. John the Evangelist relates the First of these Mysteries, to this Effect, telling us, That, Joan. 13.1. Before the Feast of the Passover, Christ knowing that his Hour was come, that he should depart out of this World, unto his Father, having loved his own, which were in the World, he loved them to the end. And Supper being ended,( the Devil having put it into the Heart of Judas Iscariot, to Betray him) Jesus knowing that the Father had given all things into his Hands; and that he was come from God, and went to God. He arose from Supper, and laid aside his Garments, and took a Towel and girded himself. After that, he poured Water into a basin, and began to wash the Disciples Feet, and to wipe them with the Towel wherewith he was girded. Thus far the Words of the Evangelist. 2. Now tho' there be many Points worthy our Consideration in this Remarkable Action, the first that occurs, is, this Example of Unspeakable Humility in the Son of God; whose Grandeur the same Evangelist began to declare at the beginning of this Gospel; that we might the more plainly perceive the Greatness of this Humility, by comparing it with such supreme Majesty. As if he had said, This same Lord who knew all Things, he who was the Son of God, who came from him, and was returning to him; he into whose Hands the Father had given all Things, Heaven, Earth, Hell, Life, Death, Angels, Men, and Devils; and in short, All Things; He, so Great in Majesty, was so Great in Humility, that neither the height of his Power, made him despise this mean Office, nor the nearness of his Death, caused him to forget this Favour; nor the Glory of his Majesty moved him to forbear to debase himself to this so lowly piece of Service, which is one of the meanest that Servants use to perform. Therefore as if he had been himself a Servant, he laid by his Garments gird himself, poured Water into the basin, and with his own Hands, with those Hands which created the Heavens, with those Hands into which the Father had delivered All Things; he began to Wash the Feet of poor Fishermen, and( what is yet much more) the Feet of the worst of Men; that is, the Feet of the Traitor who had Betrayed him. O Incomprehensible Goodness! O Wonderful Charity! O Unspeakable Humility of the Son of God! Who is there that will not stand astonished, when he beholds the Creator of the World, the Glory of the Angels, the King of Heaven, and the Lord of all the Creation, prostrate at the Feet of Fishermen, but above all, at those of Judas? He was not satisfied with only descending from Heaven, and becoming Man; but that he descended yet lower,( as the Apostle says) annihilating and humbling himself in such manner, that being in the Form of God, he took upon him not only the Form of Man, but also of a Slave, doing the Office of Slaves. The Pharisee who invited Christ, admired that he suffered a Sinful Woman to touch his Feet, thinking it below the Dignity of a Prophet. Now if thou thinkest it so unworthy a thing, O Pharisee, that a Prophet suffer his Feet to be touched by a Sinful Woman; what wouldst thou do, if thou believed'st this same Lord was God, and yet suffered his Feet to be touched by that Sinful Woman? And if thou wert highly astonished at that, tell me, I beseech thee, what couldst thou do, if believing that this Lord was God,( as he really was) thou sawest not only his Feet touched by Sinners, but himself prostrate on the Ground, Washing the Feet of Sinners? How much greater is God, than a Prophet; and how much more is it for him to Wash the Feet of others, than to suffer his own to be touched? Then how much more wouldst thou stand astonished, if thou sawest, and hadst Faith in this Wonder? I verily believe the Angels themselves were surprised and amazed at this Stupendious Humility. 3. He laid aside his Garments,( says the Evangelist) &c. O Ingratitude! O Misery of Mankind! God removes all Impediments, to serve Man; then why shall not Man remove them, to serve God? If Heaven thus bows down to Earth, why shall not the Earth incline to Heaven? If the Abyss of Mercy thus stoops to the Abyss of Misery; why shall not the Abyss of Misery fall down to the Abyss of Mercy? He himself it was that gird himself, that poured Water into the basin, and washed the Feet of the Disciples; to the end, that by this, the Lovers of Virtue, and those who have the Charge of Souls, may understand, That they are not to commit to others the Works of Mercy, but that they themselves must put their Hands to every thing. For if Man desires the Reward for himself, and not for another; he himself is to do the Works of Virtue, and not by Proxy. 4. Consider also how aptly this Action was placed, when our Lord did it. For then the Disciples began to dispute, which of them was Greatest: This same Dispute they had once before among themselves, and it was not yet allayed by what our Saviour then said to them; and therefore he now applied a more powerful Remedy, that is, his Example, doing in their Presence, and for their Service, this Work of such Profound Humility; besides those he had before performed, and was to perform. For our Lord well knew how necessary this Virtue is to Man, and how irksome it was to him; and therefore he applied this Sovereign Medicine, to remove this Loathing. 5. But he left us not here an Example of Humility alone, but also of Charity; for to Wash the Feet is not only a Service, but a special Act of Friendship, which our Saviour did to his Disciples, the Day before his own Feet were to be nailed to the across, and bathed in Blood; that thou mayst perceive how severe Charity is to itself, and how tender to others. This Example of Humility and Charity our Lord leaves in his Testament, as a Legacy to his Children; recommending to them at that last Hour, that they should Treat one another, as he had Treated them; and should do to one another the same Kindnesses and Benefits that he had done to them. Now what more fit Law, or Commandment, than this, could be expected from that Heart which was filled with Charity and Mercy? What Commandment can a Father leave to the Children he dearly loves, at the Hour of his Death, but, That they Love one another; and Do to one another, as he has done to them. This Command Holy Joseph gave to his Brethren, when he sent them to their Father, saying, Do not Contend by the way; travail in Peace, and do not hurt one another. This was the Command of a true Brother, who sincerely loved his Brothers, and desired their good. Now our Lord to express this same Love towards Men, gives us here the same Commandment,( which for its excellency is absolutely called the Commandment) wherein he gives us in Charge the thing that is most for our Peace, for our Good, and for our Comfort. Insomuch, that if this Commandment were observed in the World, doubtless Men would live in it, as it were in a paradise. Where you may also observe, what sort of Commandments they are that God imposes on us; for they are of that Nature, and so Advantageous to Man, that, rightly considered, we owe more to him for what he Commands us, than he to us for keeping his Commandments; for even laying aside the Reward of Heaven, nothing in this World would be Commanded us that were more for our Advantage. CHAP. XXVIII. Of the Institution of the most Holy Sacrament. 1. AMong all the Demonstrations of Charity, which our Lord gave us, whilst in this World, the Institution of the Blessed Sacrament is deservedly reputed one of the most signal. Whereupon S. John says, that Our Lord having loved his own, which were in the World,( that is, his Elect) he loved them unto the end; and then more remarkably, for at that time he bestowed greater Benefits on them, and gave them greater Tokens of his Love. Now for the understanding of these Words, which are the Ground of this Mystery, as well as of all those that follow, it must be granted that no Tongue can express the greatness of the Love Christ bore his Eternal Father, and consequently to Men, as given by him into his Charge. For the Benefits which our Lord, as he was Man, had received from his Heavenly Father, being Infinite, and the Grace of his Soul( whence Charity proceeds) being also Infinite, it follows that the Love which was answerable to those Benefits and Grace, was so great, that no Human, or even Angelical Understanding, can Comprehend it. Now whereas it is the Nature of Love, to desire to Suffer for the loved Object; hence it is, that it is impossible to comprehend the greatness of the desire Christ had to Drink the Chalice of Death, and to Suffer for God's Glory, and the Salvation of Men, which he so much Coveted for their Love. This Divine Love, which till now had been, as it were, held in, and curbed from doing what it desired, and could do, was now set at liberty to act, do, and suffer, whatever it would for the Glory of God, and the Salvation of Man. Being thus set at liberty, the first thing it did, was to admit all the Pains and Sufferings of his Passion, that they might, all together, first attack his Soul with the apprehension of them, and then seize his most Holy Body. Such were these Pains, that the very imagination of them was sufficient to make him sweat Drops of Blood. This Love it was which delivered him into the Hands of Sinners, which tied him to a Pillar, which crowned him with Thorns, which made him carry the across, and at last nailed him upon it. This Love it was that made him deliver up his Hands to be bound, his Cheeks to be buffeted, his Beard to be torn, his Back to be scourged, his Hands and Feet to be nailed, his Side to be pierced; and in short, all his Members and Sences to be Tormented for our sake. By this it is we are to weigh our Saviour's Sufferings, not by the fury of his Enemies, because their Rage was not equal to his Love, or by the multitude of our Sins, which one Drop of his Blood was sufficient to have blotted out, but by the greatness of this Love. But it was this same Love which mov d him to Institute an Admirable Sacrament, which, whatsoever way you regard it, casts forth inestimable Rays of Love. Therefore he that desires to know the greatness of this Love, must cast his Eyes upon this Divine Sacrament, and consider its Effects, and the Purposes for which it was Instituted; for these things will inform him of the wonderful Charity which inflamed that Breast whence this Sacrament proceeded. For all Signs and Tokens of true and perfect Love are found in this Divine Sacrament. 2. The first Sign and Act of true Love, is to desire to be United, and become the same thing with the loved Object. Whence it is, that he who Loves, has all his Faculties bent upon the thing he Loves, as his Understanding, Memory, Will, Imagination, and the rest. So that Love is an Alienation and Banishment from one's self, which proceeds from a Man's being wholly transported and changed into the beloved Object. This so principal an Effect of Love Christ shew'd to us in the Institution of this Sacrament; for one of the Ends for which it was Instituted, was to Incorporate and Make us the same thing with him, and therefore he Instituted it in the Form of Food; that as of the Food, and him that Eats it, one same Substance is made, so also there might be the same Substance of Christ, and him who worthily receives him, as he himself expressed it, saying, He that Eats my Flesh, and Drinks my Blood, is in me, and I in him. Which is done by a participation of the same Spirit, which dwells in both; which is, as if both had one Heart and one Soul, whence follows one same manner of Life, and after that the same Glory, tho' in different Degrees. Then what is there more to be valued or esteemed, than this? 3. The second Sign and true Act of Love, is to do good to the Person beloved, and share with it all that one has, after giving it one's Heart, and one's self. For true Love is never Idle, but always Works, and Labours to do Good to the Party beloved. Now what greater Good, what greater Gifts, than what Christ bestows on us in this Sacrament? In it we have the very Flesh and Blood of Christ, and the Benefit reaped by the Sacrifice of this Flesh and Blood. So that here we have the Honey, together with the Honey-Comb; that is, Christ, with his Merits and Sufferings, whereof he now makes us Partakers, by Virtue of this Sacrament, according to the Disposition and Preparation of him that receives it. So that, even our Soul, when God has Created and infused it, no sooner touches the Flesh, which descends from Adam, but it partakes of the Sins and Miseries of Adam; even so, on the contrary, no sooner by the Means of this Sacrament, it touches the Flesh of Christ, but it partakes of all the Merits and Treasures of Christ. For which reason this Sacrament is called Communion, because in it God Communicates to us, not only his Precious Flesh and Blood, but also all the Merits and Sufferings of the Sacrifice of that same Flesh and Blood. 4. The third Sign and Act of Love, is to desire always to live in the Memory of the Person beloved, and to require always to be thought on; and to this purpose, Lovers, when they part, give one another some Tokens to refresh the Memory. For this reason also our Saviour Instituted this Sacrament, that in his Absence it might be a Remembrance of his Holy Passion, and of his Person. Therefore when he had Instituted it, he said, Every time you do this, do it in remembrance of me. That is, to remember how much I loved you, how much I valued you, and how much I suffered for you. What can we judge of his Love, who gave such Tokens for us to Remember him by? But true Love is not satisfied with the bare Remembrance, it requires also a Return of Love; for it looks upon all other Requitals, as of no Value, if compared with this; and sometimes this desire is so earnest, that it lays Baits and Allurements to attract this Love, where it believes it is wanting. So far extended the wonderful Love of God, for desiring to be beloved by us, he Instituted this Mysterous Bait, Consecrated with such Words, that he who worthily Receives it, is immediately touched with this Love. Now what can be more astonishing than this? 5. The fourth Sign and Act of Love, when it is a tender Love, is to desire to give Content and Satisfaction to the Person loved, and to use all the Means that may conduce to it, as Parents do to their little Children, seeking all things that may please and divert them. This same was done by the Sovereign Lover of Man, in the Institution of this Sacrament; whose Property it is to give Spiritual Comfort and Repast to pure and clean Souls, Which in it receive( as St. Thomas says) so great Content and Satisfaction, that it is not to be expressed. 6. Consider, I beseech thee, what a time our Saviour choose to prepare for us this delightful Morsel, to wit, the Night preceding his Passion, when the greatest Pains and Sufferings in the World were preparing for him. So that when Sufferings were providing for him, he provided Delights for us; when gull was prepared for him, he prepared Honey for us; when Torments were made ready for him, he made ready Delicacies for us; and even the presence of Death, and so many Sufferings as attended him, could not so possess his Heart, as to withdraw him from bestowing on us this signal Benefit. With great reason is it said, that Love is strong as Death, since the many Waters, and great Inundations of Pains and Sufferings, were not of force to quench, nor so much as to darken the flamme of this Divine Love. 7. The last Sign and Act of Love, is to desire the Presence of the Person beloved, as not able to endure the Pain of Absence. This is plainly to be seen in the sad Complaints of Tobias his Mother for the absence of her Son, and in what the Holy Patriarch Jacob did, for the sight of Joseph; for being 130 Years of Age, he set out with his whole Family for Egypt, that he might see before he died him his Heart so entirely loved. For it is the Nature of true Love, to Covet to have that always present which it Loves, and always to enjoy its Company. For this reason this Divine Lover Instituted this Admirable Sacrament, wherein he is Really and Substantially; to the end that this Sacrament being in the World, he might also remain with us in the World, tho' he went away into Heaven. Which is an absolute Argument of his Love, and of the Earnestness wherewith he coveted our Company; for the greatness of this Love could not bear so long an Absence. 8. That he did this for us, was the greatest Honour, the greatest Benefit, the greatest Comfort, and the greatest Support that could have been left us in this World; that in him we might have one to fly to, one to call upon in our Necessities, and one to speak to Face to Face, when we were in Distress; whose Presence might rouse our Devotion, increase our Reverence, strengthen our Hope, and inflame our Love. Moses extolled the People of Israel, saying, Deut. 4. There was no Nation in the World so great, that had gods so near it, as our God was to our Prayers. 9. If he said so before the Institution of this Divine Sacrament, what would he say now, when in it, and by it, we have God in Presence, who sees us, and we see him, and with whom we Confer Face to Face? Doubtless it was a singular favour of our Lord to Institute this Sacrament, that we might receive him within us; but it was much greater, that he was pleased we should always have him with us in the Holy Places. Thrice happy the Christians, who every Day can Visit these Places, Appear before this Lord, and Converse with him Face to Face. Yet much more happy the Priests, and Religious Men, who dwell in the Churches, and can enjoy his Presence Day and Night, and speak familiarly with God. 10. Thus it appears, That all the Signs and Acts of perfect Love are comprehended in this Divine Sacrament, and all of them in the highest Degree of Perfection. So that there is no shadow of Reason to doubt of the Greatness of this Love, since it is so plainly, and so convincingly discovered to us. Whence you may infer, That God is as Great as his Love, as in all his other Works. For as he is Great in Rewarding, Comforting, and Punishing, so also he is in Loving. What greater Treasure, what greater Satisfaction than this could we have? For without doubt, speaking in the strictest Sense, the greatest Good our Lord can do to any Creature, is to Love it. For Love( as Divines say) is the first Gift bestowed on it; whence proceed all other Gifts, as Brooks from the Spring, or as Effects from the Cause. Allowing this to be so, what greater Riches or Comfort can the true Servants of God receive, than to know that he loves them? For tho' this cannot be positively demonstrated, unless by Divine Revelation; nevertheless there may be very good Grounds to believe it; which they have, who live long without Mortal Sin. 11. This is a sufficient Ground for very great Spiritual Consolation, and not only for Consolation, but also to become inflamed in the Love of God, and to hope in him. For as nothing makes Fire more intense, than adding to it another Fire; so nothing can more inflame our Love, than the vehemency of his Love. And as nothing can more strengthen our Confidence, than to know, that he Loves us who is able to Relieve us; so there can be no Confidence so assured, as in him who we know has so Entire an Affection for us. What can he deny, who gave himself? And who so Entirely loved us, since the First of all Gifts is Love? There is yet one thing more, which demonstrates the Greatness of this Love. For it were not so much to give this great Gift to such as deserved, or would be Thankful for it, or would make their Advantage of it; but to give it to many, who so little Understand the Value of it, who are so Ungrateful, and who make so little of it, this is an Act of singular Mercy and Charity. Thou hadst Decreed, O Lord, to make Known to the World the Greatness of thy Charity, and thou mad'st choice of the most Convincing Way to do it: For to this end thou soughtest out so Ungrateful and Unworthy a Creature as I am, that the Excess of thy Grace might be by so much the more Eminent, by how much the Creature was more unworthy. Painters, to set off a Figure that is all White, draw it upon Black, that so the contrary Colours may appear the more, being put together. Even so didst thou, O Lord, bestow this Wonderful Grace on so Unworthy a Creature as Man; that the Unworthiness of the Creature might the more set off the Wonderfulness of thy Grace. What is there, O King of Glory, in this Man, that thou Lov'st him so much, and wilt be so much beloved by him? O Wonder of Wonders! If all thy Being and Glory depended on Man,( as all that Man is and has depends on thee) what more couldst thou have done than thou didst, to be beloved by him? It is indeed very much to be admired, that whereas all my Safety, my Glory, and my Felicity depends on thee, yet I fly from thee; and though thou hast so little Need of me, yet thou dost so much for Love of me. 12. Nor are the Species, under which our Lord was pleased to remain among us, a less Argument of his Charity; for had he remained among us in his own Form, he had remained only to be Wor●hip'd; but remaining in the Form of Bread, he remains to be Eaten and worshipped, that so we might exercise both our Faith and Charity. And he is called the Bread of Life, because he is Life itself, under the shape of Bread; therefore ordinary Bread by little and little gives Life to him that eats it, after several Digestions: But he who eats this Bread worthily, in a Moment receives Life, because he eats Life itself. So that if thou dread'st this Bread, because it is Living, approach to it, because it is Bread; and if thou value it little, because it is Bread; have it in great esteem, because it it Living. CHAP. XXIX. Of our Saviour's Prayer in the Garden; being the First Sorrowful Mystery of the most Holy Rosary. 1. AFter the Mysterious Supper, and the Sermon our Saviour delivered at the Table, the Evangelists say, He went out to Pray in the Garden of Gethsemani, before he entred upon the Conquest of his Passion. Where you may observe, how after this Supper was ended, and with it the Sacrifices of the Old Testament abolished, by Instituting those of the New, our Saviour gave way to all the Pains and Sufferings of his Passion, that they might all together seize upon his Soul, before they tormented his Body. Therefore the Evangelists say, He took with him three of his best beloved Disciples, and began to fear, and be in anguish, and said to them, those most sorrowful Words, My Soul is sad unto Death; that is, full of Mortal Sorrow, powerful enough to cause Death; had he not preserved Life for greater Sufferings. And going aside a little from them, he went to Prayer; and the third time he prayed, his Blessed Soul endured such Anguish and Agony, as none in this World ever endured. This is demonstrable by those Precious Drops of Blood which gushed out over all his Body; for this strange sort of Sweat, never before seen in the World, proves this to have been the greatest Sorrow and Agony in the World. For who ever heard or red of a Bloody Sweat that could trickle down to the Ground. And since this outward Sweat, was a Token of the inward Agony of his Soul; as since the Creation of the World there was never such a Sweat, even so there was never such Sorrow. To make it such, there were many concurring Causes. The First, was the most perfect Idea he there conceived of all the Pains and Sufferings prepared for him; which were there so distinctly represented to him, that he was( if we may so term it) there inwardly scourged, Buffeted, Spit upon, crowned, reproached, and crucified; and consequently he suffered in the Affective Part of his Soul most excessive Pains, suitable to the Representation of all those several Sufferings. 2. There was also another more powerful Cause; which was the Grief and Sorrow he endured by the Representation of all our Sins. Because, since he in his Infinite Charity offered up himself to satisfy for them, it was reasonable, that before the Satisfaction, he should undergo this great Sorrow. To this purpose, he brought before his Eyes all the Crimes and Abominations of the World, as well those Committed, as those that were not yet Perpetrated; as well those of the Elect, as those of the Reprobate; and they all caused in him a Grief as great, as was his Charity and Zeal for his Father's Honour: So that as his Love and Zeal cannot be measured, so neither can his Sorrow. For if David says, He pined and withered, when he saw the Sins of of Men against God, what must we judge of him, who had so much greater Charity than David, and saw so much more unsettledness than David; having before him the Sins of all Ages, past, present, and to come? These were the Bulls and Mad Dogs, that tore his most Holy Soul, more cruel than those that tormented his Body; whereof he said in the Psalm, Ps. 21.13. Many Calves have compassed me, fat Bulls have besieged me. This therefore was one Principal Cause of his Sorrow. 3. Another Cause, was the Sin and Destruction of that People, which was to be so rigorously punished for that horrid Crime; which doubtless our Lord was much more grieved at, than at his Death. This was the Chalice which our Blessed Lord refused,( according to the Exposition of Saint Hierom) when he begged of his Father, that if it were possible, he might ordain some other Means for the Redemption of the World; so that his Ancient People might not commit so great a Crime, and be destroyed. These and the like Considerations, so afflicted his Blessed Soul in Prayer, that they caused him to shed that wonderful Sweat. O Sweet Jesus, O Merciful Lord, what great Affliction is this? What heavy Burden: What strange Disease is it, that thus makes thee Sweat Drops of Blood? The Disease, O Lord, is ours; but thou tak'st upon thee the Pain. The Disease is ours, but thou receiv'st all the bitter Potions. Thou underwent'st a Regular Diet, due to our Gluttony, when thou didst Fast for us. Thou didst suffer the Bleeding our Diseases required, when thou didst shed thy Precious Blood. Thou also didst receive the Purge that belonged to our Enormities, when thou didst drink the Vinegar and gull: And thou now dost suffer the Pain, when being in a Mortal Agony, thou sweatedst Drops of Blood. What return can we make, O Lord, for this Cure, which is so costly to the Physician, and so cheap to the Patient? 4. Consider then, poor Mortal, how great the Debt is thou owest to this Lord; behold in what a Condition he is for thee, beset with so much Anguish, struggling and fainting under the Apprehensions of Death; going and coming from the Disciples to the Father, and from the Father to the Disciples, and finding no Comfort in either Place; for the Father heard not the Prayer that was offered up in behalf of Christ's most Innocent Flesh; and the Disciples at this time, slept. Judas, and the High-Priests armed with Rage and Envy, watched: But above all, he was forsaken by Himself; for he received no manner of Comfort from the Superior Part of his Soul, nor from his Divinity. Thus it appears, the Divine Father gave to his Beloved Son to drink the Chalice of his Passion, without the least mixture of Comfort; which was the reason of those Words of the Psalmist, Thy Wraths have passed upon me, Ps. 87.17. and thy Terrors have troubled me. He says right, they passed, and did not last; for be deserved not the Wrath as a Sinner, but as one that answered for, and was the Saviour of Sinners. 5. Who laid on thy Shoulders, most Holy Lamb, this Heavy Burden, the only Imagination whereof made thee Sweat Drops of Blood? Who has wounded thee, O Lord? What Blood is that which falls from thy Face? I see no Executioners here to torment thee; here are not Signs of Scourges, of Nails, of Thorns, or of the across. I guess, my God, thy Charity has resolved to be the first shall draw Blood from thee, without the help of Steel or Iron; that it may appear, it is she who makes way for all thy other Persecutors. 6. In this Doleful Mystery, Dear Christian, thou hast not only Subject for Meditation, but also an Example of Prayer. For here in the first place, our Saviour teaches us to have Recourse to God in all our Wants, as to the Father of Mercy; who sometimes gives us Afflictions, as Motives to excite us to have Recourse to him, and make Trial of his Fatherly Providence in our Relief. He also teaches us here to persevere in Prayer, and not to desist, or give over our Request, when we are not presently heard, according to our desire; but that nevertheless we proceed, as our Saviour did; who three times repeated the same Prayer, because very often what is denied at the beginning, is granted at the latter end He also teaches us here to Pray, with great Confidence on the one hand, and with great Submission and Resignation to God's Will on the other. He teaches us to confided, when he says, Father; which is a Word that expresses all possible Tenderness and Assurance, which is requisite for him that preys. And he teaches us Resignation, saying, Not as I will, but as thou wilt. CHAP. XXX. Of the Apprehending of our Saviour. 1. IN the next place, consider, how after this Prayer was ended, presently came that Troop of armed Men, and among them many of the Priests and Pharisees, to apprehended the Lamb. For they durst not rely upon the common Officers and hired Souldiers,( lest it should fall out, as it did once before, when they were converted by our Saviour's Preaching, and return'd empty-handed) but they themselves came in Person, as relying on their own Malice, which was so inveterate, that they never expected they should forsake their unsettledness, or be moved at any Preaching or Miracles. So that they who were greatest in Dignity, when they were corrupted, became greatest in unsettledness. Whence you may gather, That as of the best Wine, when it decays, the best Vinegar is made; so those who by their Profession are more Eminent, and Nearest to God,( such as are all Ecclesiastical Persons, and others Dedicated to God) when they are depraved, become worse than all other Men; as the supreme Angel when he fell, became the Head of Devils. 2. Judas came as Leader and Commander in Chief of this Party, being fallen, like Lucifer, from the highest Dignity of the Church, into the deepest Abyss of Wickedness, which was to be the first that conspired the Death of Christ. Behold, into what a wonderful depth of Wickedness this Wretch was plunged, by not resisting his first Temptations of Covetousness. Wo be unto thee, if thou resist not thine: For what can be expected from thee, who hast not such Incentives to Virtue, as he had? Thou hast not such a Master, thou seest not such Miracles, nor dost thou Converse with such Disciples. What then canst thou expect from thyself, unless thou watch thyself on all Hands? The Traitor had given them a Sign, saying, Whomsoever I shall Kiss, that is he, lay hold on him. With what other Token should they lay Snares for the most Loving Master, and Fountain of Charity and Love? What other Sign should they give to apprehended him, but the Sign of Love? 3. Our Lord accepted of this cruel Kiss, that the Sweetness of his Meek Reception might soften that Obdurate Heart, but all Medicines are cast away upon an obstinate and perverse Mind. Consider thou, my Soul, that if this most Sweet Lamb did not refuse the false Kiss of him that cruelly betrayed him, much less can he despise the inward Kiss of him, who cordially Loves him. 4. Yet to convince Human Arrogance, that it was of no force against the Divine Omnipotency, before they laid Hands on him, with only a word he struck down to the Ground those Infernal Bands, tho' they, as Men blinded and hardened in Malice, were not Converted, even with this Miracle, to show thee how far a Man runs to Destruction, when he is forsaken by God, and how Incurable he is, whom he doth not Cure, since this powerful Medicine had no Effect on him, who had forsaken Christ. Curse be that obstinate Rage, which submitted not at the sight of so great a Miracle, and was not mollified by so extraordinary a Benefit. 5. But our Lord shew'd not only his Power here, but his Mercy also, restoring to its place the Ear which St. Peter had Cut off. Where we may also consider the words our Saviour spoken to St. Peter upon this occasion. Put thy Sword, says he, into its place. The Chalice which my Father has given me, wilt not thou that I drink it? This is the armor that every Christian is to make use of, for his defence in all his Troubles and Afflictions, for they are the Chalice the Eternal Father gives us to drink, to try and exercise us. Holy Job confessed it, when seeing himself Afflicted and Molested by Satan, he said: The Lord hath given, and the Lord hath taken away, as it pleased the Lord, so it was done, blessed be the Name of the Lord. The same David confessed, when Semei Cursed him, saying, God had Commanded him to Curse him. And since all these are the Cups of the Heavenly Father, there is no reason to fear the Potion prescribed by such a Wise Physician, who is a Father in his Actions, as well as his Name; nor is there any cause to dread the Bitterness of the Cup, since the Sweet Lips of the Son of God( in whom was the fullness of Grace) were imprinted on it. 6. After the Cure of the Ear, the Disciples fly, and forsake our Lord. They accompanied him at Supper, and left him alone in his Passion. In this we all follow the Example of the Disciples, for we all fly from Sufferings, and forbear to follow Christ, when he Goes towards the across, and yet we desire to follow him, when he Travels towards his Kingdom. And if perchance some time we follow him, it is at a distance( as the Disciples followed) that is, exposing ourselves to very little Trouble for him. But alas, my God, they fled from thee, because of the Danger they saw, but I fly without Danger, and not only without Danger, but also seeing the Danger I run into by departing from thee; for to depart from thee, is to depart from the Light, from Life, from Peace, and from all that is Good. Then how much greater is my Crime, than theirs? 7. The Disciples having forsaken our Lord, all that Herd of Bloody Wolves set upon the Unspotted Lamb, who was left alone in their Power. But who can hear without being moved, how those cruel Villains stretched out their Sacrilegious Hands, and bound the Hands of that most Meek Lord, who neither contradicted nor resisted them? What a Sight was it to behold how they hastily dragged him Bound, with Shouts, and a multitude of Rabble, through the most noted Streets, to the House of the High-Priest. What Sorrow then possessed his Disciples, when they saw their most Loving Master taken from them, carried away after this manner, and betrayed by one of them; since the Traitor himself was so concerned at the ill he had done, that he despaired, and hanged himself. Then, who could be so hard-hearted as not to be moved to Compassion, seeing so Holy a Lord, who had done so much good in that country, casting out Devils, healing Diseases, and teaching such Wonderful Doctrine, seeing him dragged with such Violence through the Streets, with a Cord about his Neck, his Hands bound, and with so much Disgrace? O cruel Hearts, how comes it that so much Meekness does not move you to Compassion? How can you do harm to him, who has done you so much good? How comes it you do not at least regard that Innocence and Meekness, since being provoked by so many Wrongs, he neither Threatens, nor Complains, nor is Angry at so many Affronts. CHAP. XXXI. How our Saviour was brought before the Two High-Priests, Annas and Caiphas, and of his Sufferings during that Night. 1. OUR Lord being thus Apprehended, they led him with Shouts and Cries to the House of Annas, because he was Father-in law to Caiphas, who was High-Priest for that Year. Consider in the first place, the horrid Affront our Saviour endured in the House of this wicked Father-in-law to the High-Priest. For being asked about his Doctrine and Disciples; and he answering, that he had taught Men openly, and that by them he might be informed; one of the Servants of this wicked Man, gave our Lord a Buffet, saying, Dost thou so answer the High-Priest? Consider how the wicked Priest, and those that were about him, Scoffed to see our Lord so struck; and on the other side, how they that were his followers were Afflicted, not being able to bear so great an Injury offered to a Person of that Worth. Consider also, with what Charity and Meekness he spoken to him that struck him, saying, If I have spoken ill, show in what, and if well, why strikest thou me? As if he had plainly said, Thou hast much wronged me, without my giving thee any occasion. 2. Consider in the next place, how thence was carried to the House of Caiphas, and what Injuries he sustained, when he answered the Question of the High-Priest, who asked him, Who he was. For there, not only one, but many that were present, ran upon the Holy Lamb, like ravenous Wolves, and struck him without any Compassion. Some Buffeted, others Spit in his Face, others Tore his Hair, and others reviled and blasphemed him. So that that Countenance which is adored by the Angels, and is the Joy of the Heavenly Kingdom, is here Spit upon by those Infernal Mouths, Buffeted, Scoffed at, and covered with a Veil in derision. In short, the Lord of the Creation is here treated like a Blasphemer, and Sacrilegious Person, whilst he Suffers all those Wrongs with a Meek and Serene Countenance. 3. And tho' all this be Matter of great Compassion, that is not a less Motive of Pity, which S. Luke relates, saying, That this same Night the Soldiers, luke. 22. who guarded him, were Scoffing at him, Covering his Face, and Striking him, saying, prophesy to us, O Christ, who it was that struck thee. And they spoken many Blasphemies against him, which the Gospel does not mention; yet from our Lord's Patience and Charity, and from the Cruelty and Rage of those fierce Hearts, set on by the Devil, we may infer, what a Night our Saviour had among those Savage Executioners. CHAP. XXXII. Of our Saviour's being brought before Pilate, and Scourged at the Pillar: Being the Second Mystery of the most Holy Rosary. 1. THis dismal Night being passed over, amid so many Contumelies in the House of the High-Priest, the next Morning they carried our Lord Bound to the House of Pilate, who governed that Province for the Romans; earnestly pressing, that he should Condemn him to Death. Whilst they with Clamours accused him, and laid to his Charge a Thousand false and forged Crimes, he stood( like a quiet Lamb before him that shears him) amid all this Noise and Confusion, without excusing or defending himself, and without answering one Word; insomuch that the Judge himself was astonished at his Gravity and Silence, amid those Cries and Distraction. And tho' Pilate knew that nothing but Envy had incensed that Multitude, yet being overcome by Fear, he commanded the Innocent Lamb to be scourged; thinking by this means to appease the Rage of his Enemies. No sooner was this cruel Order given, than the wicked Executioners laid hold, and stripping our Lord of his Garments, they tied him to a Pillar, and began to Scourge and Tear that most pure Flesh; to add Scourges to Scourges, Wounds to Wounds, and Sores to Sores. The Streams of Blood ran down his Sacred Back, and moistened the Ground about him. What could be more Injurious, or a Subject of greater Compassion. For Whipping is not a Punishment for Men of Birth and Repute, but only for Slaves, Thieves, and public Malefactors. For which Reason, the Romans had established a Law, that no Citizen of Rome should be whipped for any Crime; because this was the most Infamous sort of Punishment. Therefore it is, that Cicero severely inveighs against the Cruelty of a Judge, who had caused a Citizen of Rome to be whipped; whilst he seeing himself wronged, cried, I am a Citizen of Rome. Now if it was so heinous a Fault to Whip a Roman Citizen, do thou consider, O my Soul! what a sight it is to see the Lord of the Creation tied to a Pillar, and cruelly scourged, like a common Malefactor? What can we think the Angels did, who so well knew the Majesty of this Lord, seeing him thus scourged, and Torn? What can this mean, my God? What Punishment, what Penance is this? What Crimes hast thou committed, my Lord, to be thus scourged? It is a plain Case, my Saviour, that my Sins and my Crimes are the Cause of these Stripes, and not thine. For, as out of the Excess of thy Charity, thou tookest upon thee my Human Nature, so also with it thou tookest upon thee the Debts and Payments which it was liable to, and therefore thou endurest these Torments. These plainly discover who thou art, and who I am; who I am, that committed such Crimes, as to deserve such Punishment; and who thou art, whose Charity was so great, as to take upon thee such Offences. What the number of these Stripes was, is not set down by the Evangelists, but it is expressed by the Multitude of our Sins, and the Cruelty of those Infernal Furies, who took such Delight in our Saviour's Blood and Sufferings. Consider then, Unhappy Man, who art the Cause of all these Wounds, how great Cause thou hast to Love, Fear, and Hope in this Lord, and to take Compassion on him. Thou hast Cause to Love, seeing how much he suffered for thee; Cause to Fear, seeing how severely he punished thy Sins in his own Person; Cause to Hope, seeing how plentiful Satisfaction he has made for them; and Cause for Compassion, considering the Excessive Pains he endured, and how much Blood he here shed. CHAP. XXXIII. Of our Saviour's being crowned with Thorns: Being the Third Sorrowful Mystery of the most Holy Rosary. And of his being shown to the People. 1. NO sooner was the Cruel Scourging ended, but another Torture no less Painful than that, was put in practise, which was the Crowning with Thorns. For when they had done Tormenting our Lord with Stripes, the Evangelist says, Joan. 19. The Souldiers came to Scoff at our Saviour's Sufferings, and plaiting a Crown of Thorns, they put it upon his Head; that at the same time he might suffer cruel Pain, and the greatest Contempt. Many of the Thorns broken in entering his Head, others( as St. Bernard says) pierced the skull, and tore the very Brain. And yet not satisfied with this Inhuman Scorn, clothing him in a Purple Garment, then used by Kings, and putting a Reed instead of a sceptre into his Hand, they kneeled down, Buffeted, and Spit on his Divine Face; and then taking the Reed out of his Hands, they struck him with it on the Head, saying, Hail, King of the Jews. It seems almost impossible, that Human Hearts could invent such Cruelties; for they were such, that had they been exercised upon the worst of Enemies, they would move the hardest Heart to Compassion: But it being the Devil who Invented, and God that suffered; neither could that Inveterate Malice be Satiated with any Torments, so violent was their Hatred; nor could this Goodness be Satisfied with less Sufferings, such was the vehemency of his Love. 2. I cannot decide, whether the Pain our Saviour endured at this time, or the Affront put upon him, was greatest. For we daily see Malefactors exposed to shane in Pillories, or other like manners, but these neither draw Blood, nor cause Pain. But who ever saw or heard of a Crown of Thorns thrust through the skull, being at once so great an Ignominy, and so violent a Pain? Thus it appears, the Savage Cruelty of these Executioners was not satisfied with such Torments as had been known and used in all Ages; but it found out new sorts of Tortures, never before seen; which might at once Disgrace, and also Torment and Afflict the Person. What shall I say of the other Circumstances, wherewith they yet heightened the Bitterness of this Pain; as the clothing him in a Purple Garment, like a King; the putting a Reed into his Hand, instead of a sceptre; the Kneeling before him in Scorn, the Striking him on the Head with the Reed, and and Buffeting his Divine Countenance? When was there ever seen, since the Creation of the World, such an Invention, such Pastime, such Cruel and Bloody Sport? We red nothing like it, either in the Combats of Martyrs, or in the Punishments of Malefactors; wherein tho' many sorts of Cruelty were exercised, yet there were not these Bitter Inventions of Aggravating Circumstances. All this was reserved for our Lord; who being to make Satisfaction for the Sins of Men, paid for our Luxury, with his Pains; and for our Pride, with the Dishonour of these Ignominies. This shows us the Greatness of his Goodness and Charity, which was not satisfied to Die any sort of Death; but choose the most Bitter, most Ignominious and Scandalous Sort that could be imagined, and would have all those different Sorts of Affronts concur in it, to make his Charity the more visible, and render our Redemption the more full. Now that this was the Effect of his Infinite Goodness and Charity, is demonstrated by this Reason; for it is certain, that the Goodness and Charity of Christ was greater than the Malice and Hatred of the Devil: Then if this Malice and Hatred could invent these Cruelties, the Goodness and Charity of Christ was much more sufficient, not only to suffer, but also to desire them. 3. Pilate being fully satisfied of our Saviour's Innocency, and seeing that it was no Guilt of his, but the Envy of his Enemies, that must condemn him, he tried all ways to deliver him out of their Hands. To this purpose, he thought it sufficient to Expose him as he was, to be seen by the enraged Multitude; for he was in such a Condition, that the Judge believed the very Sight of him was enough to quell the Fury of their Hearts. Do thou endeavour, O my Soul, to be present at this Doleful Spectacle; and, as if thou wert actually there, observe attentively in what a Posture our Lord, who is the Brightness of his Father's Glory, and the Mirror of his Beauty, was brought out to be seen by the People. Consider with what shane he stood there in the midst of that Multitude, with his Garment of Scorn; his Hands bound, his Crown of Thorns, the Reed in his Hand, his Body torn with Stripes, and all bloody, gored, and torn. Consider how that Divine Face looked, being swelled with Buffets, deformed with Spittle, scratched with the Thorns, and covered with Blood, in some places fresh, and in others settled and black. And the Holy Lamb having his Hands bound, could not wipe off the Streams of Blood that trickl'd over his Eyes; and so those Two Lights of Heaven were eclipsed, almost blinded, and raw. In fine, such was his Aspect, that he looked not like himself, nay, scarcely looked like a Man; but rather like a Picture of Pains and Sufferings, drawn by those cruel Painters, and that wicked Judge; to the end this Dismal Sight might move his Enemies to Compassion. CHAP. XXXIV. Of the comparing of Christ with barrabas. 1. BEsides those Affronts we have now mentioned, they added another, which perhaps was the greatest of all that were offered our Saviour throughout the whole Course of his Passion. For it being a Custom of the Jews to Pardon some condemned Person, in Honour of the Passover; and Pilate being desirous to deliver our Lord from Death, he proposed to the Multitude, together with him, one of the worst of Men, to wit, barrabas, who had caused a Mutiny in the City, and killed a Man; thinking, that rather than spare that Notorious Malefactor, they would dismiss our Saviour. For the Opposite being so unworthy to live, the Judge conceived they could not be so Blind and Infatuate, as to esteem that Mutineer more worthy of Life, than a Person so Meek. Thus Pilate thought to have delivered the Innocent. Here you may perceive how far the Humility of our Lord extended; since he would submit to stand in Competition with barrabas, and have it put to their Vote, which they thought to be the Better Man, and which of them they deemed most worthy of Death. But this is not all, for both being proposed, our Lord was condemned, and barrabas Acquitted. Who will not stand astonished at this Humility and Abjection of the Son of God? Here he seems to have stooped lower, than even on the across: For on the across he was condemned as a Malefactor, and crucified with Malefactors, as one of them; but here being compared with this Criminal, by the unanimous Vote of the Multitude, he is judged to be worse than he. O King of Glory, how low has thy Humility brought thee, my Lord! How far did thy Patience, how far did thy Charity extend? Tell me then, vain Man, how great dost thou imagine was the Pride, which could not be cured but by such wonderful Humility, and yet thine is not cured? Tell me also, what Account ought you to make of the Opinions and judgement of this World; since they erred so monstrously, and gave such judgement in this Cause? And not only in this, but in that of the Prophets, Apostles, and Martyrs, whom it so wrongfully condemned? For if thou find thy Servant in only one lye, thou scarce believ'st a Word he says, as suspecting he may be false as well in one thing as another. Now by the same Rule, what Credit can we give the World, whom we have found in as many Lies, as it has condemned Saints? But particularly, having taken it in this most horrid and impudent falsehood, of accounting the Son of God worse than barrabas? This might suffice to make us stop our Ears, and shut our Eyes, against all the Sayings and Actions of this many-headed Monster, which is so Wild, so Extravagant, and so Barbarous, in all its Opinions and Judgments. CHAP. XXXV. Of our Saviour's Carrying the across: Being the Fourth Sorrowful Mystery of the most Holy Rosary. 1. ALL this nothing availing, at last Sentence of Death passed upon the Innocent. The more to increase his Sufferings, his Enemies ordered, that he himself should carry on his Shoulders the across whereon he was to Suffer. Those Barbarous Executioners laid hold of the Holy across,( which, as it is written, was 15 Foot long) and laid it upon our Saviour's Shoulders; who( considering his Suffering that Day and the Night before, and the Blood he had shed) could scarce stand, or support his Body, and yet they add the Burden of the across. This was another sort of never-invented Cruelty, never before practised in the World. For it is usual, when a Man is to Suffer, to hid from him the Instruments of Death; for this Reason, they cover the Eyes of a Man that is to be Beheaded, that he may not see the Ax that is to strike him: But here such Cruelty was used with that most Innocent Lamb, that they do not hid across from him, but make him carry it on his Shoulders; that his Soul might Suffer with the Sight of the across, and his Body be punished with the Weight of it; and so he might doubly suffer the across, before he was crucified on it. We do not red that the like was done with the two Thieves who were to suffer with him: Because tho' they were to die on the across, they did not oblige them to carry the across, as they did our Saviour; intimating hereby, that as his Punishment was more cruel, so his Guilt was greater. What could be more injurious, or more to be lamented than this? O that it were in my power, Sweet Jesus, to have Assisted in that Painful Procession! Thou hast watched all Night, and the Bloody Executioners have endeavoured to out-do one another, in Buffeting and Tormenting thee: And now, after so tedious a Suffering, after being spent and weakened with so much Effusion of Blood, and so many Stripes, they lay the heavy across on thy most tender Shoulders, and so conduct thee to the Place of Execution! O tender Body, what heavy Burden is that thou carriest? Whither dost thou travail, my Lord, with that Load? What mean those Tokens of Sorrow? Whence comes it, thou thyself shouldst carry the Instruments of thy Passion? Behold then, O my Soul, our Lord in this Posture; behold the heavy Burden he carries, and believe thou art part of that Burden, being laid upon it with all the Weight of thy Sins, every one of which weigh●… more than all the World; and give Thanks to thi●… Good Shepherd, who thus carries the Lost Sheep upon his Shoulders, to restore it to the Flock. 2. Devout and Spiritual Persons consider usually in this Sorrowful Procession, how our Lord being under so heavy a Load, doubtless fell upon his Knees by the Way. For, tho' the Evangelists do not mention it, yet is it very likely he did so; for our Lord was then so weak, by reason of the many Blows he had endured, as well as the Blood he had shed, by the violent Pains caused by the Crown of Thorns, and the Hardship of the Night he passed among those Cruel Butchers, by the Weight of the across he carried, and the hast the Multitude pressed on with; especially considering, he would not receive any Assistance from his Divinity; that so he might lie exposed to suffer all the Cruelty and Inhumanity of his Enemies would lay on him. Now what could be more dismal, than to see the Saviour of the World fall to the Ground, under that heavy Load which he carried on his most tender Shoulders? Then what Heart can be so hard as not break with Sorrow, seeing our Lord thus Kneeling, Prostrate, and Weakned; especially considering, that at the same time the Burden of our Sins lay heavier on him, than that of the across. 3. We have another no less Sorrowful Spectacle to behold in this same Passage, which is the Meeting and Sight of his most Holy Mother by the Way; for to this Day there is a particular Station shown at jerusalem, where it happened. Now what Tongue can express the profound Sorrow of our Blessed Lord, when he saw his Holy Mother, and understood how bitter Grief at that time pierced her tender Heart? For most certainly he loved her as a true Son does a true Mother, and such a Mother, and that with a Love not to be parallel d. 4. Besides, what Anguish do we believe possessed the Heart of the Blessed Virgin, when she saw the most Innocent Lamb amid those Cruel Wolves, with that Crown on his Head, that heavy Load on his Shoulders, and his Face so change d and altered, as well expressing the multitude of his Sufferings; but above all, when she saw him lead to suffer Death on the across? 5. Consider how she called to mind there the Old Prophecies of Holy Simeon, and how she there saw fulfilled all the Sorrows the Good Old Man had foretold. Where are now, O Blessed Virgin, those mighty Promises of the Angel, who said to thee, He shall be great, luke. 1.32. and shall be called the Son of the Highest; and the Lord shall give unto him the Throne of his Father David. And he shall reign over the House of Jacob for ever? Where is now this Kingdom? Where is the Crown? Where is the Throne of David? By this those who hope in the Lord may learn, with how much Patience and Longanimity they are to expect the Accomplishment of his Promises, remembering what the Prophet Isaias says, He that believes, let him not be hasty. For by this Example, as well as many others, we may perceive, that our Lord many times puts off the fulfilling of his Promises, which delay makes many despond. Thus we see he delayed many Days the Kingdom of David which he had promised him, letting him first run through many Sufferings. So also he delayed making known the Magnificence of the Kingdom of Christ, the true King and Lord of the House of David, which is no other than the Church prefigured in that same Kingdom of David. Wherefore the Prophet warns us, saying, He shall appear in the end, and his Word shall not fail. And if thou think he stays long, nevertheless hope on; for at length he will come, and will not be long away. The Apostle in his Epistle to the Hebrews advices us to this Patience; because our Confidence will fail, unless grounded upon Patience. 6. Do thou then, O my Soul, accompany our Lord, together with the Blessed Virgin, in this Sorrowful Procession, harken to the Proclamation made against him, help him to carry the across in Compassion to his Sufferings, join thy Tears to those of the Disconsolate Women, who bewail him, and by this judge what will be done in the dry Wood, since these things are done in the green. Accompany also the Blessed Virgin, and the Beloved Disciple, to the place where the across was fixed on Mount Calvary, and weigh the best thou canst, the Excess of their Sorrow at this moving Sight. For if our Lord was in such a Condition, that he broken the Hearts of the Women that did not know him, nor had any relation to him, what must we imagine, did she feel, who was his Mother, and who loved him with so unparallelled an Affection? Hence thou mayst gather, how God treats his dearest Friends in this Life; and that those, who would be such, are to undergo these Laws of Friendship, which all those underwent who truly loved him. CHAP. XXXVI. Of the Crucifying of our Saviour: Being the Fifth Sorrowful Mystery of the most Holy Rosary. 1. OUR Saviour being come to Mount Calvary, was there stripped of his Garments, which were clung to the Sores caused by the Stripes he had received. When they came to take off his clothes, it is most likely that those cruel Officers did it after an Inhuman manner, which torn up all the former Sores, and made the Blood gush out anew. What can we imagine our Lord did, seeing himself thus Naked, and his Skin torn off? It is to be believed he then lifted up his Eyes to his Father, and gave him Thanks for that he was reduced to that Misery, disgraced, and Naked, for the Love of him. Being in this Condition, they command him to lie down upon the across, which lay on the Ground, and he like a Lamb obeys their Command, stretches himself on that Bed the World had provided for him, and freely gives up his Hands and Feet to the Executioners to be pierced. What Thoughts can we think possessed the Heart of our Saviour, when he was thus extended on the across, and his Eyes fixed upon Heaven? What can we imagine he said at this time? It is likely he directed his Discourse to his Eternal Father, and said, O Eternal Father, I give thee Thanks for all thou hast wrought in me during the whole Course of my past Life. Now having finished my appointed Days in thy Service, I return to thee, but by no other way than that of the across. Thou ordainedst that I should suffer this sort of Death for the Redemption of Man, and I come to fulfil thy Command, and offer up my Life as a Sacrifice to thy Love. 2. Our Saviour being laid on that Cruel Bed, one of those wicked Executioners came with a large Nail, and fixing the point upon the Holy Palm of our Lord's Hand, began with the Hammer to drive the Nail, and make way through the tender Flesh for the hard Iron. The Blessed Virgin hearing those stroke, every one of them reached her Heart; but it is to be admired she could see this dismal Sight and live. This very Nail pierced her Heart, and rent her Bowels. The violence of the Pain caused by this Wound, made all the Nerves and Sinews of the Body to shrink up towards the Hand that was nailed, and drew the Body after them. Our Merciful Jesus being thus inclined to one side, the Bloody Butcher laid hold of his other Hand; and to make it reach to the Hole that was bored in the opposite Ear of the across, he stretched it out so violently, that all the Bones of our Lord's Breast were drawn from their places, and remained so visible and separated, that( as the Prophet says) they might be counted. The same sort of Inhumanity,( it may be believed) they used in nailing his Holy Feet, and thus his Sacred Body remained fixed to the across. 3. The Pains our Saviour endured by his Crucifixion, were the greatest of all his Passion; for this sort of Death on the across, was one of the cruelest and most painful Punishments that were used at that time. The reason is, because the Wounds are in the Hands and Feet, where there are more Bones and Sinews meet than in any other part of the Body; and the Nerves and Sinews being the Instruments of Feeling, the Wounds in such Parts are consequently the more grievous and painful. Besides, this is not a speedy sort of Death, as others are, but lingering and tedious; so that it does not only Kill, but Wracks him that undergoes it. Now during all this time, the Body which hangs by the Nails, naturally sinks downward, and so rents the Wounds, and tears the Nerves, and continually increases the Pains. 4. And tho' this Torture were so great, that it might move Compassion to see even a Brute Beast undergo it, yet such was the Savage Malice of our Saviour's Enemies, that they stood by Shaking their Heads, Rejoicing, Jesting and Scoffing at him. And what was this, but to Exulcerate those fresh Wounds, and to crucify him with their Tongues, whom before they had fastened to the across with Nails. 5. But yet our Saviour's Sufferings did not stop here; for neither the Zeal of his Charity, nor the Rage of his Enemies, were so satisfied. Therefore they added to all the rest another new, and till then, unheard-of Cruelty. For our Lord being bloodless, his very Bowels dried up, and his Veins drained, he being naturally afflicted with most excessive Thirst; and uttering that sad Word, Sitio, that is, I Thirst, those wicked Barbarians were so Inhuman, that at such a time they dipped a sponge in Vinegar for him to Drink. Now what greater Cruelty could be, than to give such Drink to one in that Condition, and to deny a Glass of Water to a dying Man? This proves, that our Lord would have no Part of him to escape without its particular Torture; and therefore would have the Tongue suffer its peculiar Pain, since all his other Members had suffered theirs. If then the Lord of the Creation was reduced to such Wants and Hardships, for our Redemption; how can a Christian thus redeemed, Taught by this Example, and obliged by this mighty Benefit, place his Happiness in the Delights and Pleasures of the Flesh? And how can he but Rejoice, to Suffer somewhat in Imitation of Christ, and for his Honour? 6. Here it is proper to Observe, That tho' the Passion of our Lord was so Bitter and Painful, as has been showed, yet it was no less Reproachful than Painful; that his Life and Reputation might suffer equally. For the Manner of his Death was most Shameful, as being on a across, which in those Times was the Punishment of Thieves: The Place was Infamous, being noted for the common Execution of Notorious Malefactors; the Company was so, being Thieves and Wicked Men: And besides, the Day was Remarkable, being the Eve of the Passover; for which cause, a multitude of People had resorted to jerusalem, from all Parts. And to his greater shane and Confusion, he was put upon the across Naked, which is a Shameful and Dishonourable thing to all Persons of Worth. By this it appears, That in our Saviour's Passion there concurred, extreme Poverty, extreme shane, and extreme Pain. It was requisite it should be so, because his Holy Passion was to be the Destruction and Death of Self-Love, which is the Root of all Evil, and is divided into Three Pestilential Branches; which are, the Love of Honour, Love of Riches, and Love of Pleasure, which is the Incentive to the others. Against the Love of Honour, stands this extraordinary Disgrace; against the Love of Riches, this extreme Poverty; and against the Love of Pleasure, this excessive Pain. And thus Self-Love, which is the three of Death, is cured with the Blessed Fruit of Life, which is a General Medicine against all Diseases; whose Leaves( as St. John says) are for the Health of Nations. 7. But now turning our Eyes a while from the Son, let us place them upon his Blessed Mother, who was present at all these Pains and Sufferings. What Sorrow pierced thy Heart, most Holy Virgin, who being upon the Place where this Tragedy was Acted, and Drinking so great a Share of this Chalice, didst behold that most Holy Body, which thou did so chastened Conceive, so Sweetly Nourish, so Often Carry in thy Arms, and Rest on thy Bosom; didst behold it, I say, Torn with Thorns, dishonoured with Buffets, pierced with Nails, Lifted up on a across, Rent with its own Weight; and lastly, drenched with Vinegar and gull? Thou also beheld'st with thy Spiritual Eyes, that most Holy Soul full of all the Bitterness of the World; sometimes overcome with Sorrow, sometimes with shane, sometimes oppressed with Heaviness, sometimes with Fear, and sometimes sinking under extreme Anguish; partly for the violent Pain of his Sufferings, partly for the Sins and Crimes of Men, partly in Compassion to our Miseries, and partly in Compassion to thee, his most Loving Mother, seeing thee a Spectator of all his Sufferings. Here her Blessed Soul was Spiritually Crucifi d with her Son, here she was pierced with a most Profound Sorrow, and here she swallowed the Vinegar and gull which he Drank. Here she saw the Prophecies which the Holy Simeon had made to her, fulfilled; as well those concerning the Persecutions of the Son, as the extreme Grief of the Mother. Here she beholded the Immensity of God's Goodness, the Greatness of his Justice, the Malice of Sin, the Price of the World, and the Value he puts upon Sufferings patiently born, since he so bountifully distributes them to such near Friends. 8. In the next place, thou mayst consider upon those Seven Words which our Saviour spoken upon the across; for the Words of Dying Men are usually much taken notice of, and remembered; especially when the Person departing is a Father, a Friend, or some other noted Man. And since the wisest of Wise Men, the truest of Friends, and best of Fathers, spoken Seven Words at his Death; it is but reasonable, that we who are his Spiritual Children should always keep them in Mind, and Study them as long as we live. Consider with how Great Charity in these Words he Recommended his Enemies to his Father, with how much Mercy he received the Thief who acknowledged him; with what Affection he Recommended his Mother to his Beloved Disciple; how ardently he expressed his Desire of the Salvation of Mankind; with how Doleful a Voice he poured out his Prayer, and expressed his Affection to the Divine Majesty; with how Perfect Obedience, even unto the end, he submitted to his Eternal Father; and how in the last place, he Recommended his Spirit to him, and wholly resigned himself up to him. 9. Thus it appears, that in every one of these Words is contained a singular Document of Virtue. For in the First, there was Recommended to us Charity towards our Enemies; in the Second, Mercy towards Sinners; in the Third, Duty towards Parents; in the Fourth, the Desire of the Salvation of Mankind; in the Fifth, Prayer in time of Affliction; in the Sixth, the Virtue of Obedience and Perseverance; and in the Seventh, Perfect Resignation to God, which is the Top of all our Perfection. 10. With this last Word our Saviour ended at once his Life, the Work of our Redemption, and the Obedience which he had in Charge, like a true Son of Obedience; letting fall his Head, turning it away from the Honourable Inscription that was upon the across, and recommending his Spirit to his Eternal Father. Then the veil of the Temple was suddenly rent, and the Earth did quake, and the Rocks split asunder, and the Graves opened. Then the most Beautiful of Men, having his Eyes sunk, and his Face covered with a Mortal wanness, remained the most Miserable Spectacle among them; being made an Offering of most sweet Odour for them, to appease the Anger of his Father, which they had incurred. Look down then, most Holy Father, from thy Heavenly Mansion, upon thy Christ, behold this most Pure Sacrifice which this High-Priest Offers up for our Sins. And do thou also, O Man, who hast been redeemed, consider Who, and how Great he is, that hangs on the across; whose Death raises the Dead; whose Departure the Heavens bewail, whose Suffering the very Rocks, and all the Elements are sensible of. Thou then, O Human Heart, art harder than all these things, if beholding this Spectacle, thou art not Terrified with Fear, not moved to Compassion, nor Melted to Pity. CHAP. XXXVII. Of the Wound given our Saviour with the Spear, and of his Burial. 1. AND, as if all these Tortures had not been enough for the body whilst Living, they vented their Rage upon it after it was Dead; therefore after our Lord had expired, one of the Souldiers pierced his Side with a Spear, whence issued Blood and Water, to Wash and Baptize the World. Arise then, thou Spouse of Christ, and build here thy Nest, like the Dove in the Holes of the Rock; like a bide, build here thy Habitation; and like a a chased Turtle, hid here thy Young Ones. 2. In the mosaic Law God ordained, that certain Cities should be appointed in the Land of Promise, to be Places of Refuge for Malefactors: But in the Law of Grace, the Places of Refuge for Sinners, are these most Precious Wounds of Christ; where they are sheltered from all Dangers, and from all the Persecutions of this World. But above all, the Wound of his Side, prefigured by the Door on the Side of Noah's Ark, at which all Creatures entered to escape the Waters of the Deluge, is most suitable for this Purpose. Fly then, all ye that are Afflicted, and in Tribulation, amid the troubled and bitter Waves of this Tempestuous World: All ye that desire true Peace and tranquillity, fly to this Harbour, enter into this Ark of Security, and enter at the Door that is opened in this most Holy Side. Let this be your Receptacle, your Habitation, your paradise, and your Temple, where you may rest for ever. 3. In the next place it remains to consider, with how much Compassion and Devotion those Holy Men unnailed and took down from the across that most Sacred Body, with what Sorrow and Floods of Tears the most Disconsolate Mother received it into her Arms; and what Grief pierced the Hearts of the Beloved Disciple, St. Mary Magdalen, and the other Holy Women; how they wrapped it in the new Sheet, how they covered the Face with a linen Cloth; and lastly, how they carried and laid it in the sepulchre that was in the Garden. In a Garden the Passion of Christ began, and in a Garden it ended; and thus our Saviour redeemed us from the Sin committed in the Garden of paradise, and thus he leads us to the Garden of Heaven. Grant me then, Sweet Jesus, tho' I be unworthy, that since I could not then be present with thy Body at those Sorrowful Obsequies, I may be present by Meditating on them, by revolving them in my Heart with Faith and Love; and by feeling in me some part of that piercing Grief and Compassion, which thy most Innocent Mother and the Holy Magdalen felt upon that Day. 4. This is, Dear Christian, a Brief Account of the Holy Passion; these are the Wounds, which the Son of God received for our sake. Let this then be our Glory, our Refuge, our Subject of Prayer and Mourning all the Days of our Life; as it was to the most Religious and Devout St. Bonaventure, who speaking upon this Subject, says, O Amiable Passion, O Delightful Death! If I were the Wood of that Holy across, and the Hands and Feet of my Good Jesus had been nailed upon me, I would say to those Holy Men, who took him down from the across, Do not separate me from my Lord, but Bury me with him, that I may never be partend from him. But what I cannot do with my Body, I will do with my Heart. O how good it is to be with Jesus crucified! I will make Three Dwellings in him; one in his Hands, one in his Feet, and another perpetual one in his Precious Side. Here I will Rest, Repose, Sleep, and Pray. Here I will speak to his Heart, and he will grant me all I shall ask. O Amiable Wounds of our Merciful Redeemer! As I was entering once into them with my Eyes open, the Blood that gushed from them took away my Sight; and when I could see nothing but Blood, I entred further, feeling about with my Hands, even to the Bowels of his Charity; in which I found myself so entangled, that I can get out no more from them. In them I dwell, on their Food I am maintained; I drink of their Precious liquour, which is so sweet, that I can neither express, nor comprehend it. Yet I fear to come out of this Delightful Mansion, and to lose the Comfort in which I live: But I firmly hope, that since his Wounds are always open, I shall get in through them again, that my Habitation may be always in him. O blessed Spear, and blessed Nails, that didst open unto us the Way of Life; were I the Point of that Spear, I would desire never to come out of that Divine Breast; but would say, This is my Rest for ever, here I will Dwell, for I have chosen this Dwelling. Thus far the Words of St. Bonaventure. 5. Behold then here, O my Soul, our Saviour on the across; where he Sleeps, where he Rests, and where he Feeds his Kids at Noon-day. Here is the Pasture of Life, here is the Cure of all thy Diseases; here is Instruction for thy Ignorance, here is Satisfaction for thy Sins; and here is the Mirror, wherein thou mayst see all thy Failings. This is the Mirror God ordered to be placed in the Temple; in which the Priests should see themselves, before they went in to Minister before him: For here the Devout Soul seeing itself in this across, and contemplating on the Virtues and Perfections of him that is crucified on it, sees all the Faults of its own Life, more plain than in the fairest Glass. O Bright and Beautiful mirror of all Virtue! how plainly from the across thou discoverest all my Vices and Sins! That Painful across condemns my Inordinate Passions and Pleasures, that Nakedness my Extravagancies and Superfluities, that Crown of Thorns all my Costly Dresses, that Vinegar and gull my Delicate Eating and Drinking; those Arms extended to receive Friends and Enemies, reproach my Rancour and Malice; that Prayer thou mad'st for thy Enemies, blames the Anger I bear against mine; that Heart open to all, and even to those that pierced it, upbraids the Hardness of mine, which is so Deaf to the Wants of my Neighbours; those Eyes full of Tears, and wan for my Sins, correct the Vanity and looseness of mine; and those Ears, which so patiently heard so many Reproaches, discover the greatness of my Impatience, which is moved even at a Straw. So that from Head to Foot, thou art to me a mirror of Perfection, and a singular Pattern of all Virtue. Here those Four Virtues, of Charity, Patience, Obedience, and Humility, are singularly resplendent. With these Four Precious Stones, wert thou pleased, O Lord, to adorn the Four Extremities of the across; of them( as St. Bernard says) Charity is at the Top, Humility( the Foundation of Virtue) at the Bottom, Obedience on the Right Hand, and Patience on the Left. With these Four Jewels didst thou Enrich this Glorious Standard, showing thyself on it so Patient in Sufferings, so Humble amid Affronts, so Loving towards Men, and so Obedient towards God. 6. Here then, O my Soul, thou hast Matter of Instruction, of Correction, and of Comfort; for all these Effects are to be found in the Virtues and Wounds of Christ. They Teach the Diligent, Correct the Negligent, Heal the Sick, and Strengthen the Weak and Desponding. Let his Obedience then, O Eternal Father, make Satisfaction for my Disobedience, his Humility for my Pride, his Patience for my Impatience, his Liberality for my Avarice, and his Hardships and Sufferings, for my Softness and Pleasures. I offer thee his Precious and Undeserved Death, for the Death I have deserved; his Pains, for the Pains I merit; and his full Satisfaction, for all the Debts of my Sins; for he abundandtly makes Amends for all that is wanting in me. And since thou dost not absolutely, O Lord, Punish the same Crime twice; being thou hast punished my Sins in him, do not punish them again eternally in me; but give me thy Grace, that I may bewail and punish them by Suffering in this Life; and so doing, may obtain to Reign with him for ever in his Glory. CHAP. XXXVIII. Of the Resurrection of our Lord: Being the First Glorious Mystery of the most Holy Rosary. 1. THE Combat of the Passion being over, when the Infernal Fiend thought he had gained the Victory over the Lamb, even then began the Divine Omnipotency to appear in his Soul; by Virtue whereof, our Invincible Lion descended into Hell, and having conquered and secured his Powerful Opposite Satan, took from him the Rich Booty the Tyrant held in Captivity: To the end, that since the Usurper had aim d at the Head, to which he had no pretention, he might justly forfeit the Title he thought he had to the Members. Then the true samson Dying, slay his Enemies; then the Unspotted Lamb, with the Blood of his Testament, Drew his Prisoners out of the Lake where there was no Water: then the true David, with the Sword of goliath, Cut off the Head of goliath, when our Saviour by Death overthrew the Author of Death; who by Means of it, carried all Men Captives to his Kingdom. 2. Having obtained this Glorious Victory, on the Third Day the Author of Life, after Conquering Death, arose from the Dead; and so the true Joseph came out of the Prison of Hell, by Command of the supreme King; after Cutting off the Hair of Mortality and Weakness, and being clothed in Immortality and Beauty. 3. Here thou mayst consider the Joy that was this Day in all the several Apartments; to wit, the Joy of the Fathers who were in Limbo, whom our Saviour first Visited, and delivered out of Captivity; the Joy of the most Blessed Virgin; the Joy of those Holy Women who went to the sepulchre to Anoint him; and the Joy of the Disciples, who had been so Disconsolate without their Master, and found such Comfort in seeing him Risen from the Dead. 4. Consider then in the first place, how great was the Joy of those Holy Fathers detained there till this Day, when they saw their Deliverer; and what Praises and Thanks they rendered him, for their so-long-wish'd-for Liberty. Those who return from the East-Indies, say, they account all the Labours and Hardships of that long Voyage as a Pleasure, because of the great Joy it is to them to return to their Native Country. Now if the Joy be so great after a Voyage of Two or Three Years, what must we imagine it to be, after a Banishment of Three or Four Thousand, to Arrive at the Port, and be restored to the Land of the Living. 5. Then who can express the Joy the Blessed Virgin conceived this Day, at the sight of her Son risen from the Dead? For as she endured the greatest Sorrow for his Sufferings, so she was sensible of the greatest Joy at his Resurrection. Then in what a Rapture was this Holy Virgin, when she saw her Son Alive, glorified and accompanied by those Holy Fathers who were Risen with him; what Kisses, what Embraces did she bestow on him? What abundance of Tears flowed from her Eyes? What Passionate Desires had she to follow him, if it had been permitted her? 6. What shall I say of the Joy of the other Holy Maries, and particularly, of her who continued Weeping at the sepulchre, when she fell down at the Feet of our Lord, and saw him in so Glorious a Posture? And observe here, that next to his Mother, he first appeared to her who loved most, persevered most, Wept most, and Sought him with most Diligence; that thou mayst be assured thou shalt find God, if thou thus seekest him with Tears and Solicitude. 7. In the next place consider the Weakness of the Apostles, who so soon dismayed and fell from the Faith, seeing the Scandal of the Passion; and from hence gather how Miserable our Condition is, and how easily we despond, and are lead away, tho' we were never so well assured and resolved. On the other hand, observe the Fatherly Goodness and Providence of our Lord, who forsakes not his People for any long time, but soon succours and comforts them with his Presence. He well knows our Weakness, he is sensible of what Mould we are made, and therefore suffers us not to be Tempted above our Strength. Five times he appeared to them on the Day of his Resurrection; and the Three Days of being in the sepulchre, he shortened to Forty Hours, reckoning from the time he expired on the across, which is not Two Days complete; and in lieu of these Forty Hours of Sadness, he gave them Forty Days of Joy: That thou mayst see how Merciful this Lord is to his People; and how much more free he is in giving them Consolation, than Sufferings. 8. Consider also how he appeared to the two Disciples that were going to Emaus; observe how Affable he was with them, how Familiarly he bore them Company, how Sweetly he concealed himself from them; and lastly, how Lovingly he discovered himself to them, leaving them full of Sweetness and Joy. Let thy Discourses be such as passed betwixt these Two; talk with Sorrow and Feeling of what they talked; that is, of the Pains and Sufferings of Christ's Passion; and be assured, thou shalt not fail of his Presence and Company, no more than they did. CHAP. XXXIX. Of our Saviour's Ascending into Heaven: Being the Second Mystery of the most Holy Rosary. 1. AT the end of Forty Days, our Saviour carried his Disciples out of the City to Mount Olivet, and there sweetly taking Leave of them, and of his Holy Mother; lifting his Hands on high, whilst they looked on, he Ascended to Heaven in a Bright Cloud; taking with him the Prisoners he had released, to make them Citizens of Heaven, and domestics in the House of God. 2. But what Tongue can here express, with what Glory, what Joy, what Acclamations, and what Praises, that Glorious Conqueror was received in the Celestial City? What Reception was made for him? What a Sight it was, to see Men and Angels there joined, and mounting to Heaven, to fill those Seats which had so long stood empty; and to see that most Holy Humanity Ascend above them all, and Seat itself on the Right Hand of the Father? All this is worthy our Consideration, that we may in it see how profitable Sufferings are, when endured for the Love of God; and how he who humbled himself, and suffered more than all Creatures, is here made Great, and Exalted above them all. 3. In this most Glorious Mystery, thou mayst consider in the first place, how our Lord put off his Ascension for the space of Forty Days, both to Confirm his Disciples in the Faith and Hope of Resurrection; and also to use them by degrees to live without him, and to endure the want of his most pleasing Company; which if they had been suddenly deprived of, it must have been to them a great Trouble and Affliction. Therefore as a Mother by little and little Weans her Child, and not all at once, because these sudden Changes are not agreeable to Nature; so neither was it proper, that all at once the Apostles should be deprived of the most sweet Nutriment of Christ's Company and Conversation; but that he should entertain them till the Coming of the Holy Ghost, who was wholly to Wean them, to teach them to Stand alone, and enure them to Hardships. Here is a wonderful Proof of the Providence of our Lord, and of the several sorts of Usage he has for his Children, according to the Times; how he Cherishes the hypocondriac, and Tries the Strong; gives Milk to the Little Ones, and Weans the Great Ones; Comforts some, and Rebukes others; and so Treats every one, as is best for them. Thus it follows, that neither he that is cherished has cause to be puffed up, since that Cherishing is a sign of Weakness; nor he who is rebuked to Dismay, because it is often a token of Strength. 4. The Forty Days being expired he Ascended into Heaven, in the presence and sight of the Apostles, because they were to be the Witnesses of these Mysteries; and none is so good a Witness of the Works of God, as he that knows them by Experience. If thou wilt truly know how Good, and how Sweet, how Pleasing God is to his Children, and how Efficacious is his Grace, his Love, and his Consolations; ask it of them who have tried it, and they will give thee sufficient Proofs thereof. 5. He would also have them see him Ascend into Heaven; to the end they might follow him with their Eyes, and in Spirit; that they might be more sensible of his Departure, and be the more Lonesom in his Absence; because this was the most proper Preparative for the receiving of his Grace. Eliseus asked his Spirit of Elias, and the Good Master answered, If thou see me when I shall be taken from thee, thou shalt have what thou hast asked. Now according to this, those shall be Heirs of the Spirit of Christ, whom Love makes concerned at his Absence; and who in this Banishment always Sigh after his Presence. For the Holy Ghost loves the Lovers of Christ, and loves them so, that he requires of them no fitter Preparation to receive his Grace, than this Love. So he did with that Holy Sinner, of whom it was said, Many Sins are forgiven her, because she has Loved much. 6. How can we conceive the Solitude, the Tears, and the Sorrow of the Blessed Virgin, of the Beloved Disciple, of the Holy Magdalen, and of all the Apostles, when they saw him vanish from their Eyes, to whom they had so absolutely given up their Hearts? This is not to be expressed with any Words. Yet it is said, they return'd to jerusalem with great Joy, by reason of the great Love they bore him: For the same Love which made them so Sensible of his Absence, on the other hand made them much more Rejoice at his Glory; because true Love seeks not itself but the Object beloved. 7. But do not think, that because our Lord withdrew himself from Men, and is now Reigning in Heaven, therefore he forgets the Children he left in this World; for as he Assisted us here with his Sufferings, so there he Assists us with his Intercession, performing on Earth the Office of a Redeemer, and in Heaven that of an Advocate. For it was convenient we should have such a High-Priest; to wit, one that was Holy, Innocent, Pure, Remote from Sin, and Lifted up above the Heavens; who being Seated on the Right Hand of Majesty, there presents the Marks of his Wounds to the Eternal Father for us; from thence Governing the Mystical Body of his Church, and Distributing several Benefits to Men, in order to incorporate and make them like himself. Wherefore as he( who is our Head) was afflicted, and suffered many Tribulations in this World, so he requires his Body should be, that there may be no Deformity or Disproportion betwixt the Head and the Members. For it were very disagreeable and dissonant, that when the Head is tormented, the Members should be cherished; that when the Head is so humbled, they should desire to be worshipped; and that when the Head has not a place to rest upon, they should desire to be Lords of the Universe. For this Reason, the Divine Wisdom ordained, that all the Saints who ever were in the Church since the Beginning of the World, should be tried and exercised by several sorts of Sufferings. The patriarches, the Prophets, the Apostles, the Martyrs, the Confessors, the Virgins, and the Religious Men, were all at several times proved and examined, by many and great Afflictions. Through this same Fiery Trial also must all the other Living Members of Christ pass till the Day of judgement, he ordaining it so from above; to the end they may afterwards sing with the Prophet, saying, We have passed through Fire and Water, and thou hast brought us, O Lord, to rest. 8. Thus our High-Priest being Seated on that Throne, Governs all this Mystical Body of his Church. All Tongues render thee Praises, O Eternal Father, for this great Benefit, wherein thou gavest us thy only Begotten Son; that on the one hand he might be our governor, and on the other our Advocate; for so great were our Sins, and so many our Miseries, that none but He was able to Redress them. CHAP. XL. Of our Saviour's coming to judgement. 1. AFter the Ascending into Heaven, that very Hour the Angels testified, that our Lord should return again in the same manner to Judge the World, as he had ascended into Heaven: Thus warning us, so to think on the Mercy of his First Coming, as not to forget the Severity and Justice of the Second; to the end this Remembrance might be a kerb and Check upon our Life. How Terrible this judgement will be, is not to be expressed. For God has shown many other Judgments in the World; as when he destroyed Mankind with the Waters of the Deluge, when he Burnt Sodom and the neighbouring Cities, when he punished Egypt with several Plagues, when he opened the Earth in the desert, to swallow up Sinners; but all these, compared to the judgement of the Last Day, are but like Shadows to the Substance. 2. Now for the better comprehending something of the Terror of this Day, consider first the astonishing Signs that will precede it, which will appear in the Sun, Moon, Stars, Sea, and Earth. Therefore the Evangelist says, Men will stand astonished, and be terrified to Death with the fear of the Evils that shall befall the World. 3. Consider the Sound of that terrible Trumpet that shall be heard throughout all the Regions of the World, and the astonishing Voice of the Archangel, saying, Arise ye Dead, and come to judgement. Consider how astonishing it will be to see the Dead rise, some from the Sea, and some from the Land, with the same Bodies wherein they lived in this World, to receive in them the good or evil they did: And think what a wonder it will be, that the Bodies of the Dead, being some turned to day, others to Ashes, some eaten by Fish, and others by Men, yet God, after so many years, will separate what belongs to every one, without confounding them together. 4. Now what a Terror will it be to see the whole World in a flamme, to see Structures fall, the Earth shake, the Elements disordered, the Sun, Moon and Stars become dark, all Creatures die, the sepulchers open; to hear the sound of the Trumpet, to see Men tremble, Consciences laid open, the frightful shapes of Devils, and the smoke of the Infernal Fire? But above all, it will be terrible to see the Royal Standard of the across set up in the Air, with all the other Instruments of the Passion; and to behold our Lord laying to his Enemies Charge, all the Pains he endured. 5. Consider also the coming of the Judge, and the fright of the Wicked, seeing him come in such Glory, for then they will call to the Mountains to fall on them, and to the Hills to cover them, that they may not appear before him. Consider how all Mankind will be there Separated, the Meek and Humble being placed on the Right Hand, and the Proud and Obstinate on the Left; and what Confusion it will be to the Great Ones of the Earth, when they shall there behold the Poor and Humble, whom they despised, so highly Exalted and extolled. 6. Consider how strict an Account will be there taken, since it appears by the Gospel, that we are there to answer for every idle Word. If thou wouldst conceive the severity of this judgement, in the first place look upon the Terror of Christ the Judge, whose Countenance will show nothing but Revenge, as at his first coming he shew'd nothing but Meekness. From him, as being the Supreme Judge, there lies no Appeal, there is no flying from him, as he is all Powerful, nothing can be hide from him, because he is the God of Knowledge, and he will leave nothing unpunished, because Sin is most hateful to him. Then wilt thou be forced to answer to many things, the most inconsiderable of which will cause thee much trouble. Who can pay so many Debts, as will be there demanded. There thou wilt be asked, how thou hast spent thy Time, how thou hast used thy Body, how thou hast recollected thy Sences, how thou hast guarded thy Heart, how thou hast answered Divine Inspirations, how thou hast acknowledged and made use of so many Benefits. To every Accusation there will be as many Witnesses, as there are Creatures, thou hast made ill use of, which at that time will so confounded thee, that if it were possible, even those that are Immortal would then Die for fear. What a terrible thing then will it be for a wicked Man to see himself there beset on all sides with Anguish, for wheresoever he turns his Eyes, he will meet something to dread. The angry Judge will be above, Hell gaping below, the Sins that accuse him on the Right Hand, the Devils ready to carry him away into Torments on the Left; without him will be the World in a flamme, and within him will be the Sting of Conscience. Whither then can a wicked Man fly, being surrounded with such Afflictions? It is impossible to hid himself, and intolerable to appear; for if the Just Man shall scarce be saved, what then will become of the Wicked and Sinful Man? 7. Lastly, consider the Thunder of that Irrevocable Sentence, which will be thus, Mat. 25. Depart from me ye Cursed into Everlasting Fire, prepared for the Devil and his Angels. For I was hungered, and ye gave me no Meat. I was Thirsty, and ye gave me no Drink, &c. Hence you may gather the Value of the Works of Mercy, and the Joy and Contentment he will there Conceive, who was here Merciful towards his Neighbours, for there God will be so towards him; and on the contrary, Torments will receive those, who because they would not give what they left behind in this World, shall be there banished Heaven. CHAP. XLI. Of the Pains of Hell. 1. FROM this judgement the Just shall go to Everlasting Life, and the Wicked to Eternal Fire. Now for the better understanding of this Punishment, thou must guess at the Place of Hell by some Similes the Saints have given us. Imagine then that Hell is a horrid Darkness, an abominable Dungeon under the Earth, and a deep Well full of flames of Fire. Imagine also, that it is a hideous dark City, whose Inhabitants Day and Night confounded one another with Outcries and Despair, through the Violence and Rage of the Pains they endure. 2. Think then on the bitterness of the Pains that are there endured, on the multiplicity and durableness of them. As to their vehemency, think how great must be the Torment of that devouring Fire, which will be always Burning and Consuming, without ever ceasing to Torment and Consume. The same is to be understood of the insufferable could, and the Stink there is in that detestable Place. The bitterness of these Pains is expressed by the Gnashing of Teeth, the Groans and Lamentations, the Blasphemies and Curses, which the Scripture tells us there is there. 3. Think on the Multiplicity of Pains. For there is Fire which cannot be quenched, could that cannot be born, horrible Stink, Darkness that may be felt like that of Egypt, and much more. There all the Sences shall suffer their peculiar Torture. The Eyes shall be punished with the horrible sight of the Devils. The Ears with the dismal Groans and Cries of that Miserable Company, and of those Cruel Tormentors, who neither grow weary of Tormenting, or know what Compassion is, and who shall Scoff at the Wicked, saying, Where is now the Glory and Pride of your Titles? Where the crowds of Servants and Sycophants that attended you? So also shall the Taste and Feeling suffer, and all our Members which helped us to Sin, every one suitable to its Guilt. 4. Next to the Exterior Pains of the Body, think on the Inward Sufferings of the Soul, but especially on that Worm which never Dies, that is, the Sting of Conscience, for the past ill Life. But who can rightly conceive, how great will be the Rage and Despair of the Wicked, when they consider with how Light and Transitory Sufferings they might have redeemed such Lasting and Intolerable Torments? Neither will the remembrance of past Prosperity and Pleasure be a less Punishment to them, which will move them to repeat those Words of the Book of Wisdom: What hath Pride profited us? Or what Commodity hath the Vaunting of Riches brought us? All those things are passed away as a Shadow, and as a Messenger running before. 5. All these Pains are most Excessive, but the Company of the Damned, and the sad and dismal Darkness that covers them, is no less miserable; but above all, the grief for having lost God, without the least hope of ever recovering him. This Pain as much exceeds all other sensible Tortures, as the Divine Beauty exceeds all the Deformity of Hell. 6. But above all, consider the continuance of these Pains, which( besides their being so great, so universal, and so incessant, that not one Moment of Ease or Intermission is granted) are never to have an end; not after a Thousand Years, nor after a Thousand Millions of Millions, nor after as many Years as can be expressed in Numbers; for there will be no term of Time, no End, no Redemption, no Escape, no Year of Jubilee, no place for Repentance, nor remission of Sins, but perpetual Sorrow, and Despair, for all Eternity. So that if the Damned could hope, that after the whole Ocean were drained, by taking out every Thousand, or every Hundred Thousand Years, but One Drop of Water, there would be an End, it would be a great Comfort to him, because, tho' very late, at last this End would come. But they have not even this poor and miserable Comfort. Tell me then, O wretched and distracted Man, if thou thinkest it an intolerable Torment to hold thy Hand over a flamme of Fire only, whilst one might repeat the Creed, and if there be nothing thou wouldst not do to avoid that Pain; how comes it thou dost not do something to escape lying always in this Bed of Fire, which will last for all Eternity? CHAP. XLII. Of the Glory of Heaven. 1. AS the Wicked shall be condemned to the Torments of Hell, so on the contrary, the Just shall be crowned and Rewarded with the Glory of Heaven. For the better conceiving the greatness of this Glory, thou must also guess at the place where it is, according to the descriptions Saints give us of it, suitable to our Capacity and Comprehension. Imagine then a City all of most pure Gold, wonderfully Built with Precious Stones, and every Gate of it made of one single inestimable Jewel. Imagine a most Beautiful and Spacious Plain, full of all the Flowers and Verdures that can be thought of, where there is perpetual Summer, Meadows always Green, and sending forth unspeakable Fragrancy. Having thus conceived the Place, think first what a Glory it will be, to see that most Blessed Trinity, which is a most perfect landscape, wherein appears all the Beauty, all the Greatness, all the Goodness, and all the Sweetness that can be wished; in whose Sight alone thou shalt Have all thou canst Desire, and Know all thou canst Aspire to, according to the Proportion of Glory that shall be allotted thee. For this is it that is called the Book of Life, whose Original is Eternal, whose Being is Incorruptible, whose Knowledge is Life, whose Doctrine is easy, whose Learning is Sweet, whose Depth cannot be fathomed, whose Writing cannot be Blotted out, and whose Words cannot be Explicated. Think then on the next Glory which follows immediately after this; to wit, the clear Sight of the most Sacred Humanity of Christ, who for our Redemption was crucified on the across, and for our Glory resides in Heaven; for in this we have the Advantage of the Angels, in that the common Lord of both is truly Man, and not an Angel, tho' he be all in every thing. Think next, what Joy thy Soul will receive in the Compaany of all the other Saints, who are innumerable: For thou shalt with them Rejoice at their Joys, because the Excess of Charity which there reigns, makes all Happiness common; and therefore what thou hast not in thyself, thou wilt have in them. 2. Think likewise on those singular Perfections wherewith the Bodies of the Saints shall be there endowed, as a Reward for their having faithfully Assisted the Souls to which they belonged; which are Impassibility, Penetrability, Agility, and Clarity, in such a degree as is not to be expressed. Nor are the Endowments of the Souls less; to wit, fullness of Wisdom in the Understanding, with an utter Banishment of all Ignorance; and fullness of Joy in the Will, without the least mixture of Sorrow; besides other Inestimable Gifts which they shall there receive. 3. On this Subject a Devout Person may Enlarge as much as he pleases, here he may look yet much further, considering the Excess of this supreme Blessing which is reserved for us. How great then is the Debt thou owest to that Lord, who Created and redeemed thee for such Incomprehensible Happiness? And who has Expected thee, even to this Time; and always Assists thee with his Grace, for the obtaining of this Crown? O Happy Kingdom, where all the Saints Reign with Christ, whose Law is Truth, whose Peace is Charity, and whose Life is Eternity; which is not divided by the Multitude of those that Reign, nor is lessened by the Number of those who partake of it; nor is disordered by the Concourse, nor confounded by Variety, nor confined to Room, nor altered by Motion, nor changed by Time which changes all things, but lasts to all Eternity. Amen. CHAP. XLIII. An Introduction, in order to treat of the Knowledge of one's Self. 1. AT the beginning of this Second Treatise we said, that according to the Doctrine of St. Thomas, there were two sorts of Considerations, which served to excite Devotion. The one was, the Consideration of the Divine Perfections and Benefits, and the other, of our own Sins and Infirmities. Of these, the former appertain to the Knowledge of God, and the latter to the Knowledge of ourselves; and therefore the former serve to inflame Charity, and the latter to create Humility: The one roots Man in Virtue, and the other makes him grow and become more perfect in it. 2. Hitherto we have Treated of the greatest of the Divine Benefits, which is our Redemption, and comprehends the whole Life of our Saviour, a most Fruitful and Excellent Subject for Meditation; of the other Benefits and Divine Perfections, we shall speak in the following Treatise, which is of the Love of God, and to which this Meditation is particularly conducing. It remains now to conclude this Treatise, that we say something of the Knowledge of ourselves; from which, as has been said, proceeds the Virtue of Humility, which is the Ground of all Virtues, and makes room in our Soul for God, who dwells in the Hearts of the Humble; and banishes thence all Pride and Presumption, which are the Principal Obstacles that hinder Devotion. 3. Now for the obtaining of this Virtue, we ought to observe Two Principal Points, that are conducing to it. One is, the Multitude of Infirmities and Sins Man is subject to; and the other, that he has nothing that is Good of his own, but what comes from God: By the one he will perceive how poor and naked he is, and by the other how infirm and full of weakness. By the one he will plainly discover, that he has nothing to glory in; since as the Apostle says, What hast thou, that thou hast not received? And by the other, he will see how much Reason he has to humble and contemn himself, being sensible what Infirmities are in him. CHAP. XLIV. The First Part of this Exercise; that is, of our Miseries and Infirmities. 1. NOW as to the First Part of this Exercise, which relates to our Infirmities, and the Evils we are subject to, much may be said upon this Subject, because Man is plentifully stored with Evils and Miseries. For as he is composed of Body and Soul, so also is he subject to Evils of Body and Soul. Amongst those of the Soul( which are the greatest) there are some common to all Men, which are the Evils of Nature; and some Peculiar to every Person; among which, some respect the Life past,( which we fell into formerly) and others the present,( into which we daily fall). Of all these we shall here Treat in order, tho' briefly; only making the way plain and easy, to such as desire to improve themselves in this Profitable and Christian Learning. §. I. Of the Evils of the Body. 2. BEginning at the Evils of the Body, thou mayst briefly consider these three Points; to wit, What thou wast before thou wert Born, what thou art after thy Birth, and what thou shalt be after thy Death. Before thou wert Born, thou wast a filthy and abominable Substance, not fit to be named; whence thou mayst infer what sort of a Structure it is, that is composed of such Materials, since no Effect can exceed the Nature of its Cause. After thy Birth,( if thou look upon thyself within and without) thou wilt find, thou art a mere Heap of Dirt covered with Snow, a sepulchre whiten'd on the outside, and within full of Corruption; a farthel of Miseries and Diseases: and finally, one of the weakest Creatures in the World, subject to more Dangers, Disasters, Misfortunes, Sickness, and Calamities, than there are Sands in the Sea. Here thou mayst extend thy Consideration to the Miseries of Human Life; which is short, uncertain, frail, deceitful, changeable and miserable, and more brittle than a Glass. For a further Proof hereof, I cannot omit to relate, That at the time I was writing this Book, News came to this City, that there was brought to a Town called Azurara a Chest full of clothes, from some Part where the Plague then raged; and this thing alone so infected the Air, that when the News came away Eighty Persons were already Dead, Thirty more remained in a bad Condition; and it was feared lest the whole Kingdom might partake of the Contagion, unless a strict Guard were kept in all Places. Tell me then what Glass, what Earthen Vessel, or what Cobweb can be more weak and brittle than our Life, which is subject to such Dangers, and liable to be so easily cut off? What do they mean, who raise such Airy Castles upon such Weak Foundations? And who extend their Hopes so far, whenas our Lives are so frail and uncertain. 3. Now if thou consider what thou shalt be after thou art Dead, go but to a Grave, and fix thy Eyes upon a Body that has been butted two or three Days, observe its Colour, Smell, Horrible Figure, Deformity, and Abominable Circumstances, and thou wilt perceive what a Body is after it is Dead, and how little Difference there is betwixt it and a Carrion that lies on a dunghill full of Worms, Stinking, and so Ghastly to behold, that those who pass by turn away their Eyes, stop their Noses, and make hast to shun the Infection. Crowns and mitres come to this End, and into this all our Glory and Beauty is converted. Those Bodies which but a little while before, when Alive, were Treated with so much Delicacy, Provided for with such Care, Attended with so much Respect, Handled with so much Diligence, clothed so Curiously, and perfumed with so many Sweet Odours, and for whose Delight the Sea and Land furnished all the Rarities of the East and West, become the most Nauseous, most Horrible, and most Contemptible thing in the World. And as there is no Creature upon Earth more Beautiful or Powerful than a Living Man, so there is nothing more Vile or Deformed than he when Dead. §. II. Of the Evils of the Soul. And First, of those which are Common to all Men. 4. AS touching the Inward Evils and Miseries of the Soul, thou mayst Range them under these Three Heads; to wit, the Common Evils of Human Nature, which are Proper to all Men, and those that are peculiar to thyself, in regard to thy past Life, before thou wert called by God; and to the present, if perhaps thou hast been called by him. As to the First of these, thou must understand, That no Human Tongue can express to what Poverty, Nakedness, and Distress Human Nature was reduced by Sin; and how indisposed it is for all that is Good, unless assisted with special Grace of the Holy Ghost. But amongst all these Evils and Miseries, thou mayst particularly observe these Four, which are as it were the Roots and Sources whence the others flow. Of these the First is, our being conceived in Original Sin; Psal. 50.6. which is the Misery that David urged to excuse himself, saying, For behold I was conceived in Iniquities, and in Sins hath my Mother conceived me. Here he calls Original Sin, Iniquities and Sins; for( as a Divine says) tho' in the act it be but one Sin, yet virtually it is all Sins, because they all spring from this Root; and hence it is that the practise of Virtue is so difficult, as Holy Job testifies, where he says, Job 14.4. Who can make clean him that is conceived of unclean Seed? Is it not thou which only art? For as the Cloth that was dyed in the Wool, is very hard to be discoloured; so who can overcome the Evil Inclination to Sin, which is grounded in Man,( that is to say, in the very Matter or Substance of Man) unless he be specially assisted by God? If it be so hard to Correct the depraved Habits contracted in our Infancy, what will it be to Shake off those which were before, which we brought out of the Womb, and whose Origin is older than Man himself; they being at the very Moment of his Creation moulded with the very Matter whereof he was composed. 5. Hence springs another very great Infirmity, which is the Corruption and Decay of all the Faculties and Powers of Man: For as Leaven spreads through all the Mass of doughty, and soures it, if it be suffered to lie long in it; and as Poison diffuses itself through all the Limbs of the Body, swells and envenoms them; so the Leaven and Poison of Sin dilated itself through all the Faculties of the Soul, and comunicated its Malice to them all. Thus the Understanding( which is the chief of these Faculties) became Dull for conceiving those things which are of God, the Free Will grew diseased, the Inclination to Good Weak, the Desire of Evil Strong and Ungovernable, the Imagination Restless, the Memory Unsettled, the Senses Curious, and the Flesh Foul, and Ill-dispos'd. 6. amid these Faculties, consider how Wild and Distracted our Imagination became, and how Disobedient to our Reason; for we can scarce say the Creed with our Thought wholly fixed upon God, but that insensibly it will slip away, and wander over all the World. So that there is scarce a Leaf of a three so subject to be moved by the Wind, as the Imagination is by every Accident. 7. What shall I say of the Depravation of our Appetite? What Place is there so filthy, whence such Stench and Vapours arise? Therefore with great Reason it is said in Ecclesiasticus, What more Wicked than that which Flesh and Blood hath invented? For who can express the multitude of Abominations, and of Inventions of Pleasure and Delight, which it finds out every Hour? The Imagination seems to Play, and the Appetite to Dance to its music; for it extends its Affection and Desire to all the Objects represented by the Imagination, if we do not presently take care to kerb it with our Reason. But if thou come forth to the Exterior Senses, and observe to how many Dangers the Soul is exposed only by the Sight, thou wilt perceive how much Reason Ecclesiasticus had to say, What thing is there in the World worse than the Eyes of Man? For what Evil is there that did not spring from them? 8. The Loss of Original Justice and Grace through Sin, was the Cause of it. For as Flesh is preserved from Corruption with Salt, but if that be wanting, it taints, and breeds Worms; so Human Nature is preserved by this Heavenly Gift, but that being lost by Sin, all the Faculties of Man are corrupted and weakened. Whence it is that they are so ready for all Evil, and so slow to all that is Good, unless they be retrieved and recovered by Divine Grace. 9. Hence also springs the usurped Power of Self-Love, which is the First-begotten of Original Sin; for the one turns its Back upon God, and the other turns the Eyes of Love upon itself; loving itself above all things, and even above God. This( St. Thomas says) partakes in all the Sins of the World, and is the Incentive and promoter of them all: For no Man sins, but for some End which he inordinately loves, and which he prefers before God, and the Obedience due to his Commandments. Hence flow a Thousand other Evils, which are the Cause of our Ruin. For from hence it comes that Man is so diligent in his own Concerns, and so negligent for those of God: That he is so zealous for his own Honour, and so unconcerned for the Honour of God: That he is so eager for his own Profit, and so slacken for God's Service: That he takes so much Pains for what concerns Himself, and is so slothful in stirring a Step for God: That he is so careful for the Health of the Body, and minds so little that of the Soul: That he is so sensible of Temporal Losses, and so insensible of the Spiritual: That he is so much addicted to all Pleasures, and so great an Enemy to all Virtues: That he so much ●… egards the Eyes of Men, and so little the Eyes of God: That he so earnestly labours for the Things of this Life, and fo little for those of the other: That he is so much afflicted at any Corporeal Failing, and makes so small account of a Mortal Sin: And finally, hence it is that Man is so inclined to all Evil, and so averse to all that is Good; for he will be drawn to the former by a Thread, that is, by every fantasy that occurs; and to move him to the latter, all the Admonitions of the Church, all the Divine Promises and Threats, all the Benefits and Sufferings of Christ, who suffered all to this End, are of no Effect. And if thou wilt have me point out to thee by an Example, as it were with a Finger, how ready we are to all that is Evil, and how backward to all that is Good. Observe how much Time and Labour is requisite to excite in thy Heart a little Heat of Devotion, or fervour of Spirit; and how soon it is extinguished, after having been kindled; for sometimes it vanishes and is lost whilst thou canst turn thy Head, or speak a Word. On the other hand, if there occurs to the Imagination an Evil Thought, tho' it be but transient, in a Moment, not only the Appetite, but even the Body is inflamed; and it sticks so close, that there is need of Force to draw it away. So that an Evil Thought is rather like Fire, than a Thought; since in so short a time it takes hold, burns, and raises a flamme in the Heart. By this we see, how prompt Nature became to Evil, and how unfit to do Good; since for the one it is like dry Tinder, and for the other like green Wood: So that on the one side, one Spark can produce a Fire in a Moment; and on the other, it is hard to blow up a flamme in a long time tho' Fire be applied. 10. From this Decay and Corruption of the Rational Creatures proceeds another Misery; which is That Man degenerates from the Generosity of hi●… Nature, and becomes Brutal; which is the Misery the Prophet lamented, when he said, Man created i●… Honour, did not understand, and came to be compared with Beasts, and to become like to them. For( leavin●… aside many other Parities there are betwixt them) w●… see, that as Beasts love, covet, and desire nothing but Corporeal Goods, as not being capable of any more Sublime; so the greatest part of Men are become through their own Fault, that which Beasts are by Nature: For they neither think, nor desire, nor discourse, nor take care, nor dream of any thing, but of these Earthly Goods, without remembering either that they are Men, or are endowed with Reason; or have Faith in, or Hope for another Life; but like mere Brutes, measure all Good and Evil by the Profit of the Body. And thus live not only all the Nations of Infidels and heretics, which are very many; but the most part of catholics, unless it be here and there one, who lives in the Fear of God. 11. And tho' all these be endowed with Reason, and make some sort of use of it, which Beasts do not; yet tell me, how do they employ this Reason, but in making it the Servant and Slave to the Flesh, and the Discoverer and inventor not only of all Worldly Vanities and Pleasures, but also of all sorts of Wickedness and Cruelties. By which Means wretched Man becomes a Beast not only more culpably, but also more prejudicially; for Beasts are so once, but he is doubly a Beast; being a Beast by Appetite, and making himself a Beast with his Reason, obliging it to serve his Appetite, and forsake God. This is so heinous a Thing, that Seneca a Heathen Philosopher was ashamed of it, which moved him to say, I am greater, and born to greater Ends, than to be a Slave to my Flesh. Now what can be more miserable and deplorable, than to see a Man, who is baptized, and capable of Ascending above the Angels, to become of his own accord like to the Beasts? From what higher Place could Man fall, or into what deeper Pit? 12. This is the Condition, Dear Christian, that Man was reduced to by Sin; that is, to become like ●… he Beasts,( tho' created in so great Honour) to be deprived of the Blessings of Grace, to be cut short in the Gifts of Nature, to be cast out of Paradise, and ba●… ish'd into this World as an Enemy to God, a Child ●… f Wrath, and expelled from the Possession of Glory: This is the Condition in which he comes into this World from his Mother's Womb, for this is the Inheritance he received from Adam. To conclude, If thou wouldst comprehend and behold his Disposition and Figure in this State, cast thy Eyes upon Holy Job, and see to what he was reduced, when by God's Permission he was delivered to be scourged by Satan, his Goods were taken away, his cattle stolen, his Houses destroyed, his Children dead, and he covered with Sores from Head to Foot; having only a dunghill to sit upon, and a Potsherd to scrape the Corruption that flowed from his Sores. In this same Condition the Devil left our Soul through Sin, as he did the Body of this Holy Man, over which Power was given him. Thus Man was deprived of all the Goods of Grace, wounded in all the Gifts of Nature, cast out from Paradise upon the dunghill of this World, without any other Conveniency to cleanse the Corruption of these Spiritual Sores,( to wit, all his depraved Inclinations) but a Potsherd, which is a Piece of Free-Will: For tho' he has the Power and Liberty not to consent to Sin, yet he is not free from being tempted and assaulted by all sorts of Evil Thoughts. As such a Creature, Man ought to appear in the sight of God: Or, if he will, like that poor Lazarus in the Gospel, covered with Sores from Head to Foot; desiring to satisfy his Hunger at least with the Crumbs that fall from the plentiful Table of his Divine Mercy, to relieve his present Misery. §. III. Of the Evils peculiar to every Man, as well at the present, as in his Life past. 13. WHEN thou hast thus made Reflection upon the common Evils of Human Nature, look next upon those that are peculiar to thyself, as well those of thy past Life, as of the present; that by this thou mayst perceive, how much thou of thyself hast increased thy own Misery; having yet more corrupted by Actual and Habitual Sin, that which before was depraved by Original Sin. For there is nothing so opposite to a Rational Creature, as to Live against the Rules of Reason: Therefore as there is nothing more destructive than Opposites are to one another, so nothing is more destructive to Human Nature, than an Habitual Ill Life. 14. Reflect then a little on thy past Life, when thou wast farthest removed from God; and perhaps thou wilt find, that during all that time thou livedst inordinately, as an Infidel, as a Beast let loose to its own Appetites, as a Child of this World, as a Slave to Sin and Satan, and as a Heathen who has no Knowledge of God. For granting that thou hadst Faith, yet thou therefore didst no more omit to do any Ill, than if thou hadst not had it: For thou didst Swear, Blaspheme, Rob, Covet all thou didst see, as if there were no God, or if thou didst believe all thy End was to be Born, and Die. For generally-speaking, we see that all those upon whom the Light of Grace has not shined, live after this manner; without obeying any Law but that of their Flesh, without Regarding any thing but the Eyes of Men, without Worshipping any God but their Belly, and without thinking of any other Good or Evil, but that which relates to the Body. 15. Having thus made Reflection on the Evils of thy past Life, thou oughtest to cast thy Eyes upon those of thy present Life; that is, on thy daily Evils and Defects; of all which thou must keep so just an Account, that as a Sick Person shows the Physician all the Parts of his Body which Pain him; so thou also must show them to God, that he may Cure and Heal thee. Consider then whether thou art Passionate, Delicate, Vain-glorious, Curious, Inconstant in Good Purposes, Talkative, Envious, Haughty, Malicious, Unfaithful, Dainty, Conceited, Ambitious, Wilful, Slothful, Hard-Hearted, Ill-Condition'd, Testy, Rash, and a Lover of thyself, of thy own Will and Conceits. The Knowledge hereof is the true Inlet to Humility, and to our true Advancement: For without this Knowledge, no Man can be truly Humble, or know what he is to Ask of God, or how he shall be delivered from his Evils. CHAP. XLV. The Second Part of this Exercise, showing how all the Good we have is from God. 1. WHEN thou hast thus seriously reflected on all the Evils and Miseries that belong to us, it remains to consider, that all the Good we have is from God; that thou mayst the more plainly perceive what thou art of thyself, and what thou art through Him; and so mayst be Humble in regard of thyself, and Thankful to Him. And being all Gifts are reduced to Three Ranks; to wit, the Gifts of Nature, Gifts of Grace, and Gifts of Fortune,( as the World calls them) reflect on them all, and thou wilt plainly perceive that they all belong to God, and that nothing is thine but Sin and Vanity itself. 2. To begin by the Gifts of Nature, the First is our Being, which is the Ground-work to all the rest, because they all presuppose and belong to the Being. Consider then, that this Rational Soul, which thou hast, and is the Cause of thy Being, is the Gift and handiwork of God, as Created by him out of Nothing. What is Nothing? It is the meanest Object that can be conceived by our Imagination; less than a pibble, than a Straw, than one of the Atoms we see in the Sun-beams; in fine, it is Nothing. Consider then this Nothing as most profound Darkness, and most deep Abyss, which is in the lowest Place, Inferior to all things, and there must thou place thyself: For this thou art as to thyself, this thou wert before God created thee, this thou wert from all Eternity till within a few Days: And in so doing, thou wilt fulfil that Command of the Gospel, which bids us seat ourselves in the lowest place, when we are invited to the Feast. 3. Being seated in this Place next to Nothing, imagine thou art even that Nothing, and that Place is due to thee; and consequently, that in the Knowledge of this Truth is the Center where thy Soul must rest: For nothing is more peculiarly thine, or better suits with thee, than that very Nothing; because as nothing more properly appertains to God, than to Be; so nothing so properly appertains to a Creature, as Non Entity. This then is the thing in the World that is nearest a-kin, and likest to thee; and wherein as in a Glass, thou mayst see what thou art. Therefore, as Holy Job sitting upon the dunghill, and encompassed with Sores and Worms, said, I have said to Rottenness, Job 17.14. thou art my Father; and to the Worms, ye are my Mother, and my Brethren. So thou being in reality of thyself Nothing, adhere to Nothing, and say to it, Thou art my Mother and my Sister; for no Sister is so like another, as one Non Ens to another. Sit then leisurely in this Place, and( unless thou art quiter Blind) thence thou wilt perceive and understand all that is fit for thee to know. Thence thou wilt perceive, That All thou hast, after being made out of Nothing, to wit, thy Body, Soul, Life, Health, Strength, Reason, Sense, with all other Natural Faculties and Endowments, is not thy own, but the mere Mercy and Gift of God. Thence thou wilt perceive how much thou art obliged to Love, Praise, Serve, Obey, and Please him that freely gave thee all this; for Nothing deserves Nothing. Thence thou wilt perceive how far all Arrogance, Presumption, Pride, Vain-Glory and Self-Esteem; ought to be from thee. For as he that sees a Horse with Rich Furniture, and covered with Gold and Silk, believes that no part of it is the Horse's own, but belongs to another, and is only laid upon him; and therefore he has no Cause to Value himself upon it: So thou mayst conceive, That All thou hast above Nothing, belongs to another, is conferred and communicated by God; and consequently thou hast no Cause to Glory in it. Thence thou wilt perceive the Folly and Stupidity of Men, and the Vanity of their Thoughts: Since they are so forgetful of their Original,( that is, of him that gave them all) and so much deceived in the Knowledge of themselves. This Consideration will cause thee to weigh thyself justly, to humble thy Thoughts, to bring down thy Pride, to submit thyself to God: And here thou wilt find thy Center, a Place of Refuge, and a secure Port to fly to, as often as thy Heart shall be tossed in the Sea of Vanity: And thou wilt find by Experience, that there are not in the World Two such proper Places for Man's Heart, as GOD and Nothing; for in only these two it rests secure, in all others it is racked: In the one it is in Charity, as being in God; and in the other it is in Humility and Truth, as being in the true Knowledge of itself. Behold here then, Good Christian, whose that Being is, which thou hast. 4. And who can deny, but that all other Gifts of Nature belong to the Author and Lord of Nature? And if thou wilt yet look farther, thou wilt find that all things in this World, the Heavens, and all that is contained within them, are Part of this Benefit; because all these things contribute, every one in its Way, to our Support. 5. Now as to the Gifts, the World calls, of Fortune, they are not bestowed by Fortune,( for there is no such thing as Fortune) but by God alone; as is expressly declared by Ecclesiasticus, Eccl. 11.14. in these Words; Good Things and Evil, Life and Death, Poverty and Honesty, are of God. For tho' these things seem to come by other Secondary Causes, yet it is certain that nothing is done in this World, but by express Command of that Supreme King who Governs it. Therefore St. Basil says, That all Christian Philosophy consists in attributing the Causes of all Things, as well great as small, to God; since it appears to us by the Gospel, that a Sparrow doth not fall to the Ground, Matth. 10.29. without his Will and Permission. 6. Then for the Gifts of Grace, the very Name declares whose they are, and why they are given, to wit, of the mere Grace and Mercy of God. For( as has been said above) Man through Sin became so Poor, so Naked, and so Unfit for all that is Good, that of himself he cannot move Hand or Foot towards any thing that is Good; nor so much as open his Mouth to call upon the Name of JESUS, so as to please him, unless GOD himself excite and assist him with his Grace. So that all the good Wishes, Thoughts, and Purposes he has had in his whole Life, are all his Gifts and Mercies. 7. And if thou wouldst run through all the Gifts of Grace, which are subservient for the Working of our Salvation, thou wilt perceive they are all Mercies and Bounties of God. Amongst them, the First is the Grace of Predestination, which is the First of all Graces, and the Ground-work of them. It is a clear Case, that this is the pure Bounty and Mercy of God; because it presupposes no Merit, but is before all Merit, and proceeds only from the Good-will and Liking of God. The Second is the Grace of Vocation and Justification, whereby God calls a Man from Sin, brings him into a State of Grace, and of an Enemy makes him a Friend. This also appears to be the Free Gift and Mercy of God, and is voided of all Merit; because a Man being in a State of Perdition, and an Enemy to God, can do nothing to merit so great a Good. The Third is that which is called Concomitant Grace; which attends us in a Good Life, and renders our Actions pleasing to God, and meritorious of Eternal Life. This tho' it proceeds from our Merits, is still a free Gift, because our Merit proceeds from Grace. The Fourth is the Gift or Grace of Perseverance; which makes us persevere to the End in a good Life, without faltering by the Way. This is also the Bounty and Mercy of God, and so absolutely a Free Grace, that it is voided of all Merit; because no Man is capable of performing any Work that can merit so great a Good. Without this Grace, all the rest is of little value: For( as S. Hierom says) among Christians, it is not the Beginning, but the End that is to be commended. St. Paul began ill, but ended well: Judas on the other side made a good Beginning, but a reprobate End. The Fifth is the Heavenly Glory, which is a consummated Grace, and this also is a free Gift; for( as the Apostle says) Through the Grace of God, Eternal Life is given. 8. If thou hast any of the other Graces, which are styled Gratis datae, the very Name expresses that they are freely given, and consequently are all due to the Giver. Behold then, how all that is within and without thee, belongs to God. 9. Now what follows from hence? That hereafter thou look upon God as the Fountain and Origin of thyself, of all that is within and without thee, and of all that thou art and canst be; and that consequently thou no longer Worship thy Fleshly Strength, thy Industry, or thy Wisdom, but only him; since from him alone proceeds all that thou wast, art, and hopest to be. Considering what has been said, how canst thou look upon so great and good a Lord? I will set down some Comparisons to this purpose, that thou mayst the better know how thou art to behold him; and take notice, that from this sort of Aspects are derived all the Influences of the true Son of Justice upon our Souls. 10. Behold him then, as all Effects behold their Causes, from which they have all their Being, and to which they are always Subject, and pay Submission; for he is the Universal Cause of all Causes, and ought to be regarded as such. Behold him, as the Son doth his Father, who is the Cause of his Being; for he is our Father, and the Cause and Original of our Being. Behold him as the Bride does her Bridegroom, on whom depends all her present and future Happiness; for he is the true Bridegroom, who alone gives true Contentment to our Souls. Behold him, as the Body does the Soul, from whom it receives all the Life, Dignity and Honour it has; for he is as it were the Soul of our Soul, and Life of our Life. Behold him, as the Earth naturally beholds Heaven, of whom it receives all the Fertility and Beauty it has; for he is the Spiritual Heaven, that Enlightens and Governs us, and from whom proceeds all our Life and Beauty. Behold him, as the Sun-Beams do the Sun itself, from whom they proceed, and by whom they are supported; for it is he that gave us all the Being we have, and who always preserves us in it. To conclude, behold him with such Eyes as the most Sacred Humanity of Christ beholds the Divine Word, to whom it is United, and from whom it Receives all the Perfections it has, even its very Being and Subsistence; which manner of beholding is the most Humble, most chased, most Beautiful, and most Faithful, that Human Understanding is capable of Comprehending. Do thou therefore, in some measure, endeavour to imitate this manner of beholding, according to the Spirit and Grace thou shalt receive from our Lord. 11. Now according to this that has been said, if all thy Being, and all the Good thou hast had, hast at present, and shalt have, proceed from this Lord, whom shalt thou Regard, whom shalt thou Fear, whom shalt thou Please, Obey, Worship and Praise, in whom shalt thou Hope, to whom shalt thou be truly Faithful, but to him, or for his sake? Cast from thee then all Human Regards, put away all Earthly Respects, since thou hast nothing to do with them, nor they with thee, but only the Creator and Lord of all. Turn then to this Lord with all thy Heart, and say as follows. 12. Lord, if thou art my Beginning, and my End, whom shall I Love, but thee? If thou art my Lord and my King, whom shall I Obey but thee? If all my Happiness and Unhappiness is in thy Hands, whom shall I Fear, and Worship, but thee? If from only thy Bountiful Hand I have received all I have, and from it I hope to receive all I want, in whom shall I place my Hope, but in thee? If thou alone art my Father, my Lord, my Creator, and my Governor, to whom shall I have recourse in all my Necessities, but to thee? If from thee I have received, and daily do receive so many Benefits, to whom shall I return Thanks and Praises, but to thee alone? And if Servants serve their Kings and Lords so faithfully and diligently in Affairs of great Trouble and Danger, for what they have received, and hope to receive from them, why shall not I serve thee, my God, of whom I have received, and hope to receive so much more than they, with much greater Fidelity, greater Diligence, and greater Care, and through greater Dangers? For thou, O Lord, deservest more, and I owe thee more, and it is beyond all comparison much more that I hope from thee. CHAP. XLVI. Of the Thanksgiving, Offertory, and Petition. 1. ALL that has been said hitherto appertains to the Knowledge of ourselves, after which may very well follow those Three Parts we mentioned above, which ought to be inserted in every Act of Prayer, and are the Thanksgiving, Offertory, and Petition. These, besides that they are so essential and beneficial in Prayer, are besides so knit and hung together among themselves, that each of them, after a wonderful manner draws in the other. For there is no Introduction so fit for the Exercise of Prayer, as the Accusing and Knowledge of ourselves, and thus we enter the way of Humility, as was said before. 2. After this Knowledge, nothing follows more naturally than the Thanksgiving for the Benefits received of God. For when a Man has considered that of himself he is Nothing, and is satisfied and convinced herein, his Eyes are presently enlightened, and he plainly perceives that all he has above Nothing, is another's, and freely given him by the Bounty of God. The more plainly he sees this, the more hearty he thanks God for it. So that, as Scouts go up into some high Tower, that they may from thence better discover all parts of the country; so on the other side, he who would discover what he owes to God, must place himself in the lowest part of the World; that is, turn to that Nothing, from whence he came, for from this Watch-Tower he will most plainly discover, that all he has is God's; that is, all he has above Nothing. 3. After this Thanksgiving for Benefits received, there most aptly follows the Offertory; that is, to give something on our part to him that has given us so much. And because there is nothing so fit to give as the Merits and Sufferings of Christ, it is but reasonable that on account of such Merits we should ask great Favours; therefore it is that after the Offertory, the Petition, which is the last part of this Exercise, follows of course. 4. There is another great conveniency in this Exercise, which is, that as it is very short for those who have much Business, so it may be very long for Devout Persons; for in each of these Parts there is much to meditate upon, as well in the Knowledge of ourselves, as in the Thanksgiving, and as well in the Consideration of the Divine Benefits, which are so many, and so great, as in the Offertory; for a Man may run through all the Passages and Mysteries of the Life of Christ, offering them all, and each in particular, to the Eternal Father. In the Petition also there is much to ask, since we stood in need of so many things. 5. After all, I have thought fit to advertise such as are Masters of their own time, and desire to improve themselves more in the Service of God, that they may twice every Day retire themselves, once to Meditate upon the Life of our Saviour, and the other time to Examine their Conscience, and Study the Knowledge of themselves; using either the Method that has been here set down, or any other they shall like better. But if by reason of Business, or the Duties incumbent on them, they can withdraw themselves but once in a Day, let them begin by the Knowledge of themselves, for the Just Man is at first his own Accuser, then let them proceed to the Consideration of the Life of Christ, for this is the most general, and most copious Subject for Meditation. The End of the Second Treatise. THE THIRD TREATISE: OF THE Love of GOD. Wherein consists the Perfection of Christian Life; with Prayers, and Motives, to Implore and Excite this Holy Love. CHAP. I. What Charity is, and of the Fruits and Excellencies thereof. 1. OUR Principal Design in Writing this Book, having been to form a perfect Christian, with all the Virtues and Accomplishments requisite for the making of him so; and having hitherto Treated of all the other Virtues requisite to this End, it remains that we now Treat of the chiefest of them all, which is Charity, wherein consists the Perfection of Christian Life; for the Perfection of the one, is the Perfection of the other. Therefore we will first speak of the Excellency of this Virtue; then of its Perfection; and lastly, of the Means of attaining this Perfection. 2. As to the First Point, it is to be presupposed, that,( as Prosper in his Book of a Contemplative Life, says) Charity is a Holy Will, abstracted from all Transitory things, and united to God: inflamed with the Fire of the Holy Ghost, from whom it proceeds, and to whom it tends; free from all Impurity, estranged from Corruption, above all Change, unacquainted with all that is Carnally loved, the most Powerful of all Affections, in Love with Divine Contemplation, a Conqueror of all Worldly Things, an Epitome of all Good Works, the End of the Heavenly Commandments, the Death of 'vice, the Life of Virtue, the Courage of those that Combat, the Crown of those that Overcome, the armor of Holy Souls, the Cause of all Merit; without which no body pleases God, and with which no body displeases him; Fruitful in those that Begin, Pleasing in those that are advanced, Glorious in those that Persevere, Victorious in the Martyrs, and a continual Labourer in all the Faithful. Thus far are the Words of Prosper; by which in some manner is briefly declared what Charity is, and how great its Fruits and Excellencies. 3. Its chiefest Excellency is, that it is the Greatest of all Virtues, the End and Epitome of them all. A Proof hereof, is the Dignity of those supreme Spirits called Seraphims, in whom Charity is most conspicuous, above all the other Choirs of Angels; and for this Reason, they enjoy the Highest Place among them, because they exceed them in this Virtue, which is the chiefest of all Virtues. St. Gregory says, that all those who in this World are inflamed with the Love of God, belong to this Order. These are his Words: There are some, who being inflamed with the Contemplation of Heavenly Things, Burn with the Desire of their Creator; they Ccvet nothing else in this World, they Live upon the Love of Eternity, they Despise all Earthly Things, their Spirit is above all that is Temporal; they Love and Burn, and in this Love they Repose: Loving they Burn, and Talking they Inflame others, and make those Burn whom they but Touch with their Words. Then what shall I call these Men, but Seraphims, whose Heart being converted into Fire, Shines and Burns? Thus far are the Words of St. Gregory. 4. There is another great Excellency belonging to Charity, which is( as St. Augustin says) that God himself is called Charity, whence it is, that it has a great likeness with God. Therefore as God is all things, so Charity in some measure is all things; since it is good for all, and gives Life and Perfection to all. For in the first place, Charity makes Men Holy, because( as St. Bernard says) according to the Degree of Charity is the Degree of Sanctity; and a Man will be so much the more Holy, by how much the more he Loves God. Charity also makes Men Wise; according to that of the Psalmist, who says, The Commandment of the Lord is bright, and so enlightens the Eyes of the Soul. Wherefore S. Augustin said, Whosoever would Know God so as to Please him, let him Love, and he will Know Him. It is Charity likewise which makes Prelates worthy of the Name. Therefore our Lord intending to make St. Peter Prince of his Church, Examined him as to no Point but this Virtue, asking three times, Whether he Loved him more than the other Apostles. Charity also makes Martyrs; for all that were such, were so through the Force of this Virtue: For,( as St. Augustin says) There is nothing in the World more powerful than Love. Charity also makes Virgins; for,( as St. John Climacus says) He is chased, who with one Love overcomes another, and with the flamme of the Spirit conquers the Sensual flamme of the Flesh. Charity makes Man Victorious over all Temptations: Therefore Peter of Ravenna says, Do thou, O Man, Love God, and Love him with all thy Heart, that so thou mayst without Difficulty overcome all the Temptations of the Enemy of Mankind. Observe, that it is an easy Combat, and soft manner of Fight, to Triumph over all 'vice, through the Sweetness of Love. In fine, Charity is the Perfection and Fulfilling of the Law and the Prophets, as the Apostle testified, when he said, The Fulfilling of the Law is Love, for in this Word all is comprehended. 5. The Love of God is also like God, in the Qualities and Noble Properties it has, which are suitable to those of God: For,( as a Divine says) Love is Noble, Generous, Wise, Beautiful, a Worker of Great Things; it is Sweet, Strong, Fruitful, simplo, chased, Unconquerable, and Conqueror of All Things. Love is all Joyful, all Gracious, all Pleasing, and all Admirable. Love pierces, breaks, raises and humbles, and overcomes all Difficulties. Love is lofty and profound, wounds and heals, and kills and raises; cannot be hide, nor requited, but with Love, and gives all for Love; because it seeks, nor requires nothing but Love. The Heart of him that truly Loves, always thinks on Love, and the Tongue always speaks of Love, it recollects the Memory, enlightens the Understanding, inflames the Will, surprises the Senses, sanctifies the Soul, and transforms all Man into God. 6. Now the Premises being granted, it is but reasonable that all our Care and Industry be employed in obtaining this Virtue, since it brings with it such Rare and Excellent Virtues: This we red our Lord taught a Holy Soul, to whom, among other notable Instructions, he said; When thou sayest the Lord's Prayer, reflect upon this Word, Thy Will be done, and labour all that in thee is to comform thy Will to the Divine Will in all things,( as well fortunate as unfortunate) which God shall allot thee. When thou repeatest the Angelical Salutation, stay upon the Name of Jesus, which must be always fixed in thy Heart; that it may be to thee a Shield, a Guide, a Pleasure in the Course of this Life, and in all the Necessities thereof. And from the whole Holy Scripture, take this Word Love, which will make thee always Walk upright, pure, active, careful, diligent; for it is able to perform all things without being Weary, without Fearing, and without Trouble; insomuch that through it even Martyrdom becomes sweet. It is impossible to express the least part of the Virtue and Force of True Love, and of the Works it performs; it will help thee to destroy all thy Wicked Inclinations, and all thy Inordinate Appetites and Sentiments of the Things of this World. 7. But amid all these Praises, there is nothing more invites us to the Admiration and Desire of this Virtue, than the Knowledge we have, That in it consists not only the Perfection of Christian Life, but also much of the Felicity and Happiness which a Human Heart is capable of attaining in this Life. For,( as Boetius says) All the Life of Man, which is spent in so many Labours and Cares, aims at nothing through these Means, but at one End, which is its Felicity and Happiness. This Happiness consists in a Man's obtaining a Good wherein consists all Good; wherefore the Will finding all here, has no Occasion to seek for more than it has found, nor can it covet any more, having here all it desires. 8. This Good can be no other than God, therefore out of him Man can find no perfect Satisfaction, nor can he want it in him: And tho' this be chiefly reserved for the next Life, when God will be perfectly possessed in Glory; yet in some measure it is obtained in this, where he is less perfectly possessed through Grace. St. Bernard declares he enjoyed and possessed him after this manner, when in a Treatise he wrote of the Love of God; he says, Being come into the House of Solitude, like a Solitary Creature that dwells in a desert and lonesom Country, beginning to feel the Air of Love, I opened my Mouth, and drew in the Spirit: And sometimes, O Lord, when I Sighing for thee, as it were with my Eyes shut, thou layest on the Mouth of my Heart something, which it is not convenient for me to know what it is. I am sensible of the Taste, and of the Sweetness, which so comforts me, that if it were plentifully given, I could wish for nothing more. Thus far the Words of St. Bernard; with which▪ tho' under different Similitudes, agree those of the Spouse in the Canticles, saying, I sleep, and my Heart watcheth. Why? What is the meaning of this? But that, as he that sleepeth, has during that time all his Senses becalmed and useless; for he neither sees, nor hears, nor speaks, nor desires any thing: So sometimes God communicates himself to the Soul with great Sweetness and Love, and pours on it as it were a Sea of Quiet; with which she is so pleased, so satisfied, and so satiated, that during that time she sleeps to all the Desires and Cares of this World, and has no more regard of them than one that sleeps. 9. He does not only call it Sleep, but in another place of the same Book, calls it Death, saying, Love is strong as Death; which words a Holy Man expounds, saying, That the force of the Love of God is so great, when in Perfection, that with the violence of its Pleasure it Ravishes all the Faculties of our Soul, and during that time Mortifies them to all the Delights and Desires of this World. This is the property of that Charity which Holy Men term Violent. For the Joy and Sweetness this sort of Charity brings along with it is so great, that it Powerfully, tho' Sweetly, Ravishes and Draws after it all the Sense of our Souls, and withdraws it from the Love and Esteem of all Earthly things, fixing it upon God. By another Name, this is called Charity that wounds, for it so wounds and pierces the Heart, that as he who is wounded cannot forbear thinking upon the Pain of his Wound, so he that is wounded with this Love, cannot, without much difficulty, remove his thought from the Object he Loves. For as when a Pain is sharp a Man cannot forbear thinking on it, so the same happens with Pleasure when it is great, because the power of two Contraries is equal. To this purpose, we red of one of the Ancient Anchorets, that went to another to borrow something that was in his Cell, he going in to fetch it, presently forgot what he went for, and this happening three or four times, at last he desired him that came, to go in and look for it himself, because he could not remember what it was he asked for, tho' but so short a time; so strangely was his Soul wrapped in God. Nor is this to be admired at, for doubtless Spiritual things are of that Quality and Worth, that the Soul, which through the assistance of the Holy Ghost once understands and relishes them, can scarce look upon any thing of this World, tho' never so Excellent. Thus it is written of the Abbot Silvanus, that when he came forth from Prayer, all Earthly things appeared to him so mean and inconsiderable, that he would shut his Eyes, that he might not see them; and speaking to himself, would say, Shut yourselves up, my Eyes, shut yourselves up, and look not upon any Worldly Thing, for there is nothing in it worth beholding. 10. What powerful Arguments and Examples these are, to give us to understand how far the force of this Love reaches; and how sweet and pleasing this Heavenly Affection is. And if thou requirest another Example, hear what the Holy St. jerome relates of the Delights and Exercises wherewith God nourished and employed his Soul, being, as he says, in the desert, burnt up with the heat of the Sun; Where there was a high cleft, or deep Dale, says he, that was my place of Prayer: And as the Lord is my Witness, after many Prayers, and fixing my Eyes upon Heaven, sometimes I seemed to be among the Choirs of Angels, and I sang with Joy and Delight. After thee, O Lord, we run, in the Odour of thy Perfumes. Thus he writes to the Virgin Eustochium. But writing to other Virgins Consecrated to God, he says thus; Believe, my Children, an experienced Old Man: If you have once tasted the sweetness of our Lord, you may have heard this word from him: Come, and I will show you all the Goods. Then will he show you such things, as no Body can know, but he that has tasted them. I know, dear Sisters, what I say, and yet, confessing my Ignorance, I say, that I miserable Man, and so contemptible in the House of our Lord, being still in this Body, have been many times among the Choirs of Angels, subsisting some Days upon the sweetness of this Food. After which, being restored to my Body, and having obtained the knowledge of many things to come, I lamented for what I had lost. But how great the Happiness was I enjoyed during that time, and how unspeakable the Sweetness I was there sensible of, the most Blessed Trinity is my Witness, the Holy Spirits that were present are my Witnesses, and my own Conscience is my Witness, which enjoyed such great Bliss, that the weakness of my Tongue cannot express it. Presently after he adds, The Heart full of Earthly Business cannot lift itself up to the Sweetness of this Contemplation, but it must Die to the World, and Live to only God, through holy Meditations and Desires. For( as our Saviour says) the Grain of Corn that falls to the Ground, if it Die not, remains alone; but if it Die, produces much Fruit. Thus far are the Words of St. jerome. Then what shall I say of the Blessed St. Thomas of Aquin, who was often so wrapped in God, that the Body followed the Spirit, and was lifted up, and other times he remained quiter voided of all sense? Thus it once fell out, that being in this condition, with a Candle in his Hand, the Candle burnt out, and he burnt his Hand without feeling it, but the Sores remained on his Hand as a Testimony of it. Another time, being to be Seer'd with a Hot Iron, he fell to Prayer, and was so wrapped and abstracted in God, that he never felt it. 11. If we admire at this, we ought no less to be astonished at what Aristotle writes, who speaking of the profound Contemplation of a Wise and Perfect Man, says, That sometimes the Life of a Wise Man attains to be such, as is always the Life of the first Principle, which is God. Signifying hereby, that he sometimes partakes of that Peace, tranquillity and Felicity, which God always enjoys. Now if this was said by a Man, who knew not any thing of the Grace or Supernatural Love of God, infused by the Holy Ghost, what may they say who know and possess the wonderful Effects and Works of the Holy Ghost? For if a mere Moral Habit, and Human Study, and Learning, can raise a Man to such a Condition, that whilst it lasts he shall say, he is like God, quiet, satisfied, and free from all Desires; whether may we think will the Graces and Gifts of the Holy Ghost, and the Perfection of the Gospel raise him? Now if this be so, think you not that it will be reasonable to buy this Precious Pearl, and give all that shall be asked for it? For if Men do and suffer so much for the Imperfect Goods of this World,( which rather increase than quench the Thirst of our Soul) what ought to be done for a Good that so absolutely removes the Covetousness and Desire of all other Goods? He is Rich, who has Gold in his Chest,( says St. Augustin) and shall not he be so, who has God in his Conscience? §. I. That the Soul ought not to Rest, till it finds Divine Love in Perfection; and of the Effects it causes in her. 12. THIS then is one of the Principal Motives, among many others, which should oblige us never to rest, till we find this Precious Treasure. A Religious Doctor invites us to it, with Sweet and Powerful Words, to this Effect. Whereas it is certain that God, who is the Infinite and supreme Good, can settle the Desires of a Rational Soul, therefore ought Man to strive for the Perfection of Christian Life; that by means thereof he may be united to this supreme Good, and partake of it. For if he should attain to this, without doubt he would receive God within him, with Superabundant Grace; who by his Divine and Pleasing Presence would banish from his Soul all Poverty and Misery, and would enrich it with True Riches, and fill it with Unspeakable Joy. Therefore Man would no more seek False Delights in Creatures; for all that is not Good, would be displeasing to him. We see the Rational Soul is so Capacious and Noble, that no Fading Good can satisfy it; for it is plain, that what in itself is less, cannot fill that which is greater. It is also certain that the Heavens, the Earth, the Sea, and all Visible Things, are much less than Man; for none of these Things, nor all of them together, can satisfy his Will: Only GOD is Infinitely greater than he, and therefore with him alone is he filled and satisfied, and not with any lesser thing. Even the Angels themselves are not sufficient to content him; for tho' they be greater by Nature, they are not so in Capacity. Therefore as long as Man does not possess this only supreme Good, and Embrace it with the Arms of Love, he will ever continue Distracted without Repose, full of Anxiety without Quiet, and Hungry without true fullness. And tho' he be filled with all the Riches and Pleasures of the World, he will not obtain the Content he desires, unless it be by being touched with this Divine Love. But when he has once found this supreme Good, he will easily renounce all Creatures, and say with the Psalmist; It is good for me to adhere to God; and with Holy Job, I will dwell in my Nest, and like a Dove will multiply the Days. Such a Man no longer looks for Earthly Consolations without himself, because he has within himself Him that is an Ocean of Inestimable Consolations, and of all that Human Heart can desire. He is so touched with the experienced Taste and Knowledge of God, and so plainly dives into the Truth of all Mysteries of Faith; that if all the Men in the World should say to him, Thou art deceived, unhappy Man, thou art deceived, for the Faith thou Professest is not True; he would confidently Answer, It is you that are wretched and deceived, for what I Believe is Infallible Truth. This would he Answer with great Assurance, not only through the Habit and Light of Faith, that would move him to it; but also through the Experience and Taste of God he has; which is so great and wonderful, that when it takes Possession of a Soul, it brings with it the Tokens and Proofs of what it is. Such as are thus United with God, cannot choose but be his very Familiar Friends: And consequently, they often by their Prayers obtain of him greater Benefits for the Church in one Hour, than many others who are not such, do in many Years. 13. Such Men do also enjoy a Wonderful Spiritual tranquillity and Liberty, which raises them above all the Cares and Troubles of this World; and above all Fears of Death, Hell, and Purgatory; and above all the Calamities that can befall them in this Life; because their whole Confidence being placed in God, they despise all Earthly Things. And neither the Company of Men, nor Exterior Business, separate them from the Inward Presence of God; because they are already used and habituated to preserve the Unity and Simplicity of Spirit, amid the multitude of Business; as having received Essential Stability, and a Perpetual Introversion of the Heart to God. Hence it is, that from all that they see or hear, they deduce Motives for Lifting up their Hearts to him: So that all things( if we may so express it) become God to them, since in them all their Intention seeks nothing but him. These Persons being within themselves so taken up with God, do walk as if they were alienated from their Senses; Seeing things like Blind Men, Hearing like the Deaf, and Speaking like the Dumb; because all their Spirits being transferred to God, they walk among Creatures, as if they were not with them. Thus they live an Angelical and Supernatural Life, for which Reason they may be called Angels upon Earth; since it is only their Body that converses upon Earth, and all the rest is in Heaven. Such was the Spirit, the Life, and the Conversation of all the Saints; after whose Example all the Faithful ought to direct their Intentions and Desires. §. II. Of the Eight several Degrees of the Love of GOD. 14. BUT here it is to be observed, That it is not every Degree of Charity which is sufficient to give Man this Inward Peace and Content we speak of, but only Perfect Charity. Wherefore it is to be understood, That as this Virtue increases, so it works the more Excellent Effects upon the Soul. For in the first place,( when God so ordains) it brings with it an Experimental Knowledge of the Goodness, Sweetness, and Excellency of God: From which Knowledge springs an Inflaming of the Will, and from this Inflaming springs a Pleasure, from this Pleasure a most earnest Desire of God, and from the Desire a new Contentment, from the Contentment a sort of Inebriation, and from this a Security and full Repose in God, in whom our Soul rests, and keeps a Spiritual Sabbath with him. 15. By this it appears, That these Eight Degrees are so linked together, that one makes way for the other, and that which goes before, prepares and opens a Door for that which follows. The First Degree, viz. That Experimental Knowledge of God, is the principal Gate, through which the Gifts and Benefits of God are received into the Soul, and enrich it. For from this Knowledge, which consists in the Understanding,( tho' derived from the taste of the Will) proceeds an Inflaming of the same Will; through which it Burns with the Love of that Infinite Goodness and Mercy which it has there discovered. From this Fire springs a most Sweet Pleasure, which is that Hidden Manna, which no body knows but he that has tasted of it; which is a Natural Property attending Love, and proceeding from it, even as Light naturally proceeds from the Sun. This is one of the Principal Methods God uses to withdraw Men from the World, and to wean them from Sensual Pleasures. For this Delight so far exceeds all other Delights, that for it Man easily renounces them all. 16. Now because Spiritual Things are so Excellent and Divine, that the more they are Tasted, the more they are Coveted; from this Relish of them springs a most vehement Desire of Enjoying and Possessing this Treasure, because the Soul finds no Pleasure or Satisfaction in any other thing. And this supreme Good being to be obtained by Laborious Virtue, a Rigorous Life, and by Imitating our Lord, who says, I am the Way, the Truth, and the Life; and no body comes to my Father, but through me; hence flows another most Ardent Desire, not only of Meditating upon, but of Imitating the Life of our Lord, and following his Footsteps. Now his Footsteps are Humility, Patience, Obedience, Poverty, Hardship, Meekness, Mercy, and the like. 17. To this Desire, follows a fullness of Satiety,( such as can be obtained in this Life) for God gives not Desires to his Servants to Afflict them, but to Fulfil them, and to dispose them for greater things. And as it is he who Kills, and raises to Life; so also is it he, who gives his Servants the Desire and Satiety, which produces in the Soul such a Distaste of all Worldly things, that it in a manner tramples upon them; and remains itself peaceful, satisfied, and content with only this most Sweet Food, in which it finds all Pleasure and Delight; and perceives, that a Rational Creature can find perfect Satisfaction in no other thing. 18. After this follows the Inebriation, which exceeds Satiety; to which the Spouse in the Canticles invites us, and through which the Soul forgets all transitory things, and even itself at times; being wholly plunged in the Abyss of the Infinite Goodness and Sweetness of GOD. 19. From this Heavenly Inebriation follows the Seventh Degree, which is Security; tho' not absolutely Perfect, as that in Heaven; but such as is suitable to this Life, which is greater than can be imagined, and causes a Man joyfully to Sing with the Prophet,( as S. Hierom translates it) saying, Thou, O Lord, hast made me dwell safe in Confidence. For having by these Means had Experience of the Infinite Goodness and Fatherly Providence of God, it comes to enjoy a wonderful Security and Confidence in this Providence; which causes it courageously to speak those Words of the Prophet; The Lord is our Refuge and our Strength, therefore we will not fear, tho' the Earth be troubled, and the Mountains overturned, and fall into the middle of the Sea. 20. From this Security and Confidence, proceeds the tranquillity of the Soul, which is Perfect Rest, and a Spiritual Quiet, an Inward Silence, a Quiet Sleep on the Bosom of our Lord; and in short, that Place which the Apostle says exceeds all Human Sense; for no Human Capacity can comprehend it, unless it has experienced it. The Blessing of these Two last Degrees our Lord promised to his Elect, by the Mouth of the Prophet Isay, saying, I will seat my People in the Beauty of Peace, in the Tabernacles of Security, and in a full Repose, abounding with all Goods. This is, Dear Christian, the Kingdom of Heaven upon Earth, and the Paradise which we can enjoy in this World; this is the Treasure that is hidden from the Eyes of the World, in the Field of the Gospel; to Buy which, the Wise Merchant Sells all that he has. §. III. How it is much to be Lamented, that Man should not earnestly Labour to obtain the Divine Love. 21. NOW what Man is there, who hearing what has been said, and knowing that the Divine Grace, is as free for him, as for any of the Saints, will not labour to enter this Way, to enjoy such Blessings in this Life? O unhappy and blind Sons of Adam, why seek ye with so much Labour, and in such distant Places, that which with less trouble is found all together in God alone? Verily the Ways of Sion weep, because there are none that come to this Solemnity, where the Faithful Soul reposes and rejoices in God. For if it be true,( as before we urged out of Boetius,) that all the Cares and Labours of Men tend to one End; which is, to satisfy and Please their Will; a thing that cannot be obtained but in God, who is our Ultimate End; What Madness then is it to seek this Satisfaction and Content, where it is not? Men travail to India, and Ransack the Sea and Land, seeking those things wherein they expect to find Repose: But they do not consider how great a Mistake it is, to seek with so much Labour that without, which ought to be sought within themselves. Does not our Saviour say that the Kingdom of God is within us? And what else is this Kingdom, but( as the Apostle says) Justice, Peace, and Joy in the Holy Ghost? Here Justice is as it were the Root of this Blessing; but the Peace and Joy, are as it were the Fruit growing from this Root, wherein consists our Quiet and Felicity. This is signified to us by those two Names of Melchisedech, who was called King of Justice, and King of Peace; which two things are always so conjoined, that Peace is never to be found without Justice, or Justice without Peace. Therefore in vain does he labour to find Peace, and true Joy, who seeks it without Justice, and a good Conscience. 22. There are some, who hearing what has been here said, begin presently to dispose themselves to seek God, but not with such Humility, Simplicity, and Resolution, as is requisite for such an Affair. These having not cast deep Roots; that is, having no strong good Purposes, or true Love of God, immediately whither with the first Heat; for yielding to some Difficulty they meet with at the first Entrance, they presently turn back from the Way. There are others, who often fall, and rise again; sometimes dismay, and despond, and otherwhiles take courage, and grow hearty; these, tho' often stumbling, yet at last, being assisted by Divine Grace, improve, and attain their End. There are others, who say, It is enough for us to Live as others do, what need we be singular, and do strange things, since we may be saved without? Thus Men struggle at first, because the Carnal and the Spiritual Will are at variance, and Divine and Worldly Love contend. And Worldly Love being strong at first, it opposes the Divine Love, because it would not lose its hold, and the Power it has had over Man from his Infancy. It is not to be denied, but this Separation is very troublesome; but the Grace of God, a steady Resolution and Perseverance, overcome all Difficulties: Because the Spiritual Exercises being continued, the Superior Part of the Soul by little and little grows strong against the Inferior; after such a manner, that the Superior Part receives greater Contentment and Delight from God, and the Inferior Part lesser Satisfaction from the World; and therefore Corrupt Nature falls under the Power of Divine Grace. A continual Exercise of Devout Reading, Prayer, and Meditation, Sanctifies and Purifies our Heart; which being so purified, begins to taste how Sweet our Lord is, and having tasted the Spiritual Sweetness, loses the Relish of all Fleshly Things; and then Man runs nimbly in the Ways of God, after the Odour of his Ointments. Thus if Man always continues his Pious Exercises, his Good Desires always increase, and he always finds new Nourishment to ●…ed him; because nothing furnishes more Matter of ●… dmiration, nor more Subject of Delight: But this ●… race is sooner obtained by deep Compunctation, ●… an by profound Speculation, sooner by Sighs than ●… y Argument, sooner by Tears than by Words; and a short, sooner by Prayer than by Reading; yet never●… heless Devout Reading is very useful and beneficial. CHAP. II. How the Perfection of Christian Life consists in the Perfection of Charity, and which is the Perfection of this Virtue. 1. IT is a common Expression of all the Saints, That the Perfection of Christian Life consists in the Perfection of Charity; wherefore the Apostle calls it, The Bond of Perfection; and in another Place, The End of the Law. The Reason is, because( as St. Thomas says) then any thing is in its full Perfection, when it has attained its End for which it was Created; for then it can rise no more, being come to the highest Step. It appears, that the Ultimate End and Center of a Rational Creature is God; in whom alone is found all that Human Understanding can comprehend, and all that the Will can love, as in an Universal Good, that comprehends all things. Whence it follows, that the whole Perfection of this Creature must consist principally in that Virtue, whose peculiar Property it is to Unite Man to this supreme Good, and make him as it were One same thing with it; which is proper to Charity, that Unites Man to God through Love, and makes him the same Substance with him; as S. John the Evangelist testifies in these Words: God is Charity, and he that is in Charity is in God, and God in him. Thus it is manifest, Tha● s●nce Charity among all other Virtues, Unites our Soul to God, Places it in its proper Center, and makes it Attain its ultimat●… End, in it consists the Perfection of Christian Life▪ and therefore, proportionable to the degree of its Perfection, will be the Perfection of this Life. So that he who is perfect in Charity, will be perfect in this Life. 2. But you will ask, Wherein consists the Perfection of this Charity? The same Doctor answers, saying, There are three degrees, or sorts of Perfection in this Virtue. The first belongs only to God, the second to those who visibly see God, and the third to those, who in this Life, through Grace, are going to God. The first and supreme Perfection of Charity, which belongs only to God, is to love him as much as he deserves, which none can do but himself; because as he only perfectly comprehends himself, so only he perfectly loves himself. The second Perfection is of those who visibly see God in his Glory, who love him to the utmost of their Strength, and this continually without ever ceasing, or being able to cease. For, as he whose Eyes are open cannot but see the Object that is before him, so the Will having the supreme Good before it, as its Object, cannot cease to love it continually and actually, with all its Strength, and the utmost of its Power; for the Excellency of this Good so wraps and draws it after it, that it cannot cease to love it always with such Vehemency. The third Perfection is of those who love God in this Life; which tho' it cannot reach to the height of the Blessed, yet it strives as much as possible to attain to it, and to this purpose labours to cast off not only all Sins, but also all Obstacles that hinder it from actually loving God, or that may cool its Affection towards him. And whereas all these Impediments spring from the Concupiscence of Self-Love, therefore all that is against this Concupiscence; and according as this Passion is subdued, in such measure is the Perfection of Charity. Therefore St. Augustin says, That Self-Love is the Poison of Divine Love, and the Mortification of this Love is the Perfection of the Love of God; for this is the Effect produced by this Cause, tho' this Mortification cannot be absolutely perfect in this Life; for( as the ●… ame Saint says) Concupiscence may in this Life be sup●… rest, but not taken away. Hence this Holy Doctor ●… oncludes, that the perfect Charity of this Life is ●… hat which powerfully resists and puts from it all that cools and removes the Soul from this actual Love of God; that is, all Sin, and all other Impediments, which proceeding from Self-Love, take it off from the continual Exercise of this Love. So that, by how much more the Affection of Charity is inflamed and united to God by actual Love, so much the more powerfully it resists all Foreign Loves, which takes it off from this Love; and so much will it be the more perfect, as being the more like to that of the blessed Inhabitants of Heaven, who ever, actually, and with all their strength, are inflamed in the Love of God. 3. This is the Rule that is given us for loving of God, and this is the Scope of the Precept which commands us, To love him with all our Heart, with all our Soul, and with all our Strength; not that this Commandment can be perfectly fulfilled in this Life, but to the end that hereby we might understand to what end all our Actions and Designs ought to be directed. To this purpose, the same Holy Doctor says, That the possible Perfection of Charity in this Life, is that Man use all his Industry and Care in loving of God, renouncing all Worldly Cares and Business, as far as the Duty of his Condition, or natural Necessities will permit. This is so apparent a Truth, that even the Heathen Philosophers, without the Light of Faith, discovered it by the Strength of Reason. For one of them says thus; The beginning and end of a Perfect and Blessed Life, is a continual Regarding of God, and an interior Union, and serious Affection of our Mind towards him. Therefore the Soul being firmly rooted in him, will be nourished there, and obtain that Perfection for which it was created: But when it removes from thence, it will whither and decay, even as the Bough, which being cut off from the three, soon loses its Greenness and Beauty. All this was known to a Heathen Philosopher; whence you may gather how prevalent this Truth is. 4. Then according to this Doctrine, when a Man has arrived in this Mortal Life to such a degree of Love, as that despising all Transitory Things, he takes no Delight or Satisfaction in any of them, but fixes all his Pleasure, all his Love, all his Care, Wishes and Thoughts upon God, and that so continually, that his Heart may be always, or almost always fixed upon him, as finding no Rest without him, and finding it only in him; when dying thus to all things, he shall live only to God, and through the Greatness of his Love, shall triumph over all other Loves; then has he entred into the Cellar of the Precious Wines of the true Solomon, where being inebriated with the Wine of this Love, he will forget all things, and even himself for him. 5. I am not ignorant that there are but few who can rise to this pitch, and that Human Necessities, the Duties of Justice, and Charity itself sometimes requires( if we may so term it) that we leave God for God: Yet this is proposed, only to show the End we are to aim at, as much as in us lies; for tho' none can absolutely reach it, yet they who propose to themselves greater things, and fly higher, shall approach nearer to it, than those that content themselves with a lower Station. To this purpose a wise Man says, In all good things we are to desire the highest degree, that at least we may obtain a Medium. From this Affection and Desire St. Bernard said, Let my Soul die, O Lord, not only the Death of the Just, but the Death of Angels also; that is, that it be so dead and abstracted from all Worldly Things, as are not only the Just, but even the Angels, if it were possible. For a fierce and eager Desire does not regard its own Strength, proposes to itself no Bounds, is not governed by Reason, and does not only wish for things possible, because it regards not its own Capacity, but the thing it covets. 6. Mystical Divines call this Uniting Love, because the Nature of it is so to unite him that loves with the loved Object, that he can find no rest from it, and therefore has always his Heart fixed upon it. Such was the Love which the Holy Prophet figuratively attributed to Benjamin, saying, Benjamin, Deut. 33.12. the best beloved of our Lord, shall dwell confidently in him, as in a Bride-chamber all the Day shall he abide, and between his Shoulders shall he rest. For it is the Property of Love, when vehement, to produce this Union; and the stronger the Love, the closer is the Union, as St. dionysius says. The Prophet David expresses his Love to have been of this kind in many of his Psalms; for sometimes he says, His Soul always adhered to God; otherwhiles, That he had always the Lord before him; and othertimes, That his Eyes were always fixed on him. Such was also the Love of the Prophet Isay, when he said, Lord, thy Name, and thy Remembrance is all the desire of my Soul. My Soul has desired thee in the Night, and to thee will I watch in the Morning with all my Spirit and Bowels. Such was the Love of the Blessed St. Bernard, of whom it is written, that at the beginning of his Conversion he was so wrapped in God, and had by that Means so lost the use of his Sences, that he knew not what he eat, or what he wore; where he was, or which way he went, his Spirit was so elevated and united to God. For it is the natural Property of this Love( as has been said) to Unite the Heart of him that loves, and the Object loved; and the Cement of this Union, is the Inestimable Sweetness and Delight flowing from the same Love, which so charms the Heart, that it can no way be partend from it, but takes a Distaste at all other Things. Accordingly it is written of the Blessed St. Augustin, that all Worldly Affairs were nauseous to him, because of the great Sweetness he found in God, and in the Beauty of his House which he loved. Nor is this to be admired at; for whoever with the Assistance of the Holy Ghost comes once to be sensible of the great Beauty and Goodness of God, and of the Tenderness wherewith he treats his faithful Servants, will not look upon any of these things as incredible, because much more is to be expected from such Goodness, such Charity, and such Generosity. Nor must any one presume to measure the Perfection of the Saints, or the Virtue of Charity, by his own Weakness and Tepidity, but by the Excellency of God, and by Charity itself: For if Parents, who have Children, say that none conceive or comprehend the Love of Children, but those who have them, tho' this be a thing natural and common; how can any know what the Supernatural Love of God is, but he that is inflamed with this Love? 7. This Fundamental Point being made plain, it will be easy to understand how properly a Divine says, that it must be the Principal Study of the true Servant of God, to endeavour as much as in him is, to have his Soul ever united to God through Prayer, Contemplation, and Actual Love, which is the same thing, as we have hitherto explained. But because Means are to be used, and there must be, as it were, an ascending by Steps, to arrive at this Perfection, we will speak briefly of those Means and Steps in the remaining Part of this Treatise, which shall be divided into two Principal Branches. In the first we will Treat of the things that help us to obtain the Love of God, and of those that obstruct it: And in the second we will set down some Prayers and Meditations, as well upon the Divine Benefits, as Perfections, to stir up by these Means our Hearts to the Love of our Lord. The First Part of this Treatise, which speaks of those things that promote, and of those that obstruct the Love of God. CHAP. III. Of the Principal Means of obtaining the Love of God, which is a most Ardent Desire to obtain it. 1. HAving already declared, that the true End of Christian Life consists in the Love of God, it is fit we now declare what Means are proper to be used for obtaining this Love, tho' it be better to express in what manner God uses to impart it to Faithful Souls, that thus Man may learn how he is to prepare and dispose himself to receive this Benefit at the Hand of God, performing what is in him, and acting jointly with God. 2. To this Effect, in the first place it must be understood, that no Human Industry is of itself capable of obtaining this Virtue, because it is the free Act and Gift of God, and the chiefest of all his Gifts. Therefore the Apostle says, Rom. 5. The Charity of God has infused itself into our Hearts, through the Holy Ghost that was given us. So that the Holy Ghost( who among the Three Divine Persons is essentially Love) is he who descends into the Soul of the just Man, and who influences and creates in him this Celestial Habit, which inclines and moves him to love God. Therefore as the same Holy Spirit, by means of the Habit of Faith, inclines our Understanding to believe all that God says; so this Habit of Charity inclines our Will( which was grown could in his Love) to love him above all other things that can be beloved. Men sought out Methods and Arts by certain Sorceries and enchantments to produce Love where it was not, and this for the Destruction of Souls, and the entangling of them in 'vice. Now, since that Divine Goodness and Providence is no less Careful and Diligent to find out Inventions to do Good, than wicked Men are to do Evil; it is therefore no wonder, that God should create this Supernatural Habit in the Hearts of Men, to inflame them in the Love of Supernatural and Invisible Things, to which they were before grown could. 3. It is now to be observed, that the most usual and common Method our Lord takes to increase and perfect this Virtue in his Servants, is by giving them at first a new Relish and experimental Knowledge of the Dignity, Sweetness and Beauty of this Virtue, thereby to stir up in the Soul an earnest Desire of it, and to move it to labour as much as possible for it. This is in some measure like unto a Merchant, who has a rich Wine to sell; he first gives a Taste of it to the Buyer, that being sensible of its Excellency, he may the more readily give the full Price for it. This is also represented to us by the Marriage of Jacob with Rachel; he first saw her Beauty, that caused in him a vehement Desire to take her to Wife, and therefore he said to her Father, I will serve thee Seven Years for thy Daughter Rachel. And so great was his Love, that he thought this but little. To this Effect we red in the Canticles, If a Man give all he has for Charity, he will look upon it as nothing. Give ear then, dear Christian. This Wine and this Rachel is one and the same thing. For this Wine is Charity, and this Rachel is the Symbol of Divine Contemplation, which tends to Charity. This is the Wine which our Lord made of Water at the Wedding; the Wine to which the Spouse invites us to, saying, Drink, my Friends, and be drunk, ye much beloved. This is the Wine, lastly, that David spoken of. And my chalice inebriating, how goodly is it? Which last Word is not found in the Hebrew, where the Psalm only says, The Chalice which inebriates me: Psal. 22.5. And there he breaks off abruptly, without adding any other Word, because he found no Words to express so much as he felt in his Heart; and therefore he, as it were, hide under a Shadow, what he could not expose in proper Colours. 4. The first thing our Lord does with his Servants, when he will make them increase in this Virtue, is to give them a Taste of the Inestimable Sweetness of this Wine, that is, to infuse into them a Knowledge, not human, but Divine; not Natural, but Supernatural; not Speculative, but Experimental; by which Man perceives the unspeakable Sweetness and Beauty of this Virtue, and is informed, that it is the Queen of all Virtues, and the Death of all 'vice; that it lifts Man up to Heaven, and unites him with God, and makes him Partaker of the Heavenly Delights, to the end that being supported with Blessings of Sweetness, fed with this Food, and convinced of the Value of this Commodity, he may labour as much as possible to obtain it. So that our Lord gives this beforehand, and without any Labour, but he will have the rest purchased with Pain. So we red, that Jacob received Rachel to Wife, but then followed the Seven Years Service he was to do for her. So likewise the Merchant gives a Taste of his Wine Gratis, but the rest he sells at the full Rate. §. Of the Desire of Divine Love, and of what Nature it must be to obtain it. 5. THE aforesaid Knowledge produces in the Soul a most Ardent Desire of this Virtue, which Desire is also a special Gift of God, as is the Knowledge from whence it proceeds. There is scarce any Comparison that can so express the vehemency of this Desire in some Persons. Great is the Desire the Covetous Man has of Money, and the Ambitious Man of Honour, since they both ransack the World, and use all their Endeavours for the attaining those Ends, yet all is nothing when compared with this Desire; which as it is grounded on a nobler Foundation, and aspires to a more lofty End, so is it incomparably greater. This was the Desire of the Wise Man, when speaking of this Virtue, he said, This I have loved and sought from the beginning, and endeavoured to take her for my Bride, being greatly enamoured with her Beauty. Signifying by these Words, that as a Man who is desperately in Love with a young Virgin, neither Eats, nor Drinks, nor Sleeps, nor Rests, but is wholly taken up with that Thought, and valves no Trouble or Danger on that Account, and is fit for no other Business, because all his Senses are employed on his Love: So he who thus is inflamed with the Love of that Heavenly Bride, which is Divine Wisdom and Charity, thinks of no other thing, valves no other, desires no other, begs none so earnestly; nor is there any Trouble or Danger, which he will not undergo for obtaining of it. 6. The Soul that is once Wounded with this Dart of Love, the Soul that Burns, and is inflamed with this Desire, having already received the First-Fruits of the Holy Ghost, and tasted with a pure and clean Palate, one drop of that Ineffable Sweetness and Goodness of God, this Soul can never find Rest, till it come to that Fountain of Living Water, whereof it has already tasted. Even as a Hound is heavy and dull before he has discovered his Game, but having got a Scent of it, grows restless, and runs about without ceasing, till he find what he smelled; so the Soul, when it has once scented the Odour of that Infinite Sweetness, runs after the Smell of this Precious Ointment. 7. Thus our Lord bids us seek, and promises we shall find: Saying; Ask, and ye shall receive; seek, and ye shall find: knock, and it shall be opened unto ye. Which words Eusebius Emissenus thus interprets, Ask Praying, luke. 11.9. Seek Labouring, and Knock Desiring. For it is requisite the Desire of Heavenly Things be very great and ardent in us; to the end the greatness of the Desires may be suitable to the greatness of the Rewards. Our Lord will not have his Gifts become cheap, by the easiness of obtaining them. A Treasure so Precious, and so Worthy to be Coveted, deserves an eager Lover, and an eager Purchaser. So that the Bountiful Promiser of such Great Things, is not pleased with the Lukewarm, despises the Weak, admits not the Unwilling, and rejects the Indevout; because the Giver looks upon it as a Contempt, that Man should not be Thankful for his Benefits. Let us then, Dear Christians, Desire as much as we can, since we cannot as much as we ought. In another place in the same Homily, he recommends to us this Fervour and Desire: Saying; The ardent Desire of Obtaining, and the Custom of Improving, always raises us higher, and God, seeing our Devotion, will the more Inflame our Desire; and the more our Desire increases, the greater will be his Assistance; and the greater Diligence we use, the greater will be his Grace; according to that which is written; To him that has it shall be given, and he shall abound. And in another place; I have placed Help( says our Lord) in the Powerful; that is, I helped him that helped himself. So that according to this, Grace springs from Grace, Improvement from Improvement, and Profit from Profit: To the end, that the more a Man gets, the more he may take Heart, and delight in Getting; and the Profit of his Care may increase the Desire of Gain. Let him who thus Seeks, be assured that he shall Find. But he that shall not bear the Flower of this Desire, shall not produce this Sweet Fruit; as St. Bernard briefly expressed it in one of his Epistles: Saying; As Faith disposes towards true Knowledge, so the Desire disposes to perfect Love: And as the Prophet said; If ye Believe not, ye shall not Understand: So also it may properly be said; If ye Desire not, ye shall not perfectly Love. 8. This Ardent Desire is the very Root of this three of Life, as the Wise Man plainly testifies: Saying; The Source whence Divine Wisdom springs, is a most Ardent Desire of it: For this Desire carries Man to all the Means and Labours requisite for obtaining of Faith. For,( as a Learned Man says) Nothing is difficult or troublesome, to him that truly Desires. Such was the Desire of the Prophet David, when he swore and vowed, That he would not enter into the Tabernacle of his House, nor take Rest upon his Bed, nor give Sleep to his Eyes, nor Rest to his Days; till he had found a Place for the Lord, and a Dwelling for the God of Jacob. This Noble Desire is the Beautiful Flower that produces this Heavenly Fruit: This is the Eve and Forerunner of this Feast; as the Wise Man plainly declares, in these Words; If thou seek Wisdom with the same eagerness that Men seek Money, and they that dig for Treasure, be assured thou wilt find it. All this St. Bonaventure expressed in few Words, thus; Only he has this Heavenly Gift, who receives it; only he receives, who desires it; and only he desires it, who is first inflamed by the Fire of the Holy Ghost, which Christ came to leave upon Earth. CHAP. IV. Of other more Particular Means, which are proper for Obtaining the Love of GOD. 1. THE Desire( as has been said) is the Root, from which spring all the Branches of Virtue that are requisite for obtaining this so much sought-for Blessing. For the Impatience of the Desire suffers not the Heart to be at rest, but is always stirring it up, to use all possible Means to obtain what it aims at. §. I. Of continual Praying for, and Aspiring to the Love of GOD. 2. BEcause Man knows, that this desired Good is in the Power of God, and that it is he who hides the Light in his Hand, and commands it to rise again,( as is written in the Book of Job:) And because he knows that one of the Principal Methods there, for Obtaining Benefits of our Lord, is Fervent Prayer, according to these Words of the Psalm; The Lord is near to those that call him, if they call him in Truth; that is, with sincere and inward Desire. Therefore Man, knowing this, is so earnest in importuning God; that Day and Night, in the usual Times of Prayer, and out of them, and even amid the Business he is employed in, he never ceases to Sigh like a Dove, and to Solicit the Heavenly Father for this Benefit. And he is so wholly taken up with it, that he has no Rest, either Eating, or Drinking, or Going: Nor does he cease to fill Heaven and Earth with his Cries, Weeping wherever he hopes to find Relief; and particularly, Invoking the most Blessed Virgin, and all the Saints, to Favour his Request. He neither Reposes, or is Quiet, or thinks he Lives, whilst he wants this Treasure. In this Eagerness of Thought he presents himself before the Divine Majesty, with the Leper in the Gospel, saying; 3. Lord, if it were thy Will, thou mightst Cleanse my Soul from all its Sins, with the Fire of thy Love. If it were thy Will, thou couldst suddenly Enrich the Poor Man: If it were thy Will, thou couldst make me the Happiest and Joyfulest Man in the World, with one single Spark of thy Love. Lord, what will it Cost thee, to do me so much Good? What Loss wilt thou sustain? What Damage will come to thee? Why then, my Lord,( since thou art an Abyss of Infinite Riches and Liberality) dost thou in thy Wrath detain thy Mercies from me? Why must my Wickedness prevail above thy Goodness? Why shall my Sins be more powerful to Damn me, than thy Mercy to Save me. If thou dost expect Sorrow and Satisfaction, I am so sorrowful for having Offended thee, that I would rather I had died a Thousand Deaths, than that I had sinned against thee. If thou expect Satisfaction, behold here is my Body, inflict on it all the Punishments of thy Wrath, so thou deny me not thy Love. May I then Love thee, my Lord and my God, my Strength, my Support, my Comfort, my Deliverer, my Helper, and my Hope. Thee alone I love, thee alone I covet, and thee, my Lord, I call upon; for thou alone art my Beginning and my End. Lord, the things of this World do not satisfy me, they have no Taste, no Continuance, nor no Being: All I see without thee is Poverty, all troubled and salt Waters, which do not quench, but rather increase the Thirst. Thee alone I love, in thee I delight, thy Sight I desire, thy Presence I will seek, turn not thy Face away from me, O Lord! 4. With these and the like Clamours, which her earnest Desire suggests to the Soul, when disposed by this Love, she continually Solicits God; and with the Holy Woman of Canaan, and the Importunate Friend in the Gospel, never ceases to call, to importune, and beg this Grace. It is a very convenient Method for a Man, to take upon himself the Spirit and Heart of poor Beggars, as was done by the Holy King David; who sometimes called himself an Orphan, sometimes a Sick Man, sometimes a Poor Forsaken Beggar; and thus with such an humble Heart to cry to God, and beg this Alms of him. Neither must he only imitate them in the Earnestness and Importunity of Begging alone, but in all the other Contritrivances they use to this End. Observe how these Beggars are full of Sores, with Broken Limbs, Sickly, Hungry, enduring Heats and Colds, with all other Inconveniences by Day and by Night, seeking their Sustenance, and how patiently they wait all Day for a small Alms, which yet sometimes they obtain not. Now if all this be done and endured for a Morsel of Bread, what ought to be done for that Bread of Angels which maintains our Souls? Observe also how they endeavour to find out the properest Places to Beg, as Churches, and the most Charitable People; and thither they resort for Relief. So this Spiritual Beggar seeks Solitude and Quiet, which is the most proper for Prayer, and to beg Alms of God; then he turns to the Saints, which are as it were the Houses of Merciful Rich Men, to ask their Assistance. Observe also, how the Beggar, if he have any thing Good, conceals it, and discovers his Sores and Broken Limbs, to move such as can Relieve him to Compassion: So the other does not in Prayer discover the Riches he possesses,( as did the proud Pharisee) but the Sores and Wounds of his Sins, like the humble Publican, to move the Divine Mercy by the sight of his Misery. In short, as the Poor Beggar spends the whole Day from Morning till Night in Begging from Door to Door, laying hold of all Opportunities that may be for his Advantage; so the Spiritual Beggar labours all that in him is, that his Life may be a continual Prayer, and makes every thing a Motive to increase his Desire, to persevere in his Request, and to lift up his Heart to God. When he beholds the Beauty of this World, and of all the Creatures in it; thence he gathers( as the Wise Man says) how much more Beautiful the Creator is that made them, and how much more Love and Admiration the sight of him must cause, and this moves him the more earnestly to beg of him this Love. If he sees any thing very Deformed, thence he infers there is no greater Deformity than that of the Soul which wants this Love; and therefore begs of our Lord, not to suffer it to be so Deformed. To be short, it concludes, that all things in Heaven, and upon Earth, are the Benefits of God, and Tokens of his Goodness and Perfection; and therefore imagines they all call upon him, and require of him the Love of God. 5. To this purpose it is convenient a Man be provided of certain short and devout Prayers, which he may always bear in the Mouth of his Soul, thereby to beg of our Lord this Love, and to inflame himself the more in it. For the Words of God are like Bellows to blow this Heavenly Fire; some of these shall be set down at the end of this Treatise. Yet those that flow from the Desire and Covetousness of this Grace are most convenient for this purpose; especially when the Desire is great. For,( as St. Bernard says) Devotion is the Tongue of the Soul, and therefore when she is Devout she can pled her own Cause, and lay open her Wants before God. However, when the Soul is not devoutly disposed, this Method of Set Prayers is very proper, as St. Augustin says, who owns that to this Effect he writ the Manual, in which there are many of these Prayers. This then is the first Exercise which proceeds from this Holy Desire, which is greatly recommended by all that Treat of this Subject, as being one of the principal Means of obtaining the Perfection of this Virtue. For tho' there be other Methods of increasing it, yet it more especially is augmented by its own Acts,( that is, by the practise of Loving God) and that by so much the more, by how much they are the more Fervent and Passionate. For as a Nail is driven farther by one Smart Stroke, than by several Small Ones, so Charity is more increased by one Vehement and Generous Act, than by many that are Cool and slacken. These, tho' they might, by being multiplied, increase Charity; yet on the other side, the Habit of them by degrees makes a Man Lukewarm and Negligent, which disposes him to lose even the Charity he has; a thing much to be feared and reflected upon. But because these Desires, and Fervent Prayers, whereof we speak, are either Acts of Charity, or nearly related to it; hence it is that they are so conducing to Advance in it, and that they are so much recommended by all Masters of this Mystical Divinity. §. II. Of the Recollection of the Sences, and Multiplicity of Business. 6. THIS Devout Petitioner knows, that to the end his Prayer may be Devout and Attentive, it is requisite to lay aside the Multiplicity of unnecessary Business, and to recollect the Sences, especially the Eyes and Ears, because these things overcharge the Spirit with the multitude of Cares, and the diversity of Objects that make way into our Souls, through these Sences. Therefore he labours all that he can to shut himself up within himself, laying aside as much as possible, as Business that is not absolutely necessary, and recollecting his Sences, and the Faculties of his Soul, that being thus United in himself, he may remain entire without Dividing, so to lift up his Heart in Purity to God, and to employ himself wholly in him. To this St. Anselm invites us: Saying; Go to then, miserable Man, fly a little from thy worldly Affairs, and hid thyself from thy restless Thoughts, cast from thee all heavy Cares, lay aside thy Labours and Distractions, and recollect thy Heart, that it may be employed in God, and rest in him. Fly from the Business of outward Works, hid thyself from the Restlessness of thy Imaginations, cast away the Cares of thy Reason, lay aside the Distractions of thy Will, and prepare thy Spirit to attend to God. But see thou dost this in such manner, that the Enemy may not Scoff at thy Sabbaths; that is, at the rest of thy Contemplation. Therefore, observe thou art so to resign thyself up to God, that thou mayst not only see him with the Eyes of thy Understanding, but that thou mayst relish him with thy Will; for so doing, thou wilt easily despise all things for him. For( as Ricardus says) None can have a loathing of Exterior Goods, unless he have tasted the Inward; neither can he relish the Inward, unless by degrees he quit the Exterior. Let the Devout Man then recollect his Heart from Exterior to the Inward things, and from the Inward to those that are more Lofty, to the end that all his Conversation and Correspondence may be with God, which is proper to those that aspire to the Supreme Perfection. §. III. Of Fasting, Disciplines, and other Mortifications. 7. HE also knows, that Prayers joined with Fasting, Disciplines, and other Bodily Afflictions, are very powerful for obtaining any thing of God, as were those of the Prophet Daniel on this same Account, as the Angel revealed it to him. For,( as a Religious Person fitly said) That is worth nothing, whicb costs nothing; and consequently, that which is worth much, must cost much. Neither is it for the Honour of God's Gifts, nor for the Security of Man, that the Blessing should be cheaply given, which is carefully to be kept. Therefore says Eusebius Emissenus, He knows not how to preserve a Benefit, who knows not how to desire it; and the Gift is in danger, when it is not diligently sought. The Method and Order that God has appointed to all things, is, that there be a proportion betwixt the Cause and the Effect, betwixt the Means and the End, and betwixt the Form and the Dispositions which are to precede. And since the End and the Form we aim at is excellent, because by means of the Love of God, we obtain God himself, what Labour, what Industry can be great, when compared to this End? Then let the Industry be suitable to the Grace, and the Labour to the Reward. Our Lord will not have his Gifts little valued; and therefore tho' sometimes he has given them to those that did not seek them, and awaked those that slept,( as he did with St. Paul, and some others) yet generally-speaking, he gives them not, but to those that seek them in Earnest, and none seeks them so, but he who seeks them with Affliction of Body and Spirit. And since the Grace which is begged, is not only for the Soul, but for the whole Man, is it reasonable that all Men labour for it, the Soul with earnest Desires, and the Body with Afflictions; that so they may partake in the Labour, who are to partake in the Benefit? 8 Now he that desires the Love of God, being sensible hereof, begins immediately to undertake all labour of Fasting, Hair-Cloaths, Disciplines, Watching, and other the like Austerities. And he takes such delight in them, that he is in the midst of Labours without any Trouble, and in Trouble without Concern; because he regards not the Labour, but the Fruit of it; nor the Trouble, but the Cause of it, which is the Love of God; which makes him value his Sufferings as little, as Jacob did his for the Love of Rachel. §. IV. Of the Works of Mercy. 9. IT is also to be understood, that the stress of all this Business consists in pleasing God, and fulfilling his Will. For,( as the Prophet says) The Eyes of our Lord are upon the Just, and his Ears upon their Prayers. For it is proper to our Lord to Love those that Love him, and to Fulfil the Will of those that Fulfil his. Consider then, that nothing is more pleasing to our Lord, and he recommends nothing to us more earnestly, than to relieve the Needy, attend the Sick, comfort the Afflicted, and to assist those that are in Want: Saying; It is he himself who receives this good turn; and that what is done for his sake, is done to him. When the Spiritual Man considers this, he extremely Rejoices at the opportunity that is thus offered him, of coming at our Lord through his Creatures, and he looks upon it as a great Mercy and Providence, that there are Poor upon Earth, since their Lord is in them; and through them he has the Means of Receiving and Entertaining him that is able to do him so much good. For this reason he serves not the Poor as Poor, nor looks on them as such, but Regards them as him they Represent, and Serves them with the same Diligence and Joy, as if they were his proper Person. For with the Eyes of Faith he looks not upon the Person of the Beggar, but upon the Word of him that said, Wh●tsoever ye have done for one of these little Ones, my Brethren, ye have done to me. Therefore, as they that have some earnest Affair to Solicit before the Kings of the Earth, do look upon it as very Fortunate, that a Favourite Minister should take their House in his Way, as believing it may be the forwarding of their Business; so these, when the Poor come to their Houses, hope, by Means of them, to obtain their Suits before Christ. 10. And tho' they that do this be themselves Poor, they are never Poor to do good, for the Desire they have to give makes them Rich, and so one way or other they always find something to give. For as we say, the Gamester never wants to Play, because his Desire makes him still find Money, so he that desires to do good, tho' never so Poor, never wants wherewithal to do it. And when he wants Money, or other Necessaries, his Person is not wanting; so that if he have not to Give, he can Serve and Labour, which sometimes is no less valuable. §. V. Of the Love of Poverty, Persecutions, and Contempt for God's sake. 11. THE Spiritual Man hears it said, that Likeness causes Love, and that one of the things which most pleases God, and makes Man most like to him, is to suffer Persecutions, Wrongs, Poverty, and other Troubles for his sake. Therefore he considering that all the Life of Christ was an Abyss of Sufferings, Pains, Poverty and Persecutions, is sometimes inflamed with so vehement a Desire of these things, that Worldly Men do not so much covet Riches and Pleasure, as he does to suffer for the sake of God: Thus we red of St. Francis, that he was much more desirous of Pove●ty, than any Covetous Man was of Riches. And of the Glorious St. Dominick, that he desired Martyrdom as eagerly as the dear does the Fountains of Water. And as if one Martyrdom were too little to satisfy his Desire, he wished a particular Matyrdom for every one of his Limbs, that so he might more perfectly imitate Christ. 12. I am sensible this Perfection is not common to all Men; but it is proposed to all Men, to the end that such great Examples may at least encourage us to aim at lesser things. Especially considering, that by how much the more voluntarily we undertake Sufferings, by so much they will be the more easy to us to undergo. It is said of the Crocodile, a fierce Creature, that it flies if assaulted, and pursues if you fly from it. It is even so with the Crosses and Sufferings of this World; they fly, and cease to be Sufferings to him, who for the Love of God, seeks and lays hold of them; but they Pursue and Torment him that flies from them, because the Pain consists not in the Burden of Suffering, but in the Reluctancy of the Will. 13. Through this spirit the Faithful Servant of God comes to D●spise what the World valves, and to trample upon what it adores, as Honours, Pleasures, and Riches; and begins to desire to be despised and contemned for the sake of Christ: Till something of this sort happen to him, he has no rest; not does he think his Love pure, till it has been tried in the Furnace of Tribulation. He rejoices in Poverty, hates Superfluity, he casts from him all that is more than Necessary, and is sorry for what he cannot put Away. In whatever Condition he lives, he finds a way to follow Poverty, always despising what is superfluous, and taking only as much as is Necessary, according to his Condition, It is said of the Egyptian Dogs, that when they drink in the River Nile, they drink running hastily along the Shore, for fear of the crocodiles, and other venomous Creatures that live in that Water. Thus the true Servants of God use the things of this World, taking scarcely what is necessary, and that hastily, without staying for their fill; that their Souls may not adhere to the inordinate desire of them. §. VI. Of Inward Peace and Confidence in GOD. 14. HE also perceives, that because he resolves to Abandon the World, and Die to it; and because he will not Adore strange Gods, nor expect Relief from them; by reason he will not reap where he does not sow, nor receive where he does not give: Considering this, and observing on the other hand, that Human Life is subject to many Wants and Miseries, and that it stands in need of many Supports to maintain it, therefore he resolves to place all his Confidence and Hope in him; for whose sake he forsakes all things; believing he is so Good, so Just, and so Careful of his own People,( as the Scripture witnesses) that he alone is sufficient so Supply all his Wants. Doing thus, he does not believe he is unprovided, or left to seek, but thinks himself the more secure, seeing by these Means he has gained a more powerful Protector. He is much comforted herein by reading the Psalms, and other Books of Scripture; in which he perceives there is scarce a Chapter, wherein God does not promise Graces, Mercies, and Special Providences, to all those that hope in him; provided they do not cease to labour and do what in them is; because to do otherwise, were to tempt God. With this Support he is Rich amid Poverty, Contented in Wants, Safe in Dangers, and Peaceable in Contradictions; saying with the Apostle, I know in whom I have confided, who is Powerful to secure the Trust I have reposed in him. When there occur to him Troubles and Difficulties, he lifts up his Eyes to the Mountains, whence his Relief is to come; because he knows that the Keeper of Israel does not sleep, nor forget; and therefore he sleeps secure, as knowing how diligent a Watch he has over him. 15. Thus, by Means of the Virtue of Hope, he obtains Inward Peace, which is the most proper Disposition towards the Divine Union and Contemplation; because having his Confidence in God upon all Occasions, and believing that he will bring him out of all Difficulties, he has no Cause to be troubled or afflicted, or to stray over the Land of Egypt to gather Straws, and divert himself from the Divine Love. Wicked Men know nothing of this Peace, because they wanting this sort of Confidence in God, their Hearts are disturbed and restless upon every little Occasion; because being settled upon Worldly Things, they are tossed to and fro as those are. CHAP. V. Of the Principal Obstacles, which obstruct the Love of GOD. §. I. Of Self-Love. 1. THESE Things we have hitherto spoken of, do Assist us to Attain to the Perfection of the Love of God. But it is not enough to seek after those things that Assist us, unless we also Labour to remove all those that Obstruct. Among these, the first and chiefest( from which all the others proceed) is Self-Love; that is, the Sensual and Inordinate Love we bear to our Body, the mortifying and subduing of which, is so necessary for the Obtaining of Divine Love, that we shall Obtain just so much of this Love, by how much we Subdue the other: As was declared at the beginning of this Treatise; where we said, That the perfect Mortification and Subduing of Concupiscence, appertains to the Perfection of Charity in this Life: For Concupiscence is the same Love, which( as St. Augustin says) is the Poison of Charity; and therefore he that would advance in the Love of GOD, must always be at War with Self-Love. 2. There are many Reasons for this, and it is requisite to understand them, that we may the more plainly perceive the Consequence of it. To this purpose, it is requisite we be convinced, that( as a Philosopher says) He who truly loves, can perfectly love but one Object: Because the Capacity of Man's Heart is so small, that when employed upon one thing, it has scarce room left for another. So that as one piece of Ground cannot well bear several sorts of Seeds together, so neither can one Heart contain several Loves; especially when they are opposite to one another. Now what can be more opposite than the Love of God, and Self-Love? For Self-Love will have all for itself, contrives all for itself, and makes itself its ultimate End. On the other side, the Love of God contrives all things for God, and denies and crucifies itself. Now as these are contrary Ends, so are all other Affections and Acts that proceed from hence, and therefore it is impossible they should both be contained in one Heart. For how can the Love of God, and the Love of the World agree together? The Love of the Earth, and the Love of Heaven? The Love of the Flesh, and Spiritual Love? Self-Love, and Divine Love? How can Truth and Vanity be united, things Temporal and Eternal, things supreme with the Base, things Sweet with the Bitter, things of Peace with the Turbulent, and things Spiritual with the Carnal? Therefore St. John Climacus fitly said, That as it is impossible with the same Eye at once to look upon Heaven and Earth, so it is to love the Heavenly and Earthly things with the same Heart. 3. Some of the ancient Phisophers were very sensible of this Truth, and the better to express it, they imagined the World to be divided into Two equal Parts; in one of these they placed the Things Eternal, and in the other the Temporal; in the midst of these they placed Man, as it were in the Horizon; that is, betwixt Time and Eternity. For in as much as he has a Corruptible Body, he belongs to the Temporal Things; and as he has an Incorruptible Soul, he belongs to the Eternal. Now according to this Supposition, they said, that as he who is upon this Hemisphere, cannot see what is in the other; nor they in the other cannot see what is in this: So he that is within this Hemisphere of Time, cannot see into Eternity; and he who is wholly taken up with Eternity, cannot observe Temporal Things. Hence it is, that Spiritual Men are so taken up with God, that they forget the World. And on the other side, Sensual Men are so involved in the Affairs of the World, that they do not remember God, because these are in the Hemisphere of Time, and the others in that of Eternity. 4. Now our Soul being placed betwixt these so different extremes, as are Time and Eternity, the Creator and the Creatures; St. Augustin says, That by converting it to the Creator, it becomes enlightened and edified in him; but converting it to the Creatures, it is darkened, sullied, and decayed with them. This the Holy Doctor imagined, that even as a thing that is placed betwixt Musk and Mud, if it adhere to Musk will smell of the Musk, and if it cleave to the Mud will scent of the Mud: So the Soul, which is placed betwixt God and the Creatures, becomes like unto the Party to which it joins itself: Which the Apostle confirms, saying, He that cleaveth to a lewd Woman, becomes one Body with her; But he that cleaveth to God, becomes one Spirit with him. 5. But this Self-Love does not only obstruct the Love of God in this manner,( that is, as their Methods and Ends are so opposite) but several other ways also. For besides that, this Love is the General Cause of all Sin, and Obstruction of Virtue,( two Evils so great, and so opposite to the Love of God) it also obstructs, because it takes up all the Time in seeking what is pleasing and profitable to the Body. For as the Birds, Fish, and Brute Beasts, spend their whole Life in seeking their Sustenance; as having no Capacity beyond that; so those who are Self-Lovers, making no account of another Life, but of this alone, value nothing but what belongs to it, and are consequently employed in nothing else. For this Reason, they always want time for those Exercises which the Love of God requires; which are Reading, Prayer, Meditation, Confessing, Receiving, and Attending to all things that Charity requires. 6. It obstructs no less by Means of the Solicitude and Cares, which these same Employments bring along with them. For no Business or Satisfaction is compassed without some Care, which afflicts and wracks the Soul; and by this Means loses the Peace, Liberty, and Purity of the Heart; which is the sweet and soft Bed whereon the true Solomon reposes himself. Thus Weeds hinder the growth of good Plants, choking them that they may not thrive: As our Saviour represents it in the Parable of the Man that sowed; where he says, That the good Seed which fell among Briars, no sooner sprung up, but the Briars choked it: And these, he says, are the Temporal Cares which this vile Love brings along with it. 7. It also obstructs with its Delicacy: For the great Lovers of Themselves are very Dainty, and addicted to Pleasure and Delight: For tho' they do not expressly by Word of Mouth commend the Sentence of Epicurus,( who placed all Felicity in Delight) yet they praise it by their Actions, spending their whole Life in Pleasure. For this Reason, they always seek some Diversion of music, Hunting, Feasting, Discoursing, Laughing, and the like: They hate Solitude, fly Privacy, love their Belly, hate Crosses, and cannot endure Silence, Reading, and Prayer least of all. What Disposition are they in, to undertake the Exercises required by the Love of God, whose Hearts are so taken up? For this is not an Undertaking for frail and effeminate Hearts, but for high Spirits, and undaunted Courages. That strong Woman, so much commended by Solomon, stretched out her Hand to strong things, and gird her Loins with Fortitude, and strengthened her Arms for to Labour. But Self-Love on the contrary, refuses to put on armor, to grasp the Buckler, and to encounter with Sufferings. In short, there is nothing more opposite than the Love of Ease, and the Love of Labour. And since the Love of God is obtained by Labour, how can he obtain it, who spends his Life in Pleasure. 8. The true Servant of God, who rightly understands this Doctrine, immediately prepares, takes up the Weapons against Himself, and Lists Himself under that Standard, and that Noble Commander, who says, If any one will follow me, let him deny himself, and take up his across, and follow me. And if thou wilt know what across this is, it is no other but that the Apostle speaks of, saying, Those who are of Christ, have crucified their Flesh, with all its Vices and Appetites. Nor is it any thing else to deny one's Self, but to contradict all our Evil Affections, Inclinations, and Desires, when they are opposite to the Will of God; for this is to deny, and to be opposite to ourselves, that we may be conformable to GOD. §. II. Of the Mortification of our Will. 9. THE Second and a great Obstruction to Charity, is our Sensual Will, which S. Bernard says, is the Source of all Sin; and that is the greatest Opposite to Charity. Besides, the Divine Will cannot be fulfilled, unless we renounce the Human, which is contrary to it. The Lover of God being sensible of this, resolves to become a Spiritual Nazarene; which signifies, a Man Dedicated to God: And this not for any limited Time, but for all his Life; that from thenceforward he may no more live to himself, but to God; nor regard himself, but God; which is that Spiritual Death so often recommended by the Apostle, bidding us to be dead to the World, and to live only to God. A Type of this, were those Sacrifices in the Law of Moses, called Holocausts; in which the whole Beast was burnt, and offered up to God. Such are all those, who have so Consecrated their Souls, Bodies, and Wills to God, that they have reserved nothing for themselves, having resigned all up to the Creator. So that as a Chalice, or other Holy Vessels, being Consecrated, must not be put to profane Uses: So he desires to be wholly Dedicated to God, that he may not be diverted by any other Business that may draw him from him. Therefore he resolves to be no more his own Man, nor Any-bodies, but God's; nor to seek Himself any more, but Him; nor to regard any longer either his own Will, or his Appetite, or his Satisfaction, or the Opinion of the World; but only to have respect to the Good Will and Pleasure of God: Thinking it a sort of Spiritual Theft, to employ himself in any thing that is not for him; since he has already renounced himself, and Consecrated himself to him. 10. If any one imagine, we here require too much, and that this Doctrine is too profound, let him remember, we are now come to the end of our Journey, and that we here speak of a Perfect Life, which may well attain to this Degree. Therefore none ought to complain, that we Show the Way, since we do not Oblige them to travail it. §. III. Of the Avoiding all Sorts of SIN. 11. THE Reason why we so much condemn Self-Love, and Self-Will, is, because they are the Roots and Sources of all Sin; therefore we must much more abhor Sin itself, than the Causes of it, which in themselves would not be contemptible, but for these Evil Effects which they produce. Now according to this Doctrine, let him that seeks for the Love of God, remember that it is written, Ye that Love God, Hate Sin; for there is nothing more opposite to this Love, than Sin. For if it be Mortal, it totally extinguishes Charity; and if Venial, it extinguishes the fervour of it, and disposes towards quenching it. The one is like Death; the other like Sickness, that disposes for Death. The one is like setting Fire to the three; the other like keeping it from Water; by which Means it withers, and becomes unfit to bear Fruit. 12. Moreover, it is to be considered, that he who seeks the Love of God, designs to make his Soul the Habitation and Seat of God; and we know that to the House of God belongs Sanctity, and that judgement and Justice are the Attendants of the Seat of God, according to the Saying of the Prophet. Now what is Sanctity, but Purity of Conscience? And what is judgement and Justice, but for a Man diligently to Examine his Life, and watchfully to Guard his Soul, that he may commit nothing contrary to the Laws of Justice? This then is the chief Disposition of the Habitation and Seat of God; for,( as S. Augustin says) So pure a Lord, must be lodged in a pure House. Let it be all our Care then, ever to preserve this Purity. So we red of a Holy Soul, who was so careful in this particular, that he often repeated this Word, Purity, Purity: As well knowing, that it is written, Blessed are the clean of Heart, for they shall see the Lord. Man must always keep a most Watchful Eye to observe every step his Soul makes, that it may not be defiled. I say always, because there are many who make an attempt for some short time, and presently fall off; these at some Seasons Observe themselves, but do not continue their Vigilance. For as there is much difficulty in this Care, so it requires a particular Study and Application. 13. To this purpose, tho' a Man ought generally to Watch, and Observe himself on all sides, and to move with a Holy Fear and Solicitude,( as one that is amid his Enemies) yet he is more particularly to Guard his Heart and his Tongue; that is, his Thoughts and Words; because these are the two principal Inlets to all sorts of Sins; and he who well Secures them, will Preserve his Soul very Pure. Of one of these Solomon says, Keep a strict Guard upon thy Heart, because from it proceeds Life. Of the other in another place he says, He who Guards his Mouth, and his Tongue, Guards his Soul from Anguish. §. IV. The Sum of all that has been said. 14. BY what has been said, it plainly appears, That the two principal Causes whence this Union of Love proceeds, are Prayer and Mortification; because Mortification puts from Man, all that is opposite to God, and Prayer unites Man to God; so that he becomes like to him. For as the principal Method of Converting Iron into Fire, is to apply it to the Fire, so one of the principal Means to Transform Man into God, by participation of his Spirit, is to keep his Heart always united to him. For this reason, special mention is made in the Canticles, of these two virtues, because these are they that principally raise up a Man to this Dignity. Which the very Angels admiring, put the Question, saying, Who is this that Ascends from the desert like a Pillar of smoke, which proceeds from Myrrh, Frankincense, and all other Sweet powders. Here by mentioning all Sweet powders, are signified all the Virtues which are requisit●… for this Ascending; but by making particular mention of Myrrh and Frankincense,( which denote Mortification and Prayer) it is signified, that these two Virtues do more especially Contribute towards this Transformation; for the one destroys all that is in Man Opposite to God; and the other by Uniting him to God, makes him the same Spirit with him. Therefore Man must Exercise these Virtues jointly, always begging his Grace of our Lord, and Labouring to obtain this Conquest; because it is not enough to ask, unless we Labour, nor can we persevere in Labour unless we ask. 15. Now to Sum up all that has been said, we may in some manner compare the whole progress of this Ascending to a perfect three, whose Root is that first Taste and Experimental Knowledge of the inestimable Sweetness and Beauty of God's Love, and of God himself, because this Knowledge is the Source of all the rest. The Body of the three ascending from this Root, is that most ardent Desire, and vehement Care of obtaining this great Good. The Boughs are all the other aforementioned Virtues, which spring from this Desire. But the Fruit is the Perfection of Charity, and the Divine Union, which is the Consummation of all the rest. This manner of Procession is plainly shew'd in the Book of Wisdom; first granting, that the Wisdom this Book Treats of, is the same Charity whereof we here speak, only with this difference, that Charity chiefly implies an Act of the Will, and presupposes the Act of the Understanding, but this Wisdom signifies an Act of the Understanding, accompanied with the Love and Good-liking of the Will. 16. Observe how this Wise Man begins in the Sixth and Seventh Chapters, to extol Wisdom, and to speak Wonders of it, to the end by this information to excite us to the Desire of so excellent a thing. And therefore he says, that by this Means a most vehement Desire thereof was kindled in his Heart, insomuch that he breaks out into these words, Wisd. 8.2. speaking of Wisdom; Her have I Loved, and have sought her out from my Youth; I have sought to take her to my Spouse, and I was made a Lover of her Beauty. And in another place; Wis. 7.10. Above Health and Beauty did I Love her, and purposed to have her for Light, because her Light cannot be extinguished. Behold how he magnifies the earnestness of his Desire of this Treasure. From this Desire flowed that Diligence he used in Searching after it, employing all Means that might be conducing to that End. Therefore he presently after adds; Thinking these things with myself, Wisd. 18.17, 18. and recording in my Heart, I went about seeking, that I might take her to me. Observe how he says, I went about, to express the Care and Solicitude of his Search, and the divers Means he used to seek her; to signify, that as those who have laid Siege to some great Place of Strength, go about it to Discover which way they may best Break in; so the Soul that is desirous of this Blessing, is always Anxious and Solicitous, considering by what Means she may Obtain it. 17. And because among all these Means, Prayer is one of the chiefest,( by reason that this being a Gift of God, must most especially be obtained in this manner) therefore he presently betakes himself to this Exercise, and begins, saying, Wisd. 9.1, 4, 6. God of my Fathers, and Lord of Mercy, give me Wisdom, the Assistant of thy Seat; because if one be Perfect among the Children of Men, and thy Wisdom be absent from him, he shall be counted for nothing. 18. He more plainly joined his Desire and Prayer, when he said, I Wished, and sense was given to me; I Prayed, and the Spirit of Wisdom came upon me, &c. Observe how the Desire sprung from the Knowledge, and from the Desire, the Prayer, and all other Means that serve to obtain this Virtue. These are the principal Parts of this three of Life; and these the Steps that led to the Perfection of Charity. CHAP. VI. Some necessary Instructions for those who seek the Love of God; and first of the Humble Knowledge of ourselves. 1. OVER and above what has been said, it will be necessary to furnish certain important Instructions for such as are to Tread this Path; among which let the first be, that the Wise Merchant of the Gospel, who seeks this precious Pearl with a Resolution to give all that shall be asked for it; be persuaded that all he is worth is not enough, unless he be specially assisted by the Divine Grace and Mercy. Every Man must understand, that our Lord alone is he who distributes these Blessings, and bestows these Riches: It is he who hides the Light in his Hand, and again Commands it to shine out when he pleases; therefore all his hope must be in him, since this Gift is wholly his. He is also to understand, that as all the Light of the Moon proceeds from the Sun, in such manner, that when he looks on her, she is Bright, and when he withdraws his Beams, she is darkened: So all the Spiritual Brightness and Beauty of our Soul proceeds from God, in such manner, that whensoever he shall cease to look on her, she will cease to be. Witness David and Solomon, both most Holy Men, one of whom, as soon as this Sun of Justice turned his Eyes a little from him, took another Man's Wife; and the other adored Strange Gods. 2. Let Man therefore understand that which the Holy Scriptures so often inculcate, to wit, that as the day is in the Hands of the Potter, even so are we in the Hands of God. Therefore it is requisite we humble ourselves under his powerful Hand, that he may lift us up in the Day of his Visitation. Let us humbly cast ourselves at his Feet, let us aclowledge our Poverty, let us understand that we are conceived in Sin, that of ourselves we are unfit for all that is Good, that we are the Children of Naked Parents, and that this Lord is he who can, if he pleases, easily Cloath and Enrich the Poor. This humble Knowledge of ourselves, is the beginning and ground of Humility, and Humility is the Foundation of all Virtues, and more especially of Charity. Generally all the Waters of the Mountains run down into the Valleys, and all Divine Graces to humble Hearts; for as the Apostle says, God resists the Proud, and gives his Grace to the Humble. 3. Therefore let Man, desponding of himself, convert all his Spirit, all his Thoughts, and all his Hopes to God; let him Rely upon him, confided in him, Call upon him, Rest in him, Importune him, Glory in him, and lay the Foundation of his Building upon this secure Rock. Who is there among you( says the Prophet) who fears God, and hears the Voice of his Servant? Who is there that walked in Darkness, and has not Light to go in? Whosoever he is( if he desires relief) let him hope in the Name of the Lord, and rely upon his God. Upon this solid Pillar Man is to repose his Trust, and not upon the broken Reed of Pharaoh; that is, the Power and Strength of the Flesh. §. II. The Second Instruction of the Fear of God. 4. THIS Humility and Confidence must be attended by a Holy Fear, which is to proceed from this principle; to wit, the Consideration of Man's Nakedness, his Misery, his Poverty, his Weakness and Instability, and the Dependence he must have on God, if he desires not to fall. For this reason the Apostle said, Work your Salvation with Fear and Trembling, remembering, that as well the Beginning as the End depends on the Will of God. As if he had more plainly said, Walk always Trembling and Observing, lest you Offend the Eyes of that Lord on whom you have all your Dependence, since all your Happiness consists in him. Consider what a Man would think, if another held him hanging by a Rope from a high Tower, under which were some terrible Precipice; consider how fearful he would be, how courteous and obedient to him that held him, and how far from doing or saying any thing that might offend him. Just so Man ought to look upon God, who holds him as it were by a Thread; that is, by his Fatherly Providence. In such Awe is he to stand, for fear of offending in his fight, who can do him so much Good, or so much Harm, if he turns his Eyes from him. 5. And this Fear must not only attend the ordinary Actions of his Life, but also his Spiritual Exercises; in which the more devout he finds himself, and the more he is favoured by our Lord, so much is he to be the more humble, more diffident, more bashful, and more fearful; reflecting on the Majesty of Him in whose presence he stands, and with whom he converses: Imitating the Devotion of the Blessed St. Augustin, who( as he himself says) had learnt to Rejoice in the Presence of GOD with Trembling. §. III. The Third Instruction; of Purity of Intention in Spiritual Exercises. 6. ABOVE all, it is very necessary that a great Regard be had to the Intention, in these Holy Exercises. Because our Lord sometimes visiting his Servants with Extraordinary Consolations, and giving them an abundant Relish of Wonderful Sweetness; hence it comes to pass, that Self-Love( which naturally seeks all Delight) being enticed by the Taste of this Heavenly Food, does all that it thinks necessary for obtaining it; seeking therein nothing but its own Content and Satisfaction, as it would do in any other Affair where it found so much delight. This rightly considered, is not to seek God, but to seek ourselves, under the Colour of GOD; to labour for our Ease, to fast for our Pleasure, to do more for the Gifts than the Giver: And in short, to make ill Use of Divine Benefits, by making our ●… wn Advantage of that which he gave us to ●… erve him; which tho' it be not always a Sin, si ●… lways an Imperfection. What would you think ●… f a Man, to whom you should give Meat and ●… oney to go a Journey, if he, after eating your Meat, ●… nd receiving your Money, should go take his Plea●… ure, and leave your Business. This same is in some measure done by those, who having received these favours of our Lord, that they may excite them to Virtue, and improve them in his Love, do apply them ●… o their own Uses, taking their private Satisfaction in ●… hem, and neglecting to walk to him in Purity ●… hrough them. This sometimes happens so privately, that even he who is deceived is not sensible of it; be ause seeing his Exterior Good Work, he thinks the Inward Intention is answerable to it; and it proves otherwise, because Self-Love is naturally very subtle, and easily slips in any where, without being perceived. 7. The true Lover of God ought to be very jealous in this Point, strengthening his good Intention, and endeavouring to seek God purely for the sake of God, with the greatest Sincerity and Truth he possibly can: And let him be assured, That the most certain Token we have that we shall find him, is when we seek him after this manner. This is confirmed by St. Bernard, in these Words, If we would not seek our Lord in vain, let us seek him in earnest; let us seek him with perseverance, and let us not seek another thing through him, or with him, nor leave him for any other thing. By this Means it will be easier for Heaven and Earth to fail, than for him not to find who thus seeks, for him not to receive who thus asks, for the Gates not to be opened to him that thus knocks. 8. If thou wouldst more particularly understand the Intention and the End, thou shouldst aim at in these Exercises: The End is, to keep the Commandments, to fulfil the Will of God, to deny thy own Will, to banish Self-Love, to mortify the Sensual Appetites, to increase in the Exercise of Virtue, to endeavour to Labour more than others, and to be in thy own Esteem less than all others; and in short,( since all the Danger is in Self-Love) to oppose this Love in every thing, and to make use of all Divine Favours and Consolations to this purpose: And thus it will be lawful and good to desire and strive for these Consolations; otherwise it will be dangerous, as has been already declared. 9. Nevertheless, he that would make the true use of these Consolations, must be as well disposed to want, as to enjoy them; humbly resigning himself up to our Lord, and receiving of him whatsoever he is pleased to bestow with Thanksgiving: For he loves us more than we love ourselves, and knows better what is convenient for us than we do ourselves, and has more mind to give than we have to receive. This is one of the most material Points to be observed in this Doctrine. §. IV. The Fourth Instruction, of Discretion in these Exercises. 10. IT is also necessary to use Discretion and Moderation, as well in the Rigor of Corporal Austerities, as in the practise of Spiritual Exercises. For there are some, on whom our Lord very bountifully bestows his Gifts, who having once tasted this Heavenly Sweetness, do so entirely devote themselves to it, and to all the Exercises and Means by which it is obtained, that they often forget to eat their Bread; I mean, to support Natural Frailty, and to take the necessary Sleep and Sustenance. Thus by degrees they destroy their Health, and are reduced to such a Condition, that they are no longer fit to endure any Labour. These Persons must use this Moderation and Discretion, to the end they may so make use of God's Benefits, that they do not expose themselves to tempt God; expecting he should miraculously support that which they might maintain by other lawful Means. Those who go to Sea are not only in danger by Storms, but even sometimes by Calms, when they last too long; so their Prosperity may cause many to fall, unless they know how to use it with Discretion. fervour of Spirit, and Diligence, whence all Good Things proceed, are very commendable; but Excess in any thing is dangerous. Let a Man therefore eat of this Bread with Temperance, and drink of this Heavenly Fountain by Measure; considering, that there may be a sort of Gluttony and Excess, as well in the Spiritual, as the Temporal Food. This is to be understood of those to whom this Grace is given abundantly; not of those who receive it by piecemeal, and as it were drop by drop. 11. This Discretion is not only necessary for this Purpose, but also upon several other Accounts; and particularly, that a Man may the better, as far in him lies, conceal his Virtuous Exercises and Intentions. Let him( as St. Bernard says) rather strive diligently to conceal his Virtues, than his Vices; either for fear of Vain-glory, which is very natural, hurtful, and unperceivable; or else to shun the Censures and Contradictions of the World, which was ever an Enemy to Virtue; and seems now to be in such a Condition, that either it would desire there were no Virtue at all; or that if any were, it might not be seen, because the very sight of it is become offensive. §. V. The Fifth Instruction of steadfastness, and Perseverance in Pious Exercises. 12. LET the last Instruction be concerning the Perseverance that is requisite in these Holy Exercises, for attaining the End we desire. Here we aim at Two Things, the most Difficult and Supernatural in the World. The one is, to banish from our Soul Self-Love, with all its Consequences. The other is, to introduce the Divine Love; that is, to destroy the Kingdom of Original Sin, in which Man is Born, and to substitute the Kingdom of God, which is foreign. This is Attacking of Corrupt Nature, which is the most unconquerable thing in the World. For the Force of Natural Inclination is so great, that tho' thou forcibly cast it from thee, it will immediately return: Its Roots are fixed in our very Being, and therefore tho' all the Branches be cut off, it sprouts out again. It is like a hungry and greedy Dog, who tho' beaten out of the House at one Door, comes in again at the other. We see that a hard ston, which when its natural Coldness is expelled in the Fire, becomes Lime, being changed into another different Nature, and having lost its Name, together with its Species; yet being moulded with a little Sand, it soon returns to its former Hardness, and to its first Nature; to show how prevalent Nature is in all things. The nature of Self-love is no less powerful, but is rather the chiefest and strongest of our Inclinations; and therefore great Care, and much Grace, is required to overcome it. 13. Yet there is nothing so difficult in the World, which a steadfast Perseverance, with Divine Grace, cannot compass. What great Structures are finished by degrees, laying one ston upon another? What Way is there so long, but that the End of it is attained step by step? The Stone-Cutter, who hews a great basin out of a solid piece of Marble, tho' at every stroke of the Chizzel he fetch out but a small Piece, yet after some Days continuance he brings his Work to Perfection. Now if Perseverance without Grace is so powerful, what will not it do when assisted by Grace? 14. Let Man therefore persevere in this Glorious Undertaking, let him always continue his Good Purposes and Exercises, whether he feel Devotion, or not; for after a few Days he shall Reap the Fruit of his Labours, and recover Strength to persist in them. And let him understand, That as it is easier to Comb the Hair every Day, when the Comb runs through without difficulty, than to do it after a long time, when it rather tears than combs the Hair: So it is easier to continue in Good Exercises, than to intermit them: For when the Heart of Man is once used to be Devout, and employed upon God, this Custom by degrees becomes almost Nature, and that which before was difficult grows easy. And if Business, Sickness, or Decay of Spirit, Molest and Divert him from this Course, let him as soon as that Distraction is past, return to the place from whence he strayed, and not be discouraged at any Contradictions that may happen to him, remembering he is to deal with that Lord, who is an Abyss of Goodness, who very well knows our Weakness, and who cannot deny himself to those who seek him, tho' they oft lose sight of him. CHAP. VII. Of the principal Signs whereby to know we Improve. 1. THUS much may suffice by way of Instruction for those that aim at the Perfection of Charity, tho' the Subject is so copious, that much more might be said, but that the Title and Brevity of a Memorial will not permit. Now if any one who has undertaken this Task, be desirous to know whether he Improves; the principal Tokens or Marks of such Improvement, which we can here assign, to omit many others, are Four. The First is, if he is so pleased and delighted with those things that are of God,( especially with conversing with him) that not only during the Time and Exercise of Prayer, but at all other Times and Occasions, his Heart is for the most part fixed upon him, with an humble and loving Attention in such sort, that he is dissatisfied and restless, when drawn away from this Retirement. For such is the property of this Love, which is called Unitive, as has been declared above. Such was the Love of that Virgin, of whom the Church Sings, that she never ceased from Prayer, and Conversing with God, Day or Night. 2. The Second sign is, a fervent and earnest desire of Afflicting and Subduing the Flesh with Fasting, Watching, Hair-Cloth, Disciplines, and other Austerities, for the Love of God. For this is a Token that Divine Love now prevails against Self-love, whence springs this Desire of Afflicting the Flesh, which for the most part Self-lovers want, because they cannot resolve to misuse that which they Love. On the other side we see that all the Saints in general made much use of these rigours and Austerities, and subdued their Bodies, at least those who had Age and Strength so to do, as being so far from Self-love, that they were arrived at the Holy Hatred of themselves. 3. The Third sign is, a great Affection and Charity towards our Neighbours, and a great Care and Diligence in Relieving and Assisting them in their Troubles, with sincere Love, with a perfect and holy Will and with Words and Actions different from what pass betwixt other Men; in such manner, that he who sees it may probably say with Pharaoh's Magicians, The Finger of God is here. For this sort of Will and Usage is not found among Men, nor is it proper to Flesh and Blood, but to the Spirit of God, whose Odour is here to be perceived. It is plain that this is a sign of perfect Charity, because the Love of God cannot increase without an Addition to that of our Neighbour, by reason they are both Acts of one and the same Habit; like two Branches that spring from the same Root, whereof, if the Root growing the one grows, the other must also of necessity grow; and if it be thus grown, the growth cannot fail of being discovered in some measure by the Fruit. 4. The Fourth sign is, an earnest Desire of suffering Poverty, Troubles, Persecutions, and Scorn, for the Love of God, and even of shedding Blood for him. For whereas there are several Degrees in Charity, some higher, and some lower; that seems to be the highest which joyfully quits Honour, Life and Fortune, for the Love of God; because these three being the principal Objects of Self-love, when a Man comes once not only to bear the Loss of them with Patience, but also earnestly to Desire it; it is a sign that Self-love is quiter vanquished, and that the Love of God Reigns Absolute, since the Idols of Self-love are thus cast down, and trampled upon. 5. These Four are the principal Signs of the Perfection and Purity of Charity; which many discover in themselves at the very beginning of their Conversion; and these are such as are mercifully prevented by our Lord with abundance of Tears, and Blessings of Heavenly Sweetness, which confer on them these and many other Benefits. However, there are but few who know how to secure this Treasure, by persevering faithfully until the End as they Began. For very often after these happy Beginnings they grow slacken in their Virtuous Exercises, either through Negligence, or through some Secret Pride, or else by Diverting themselves with over-much Business, by which they stifle the Spirit; or sometimes by long Sickness, after which they do not return to their Exercises with the usual fervour, and other times by addicting themselves Indiscreetly and Excessively to the Ambition of Learning, so that they quit the Exercises of Devotion; wherefore it is not to be admired if their Hearts faint, since they forget to give them their Food. Let him therefore that has arrived at that pitch, always bear in his Mind those words of St. John, when he says, Hold what thou hast, that thy Crown may not be given to another. 6. They who perform this, will Daily increase in Virtue, till they attain to Perfection; where they will enjoy those Treasures which neither Eye hath seen, nor Ear heard, nor have they ascended into the Heart of Man. But those who do not so, besides losing what they have received, fall back into a continual Barrenness of Spirit; they weep when they remember what they lost, and when they would return to it, they cannot find the way; for this is the just judgement of God on those who knew not how to make the most of his Benefits; and there are many, who, after all these Graces, fall back into greater Evils, which is a dismal sign of Reprobation, according to those words of Ecclesiasticus, Eccl. 26.27. saying, And he that Transgresseth from Justice to Sin, God hath prepared him to the Sword. The Second Part of this Treatise, containing some Prayers and Reflections useful for kindling the Love of God in our Hearts. CHAP. VIII. The Introduction to this Second Part. 1. HAVING thus prepared the Mansion, and purified the Conscience with the aforesaid Virtues and Exercises, it will be convenient to lift up our Hearts to God by the help of some Holy Prayers and Meditations, which may stir up and excite his Love in us. Because he being a Burning Fire, it is certain, that the nearer we approach to him, the more he will Consume the Rust of our Vices, and the more he will Inflame us in his Love. For if our Natural Fire does so freely Communicate its Heat to whosoever approaches to it, as being the Noblest and most Active of the Elements, how much more ought we to expect it from that Lord, who, as he is infinitely more Noble, so is he also more Communicative of himself, and of his Gifts? 2. Holy Men do point out two Ways of attaining this End. The one they call Scholastical, which is to Meditate upon all those things which may kindle the Love of him in our Hearts, as particularly his Benefits and Perfections, because each of these Invites us to Love a Lord so worthy to be beloved, and from whom we have received such Benefits. The other is called Mystical, which is to beg of our Lord this Heavenly Gift with ardent Prayer, and earnest Desires, as was said above; for in reality this is his Gift, and the greatest of his Gifts, which he alone can give; and very freely gives it to such as ask it, with the Earnestness and Perseverance that so great a Good deserves. For it is certain he will never be wanting on his part, unless there want some to ask as they ought. These two Methods Man is to make use of, to obtain his Request; but chiefly of the second, because it is shorter, and more efficacious. 3. And because all Capacities know not either how to Meditate on these things, or how to ask these Benefits as they ought, therefore here are set down some Meditations, as well upon God's Benefits bestowed on us, as upon his Divine Perfections, and some Devout and Fervent Prayers, which may be used( at least while they are Beginners) by those who desire to improve in this Virtue. For after they have made use of them, Time, and Experience, and the Holy Ghost, who is the true Master of this Doctrine, will teach them better what they are to do. For tho' these Prayers and Meditations, here set down, be proper for many Times and Occasions, yet very often this is performed with more fervour and Devotion, when it only proceeds from the Heart, in such Terms as Devotion suggests. And this being the Ground of all, Man must use those Means that he finds the most advantageous. It is sometimes a good Method to begin the Exercise with these Written Prayers and Meditations, and when the Heart is somewhat moved, to go on with what it produces of itself, as shall be most agreeable, provided that the Prayers it sends forth be like Sparks of Fire, issuing from that vehement Desire we spoken of above. CHAP. IX. Here follows a Devout Meditation of the Divine Benefits. 1. ONE of the things that uses most to excite our Hearts to Love, is the Consideration of Benefits received. For as Man Naturally Loves himself, so also he Loves any one that does him Good. And this Law of Love is so Natural, that even Brute Beasts, and the very tigers, Lions, and Serpents, Love and Value their Benefactors, and do them all the good they can. Now if the Beasts do this, what ought Man to do, who has the use of Reason, to know how to value what he receives? And if this Gratitude and Love be due to common Benefits, what then is due to the Divine Benefits, which are so many, and so great, that there is nothing either within or without us, nor any thing in Nature, or of the Gift of Grace, which is not his. 2. And tho' these Benefits be Innumerable, yet for a help to the Memory, they may be reduced to Ten Ranks of Benefits, which make up that Psaltery of Ten Strings, to which King David Sung the Divine Praises, giving Thanks for the Benefits received. Among these, the First is that of our Creation; the Second, our Preservation; the Third, our Redemption; the Fourth, our Baptism; the Fifth, our Calling; the Sixth, the Divine Inspirations; the Seventh, our Deliverances from Evils; the Eighth, that of the Sacraments; the Ninth, of particular Benefits; the Tenth, the Blessing of Eternal Glory, which is promised us. Much might be said in relation to each of these Benefits, but I will now only run over each of them briefly, for the better understanding the Value of the Benefit, and the Love and Gratitude that is due upon Account of it. §. I. Of the Benefit of our CREATION. 3. amid all these Benefits, the first, which is also the ground of all the rest, is, that God has made us to his own Image and Likeness. So that, computing thy Age, it is so many Years since thou wast Nothing, and from all Eternity thou wast Nothing,( that is, less than a Pismire, less than the least pibble, in fine, Nothing) and thus mightst thou have been Nothing to all Eternity, and the World would have been as well without as with thee; and yet it pleased that Divine Goodness, without any Merit of thine, only out of infinite Mercy and Bounty, to take thee out of that Abyss, and out of that profound Darkness, in which thou didst dwell from all Eternity, to give thee a Being, and to make thee Something, and not Any thing; that is, not a ston, or a bide, or a Snake, but a Man; which is one of the Noblest Creatures in the World. Under this same Benefit, he gave us this Body, with all its Limbs, and Sences; the Value of every one of which we may gather from the want of it, where it happens. He also gave us this Rational Soul, with all its Faculties, made to his own Image and Likeness; that is, Incorruptible, Immortal, Intellectual, and Capable of God himself, and of his Bliss. By this thou mayst perceive, that if thou owest so much to thy Parents, because they were God's Instruments, for forming thy Body, thy Debt is infinitely greater to him who made use of them to Form thy Body, and without them Created thy Soul, without which the Body were but a Dumb Beast, or a Lump of Rotten Flesh. §. II. Of the Benefit of our PRESERVATION. 4. THE Second Benefit is that of our Preservation. For he not only brought thee out from no Being, to a Being, through the Benefit of the Creation; but he also Preserves thee in this Being which he has given thee, in such a measure, that if he should turn his Eyes from thee but one Moment, thou wouldst perish, and fall back into that Nothing, out of which thou wast Created. So that, as the Sun produces out of himself the Beams of Light in the Air, and he that produces, preserves them in the Being he gave them; even so our Lord does by us, drawing us out from no Being, to a Being, and then preserving us in that same Being, so that he is always giving that which he once gave us, which is as if he were always Creating us anew. 5. To this purpose he Created all the things in this World; for we plainly see they Serve for the Preservations of Man, every one in its way. Some are to Feed, some to Cloath, some to Cure, some to Delight, some to Instruct, and some to chastise him; for all these things are requisite in the House of a good Father. And it is very well worth observing how Bountiful and Plentifully our Lord has furnished all these things. What abundance of Food did he Create to Nourish us? What variety to Cloath us? What plenty of Herbs to Cure us? And above all, what multiplicity of Things to Delight us? For some serve to please the Eyes, as the Flowers, and various Colours; others for the Ears, as music, and the Singing of Birds; some for the Smell, as all Aromatical Perfumes; some for the Taste, as the infinite sorts of Fruit, Fishes, Birds, and Beasts. All these things are more for the use of Man, than for themselves; for Man has more use and benefit by them, than they have themselves. 6. Observe therefore how kind and bountifully our Lord has dealt with thee in this Particular, and how many Benefits he bestowed on thee in this one Benefit: For in it are comprehended all the Creatures in the World, which were Created for thy Use; for he had no need of them himself. And not only the Creatures upon Earth, but those also in the Heavens, as the Sun, Moon, Stars, and Planets; and even those that are above the Heavens, as the Angels that see the Face of God; whom though they were Created for his Glory, yet he deputed them to be our Guardians. §. III. Of the Benefit of our REDEMPTION. 7. THE Third Benefit is that of our Redemption, which far exceeds all that Mortal Tongue can express. For if in it thou observe these Five Things; to wit, what our Lord gave us in this Benefit, the Means through which he gave it, the Love wherewith he gave it, the Person that gave it, and the Person that received it, each of these Particulars will produce in thee fresh Astonishment and Wonder, and thou wilt perceive, that neither the Gift could be Greater, nor the Means more Sublime, nor the Love more Perfect, nor the Person that gave it more Noble, nor the Person that received it( excepting only the Devils) more Unworthy. 8. There is much to be observed in each of these Particulars, and especially in the greatness of the Love wherewith our Lord performed this Work; which Love was great enough to have suffered a Hundred-fold more than he did, if it had been requisite for our Good. There is no less in the Means he choose to do this Work, which was, to take upon him our Miseries, to make us Partakers of his Blessings. To this Place belong all the Mysteries and Passages of his Blessed Life and Death; all which are Parts of this Benefit, and each of them apart an Immense Benefit. To this Place belong, the Humility of his Incarnation, the Poverty of his Birth, the Bloodshed at his Circumcision, his Banishment into Egypt, his Fasting in the desert, his Travels, Watchings, Sufferings, Persecutions during his Life; the Pains and Affronts of his Death, which were greater than ever were seen. For all which, and for every one in particular, we are obliged to give our Lord infinite Thanks, since he Sought us in such Rugged Ways, and Bought us at so Dear a Rate; to give us a clearer Testimony of his great Love, and by these Means to incite us to Love him, as he loved us. §. IV. Of the Benefit of our BAPTISM. 9. THE Fourth Benefit is that of Baptism, through which this Lord of Infinite Goodness and Mercy, without any precedent Merit on our Part, only out of his own Good Will and Compassion, was pleased to Wash us with that Water which gushed from his most Precious Side; to banish therewith the Foulness of our Souls, and deliver us from the Tyranny of our Enemies, which are Sin, Hell, the Devil, and Death; and there to give us the Spirit of Adoption; that is, to be received as Sons of God; and to furnish us with all the Ornaments requisite for this Dignity; which are Grace, and the infused Virtues and Gifts of the Holy Ghost; which may render us Beautiful in the sight of God, and give us new Strength to Triumph over the Devil: That so we may attain the End for which we were Created, which is, the Kingdom of Heaven. What Return canst thou make to our Lord for this Benefit? 10. What wilt thou give him, for that amid such a Multitude of Barbarous Nations, Infidels, Turks, Moors, and Gentiles, who Adore Stocks, Stones, and venomous Creatures, our Lord was pleased that thou shouldst be a Christian, and that thy Lot should be in the Bosom of the Church, in the House and Inheritance of our Lord, and in the Ark of the true Noe; that thou mightst not Perish with the rest of the World, in the Deluge of Infidelity, where so many Thousands of Souls daily Perish. Consider how many Souls God Created the same Day he Created yours; whereof some fell into turkey, others into Guinea, others into Barbary, &c. Thine might also have fallen there; and our Lord would not suffer it to fall any where but into the Bosom of the Church, which is the House of the Sons of God, and of the Predestinate. What then canst thou Give to our Lord for this Benefit? §. V. Of the Benefits of our VOCATION. 11. THE Fifth Benefit, is that of our Vocation. By Vocation I mean, if at any time thou didst live lewdly, without any Fear of God; and now dost live after another manner, endeavouring all that in thee is, to shun Mortal Sin. This I call a Vocation, because it is a most powerful Reason to guess thou art called to Grace; for that Change seems not the Work of Flesh and Blood, but of the Hand of the Most High. 12. Now if after thou hadst lived some Time in that Miserable State, God mercifully and powerfully drew thee thence, and placed thee in this State, what Thanks oughtest thou to return him for this Benefit? For this is not one Benefit alone, but many others attend it. For it was one Benefit so long to expect thy Repentance, without cutting thee off in thy Wicked Course of Life; which perhaps befell others, who may be for that Reason at this time suffering the Pains of Hell. Another was, to bear with so many Sins, so many insolences, so many Pollutions, so much Disobedience, and so much Extravagancy, as during that time he bore with extraordinary Patience. Another was, that instead of Punishment, he sent thee so many Warnings, so many instructors, and so many Holy Inspirations; to Awake thee out of thy Lethargy, and Draw thee out of that Danger. Another was, to Call thee so powerfully, as that thou becomest able to break the Chains that bound thee: To wit, the Pleasure of 'vice, the Power of Satan, and the Strength of an Ill Habit; which is the Threefold Cord wherewith the Devil binds his Servants, and which is most difficult to break. Another was, to Receive thee after all, like to the Prodigal Son, into his House, and to forgive thee so many Sins; if perchance thou art yet pardoned; to make the Way to Heaven easy to thee, and to give thee another Heart; whereby that which before was sweet to thee, might become bitter, and that which was bitter, sweet; that so thou mightst persevere in doing Good. 13. But above all it is most to be observed, That our Lord did all this of his pure Grace and Mercy; that is, before any Merit could be on thy Part; because in that State nothing can be done that is Meritorious, or of Value, in his sight. How many Thousands of Souls then dost thou think are now perhaps in Hell, because our Lord did not use so great Mercy towards them: That is, either because he expected them not so long, or because he bore not with them so patiently, or because he called them not so powerfully, or else because he did not confirm them with such Abundant Grace? And what didst thou more than they? What didst thou deserve more than they, to be so much more happy than they? If thou art one of the two that were grinding in the same Mill, or sleeping in the same Bed; that is, in the same Sensual Pleasure, or in the same Sin, Why shouldst thou rather be he that was taken to Glory, than he that was left to Punishment, since you were both in the same Guilt? Why shouldst thou be chosen to become a Precious Vessel of God's Table, and the other left to be a foul Vessel, used by the Devil. 14. Look back upon thy past Years, and call to mind the Children and young Men who were thy Neighbours, or Friends, or Companions in thy Vices, ●… ho have persisted, or perhaps ended their Lives in ●… hat unhappy State from which God drew thee out; ●… nd consider how great a Mercy it was, that when ●… hey persisted in that same State, God should take ●… he out of such Danger, tho' thou hadst been im●… ark'd on the same Bottom with them. Turn thy ●… elf then to God, and say, Lord, what didst thou see in me? What need hadst thou of me? What Service had I done thee? Whence comes such a Blessing to me, that thou shouldst sand this Ray of Light to me, leaving them in their Darkness? What Thanks shall I give thee for this Benefit? With what Words shall I praise thee for this Mercy? Let my Tongue and my Heart praise thee, O Lord, and may all my Bones say, Lord, who is like unto thee? Who could have made this Change, without thee? Who could have delivered me from the Jaws of that Infernal Dragon, but thou? Who could have made the Sweet, Bitter, and the Bitter, Sweet to me, but thou? Praise the Lord,( says the Prophet) because he is good, and because his Mercy continues for ever. What Tongue can express his Praises? Let them praise him,( says he) who have been redeemed by the Lord, those whom he delivered from the Hands of their Enemies: For they who have Experience of that great Benefit, will have singular Tongues to praise him. §. VI. Of the Benefit of DIVINE INSPIRATIONS. 15. THE Sixth Benefit is that of the Inspirations, and Good Purposes, which our Lords gives us, whereby he stirs up and excites us to all that is Good. For as the Heart is always sending out Spirits and Warmth to all the Limbs of the Body; so the Holy Ghost( who according to St. Thomas) is as it were the Heart of the Church, is continually inspiring Good Thoughts and Holy Purposes into the Heart where he dwells. Now according to this, all the Good Works thou hast done, all the Good Purposes and Desires thou hast had, all the Tears thou hast shed, all the Consolations thou hast received of the Holy Ghost, all the Virtuous Steps thou hast advanced, all the Pious Sentiments thou hast entertained, all the Holy Thoughts that thou hast conceived, and all wherein thou hast prospered, are all Benefits of God. For as every Drop of Water that falls on the Earth comes from the Sea, which is the Source of all Waters; so all the Good that happens to Man, proceeds from the Abyss of all Good, which is GOD. 16. Therefore, as when a Man in a Lethargy is most heavy and drowsy, another stands by his Side, who prompts him every Moment to keep awake; so must we imagine the Holy Ghost is near us doing the same thing; and this in such different Ways and Manners, and so continually, as if he had nothing else to attend to, but only that Business. Therefore every time a Man feels an Inward Call to Awake, and Think upon God, or every time he goes about some Good Work, he ought presently to aclowledge the Benefit of the Divine Presence, profoundly to humble himself to it in his Soul, to give Thanks for this Grace, and immediately to go about what is commanded him. §. VII. Of the Benefit of our DELIVERANCE from EVILS. 17. THE Seventh Benefit is the Deliverance from Evils, which comprehends all the Evils in the World, from which our Lord in his Mercy has delivered us. Among which there are Natural Evils, Evils of Fortune, and Evils of Sin; which are all the Sorts of Evils there are in the World. 18. Now thou mayst be assured, there is no Evil which one Man has, that another may not have; being a Man as well as the other, a Son of Adam as well as he, conceived in Original Sin like him; and in short, his Companion in the same Nature, and the same Guilt, and consequently subject to the same Misery. 19. Now according to this, thou wilt find, that all the Evils there are in the World, are thy Benefits; for thou mightst have fallen into them all, if God in his Mercy had not delivered thee. Thou seest one Man Blind, another Lame, another Mad, another troubled with the Gout, another with the ston, another in a Goal, another a Slave, another Condemned to the Galleys, another to Death, and a Thousand other Evils, which appear every Hour and every Moment in this World. Every time thou happ'nest to see any of these, thou oughtest to bend thy Heart to God, and lift up thy Hands to Heaven, saying, Lord, this I owe unto thee: Be thy Holy Name Blessed for evermore; for I might have been as this Man is, or as that Man; and if I were so, perhaps I might be Impatient, and desire to End my Life; and would give all the Wealth in the World, that I might not be in that Condition, I would cast myself at his Feet that should deliver me from it, and offer myself for his Slave as long as I lived. Therefore I humbly cast myself at thy Feet, O my Lord, and give thee infinite Thanks, because thou in thy Infinite Mercy hast so directed my Life, that I am free from all those Evils. §. VIII. Of the Benefit of the SACRAMENTS. 20. THE Eighth Benefit is that of the Sacraments, and particularly those of Confession, and Communion, which we enjoy often. How great then is thy Debt to our Lord, for having left thee a Fountain open in his Side, that there thou mightst Bathe thyself, and Wash thy Soul from the Filth of Sin, as often as thou wouldst? What is the Sacrament of Confession, but a most pure Spring, to wash away our Stains, a most perfect Medicine to heal our Diseases, and a most powerful Means to Reconcile us with God, at the expense of the Blood of Christ? If thou wert condemned to an Ignominious Death, or to be publicly whipped through the Streets, and a Friend of thine, out of mere Generosity and Compassion, should undergo that shane, and receive those Stripes for thee; and if thou sawest him thus scourged about the Streets, with a Rope about his Neck, how wouldst thou Look upon him? How hearty wouldst thou Thank him for so Signal a Favour? The same thou oughtest to conceive of the Sacrament of Confession. For thou wast condemned to Whipping, and Eternal Death, for thy Sins; and the Son of God, out of mere Mercy and Compassion, interposed, and received the Sentence and Stripes due to thee: And in virtue of this Satisfaction, Almighty God commands the Priest to Absolve thee from Everlasting Punishment, because he has taken Satisfaction for thy Debt of his Son. Then with what a Heart, with what Eyes, with what Love, oughtest thou to behold him that has done all this for thee? And what oughtest thou to do for Him? 21. What then shall I say of the Sacrament of the Eucharist? This is the Sacrament of Sacraments, the Mystery of Mysteries, the Benefit of Benefits, and the Memorial of all the Wonders of God. This is the Sacrament of Grace, the Sacrament of Love the Sacrament of Union, the Sacrament of Devotion, of Remission of Sins, and of all Happiness. Here Man is Visited by God, here he is honoured by the Divine Presence, here he is made the Living Temple of the Body of Christ, here Grace is given most abundantly, here the Divine Sweetness is tasted in its proper Source, here the Fire of the Love of God is kindled, here the Soul Embraces her true and lawful Spouse, which causes in her wonderful Delight. This is the Viaticum, for to travail to Heaven; and this is the Bread of Labourers, which strengtheners those that Labour in the Vineyard of our Lord. Here Good Purposes are renewed, here Good Desires bud anew, here Devotion increases, here the Fountains of Tears are opened, here the Youth of the Soul is renewed; and here, to conclude, it is maintained, and feeds on Christ, who is her proper Food, and the greatest Good she can receive in this World. For to Eat Christ, is nothing else but to become Partakers of his Spirit, of his Blood, of his Grace, of his Merits, and of his Sufferings. For as he who eats, makes that his own which he eats; so he who eats Christ, applies to himself the Spirit, and the Grace of Christ: To the End, that being now transformed into him, he may in some measure be looked upon by the Heavenly Father with the same Eyes that he is; not as a Stranger and Alien, but as his Son. What Return shall we then make to our Lord, for so Sovereign a Benefit? §. IX. Of PARTICULAR BENEFITS. 22. ALL the Benefits we have hitherto Treated of, are for the most part common to all the Faithful. Now there remain the Private and Particular Benefits, that every one may have received; of which, as no Man can give a full Account, so he that has received, is most sensible of them. Run over then all those Three Sorts of Goods which are found in Man; to wit, the Natural Goods, Goods of Fortune, and Goods of Grace; and observe wherein God has placed thee above many other Men, and aclowledge thou art so much indebted to Him. As to the Goods of Nature, consider the Natural Parts he has given thee; the Wit, Disposition, Discretion, the Parents, the Country, the Lineage, the Strength, the Health, and the like. In the Goods of Fortune, reflect upon the Estate he has given thee, the Honour, the Station, the Employment, and such other Circumstances, which are not Born with us, but came to us afterwards, through the Special Providence of God, tho' the World calls them Goods of Fortune. In respect of the Goods of Grace, observe whether thou hast particularly received any of our Lord; as Tears, Devotion, Chastity, Charity, Contempt of Riches, of Preferments, and Honours, and a Satisfaction with what God hath given thee. Observe whether he has long preserved thee from Mortal Sin, which is a great and signal Token of Divine Grace. Observe what Dangers and Temptations thou hast overcome by his Grace, and other things of this nature. 23. Consider also amongst the Goods of Grace, what Conveniencies our Lord has furnished thee with to Live Well; what Instructions, what Confessors, what Preachers, what Companions; what Doctrine, what Employment, and what Condition he has put thee into: Whether thou be a Priest, or well married, or free from the Burden of Matrimony, and livest thus contentedly, which is a greater Blessing than the other. 24. Above all, observe whether thou art a Religious Man, especially in a Province, or Monastery, where Regular Observance flourishes; for if there be any thing upon Earth that represents Heaven, it is a Congregation that strictly observes a Religious Life. 25. There are other Benefits, yet more concealed than these, which even he that possesses them is not sensible of. For many times our Lord infuses some Gifts and Virtues so privately into the Soul, that he who receives them knows it not; as Holy Job testifies, saying, If he shall come to me, I shall not see him; and if he depart, my Soul will not know it. So also we red of Moses, that when he came down from the Mount with his Face full of splendour, he saw not the Light he brought, till he was told of it by others. And to do this, is a double Mercy in our Lord, because it secures us from the Danger of Pride, that so Grace may rest more securely in us, which is, as if one gave a Treasure, and a Key to secure it. 26. And as there are concealed Gifts, so also there are concealed Deliverances from Evils, which the Man that is preserved knows not of. What knowest thou, whether when thou wast about going through some Street,( where some occasion of Sin might offer itself, as it did to David) God diverted thee from taking that Way; or put it in thy Heart to take another, that thou mightst shun that Danger? How many times may our Lord have done that by us, which he did for St. Peter, when he said to him, Peter, Satan was very busy, that he might sift and fan you like Corn; but I prayed for thee, that thy Faith might not fail. How many times may our Lord have prevented our Dangers by his Fatherly Providence, and put a Stop to the Proceedings of the Devil; and weakened the Strength of our Adversary, that he might not prevail against us? We are not to return less Thanks for these secret and hidden Benefits, than for those that are visible, but rather more. For,( as a Divine fitly says) as we ought to beg Pardon for our secret Sins, we are to be Thankful to him for hidden Benefits. §. X. Of the Benefit of ETERNAL BLISS. 27. THE Tenth Benefit is that of our Glorification, which is promised us hereafter as a Crown, and is now possessed in Hope. Here a Man may dilate as much as he pleases, upon the Consideration of this Divine Reward; here he may lift up his Eyes, and consider the Greatness of this Blessing, which is laid up in store for us. Ascend then in Spirit, Dear Christian, to this Celestial Region, and attentively observe what a Sight it will be, to behold the Beauty of that Glorious City, those Walls, and Gates of Precious Stones? Those Streets of Pure Gold? And those Fountains of Waters of Life? What a Sight will it be, to behold those Nine Choirs of Angels divided into their Hierarchies; so Beautiful, so Glorious, so Richly adorned, and so Bright? 28. What a Sight will it be to behold those Ranks of Virgins, of Confessors, of Martyrs, of Apostles, of patriarches, and of Prophets? What to behold the most Blessed Virgin, our Lady and Advocate, exalted above all the Choirs of Angels? What to behold the most Sacred Humanity of Christ, our Lord and Brother, Seated on the Right Hand of the Father, Mediating for us, and taking Care of our Affairs? Above all, what will it be to behold him, to see whom, is to see All, to enjoy All, to possess All, and to know All at once? What will it be to behold that Infinite splendour? That Immense Beauty? That Abyss of Riches? That Ocean of Delight? And that Source of all Felicity? What will it be, to hear that music? To sit down at that Table? To walk those Streets? And to converse with those Noble, those Holy, those Beautiful, and those Wise Citizens? How great then is thy Debt to our Lord, who Created thee for so much Bliss? Who redeemed thee, who has Expected thee till now? And who always Assists thee to Obtain this Crown? §. XI. Of the Manner of Giving THANKS to GOD for his BENEFITS. 29. FOR all these Benefits, thou art obliged to return Infinite Thanks to our Lord, and for the Doing of it with the more Attention, it is Good Advice, that in thy Thanksgiving thou direct thy Words to our LORD, and offer thy Discourse to him. For( as has been said above) the Heart is more Attentive, and the Spirit more Elevated, and Religious, when it reflects on these things, discoursing concerning them with God, than when he Meditates on them to itself: Because the Discoursing with that supreme Majesty, of itself elevates, and draws up the Spirit of Man; and consequently, he is not so negligent, or slothful, or so easy to be drawn away by every Thought; because the Reverence and Fear of him, to whom he directs his Discourse, keeps his Heart more settled and quiet. 30. After having given Thanks in this manner, a Man may call upon all the Creatures in Heaven, and upon Earth, to assist him, to bless and praise our Lord, who has dealt so Gloriously with him. The following Canticle may serve to this purpose, if it be repeated with a most Hearty and Ardent Desire of Glorifying God. §. XII. A Canticle to call upon all Creatures to Assist in giving THANKS to GOD. 31. ALL ye Works of our Lord, bless ye our Lord, praise and magnify him for ever. Bless our Lord, ye Angels of our Lord, praise and magnify him for ever. Virtues and Dominations, bless ye our Lord, praise and magnify him for ever. Principalities and Powers, bless ye our Lord, praise, &c. Blessed Thrones, on whom our Lord Sits and Judges, bless ye our Lord, praise, &c. patriarches and Prophets, bless ye our Lord, praise, &c. Apostles and Evangelists, Founders of the Christian Church, bless ye our Lord, &c. Most Glorious Host of Martyrs, bless ye our Lord, &c. Holy Bishops and Confessors, bless ye, &c. All Holy Monks and Anchorets, inhabiters of deserts and Solitudes, bless ye, &c. Glorious and chased Virgins, bless ye, &c. Heavens, bless ye our Lord, &c. Stars that shine in the Heaven, bless ye, &c. Sun and Moon that give Light to the World, bless ye, &c. Days and Nights, bless ye, &c. Winter and Summer, that art clothed with Herbs and Flowers, bless ye, &c. Snow and Waters, bless ye, &c. Dews and Hoar-Frost, bless ye, &c. Thunder and Lightning, bless ye, &c. Birds of the Air, bless ye, &c. All the Fishes of the Sea, bless ye, &c. Mountains and Valleys, bless ye, &c. Woods and Trees, bless ye, &c. Rivers and Springs, bless ye, &c. Wild Beasts and cattle, bless ye, &c. Spirits and Souls of the Just, bless ye, &c. All ye Works of our Lord, bless ye the Lord, praise and magnify him for ever. Benediction, Charity, Wisdom, Thanksgiving, Honour, Virtue, and Strength, be to our Lord, now, and for evermore. Amen. CHAP. X. An Introduction to Seven Devout Prayers for Begging of the Love of God. 1. NEXT to the Consideration of the Divine Benefits, there follow other Considerations, as well of the Divine Perfections, as of the Love our Lord bears towards Man; because one of the things that most excite to Love, is being beloved. Now because this Love which our Lord bears us, is singularly manifested in our Lord's Prayer, where it is declared, that God is our Father, and we his Adopted Children; therefore after the Three first Prayers, which relate to the Divine Perfections; Three others are set down upon the Pater Noster, or Lord's Prayer; and another at the End, wherein Man with an Ardent Desire begs of God his Love, that this Number of Seven may answer to the Days of the Week; so that a Man may say one Prayer every Day, not to Nauseate himself with saying the same always. At the end of every one of these Prayers, he may add the foregoing Canticle or Hymn, calling upon all Creatures to assist him in Praising their Common Lord. This will much conduce to inflame our Love towards him: Because to Love, being to Wish well; or at least this being one of the chief Effects of Love, we can Wish nothing more to our Lord, but that he may be praised and glorified by all his Creatures. For he being full of all Happiness, wants( if we may so Term it) only this; tho' this neither be not wanting in him, because he stands not in need of it, but in us from whom it is due. 2. For the performing hereof more Devoutly, there are Psalms proper in David's Psalter. For as there are Seven notable Penitential Psalms, so also there are Six very Remarkable ones, of the Divine Praises; which are, 3. Benedic anima mea Domino,& omnia qua intra, &c. Psal. 102. Benedic anima mea Domino, Domine Deus meus, &c. Psal. 103. Exaltabo te Deus meus Rex& benedicam, &c. Psal. 144. Lauda anima mea Dominum, &c. Psal. 145. Laudate Dominum quoniam bonus est Psalmus, &c. Psal. 146. Laudate Dominum de Coelis, laudate eum, &c. Psal. 148. 4. The two first of these Psalms are in the Matins for Saturday, and the rest at the end of the Psalter, as may be seen by their Numbers. The Devout Lover of God may stir up his Heart by these Divine Words, every time he thinks fit, or repeat one of these Psalms after each of these Seven Prayers; or if he cannot do that, he may( as has been said above) conclude each Prayer with the Hymn set down above, or else with the Te Deum laudamus, according as he shall find most suitable to his Inclination. CHAP. XI. The first Prayer of the Divine Perfections. 1. I Will Love thee, O Lord, my Strength: Psal. 17.1. ( says the Prophet) Our Lord is my Firmament, and my Refuge, and my Deliverer. My God is my Helper, and I will Hope in him. Had our Will continued in that Purity, in which thou, O Lord, didst Create, and Enrich it with the Gifts of thy Grace; it would not stand in need of so many Motives and Considerations to incline it to thy Love. For Dainties set before a good palate invite it to Eat; but since the Taste was paul'd by Sin, many helps are requisite to make the Bread of Angels pleasing to those who have set their Minds upon the Food of Beasts. And since the Nature of our Will is to Love all things that are Perfect and Excellent, I would now willingly lift up my Eyes, to behold the Light of thy Perfections, and of thy Wonderful Existence; that I might thus Inflame my could Heart in thy Love. Run over then, O my Soul, run over, like a careful Bee, all the Flowers of Perfections, that are in this enclosed Garden; rest upon each of them, and gather thence the due of Eternal Sweetness, to Nourish and Fill thyself with this Celestial liquour. 2. May I Love thee, my Lord, with all my Heart, with all my Soul, and with all my Strength, as thou dost Command me, for thou art infinitely Perfect, and therefore deservest to be infinitely loved. In thee alone is found the Beauty and Perfection of all Creatures, and all that is seen dispersed in this Glorious World, which thou Createdst, is infinitely in a higher Perfection in thee. For if thou gavest to all Creatures all the Perfections they have, and none can give what he has not; of necessity there must be in thee all that which thou gavest, to all thou didst Create without thee. If there were but one Emperour in the World, and under him a Multitude of Governours and Officers; it is a plain Case, that all the Power and Jurisdiction of them all would reside in a much higher Degree, in that Only and supreme Prince, from whom all the rest derived their Authority. And since thou, O Lord, art the supreme Emperour and Monarch of this World, and the Creator of all the Perfection that is in it; it follows of necessity, all this must be found in thee, because thou didst Create it all. 3. We see that the Master, who has Charge of a Scholar, and is to Educate him in Wisdom, must of necessity himself be a Wise Man, to make his Scholar so. Then since thou, O Lord, dost Direct all things to their Ultimate Perfection; it follows, that must be in a higher Degree in thee, which thou dost impart to all thy Creatures. This is the reason why the Holy Scripture does assign thee so many Names, intending thus to express the Multitude of thy Infinite Perfections. Sometimes it styles thee the Sun, sometimes a Light, sometimes a Sea, sometimes an Eagle, sometimes a Lion, sometimes a Lamb, sometimes Celestial Bread, sometimes Water of Life, sometimes the Morning Star, sometimes the Flower of the Field, sometimes the lily of the Valley, and the like; because thou, O Lord, being an Abyss of all Perfections; and the Creatures being so Poor, if compared with thee; many and sundry Comparisons are used to express that which could not be signified by one. For this reason some Philosophers said, thou couldst not be more fitly compared to any thing, than to the World which thou didst Create; yet so that we should lay aside all that is in it Imperfect and Material, and attribute to thee all that was Perfect. For as when we say, that a Statue is the Image of a Man, we do not mean that the ston whereof it is made, is his Image, but only the Figure and Shape; so also, when we say, this World is thy Likeness, we may lay aside all that is Material and Imperfect, and apply to thee all that is Perfect. In this Sense we properly say, the World is most like to thee; for as all things are in this Visible World, so also they are in thee, in a more Excellent Manner. Thus, thou art a Wo●ld of Perfection and Beauty; a World of Wisdom and Omnipotence; a World of Goodness, of Sweetness, of Justice, of Mercy, and of all Riches. And as all things that are in the World are present to it, in such manner, that none can be so hide, as not to be present to it; so neither is there any Body that is not present in thy sight, because nothing can be hide from thy Greatness, and infinite Wisdom. For which reason the Prophet said, Whither shall I go from thy Spirit; and whither shall I fly from thy Face? If I shall ascend into Heaven, thou art there; and if I shall descend into Hell, thou art present. If I shall take my Wings early, and dwell in the extreme Parts of the Sea; thither also shall thy Hand conduct me; and thy Right Hand shall hold me. For if the World comprehends, and contains all things, much more does thy Omnipotency grasp them; and therefore no Man can find a way to fly from thy Divine Power; and he that has not appeased thee, may be assured he shall find thee in thy Wrath, according to that of the Psalmist, Neither does it avail to fly to the East, or to the West, nor to the desert Mountains, because God is judge of all things, and sees all things. 4. Therefore, as we call Man a little World in comparison of this great one, because he is an Epitome of the greater; so we call thee, O Lord, the greatest World, because this little one proceeded from thee, as the Effect from the Cause, and as the Workmanship from the Workman. Therefore all that is in it is in thee; only with this difference, that in the World it is imperfectly, as in a Creature; but in thee most perfectly, as in the Almighty Creator. In it things are Corporeal, and Temporally, as Corruptible things, but in thee they are Spiritual, Eternal, and Divinely, because in God all things are Good. 5. From this great World proceeded this small one, Beautiful from one Beautiful, Rich from one Rich, and Perfect from one Perfect, yet Visible from one Invisible, and Temporal from one Eternal. For tho' it was made out of nothing, as to the Matter, yet it was not made out of nothing, as to the Form, being contrived according to the Figure and Model of it that was in thee. For as in the Seed, in a wonderful and secret manner the whole three is contained; so in thee, who art the Maker of the World, is the whole World which proceeded from thee; excepting that the three is in its Seed, as in its Material Cause, and therefore is there confused, and imperfectly, as a Letter is in the Ink, and a House in the Materials whereof it is made; but in thee the World is as in its Efficient and Formal Cause, and therefore it is in thee more distinct and perfectly than in itself. 6. And if it be lawful to compare great things to small, as in a Printing-house, besides the Master-Printer who governs the Press, there are many Sorts and Varieties of Letters, some great, and some small; some of one kind, and some of another; so, my God, I look upon thy Divine Understanding, as it were upon a great and Royal Work-house, where the whole impression of this World received its stamp, and in which there is not only the Efficient Virtue of all things, but Infinite Sort of Moulds, and most Beautiful Figures, from which proceeded all the several Forms and Species of things Created which we see, and do not see; tho' in thee these Forms are not many, but only one, which is thy most simplo Essence, which is communicated to several Creatures in several manners. So that there is no Creature without thee, which has not its Form and Model in thee, according to which it was framed. These are the ideas Philosophers placed in thy Divine Understanding, which are as it were the Moulds of Letters that are in a Printing-house, which produced this Beautiful World, and could with the same ease have produced a Thousand more Worlds, because there were in thee Models and Perfections enough for them all. 7. Then if thou, my God, didst give their Being and Perfection to all things, it follows that they are all in thee in a Sublime manner. In thee are the Perfections of all the Angels, the Greatness of the Heavens, the Brightness of the Sun, Moon, and Stars, the Virtue of the Planets, the Beauty of the Fields, the Gracefulness of the Flowers, the Verdure of the Valleys, the Clearness of the Springs, the Sweetness of Tastes, the Odour of Perfumes, the Learning of the Wise, the Courage of the Valiant, the Strength of the Strong, and the Holiness of the Saints. All these things therefore shall he enjoy who enjoys thee, and all these things will he see in thee more perfectly than if he saw them in themselves; for this reason this is called Knowledge of the Afternoon, and that which is in thee of the Morning. Now if the Perfection of all things be so Amiable, how much more art thou so, my God, in whom all Perfections are infinitely more Transcendent? May I then love thee, my God, if not as much as thou deservest, at least as much as is possible for me in this Life. May I love thee with all my Heart, with all my Soul, and with the utmost of all my Strength. O most Sweet, most Benign, most Loving, most Dear, most Pleasing, most Amiable, most Beautiful, most Merciful, most Clement, most High, Admirable, Ineffable, Inestimable, Incomparable, Powerful, Magnificent, Great, Incomprehensible, Infinite, Immense, all Mighty, all Pitiful, all Loving; more Sweet than Honey, more White than the Snow, more Ravishing than all Delights, more Pleasing than all delicious liquours, more valuable than Gold, and Precious Stones; and what have I said, when I say all this? My God, my Life, my only Hope, my very great Mercy, and my blessed Sweetness? O thou all Amiable, all Sweet, and all Delightful. Give me the Grace, my Lord, that I may Rejoice in thee alone, Rest in thee alone, always Love thee, Serve thee, Think on thee being awake by Day, and Dream on thee Sleeping at Night; that so I may be always wholly thine, and thou always mine, World without End. Amen. CHAP. XII. The Second Prayer of the Divine Perfections. 1. MAY I Love thee, O Lord my God, and my Creator, for the sake of thy most Noble and most Perfect Being, which in thee is so Essential, and so Absolutely thine, that no Understanding conceiving what God is, can imagine thou shouldst cease to be. For if thou wert not, nothing would exist, since all that has a Being depends on thee. But thy Being depends on no Body, but on thyself, because it is not a Being by Participation, but thy own; and therefore it is not Limited, or Bounded, but Universal and Infinite, as comprehending in itself all other Beings. 2. May I also Love thee, my Lord, because thou art the Rule and Pattern of all things, and( as a Philosopher said) the Measure of all Substances; for the nearer every one approaches to thee, and the more it partakes of thee, so much the more Noble, and the more Perfect it becomes in its Essence. Among these those things are in the meanest place, which have only a Being, as the Elements; somewhat nearer are those which have only Life, as the Plants; next to these those that have Sense, as the Beasts; then those that have Wisdom and Understanding, as Men; but above all these, they that are in a State of Grace and Charity, because they are nearer to thee, and partake more largely of thy Goodness; for,( as thy Evangelist said) God is Charity, and he that is in Charity, is in God, and God in him. 3. May I also Love thee, my Lord, because thou art the most Universal Cause of all things, which the Philosophers found out by strength of Reason; understanding that it was impossible to proceed in infinitum with Causes Essentially ordained, but that all of them must at last have a Resting-place, and End in that first Cause, from whence they all Proceeded, and by which they were all moved; and which is, as it were, the Prime Movement in a Watch, that moves all the rest; or the Supreme Head in the Commonwealth, by which the others are influenced; and which thou art in this great Commonwealth of the World. 4. May I also Love thee, my Lord, because thou art Life, a most happy Life, and Author of all that has Life. For if it be better to Live, than to want Life, and thou art the best of all things, it follows, that thou hast Life; and if Rational Life be better than the Irrational, it follows thy Life is Rational and Intellectual, above the reach of our Understanding. And if a Happy Life be better than the Unhappy, it follows thy Life is Happy; and because thou art greater and better than all things, it follows thy Life must be Happy above all Lives. May I Love thee then, O Lord my God, the Fountain of Felicity and Life, of whom all things that Live received their Life, in whom we Live, Move, and have our Being; and by whom, and for whom, all things Live, that Live Happily. 5. May I also Love thee, my Lord, because thou art the most powerful Supporter and Maintainer of all Creatures; which as they could not come from Non-Existence to Exist, without thee; so neither could they continue in that Being, without thee. Thou art he that sittest upon the Thrones of Heaven, and thence thy Sight reacheth down to the Abyss. Thou holdest( as the Prophet says) the Globe of the Earth, hanging by Three Fingers; to wit, by thy Omnipotency, thy Wisdom, and thy Goodness; whereby thou didst distribute upon it the Hills and Mountains in their due proportion. Thou didst shut in the Sea with Doors, and didst give Laws to it; and saidst, Thus far thou shalt come, and shalt not go farther, and here shalt thou break the Fury of thy Waves. Of thee that Great Christian Philosopher Boetius deservedly sings, in his Verses, saying, O supreme God, Creator of Heaven and Earth, who with Perpetual Laws Governest the World, who didst command Time from its beginning to go on in order; and being thyself always the same, dost change and move all things: Thou art their Beginning and Support, thou their Guide, Way, and Ultimate End; thou art the Harbour and Resting-Place of Good Men; and to see thy Face, is the utmost of all our Desires. 6. May I also Love thee, my God, because thou art the Fountain of Wisdom, from which flow all the Treasures of Wisdom and Learning. For, as this visible Sun is the Original and Cause of all the Light of the World, and through him we see all we see; so thou art an Invisible Light, and the Sun of our Understandings, from whence the Light they have is derived, through whose Light they understand what they understand. Thou art the Reason and Order of all things, and he who according to the Rule of thy most Righteous Will didst place them in the Order and Rank that pleased thee. Thou madest some Creatures Corporeal, and some Spiritual, and others betwixt them, partaking of both kinds. Some thou madest Corruptible, and some Incorruptible, some simplo, and some Compound, some to Rule, and some to be ruled, some to Cause, and others to be caused, some most Lofty and Noble, others Low and Vile, and others in a Mean betwixt them both, as was proper for the Perfection of this Universe. Thou also didst appoint all things their Places, according to their Nature, and therefore didst place some on High, others Low, and others in the Middle, that so there might be no Place in the World voided of the Works of thy Hands, and every thing might have the Place that best suited with its Nature. Thus thou didst ordain infinite things differing among themselves, and yet all tending to the same end; and out of them all thou mad'st so Sweet a Harmony, so Beautiful a World, and so Perfect a Commonwealth, that it is above all Comparison. 7. Now if Wisdom be so great a good, and so worthy to be valued, and if thine be so great, as appears by the Universality of thy Works, why shall not I value thee? Why shall not I love thee with all my Strength, and with all my Heart? Why shall not all thy Works be Witnesses of thy Glory? Mirrors of thy Beauty? Testimonies of thy Wisdom? And Incitements of thy Love? For all of them unanimously Encourage us to love thee. May I also love thee, my God, because thou art Essential and Infinite Goodness; for Goodness is not in thee as a Quality, but as thy Essence, in such manner that thy very Nature is Goodness itself. This plainly appears in thy Works, because every thing is so much the more Good, by how much it is more Communicative, as the Sun is among Corporeal Creatures, which so liberally Communicates its Light and its Heat to all the World. And who is there, my God, on Earth, or in Heaven, so Beautiful, and so Communicative, as thou art? What Creature is there, tho' never so little, that does not in some measure partake of thee? That is not full of thy Riches? For none has any other Being, but what thou hast given it. So that thou art the Treasure of the whole World, thou the supreme, and most Universal Good. Hence it is, that as all things naturally desire their Perfection, and their own Advantage, so all desire to approach to thee, and partake of thee, who art their Perfection, and their Chief Good; wherefore even the first Matter( which is the meanest thing thou hast Created, and most voided of Being) as having so poor a Being, desires a Being through which it may partake something of thee, and have some sort of resemblance with thee. 8. Now if this vile Creature that has neither Eyes to see thee, nor a Will to love thee, nor so much as an entire Being to make it something, being so voided and destitute of all things, yet is not voided of thy Love and Natural Desire; what ought he to do, my God, who has Eyes of Reason wherewith to know thee, a Heart fitted to love thee, and on whom alone thou hast bestowed all the Benefits thou didst ever confer on all the Creatures of the World, for which reason he is called a lesser World? How can he who has received so much, who is so much indebted, who sees so much, and who with thy Assistance can love thee so much, how can he, I say, suffer himself to be outdone by the first Matter in seeking thy Love? May I then love thee, my Lord, for this infinite Goodness which is in thee, which is the most Powerful Cause of Love, and from which all our Happiness proceeds. For as it is the Natural Property of the Sun to give Light, of Fire to give Heat, and of Snow to Cool; even so, and much more, is it Natural to thee to do Good, and Communicate thyself to all. Who then can be so much an Enemy to himself, as not to love such Goodness from which he receives so much Advantage? Assuredly, O Lord,( says St. Bernard) we all run to thee, by reason of the information we have of thy great Meekness, for thou dost not despise the Poor Man, thou dost not fly from the Sinner, thou didst not turn away the Thief that confessed thee, nor the Woman of Canaan that called upon thee, nor her that was taken in Adultery, nor the Evangelist that sate in the Toll-house, nor the Publican that prayed in the Temple, nor the Disciple that denied thee, nor the Persecutor of thy Disciples, nor even those that crucified thee. For this Reason, O Lord, we run after thee in the Odour of these most Precious Ointments, for there is nothing in the World more Sweet, more Amiable, or more easy to be Appeased, than thou. Since then, my God, thou art so great an Abyss, and not only an Abyss, but a World of so many Perfections and Virtues, how can I choose but love thee with all my Heart, and with all my Strength? And if every one of thy Perfections, as being infinite, deserves to be infinitely beloved, how shall I love him who possesses infinite Perfections? With what Tongue shall I praise thee? With what Words shall I declare thy Greatness? And with what Bowels shall I love thy Goodness. The Debt, O Lord, is well known, and so is the Poverty of the Debtor. Do thou, O Lord, supply this defect; and since thou deservest so much Love, and dost so earnestly command me to love thee, give me a new Heart, wherewith I may love thee as thou ordainest; for to thee alone is due Infinite Love; Perpetual Praise, Eternal Glory, supreme Power, an Eternal Kingdom, and Empire without End, for Ever and Ever. Amen. CHAP. XIII. The Third Prayer of the Divine Perfections. 1. IF Beauty be one of the Chiefest among all the things that provoke us to love, why shall not I love thee, my Lord, since thou art the Source of all Beauty? Thou art the Beauty of the Universe, for thou hast Created all things, and every one of them Beautiful in its Proportion; whose Beauty the Sun and Moon admire; whose Face the Angels covet to Behold; in whose Sight consists the Glory and Felicity of all the Heavenly Spirits. From thee the Birds, the Flowers, the Springs, the Fields, the Sea, the Rivers, the Trees, the Woods, the Earth, the Mountains, the Valleys, and all Things, received their Beauty. Thou didst beautify the Heaven with Stars, the Air with Birds, the Sea with Fish, the Fields with Flowers, and the Earth with infinite variety of Beasts and Plants. In all Parts of the World thou art Beautiful, because in all of them there are Marks and Tokens of thy Beauty. In Heaven thou art Beautiful in Glory, in Hell by thy Justice; in the Just by Grace, and in the Wicked by Patience. 2. May I also Love thee, my Lord, because thou art the Perfection of all things. Thou art the Glory of Angels, the Reward of the Saints, the Hope of the patriarches, the Light of the Prophets, the Joy of the Apostles, the Crown of Martyrs, the Blessing of Confessors, the Purity of Virgins, and the Salvation of all the Elect. Thee the Blessed Spirits Praise; before thee the Pillars of Heaven Shake, and all the Creatures in the World Reverence and Worship thee. Thou Fillest all things without Dilating thyself; thou Passest through them without Moving, and art In them without Confinement. Thou didst Create them without standing in Need of them, thou Governest them without Trouble, and Changest them without being changed. Only thou Judgest without doing Wrong, only thou Punishest without Anger, and Rewardest without Diminishing thy Treasures. For if the Sea, which is not Infinite, be not Lessened by giving so much Water to the Earth, how can thy Treasures, which are Infinite, be Lessened by thy giving? Thou alone art most sufficient for thyself, and for all things. And therefore he that has only thee, has all things; and he that has not thee, tho' he have all other things, is Poor, Miserable, and a Beggar. 3. All these, and infinite other Praises and Perfections, which neither Mortal Tongue can Express, nor Human Understanding Conceive, are in thee, my God; therefore the greatest Praise our low State can give thee, is to say, Thou art altogether Incomprehensible, and( as a Philosopher said) thou art to be Venerated with Silence, giving this supreme Glory to thy Substance, that only it is Infinite in Essence, in Omnipotence, in Wisdom, in Goodness, in Beauty, and in all other respects; and as it is Infinite in all things, so it cannot be Comprehended by our Understanding, much less expressed by our Mortal Tongue. Therefore, as if there could be found a bottonles Sea, after descending a Thousand Millions of Leagues into it, there would still remain an Infinite Number more; so after the Created Understanding has pierced Deep into the Profundity of thy Excellencies, there still remains an Infinite Stock to discover. For thou art that great God, of whom it is written, He is Higher than the Heaven, more Profound than the Abyss, Longer than the Earth, and Wider than the Sea. 4. This is the God great in Strength, Job 36. and there is none among the Wise, and Law-makers, to compare with him. Who can search his Ways? Or who can say to him, Thou hast wrought Iniquity? Remember that thou knowest not his Work, whereof Men have Sung. All Men see him, every one beholdeth afar off. Behold, God is Great, surmounting our Knowledge; the Number of his Years is Inestimable. By this it plainly appears, that thou, O Lord, art Inestimable, and Incomprehensible in all respects. Thou art Higher than all that can be imagined, or conceived; Higher than all that can be Understood, or Thought of; nay, more, thou art Higher than all that can be loved or desired, for the Immensness of thy Greatness exceeds all this. So that( as St. dionysius says) thou art Incomprehensible to all Creatures, because neither the sense can reach thee, nor the Imagination, nor Conceit, nor Reason, nor Wisdom, nor any other Created Virtue. And since thy Immensness, O Lord, surpasses all our Understandings, the best of our Confession, and the best of our Praise will be to own, thou art Incomprehensible. This even the Philosophers Confessed; this one of them Testifies in these Terms, If thou observe( says he) the Words of Plato, thou wilt find that God is so High, and so Noble a Substance, that no Words or Understanding can comprehend him. And if thou say any thing of him, thou mayst speak of his Creatures, but canst never reach him. Thou mayst say he is the Cause of all things, but no Understanding can Conceive who he is, and in what manner he is. For our Understandings presently incline us to our own things; and all we understand, we understand after our own manner, thinking it is as we are; and that which is not as we are, we do not know, nor can we guess how it is. Let this then be the Prime Truth and Confession of the First Principle, to know that he is Incomprehensible; and therefore when thou hast adored him, calling him Incomprehensible and Ineffable, the next Honour thou shalt offer him shall be to Confess, that he is the Common Desire of all things; and the Third, that he is the Beginning and Cause of them all. 5. If a Philosopher, voided of the Light of Faith, could say thus much; what ought he to say of thee, O Lord, who has received the Knowledge of thee from the Testimony of thy own Words? If thou art the Desire of all things,( because all find in thee, all that they want, thou alone being the Universal End of them all) how can I alone, among them all, not Desire thee? O Universal Good of the World; Ultimate End, for which my Soul was Created; wilt thou permit a thing so Monstrous, my Lord, as that I alone upon Earth should not Love and Desire thee? O my God, and all things, why should not I Love thee with all Passion. Thou, my God, art my True Father, my Holy Lord, my Merciful Great King, my Beautiful Lover, my Living Bread, my Eternal Priest, my Pure Sacrifice, my True Light, my Heavenly Sweetness, my Assured Wisdom, my Unspotted Simplicity, my Rich Inheritance, my Great Mercy, my complete Redemption, my Secure Hope, my Perfect Charity, my Eternal Life, and my Everlasting Joy and Felicity. If thou then, my God, art all this to me, why shall not I Love thee with all my Heart, and with all my Soul? O my Joy and Repose, O my Content and Delight; Dilate, O Lord, my Heart in thy Love, that all my Strength and my Sences may know how Sweet it is to be plunged and dissolved in the Waters of thy Love. The Prophet says, he saw a fiery and swift Stream come forth from the Face of God. Grant, O Lord, that I may Swim in that River, place me in the midst of that Current, that it may snatch and carry me away with it, where I may never more be found, and where I may be wholly consumed and transformed into that Fire of Love. Let this be my Request, O Lord, this my continual Study, in this may I spend my Days, on this may I think at Night, and may I see nothing but what may be a Motive and Incitement to thy Love. May I Live with this Care, and may this be my last Word when I Die; for Blessed are they that Die in thee, and he Dies in thee, who Loves thee whilst Living. CHAP. XIV. The first Prayer upon the Pater Noster, or, Our Lord's Prayer. 1. ONE of the Wise Men of this World, O Lord, said, That the Eloquence which did not Raise Admiration in the Hearers, did not deserve the Name of Eloquence. To signify, that it was the part of a Mortal Man's Wit and Erudition, to deliver their Speeches and Orations with such strange Cunning and Art, as might cause Admiration in all that heard them. Now if the Wit of Man arrive to this pitch of Perfection, what then, my Lord, and my God, must we think is the Perfection of thy Works? For there is no doubt but that there is the same difference betwixt some Effects and others, that there is betwixt some Causes and others; now if thy Power, thy Goodness, and thy Wisdom, so far exceed all the Power, Goodness, and Wisdom of Men, how much more Admirable must thy Works be, than those of Men? By this I understand, that it is thy Natural Inclination, my God, to make thy Works such, as neither Tongue may Express them, nor Understanding Comprehend, nor no Praises be great enough to Extol them. For thy Works ought to be like to thee; and therefore as thou art infinitely Wise, Powerful, and Good, and consequently Incomprehensible, so ought thy Works in their way to be, particularly those of thy Goodness and Mercy, which thou chiefly regardest; so that all Understandings that shall Attentively look on them, may be astonished and surprised; for if this happened to the Queen of Saba, beholding the Works of Solomon, who was but a Mortal Man like us, how much more Wonderful must be the Works of that Infinite Goodness and Wisdom which Reigns for ever? Among these we may principally reckon the Mystery of the most Sacred Incarnation of thy only Son, as also that of his most Holy Passion, and the Institution of the Blessed Sacrament, which he left us in this World; and among these may be reckoned, that thou the Lord and God of Immense Majesty and Greatness, shouldst Adopt us for thy Sons, and offer to become our Father. For by this Name thy only Son Commands us to call thee, and this Name he gives thee throughout his Gospel. In one place he says, Mat. 6.8. Your Father knows what things ye stand in need of. Mat. 6.26. In another, Behold the Birds of the Air, which neither Sow nor Reap, &c. and your Father maintains them. Joan 20.17. Heb. 2.12. In another place he says, It is not the Will of your Father, that one of these Little Ones Perish. In another place, Behold I ascend to my Father, and your Father, to my God, and your God. Wherefore the Apostle says, he is not ashamed to call us Brothers; saying, I will Preach thy Name, O Lord, to my Brethren. 2. This great Dignity thy Blessed Son obtained and purchased for us, through the Mystery of his Incarnation and Passion, as the same Apostle declares, saying, Gal. 4.4. God sent his Son made of a Woman, and made Subject to the Law, that so we might receive the Adoption of Sons of God. And because ye are Sons, God infused the Spirit of his Son into your Hearts, which moves ye with a sincere Affection, to call him from the bottom of your Heart, Father, Father. So that he did not only give us the Name of his Children, but the Spirit and the Heart of Children, infusing into our Souls the same Spirit that dwelled in his, to the end that by its dwelling in ours, it might render us Partakers of this Glorious Title and Dignity. St. John confirms the same, saying, But as many as received him, Joan. 1. i2. ( Christ) to them he gave power to be the Sons of God. Who having received this Dignity, do no longer live according to the Appetites and Desires of the Flesh, but with that Purity and Sanctity as becomes the Sons of God. And that we may not think the Name of Father is only Titular, thy own Son added, saying, Call no Man your Father upon Earth; Mat. 23.9. for one is your Father which is in Heaven. To signify, that all the Love and Providence of Earthly Parents is of no Value, if compared with thy Fatherly Love and Providence towards Men; for it is certain no Father ever designed us for so great a good as thou hast, or has done so much to that end as thou hast; because thou Ordainedst us for thy Glory, and didst deliver up thy Son to Death, to Purchase it for us. Therefore David with good reason said, My Father, and my Mother, have forsaken me: but our Lord hath taken me. And the Prophet Isaiah, Thou, O Lord,( says he) art our Father, and Abraham hath not known us, Isa. 63.16. and Israel hath been ignorant of us. And thou also, O Lord, by the Mouth of the same Prophet, sayest, Isa. 49.5. Can a Woman forget her Infant, that she will not have pity on the Son of her Womb? And if she should forget, yet will not I forget thee: Behold I have written thee in my Hands, thy Walls are before mine Eyes always. §. I. Our FATHER. 3. ACcording to this Great and Ineffable Mercy, thy only Son, O Lord, gives us leave, and commands us to Pray to thee, saying, Our FATHER which art in Heaven. O Glorious Word! Sweet Word! Word of Unutterable Consolation and Devotion. Who durst, O Lord, have spoken to thee after this manner, if thy only Son had not granted us this Liberty? Who art thou, my Lord, and who am I, that I should dare to call thee Father? Thou art he who art, I am he that is not; nay, even this great World which thou hast Created, in thy Presence has scarce a Being. Then what greater Wonder, what greater Mercy, than that thou, who art the God of Infinite Majesty, King of Kings, Lord of Lords, Holy of Holies, God of Gods, Glory of the Angels, and Joy of the Blessed, shouldst condescend to be my Father, and adopt thee for thy Son; who am a vile Lump of day, a poor Worm, and a most perverse Creature? O Wonderful Mercy! O Immense Goodness and Charity of God! Our Father. O Word of Comfort! O Word of Love! O Word of Assurance! What Return shall we make, O Lord, for this Grace? With what Words shall we magnify this Mercy? What Understanding will not be astonished at the Sight of this Admirable Bounty? Our Father: What Honey is sweeter, what Milk more pleasant, what Balsam more delightful, than this Word? O Inestimable Joy! O Ineffable Sweetness, to dare to call thee Father. What more couldst thou have done, and what more could I desire, than to have thee for my Father? How sensible hereof was the Beloved Disciple, when he said, Behold what manner of Love the Father hath bestowed upon us; 1 Joan. 3.1. that we should be called the Sons of God, and should be so. That is, he was not content with giving us the Title of Sons, but gave us also the Being of Sons; that so we might be assured he was our Father: For there is no Father without a Son, nor no Son without a Father. So that the Father took us for Sons, and the Son for Brothers, and the Holy Ghost for his Living Temples. Now what greater Glory, what greater Dignity than this can there be? A Philosopher said, That the most pleasing thing in the World was Profit, because it sweetens all the Labours of Men. Now if the greatest Profit of all Profits be to have God for our Father, not only in Name, but in Reality; what can there be in the World more sweet, or more pleasing? This Word touches the Heart, melts the Bowels, cheers the Spirit, comforts the Inward Man, rejoices the Soul, and causes Fountains of Tears to flow. 4. Our Father. O short and compendious Word, found out by God upon Earth! The Apostle said, he knew nothing but Christ, and him Crucified; and he was in the right, for in this Mystery alone is contained all that is to be known. For my own part, my God, next to this Knowledge, I covet to know nothing but this Word, Our Father: This I will red, upon this I will Study, upon this I will Meditate Day and Night; because this suffices me. They say, Man is a lesser World, because in him all that is in the greater is epitomized: So this Word may be called Wisdom epitomized, because it contains all that the Scripture teaches us: For all the Scripture is reduced to Two Principal Parts, the one is Promising, the other Asking; because in the one Man asks what he ought of God, and the other promises the Man who is obedient God's Mercies and Graces; so the one teaches us what we are to Do, and the other what we are to Hope. Now what Promises are not comprehended under the Name of Father? And what Duty is not implied by the Word Son? For what Blessings, what Favours, and what Providence, may I not expect from him, who truly calls himself Father? For it follows of course, if he is my Father, he will Love me, he will Provide for me, he will Direct me, he will Assist me, he will Instruct me, he will Honour me, he will Give me an Inheritance, and when it shall be requisite, as a Father he will chastise me: For what Son is there whom his Father Chastizes not? Then to live under the Care and Providence of such a Father, is a Sweet Condition, a Free Subjection, a Perfect Security, a Pleasing Fear, a Tender chastisement, a Rich Poverty, and a Safe Possession; for it belongs to the Father to take upon him the Cares, and Distribute the Profits to his Sons. 5. Moreover, if this Father be an Almighty God, and Lord of the whole Creation, what can I want, having such a Father, since Children have their Part in all their Father's Goods? What Trouble, what Affliction, can perplex me, having such a Father? If my Enemies persecute me, he will defend me; if they take my temporal Goods, he will Provide for me; if I have Doubts and Scruples, he will Instruct me; if I shall Walk in Darkness, and in the Shadow of Death, he will bear me Company; if I be wrongfully accused, he will answer for me; if battle shall be ordered against me, I will not fear, because thou, O Lord, art with me. Then what greater Glory, what greater Honour, what greater Mercy, can there be than this? The First Dignity there is in the World, is to be the Son of God by Nature; the Second is, to be his Son through Grace. And because it was impossible there should be more than one Son by Nature, thou didst place us in the Second Degree, which was, to be thy Sons through Grace; than which no higher Dignity can be imagined. Thus it appears, that all thy Promises are comprehended in this Word; or rather, this expresses more than they all do; for it is more for thee, O Lord, to become our Father, than all that could have been given us without this; because thou being a Father, and we thy Sons, we are Heirs of thy Riches, and Sharers in thy Glory, with thy Only Son. 6. Nor does this Word less teach me what I am to Do, than what I am to Hope; for as thou art my Father, so I am thy Son, not only in Name, but in very dead; whence it follows, I am obliged to perform the Duty of a Son, as thou dost the Part of a Father. Then it follows, I am obliged to Love thee as a Father, to Serve thee as a Father, to Honour thee as a Father, to Obey thee as a Father, to place all my Hope in thee, as in a True Father; to have Recourse to thee in all my Necessities, as to a Kind Father; to be Zealous for thy Honour, as for the Honour of a Father; to Serve thee with a most Pure Intention, for mere Love, as a Son Serves his Father; to Resign myself wholly up to thee, as to a Father; to receive thy chastisements with a cheerful Mind, as from a Father; and in fine, to place all my Care and Thoughts upon thee, as upon a Real Father. All this is due to the Name of a Son, and all this I owe to thee, as to a True Father. And since herein is contained the Sum of all thou teachest in thy Holy Scriptures, it follows, all that Doctrine is abridged in this Word, and consequently the Study of my whole Life ought to be upon it. 7. This will appear more plainly, by adding the first Word to the second, and saying, Our Father; for thy Only Son would not have us say, My Father; nor are the Words Mine or Thine to be found throughout this whole Prayer, but Ours; because he would have the Glory of this Dignity to extend and be communicated to all; that all might be through Grace, what he alone was by Nature. For by saying, Our Father, we plainly declare we are all Brothers, as being Sons to the same Father; and therefore we are obliged to love them as Brothers, and thee as our common Father. Thus it appears, that these two Words recommend to us the Love of God, and the Love of our Neighbour; in which Two Commandments are contained both the Law and the Prophets. Now what Doctrine could be more Sublime, or more Brief, than this, which in only Two Words teaches us all that is requisite for us to know? 8. Neither do they only teach what we are to Hope, and what we are to Do; but they also lay open the Way to Penance, and the Gates of Hope, when they have been closed by Sin: For I will not therefore dismay or despair, but rather following the Example of the Prodigal Son, will return to thee my Father, with the same Words and Confession as he return'd, saying, Father, I have Sinned against Heaven, and against thee. That Son, having received the Portion that belonged to him, presently wasted it when he was gone from thee; for this is the End of Possessions, where there is not the Provident Care of such a Father. So that Possession without thee, left the Son naked, drew him from his Father, driven him from his Home, banished him from his Country, spoiled him of his good Name, deprived him of Chastity, and made him a Keeper of Swine, that his Misery might teach him how ill he had done in quitting such a Father; and that by the Evil he endured, he might know the Good he had l●st; for when this Wretch reflected upon his Condition, he began to say, How many Hirelings live plentifully in my Father's House, and I am here perishing with Hunger? He recollected himself, to return to his Father; for he had left himself, when he left his Father. And doubtless he was much besides himself, since having lost the Dignity of a Son, and even of a Man, he was become like to the Beasts, and lived and fed with them. This Wretch who had so long strayed from himself, returning again to himself, resolved to return to thee his Father. But with what Face, with what Recommendation, with what Hope, dost thou return to him? With no other, than that I know he is my Father; for tho' I lost the Dignity of a Son, he has not lost the Nature and Compassion of a Father. Now the Father when he saw his Son, winked at his Sin, and laid aside the Person of a Judge, to perform the Part of a Father; his Anger he changed into Forgiveness, being desirous his Son should return, and not perish. Then drawing near to him, he embraced and kissed him, and presently ordered the best Garment to be brought, and him to be clothed. He said not, Whence camest thou? Where hast thou been? Where is what thou carriedst with thee? Why dost thou exchange so much Honour for so much shane? The force of Love suffers him not to see his Faults; the Father knows not what slow Mercy is, he presently orders a Ring to be put upon his Finger; for not content to Restore him to Innocence, he also Bestows on him this Honour. He orders him to be Shod, that he may again Walk in the Path of Justice, which he had abandoned; and to show what he was come to, since he had not Shoes to his Feet. He also orders a fatted Calf to be killed, because he is resolved to honour his Reception, and hereby to express the greatness of his Love towards him. I, my Lord, being moved by this Example, and attracted by so great a Demonstration of Charity, after all my straying, do come to thee, my God, with all possible Humility and shane, saying with this Prodigal Son, Father, I have Sinned against Heaven, and against thee; I deserve no longer to be called thy Son, make me like to one of the Hirelings of thy House. These Words, O Lord, I will repeat; and if I shall say them with the same Heart that he spoken them, I hope, that even before I have done uttering them, thou wilt come out to meet me, thou wilt clasp thy Arms about me, and give me the Kiss of Peace; for no less is to be expected from the Bowels of a Father, than that he will 'allure to him a Son that has been in the Way to Perdition. It is very well said by a Divine, that even as a bide when she sees her Young One fallen out of the Nest, where it was safe, labours to carry it back thither; and if she sees any Snake draw near to devour it, she with all possible Care and Solicitude flies about it, chirping and crying out, to deliver it from that danger: Even so that Eternal Father seeks the Safety ●f his Children, heals their Diseases, pursues the fierce B●ast, the Devil, restores the Young One to its Nest, forgets past Wrongs, and endeavours to bring him to Repentance. Besides all this, he never ceases, as a true Father, to Warn, advice, Direct, and Secure us: For as when a Man would see in the Day-time, he seeks not the Light, because it offers itself to every one that looks; so he who will lift up his Eyes to Heaven, and behold the Father, never wants this Glorious Light, which communicates itself to all Men. CHAP. XV. The Second Meditation, in which is continued the Exposition of the LORD's Prayer. §. I. Which art in Heaven. 1. AFter the first Word, which is, Our Father, follows the second, no less Sweet, no less Comprehensive, and no less Expressive than the former: For if thou, O Lord, who art my God, my Father, and my Inheritance, art in Heaven, what have I to do upon Earth, when all my Treasure is in Heaven: And if thou who art my Father, art in Heaven, it follows, I am an Alien and Stranger in this World, and that I have here no lasting Place of Abode, but expect that which is to come. And since the Pilgrim who Travels towards his Country, has only his Body upon the Way, but his Heart and Thoughts in his Native Soil, where his Home is; where ought my Heart and my Desire to be but in thee, O Lord, since I am a Pilgrim, whilst I am remote from thee? 2. This Word also secures, and makes my Confidence the stronger; for if thou, who art my Father, art in Heaven, then I have a Right to Heaven; nay, I have Footing there, since thou art there, and Lord thereof. Where ought the Children to be, but where their Father is? Where should the Members be, but where the Head is? The Father does not exclude him his House, whom he has made Partaker of the Name of Son, and of his Inheritance. 3. This Word magnifies, and lifts up my Soul above all things in the World; for what greater Glory, what greater Honour, than to have my Father in Heaven, and to be through him King of Heaven, whilst I live upon Earth? O all ye that covet Honour and Glo●y, why seek ye frothy Honours, which are carried away by every Blast of Wind; and why forsake ye so great a Glory, as it is to be Sons to the King of Heaven? If ye believe not this, why call ye yourselves Christians? And if ye verily believe it, how comes it ye so solicitously seek the Vain-Honours, which fly from ye; and forsake this True Honour, which freely offers itself? Rejoice in our Lord, and exalt, ye Just, and glory, all ye that have pure Hearts; since ye have such a Pledge in Heaven, since ye have God for your Father. I will therefore, O Lord, take the Wings of an Eagle, and leaving the low things of the Earth, fly up to thee; for how can I value any thing upon Earth, knowing I am Heir to Heaven? How can I either regard the Beastly Delights of the World, or value the Transitory Riches that are upon Earth, being in thee, my Father, Possessor of Heaven? This were a greater Disgrace to me, than if the Son of some great King were carrying of Dung, or dressing of Horses: And if a Prince, before he has Inherited, be so highly Respected in all the Kingdom, on account of the Right he has to his Father's Crown; why then shall not I, who have the same Right by the Word of the Living God; not to the Transitory Kingdom of the Earth, but to that of Heaven; why shall not I( I say) think myself Rich and Happy, in such a Title and Expectation? §. II. Hallowed be thy Name. 4. HOW fitly these, and all the other Petitions, follow? For if I, my Lord, am already admitted as thy Son, what can become me more, than to seek the Glory of thy Name, the Triumph of thy Kingdom, and the Fulfilling of thy Will? Now what do I do in Asking these Things, but to take Possession immediately of this New Dignity conferred on me, and to put in practise those Things which of right belong to Children: For as a Man who is chosen King, or Prelate, presently takes Possession of the Dignity, and begins to attend to the Affairs appertaining to it; so I, my God, having through thy Grace received this New Dignity, do presently enter upon the Possession of it, and begin to Act, Saying and Asking such things as become the Son of such a Father: Which is, to desire and endeavour that his Name be sanctified, and his Kingdom glorified; that is, that throughout the whole World he may be Known, adored, and glorified. Now this is to do a Man's own Business; because it is certain that the Father's Glory redounds to the Son, as well as the Glory of a Good Son redounds to the Father; according to the Saying of the Wise Man. 5. And if it be Natural for a Good Son to Love his Father, and Love transforms him that Loves into the loved Object; in such a manner, that forgetting himself, all his Care is to procure what his Love desires, as if it were his own self; what can I, O Lord, wish for then, when I am transformed into thee, but the same thou desirest for thyself? And since thou desirest nothing more than the Glory of thy Holy Name,( because there is nothing so worthy to be desired) what have I to do but to desire and procure this Glory? I know, my God, thou hast no need hereof; for tho' Mortal Tongues be silent, all Creatures( as the Psalmist says) declare, Psal. 18. and utter the Glory of God, and invite us so to do. For if we look upon the Angels, they continually glorify and Praise thee: And if we observe the Wonderful Workmanship of the Heavens, and consider the Wonders therein; the Agreement of such differing Elements, the ordinary Ebbings and Flowings of the Sea, the perpetual Sources of Fountains, the continual Running of Rivers, the great Variety, of Trees, the Diversity of Plants, so many different Species of Beasts, and many other things; and each of these with its Natural Virtue, according as thou, O Lord, wast pleased to ordain these Things which we see daily; what do all these express or declare, but the Glory and Magnificence of thy Name? Thee, O Lord, they Proclaim for the True and Only GOD, only Eternal, only Immortal, only Omnipotent, only Wise, only Good, only Merciful, only Just, only True, only Admirable, and only worthy to be Infinitely beloved. But among all these Creatures, Man above all the rest is obliged to sanctify and Celebrate thy Holy Name; because he having received of thee in himself alone, the Faculties and Perfections of them all,( upon which account he is called a Lesser World) if every one of them is in Duty bound to sanctify thee for that Part it has received; what a Duty lies upon him, who has received all, and for whom all that is in this visible World was Created? Therefore, O Lord, with all my Heart I desire that thy Name may be Sanctified throughout the whole World, in such manner, that all Nations and Tongues, all Ages and Conditions of Persons in all Places, may agree in Praising and Glorifying thy Holy Name. I ask not, O Lord, the Riches of the Earth, nor the Honours of the World, nor the Pleasures of the Flesh; I only beg that thy Name may be praised and glorified in the World. May this be the first, and the chiefest of my Requests, this the first of my Cares, and the greatest of my Desires; for the Love that is due to thee, must be the greatest of all Loves. And if I beg of thee thy Glory after this Life, may I not ask it only for my own Advantage, but for thy Glory; and therefore I esteem the Inhabitants of thy Kingdom Happy, because they will Praise thee for ever. §. III. Thy Kingdom come. 6. LORD, many other Kings, or rather Tyrants, have seized upon us; the Devil by his Power, the World by its Pomp, the Flesh by its Pleasures and Allurements, and our Will by its Appetites. All these Cruel Lords tyramnize over us, and withdraw us from thy Obedience and Subjection, inciting us to fulfil their Will, and to Live according to their Laws, in Contempt of thine. Stand up for thy Honour, O King of Glory, and bear not with this Tyranny in thy Kingdom. Let these Tyrants be expelled; arise, O Lord, and let thy Enemies be dissipated, and those put to flight, who hate thy Presence. Do thou, O Lord, Reign in us, do thou alone Rule and Govern us, and let thy Dominion alone be acknowledged by us. Let thy Will be our Law, thy Word our Light, thy Commandments our Joy, to be Thine our Riches, and to Suffer for thee our Glory. Rule us, O Lord, by thy Providence, Defend us with thy Right Hand, Guide us with thy Spirit, Teach us with thy Word, Govern us with thy Laws, Enrich us with thy Gifts, and chastise us, when it is requisite, in thy Mercy. Let not the World, the Flesh, the Devil, nor our own Will; have any more to do with us. Let the Prince of this World be expelled, and do thou alone Rule me, thou alone Reign in me, thou alone Dwell in my Soul, and let all my Heart be thy Kingdom; be thou alone the Light of my Understanding, and thou alone the Delight of my Will, thee alone may it Love and Desire. To what purpose do I distracted myself with Multiplicity of Affairs, whereas thy Kingdom alone suffices for me? Grant then, O Lord, that from hence forward I may Think on nothing else, and Desire or Endeavour nothing else but it; may it be my whole Business, and all the Subject of my Discourse. Only thou art Good, only thou Beautiful, only thou Amiable, and the Lover of our Souls; therefore do thou alone, O Lord, Rule, Possess, and Direct me; in thee alone may my Soul Delight; in thee may my Heart find Rest; may I run after thee, my Ultimate End, my Center, and my Kingdom, where Pure Souls find Rest. 7. May I also, O Lord, arrive at thy Heavenly Kingdom, which is the End of all our Hopes, and the Scope of all our Desires; where we may behold thee, our King, and Father, in thy Beauty, and Eternally Enjoy thy Presence; for what Desire can be more Natural to Children, than to see their Father in his Kingdom. When will this Hour come? When will this Day be? When shall I see this Light? When shall I appear before the Face of my God? When shall I see those Palaces of Gold? Those Gardens of Eternal Flowers? Those Fountains of Living Water? Those Walls and Gates of Precious Stones? Those Thousands of Angels? Those Choirs of Virgins that follow the Lamb whithersoever he goes? Those Singers, who, with perpetual Hymns, Praise and Worship that supreme and Common Father of all? O jerusalem, our Mother, when shall I behold thee? When will the Day come, that I shall knock at thy Golden Gates? And shall see thy Walls adorned with Jasperstone? And shall hear the music and Voices of Praise, which there Resound? O how Amiable are thy Tabernacles, Lord God of Virtues, my Soul faints under the Desire of the Mansions of our Lord. Even as the Hunted dear desires the Fountains of Water, so my Soul Desires thee, my God. This is the Natural Desire of Sons, and the Property of that Water which Gushes Upwards, towards the Eternal Vine, Lifting the Heart of Man from Earth to Heaven. This caused the Holy Martyr Ignatius, as he was going to Suffer, to utter these Words; Amor meus Crucifixus est,& non est in me. AAqua autem quaedam in me manet dicens mihi: Vade ad Patrem. That is, My Love is crucified, and is not with me. But a certain Water has remained in me, which says to me, Go to thy Father. This is that Common Father, which we Desire, and for whom we Sigh in this Banishment, crying out, and saying, Lord, thy Kingdom come. §. IV. Thy Will he done on Earth, as it is in Heaven. 8. THIS Will, says S. Cyprian, is the same thy only Son Fulfilled and Taught us. This Will is Humility in Conversation, Stability in Faith, Modesty in Words, Justice in Actions, Mercy in the Wants of others, and Government in our Manners; to do no Wrong, and to take that which is done us; to be Peaceable with our Brethren, to Love God with all our Heart, to hold him Dear as a Father, to Fear him as God, and to prefer nothing before the Love of Christ, since he preferred nothing before the Love of us. Thus far are the Words of St. Cyprian. This is it, O Lord, I Covet, and hearty Desire, that thy Will be performed in me, and by me; that I be wholly thine, and altogether employed in thy Service. Let not my Appetite any longer draw me after it; let me have no more regard to my own Profit, nor to the Sensual Love of Kindred and Friends, nor to the Clamours of the World, nor to the Affections of Flesh and Blood; let me not mind what is Sweet, or what Bitter, what Honourable, or what Dishonourable; what easy, or what Difficult; but let me only seek to Fulfil thy Will in all things. May this alone be Pleasing and Delightful to me; may this be all the Joy and Comfort of my Heart, to be at all Times, and in all Places, Fulfilling thy Will. O that I alone were capable of performing all the Service that is due to thee! Doubtless, O Lord, if I were Torn to Pieces for thy Honour, I ought to value it above all the Pleasures that can be enjoyed, unless those Pleasures redounded more to thy Glory; for then I would not desire the Pleasures for Pleasures sake, but for the sake of thy Service, because I have now no more to do with my Will, but with thine. What can be more Great, more Sweet, or more Lovely to me, than to be wholly amnihilated in thy Honour? O what a Joy it will be to me to endure some great hardship for thy Honour! This is the Joy of the Angels, the Desire of the Saints, the Delight of the Just, to Serve thee Perfectly, and comform in all things, to thy Holy Will, and always to have a regard to thy Honour. And I doubt not, O Lord, but that the Angels and Blessed Souls do more Rejoice in the Magnificence of thy Honour, than in the fullness of their own Glory. And therefore, as thy Holy Will is perfectly fulfilled in Heaven, so may it be fulfilled upon Earth, in such manner, that we may all Pursue it with great fervour of Heart, through Honour and Infamy, through Esteem and Disgrace, through Prosperity and Adversity; renouncing all other Wills and Desires that are not agreeable to thee, and for thee; for thou alone art our God; thou only, in a more excellent manner, our Father; thou alone King of Kings, and Lord of Lords; and consequently to thee is due the greatest Obedience, perfect Reverence, eternal Praise and Glory, for evermore. Amen. CHAP. XVI. The Third Meditation upon our Lord's Prayer. §. I. Give us this Day our Daily Bread. 1. HOW proper, O Lord, are all these Petitions? What can Children more properly desire, than the Honour of their Parents, the Prosperity of their Kingdom, and the Fulfilling of their Will? Nor is it less proper for Children, especially when they are little ones, to ask their Fathers for Bread. This Word, when they are Hungry, they often Repeat with a Doleful Voice, which moves the Parents to Compassion, and obliges them to give them Bread. So I, most Loving Father, like one of thy small Children, great in Age, but little in Merits, being pressed by Hunger and Want, by that Right which Children have, do ask Bread of thee, my Father; that is, a Sustenance for this Life thou grantest me. And because in me there are Two Substances, the one Corporeal, the other Spiritual, therefore I ask Bread for them both: For the Corporeal, Earthly Bread; but for the Spiritual, Heavenly Bread; that is, the Bread of Angels; who, as being Spiritual Creatures, have no other Sustenance but thee, who art the Food of Spiritual Substances. Therefore, O Heavenly Father, I who once Sat in the Land of Egypt, by the Flesh-pots of Worldly Pleasures, despising now that Food of Beasts, do sigh for the Bread of Angels, which descended from Heaven. This Bread I seek, this I desire, this I humbly ask. O inestimable Grace! O unheard of Mercy! The God of Gods, the Lord of Lords, the Reward of Saints, the Joy of the Angels, the Word of the Father, the Eternal Wisdom, the Light of the World, the Sun of Heaven, becomes my Sustenance. What more can I Covet, or Desire? Far be it then from me, O Lord, to take pleasure in any Worldly thing, after having found so pleasing, and so precious a sort of Food; which, tho' I cannot at all times receive Sacramentally, yet I ought always to receive it Spiritually; my Spirit being always with it, thro' Love, and a continual Remembrance. Truly it is a wonder that the Heart of Man is not wholly dissolved with the Sweetness of this Food. And since thou, sweet Jesus, art become my Food, and my Repast, thee alone will I Eat, and after thee alone will I Hunger with an Unsatiable Desire. For if thy Odour alone be sufficient to Maintain the World, how much is thy Food so? If we all Live, and are maintained by only the Word of thy Mouth, how much better will our Souls Live upon the Sacramental Repast of thy Body? How comes it then, O Lord, that our Hearts do not Melt in thy Presence? How comes it my Soul does not Rejoice so much in thee, as to forget itself, and all other things for thee? If the things of the Earth, nay, even the Ideas and Representations of them, do sometimes so take up my Heart, that they cause me to forget thee, how comes it that thy Real and True Presence does not so perfectly Alienate me from myself, as to make me forget all the World for thee? 2. O Heavenly Father, give us this Day this Bread, that we may possess it now, and at all times. Remember, O Lord, that thy Son calls this Daily Bread, and Commands us to ask it this Day. Tell us then, sweet Jesus, why art thou so hasty with us, that thou biddest ask for this Day, and dost not stay till to Morrow? What hast thou seen in us, to be so in Love with us, that thou wilt not stay till to Morrow? If the Love thou bearest us is so pressing, that thou wilt not delay thy coming, but wilt be with us presently, tho' thou hast no Advantage therein; how much more hasty ought we Vile Worms to be, who are such great Gainers in our Desires, to be with thee our supreme Good, our Immaculate mirror, and Joy of the Angels. And since thou, sweet Jesus, as thou here testifiest, wilt not delay thy coming, neither will we delay it; and since thou Commandest us to ask of thee, not for another, but for this Day; for this Day we ask this Grace, and this Day we hope to obtain it; for otherwise thy Doctrine would not be Congruous, if we were to ask for this Day, and could not obtain for this Day. Therefore since we Desire thee for the present, and would presently Possess thee; and since the same is thy Desire, come immediately, O Lord, to our Heart, which sighs for thee. Thou, O Lord, dost overflow in the Love of us, and our Heart overflows with thy Love. And since the force of Love draws thee to us, and us to thee, Grant, O Lord, that laying aside all Impediments from my Soul, I may embrace thee with such Love, that I may faint in thy Arms, through the excess of thy ineffable Sweetness. And since thou, O Lord, wilt have us ask every Day, because thou desirest to be always with us, we also desire to be with thee, and never to be separated from thee, our most delightful Food, and most sweet Spouse of all pure Souls. §. II. And forgive us our Trespasses, as we forgive those that Trespass against us. 3. O Sweet Jesus, tho' thou, O Lord, dost most freely, and most mercifully, Offer thyself to us in this Daily Bread, yet I fear to approach to thee. I fear, O Lord, the Banquet of Queen Esther, lest what happened to Aman should befall me; for being by her Invited to her Table, he was presently after hanged for his Crimes: And tho' this, O Lord, be not thy Intention, yet I fear my own Disposition, by reason of the multitude of my Sins, which are grown more Numerous than the Sands in the Sea. For who can reckon the Number of my Vain Thoughts? Of my Evil Actions? And of my Extravagant Words? For scarce the Just can bridle their Tongues. Then who can Sum up my Sins of Omission and Negligences? What shall I do in this Conflict, my God? For on the one side, thou Invitest me to thy Table, the Angels call me to it, and Hunger makes me wish for it; and on the other side, the Multitude of my Sins discourages and makes me draw back? I have found what to do: Since thou givest me leave to call thee Father, I will go to thee with the Penitence and Heart of a Son, and will ask forgiveness of my Sins, which I righty call a Debt; for he is Debtor to another, who steals from him what is his; and since we, with all we have, are thine, we ought to Employ them all in thy Service; which we have not performed, but rather have Offended thee in them all; then it is plain we are Debtors to thee, for the Service and Honour we refuse thee. Forgive us then, O Lord, these Debts, since thou Commandest us to beg Pardon for them. O wonderful Mercy of our God! Tho' we have despised and exchanged him for such Vile Things, yet he bids us to beg his Pardon; and tho' he is the Party Offended, yet he offers Peace. He did not afford this Mercy to the Angels that sinned, and therefore they do, and ever will, remain in their Iniquity. And since thou, O Lord, hast received such full Satisfaction for our Debts in the Blood of thy Son, and dost Command us to beg this Pardon, forgive us all our Offences, as we forgive those that Trespass against us. O happy Crime! O blessed Debt, which being forgiven, deserves to be pleaded before the Tribunal of God, for our Pardon. Therefore we ought not to be Afflicted when Men Offend, Persecute, and Wrong us, but rather we should Rejoice, and Desire to be so served, because by forgiving these Injuries, we the more easily obtain forgiveness. And it is not to be doubted, but that this Plea, which our Judge and Advocate advices us to make use of, must be of great force with him. Therefore it was that David patiently bore with the Reproaches and Scoffs of Semei, who cursed him, because he was sensible how Efficacious a Means this would be towards Reconciling himself with God. §. III. And led us not into Temptation, but Deliver us from all Evil. Amen. 4. WHAT will it avail me, O Lord, to be delivered from my Old Debts, if I fall into other New Ones? To what purpose is it to wash myself for having touched a Dead Body, if as soon as washed I touch it again? Therefore, my Lord, if thou dost permit us to be Tempted to Humble us, to Exercise our Patience, to Reward us, and to the end we may have Recourse to thee in our Afflictions; yet do not suffer us to be overcome by Temptation: Our Frailty is such that we must fall, unless supported by thy Grace; and after receiving Grace we cannot persevere without thy Assistance; for many receive Grace, and not the Gift of Perseverance. Thou seest the Contradiction that is in our Nature, and what Enemies we have. The Flesh is a continual Soft domestic Enemy; the World is False, Deceitful and Treacherous, the Devil is Cruel, Strong, Subtle, and Dextrous in Combat. I being then placed among so many Squadrons of Enemies, among so many Illusions of the Flesh, and among so many Persecutions of the Spirit, what will become of me, O Lord, if thou forsake me? What will become of one Sheep among so many Wolves? And of so Frail a Creature among so many Enemies Weapons? What then have I to do, but to call upon thee, my Father, as the tender Chicken does, when it sees the Kite? What can I do, but lift up my Eyes to the Mountains from whence Relief is to come to me? To thee therefore, who Dwellest in Heaven, I lift up my Eyes; to thee I lift up my Soul, my God; in thee I place my Hope, let me not be Confounded. Lord God incline unto my Aid; Lord make hast to help me. How long, O Lord, wilt thou forget me? How long wilt thou turn away thy Face from me? How long shall my Enemies Triumph over me? How many Days of Life do there remain to thy Servant? When wilt thou do Justice upon those that Persecute me? When shall I be wholly delivered from them, that I may fly to thee? When will none be able to Separate me from thee? When shall I Die to all things, and even to myself, that I may fly to thee? When shall I forget all things, that I may fix all my Thoughts and Sences upon thee? When will all things become Vile and Distasteful to me, except thee alone? When shall I be wholly thine, by my own Free Will, since in Justice I am so already? O Father of Mercy, and God of all Consolation, be so Merciful to me, that I may Die to all my Appetites; that I may Die to myself, and to all my Enemies, and that I may only Live to thee. O my Father, my King, my Lord, my supreme Good: O Center of my Soul, may I Dwell in thee, Rest in thee, and have no other Glory, or Treasure, but thee alone. 5. All these Graces we beg of thee, O Lord, thro' thy only Son, who is our Advocate, our Priest, our Sacrifice, and our Mediator, with thee. Because,( as the Prophet said) we dare not Offer up our Prayers, relying upon our own Righteousness, but upon the Greatness of thy Mercies, and upon the Merits of thy Son, since all he did and suffered in this World, was for our sake; for his sake therefore we beg that we may be Mercifully delivered, and relieved. For him thou Madest all things, and for him, after being destroyed, thou Restoredst them; for him thou Createdst Man to thy own Image and Likeness, and for him thou didst Restore that same Likeness. He is the Foundation of our Righteousness, the Cause of our Merits, the Intercessor of our Prayers, the Advocate of our Cause, and the principal Support of our Hope. For his sake therefore, O Lord, we beg of thee all these Mercies; for what is not due to our Righteousness, is due to his Grace; if thou find nothing worth regarding in us, yet in him there is much to regard; if there want Merits on our side, yet in him they superabound. For his sake therefore we Pray and Beg, Honour him in us; whatsoever thou givest to us, is given to him, because all that is given to the Members, is given to the Head, to which they belong. If we have nothing of our own to Offer up to thee, that we may not appear Empty-handed in thy Presence, we Offer up Him with all his Sufferings, and all the Services he did thee from the Manger to the across, for we are partakers of them all. Upon these Accounts we come, O Lord, to beg Mercy of thee, instead of Justice; Justice, if thou regard thy Son; and Mercy, if thou regard us. 6. But above all, Observe, O Eternal Father, that we come, being sent by thy Son, who bid us ask in his Name, and prescribed to us the very Words, which are those I have here uttered. Do thou own them, O Lord, for they are the Words of thy Son, who through them seeks our Relief. Remember that when the Wise Woman of Thecua asked Pardon of King David for his Son absalon, as soon as that good King understood that Request came from Joab, his General, he presently Condescended, and Granted what was asked; for which Joab return'd Thanks, confessing that Favour was done to him, and not to the Woman that asked it. And since I, O Lord, am sent to thee by thy only Son, and it was he who put these Words into my Mouth, that I might repeat them to thee, it is he that asks by my Mouth; to him will be given whatsoever thou givest to me; and it is he that must return thee Immortal Thanks and Praises for it. 7. Remember also, O Lord, that thou didst not Condemn, but rather Praise, the Wicked Steward, for that he had made Friends that might receive him into their Houses, when they saw him in want. I therefore, the Poorest of all Creatures, and who have made the worst use of what thou Committedst to my Charge, do endeavour to make my Interest with thy Son, and to shelter myself under him, to the end, that since I am so Poor in Merit myself, I may be relieved and Supported by his. And since it so highly concerns us, not to appear in thy Presence, without bringing along with us our Spiritual Brother Benjamin; that is, thy only Begotten Son; here we bring and present him before thee, that through him we may be Mercifully received, and looked upon. And do thou, O only Begotten Son of God, who art also the Son of Man, stretch over us thy Cloak, for thou art our Kinsman, to Cover our Proverty and Nakedness; and deny not thy Grace to those thou hast made thy Brothers, and Partakers of thy very Nature. The Seventh Prayer for to beg the Love of GOD. If our Obligation, O Lord, be great to our Benefactors, &c. See for this Prayer, in the first Treatise of this Second Volume, Chapter the 17th. The End of the Second Part of Granada's Memorial.