theyt tongues they did deceitfully the poison of aspes vnder theyr lipps theyr hands were full of bloud theyr feete swift to euill workes Then he shall add here vnto And maÌ„kind being in this estate our Lord wouchsafed to looke vppon them as the Prophet said Dominus de caelo prospexit superfilios hominum vt vide at si est intelligens aut requirens Deum Our Lord looketh forth from heauen vppon the children of men to see yf there be that vnderstandeth and seeketh after God and he found that all vvere corrupted and become abhominable non erat qui faceret bonum non erat vsque ad vnum there was not one that did good no not one From thence the vnderstanding shall inferr This vvithout doubt was the motiue vvhich moued God to send the Angell down to the earth to vvit that he might reforme in men theyr vnderstanding theyr will theyr inclinations theyr senses or in one vvord to make theÌ„ vvholy other men then they vvere before and to reduce them to that perfectio from vvhich they had fallen And in that respect as I suppose before he sent the Angell he did looke dovvn vppon the earth to see in vvhat state mankind did staÌ„d which he had created for heauen Then the vnderstanding having found out an action which God did performe before he did send the Angell yf he that doth meditate desire to fynd out any more let the memory propose some other condition of God saying for example Although God haue properly no passions â—et neuerthelesse after a certayn manner he doth seeme to let himself be traÌ„sâ—orted to speake after the custome of â—en by the passion of Loue. And out of this he shall gather with his vnderstanding Therefore surpriâ—ed as yt vvere by this loue tovvards meÌ„ when he saw them reduced to so poore tearmes and that they did runne altogither headlong towards hell he could not endure they should continue any longer in such miseryes and dangers of perdition And this discourse he may confirme with some reason or authority as I said before yt was needfull to doe as in this manner And truly yt seemeth he could doe no other supposing he did loue meÌ„ with so harty affection for the nature of loue ys such that yt cannot endure to see the party loued in perill or mistery And therefore so yt befell the father of the prodigull child who for that he loued his soune with great and passionate affection albeyt the sonne had behaued himself very ill towards his father had for saken him and spent his goods had dishonoured his house in few words had giuen him very ill satisfaction yet notwithstanding so soone as the father saw him return and fallen into so great misery he could not coÌ„tayn himself from being moued to mercy Luc. 15. accurrens cecidit super collum eius vt oscularetur eum and running to him fell vppon his neck that he might kisse him VVhat did then almighty God the father of mercyes wheÌ„ he saw the misteryes of mankind God shall the memory say ys by nature so mercifull that as the prophet saith his mercyes are aboue all his works and of him yt ys truly said cui proprium est misereri semper parcere to whom yt ys most proper euer to take pitty to pardon and further he hath a will most ready effectually inclined to perform the workes of mercy and loue Therefore shall the vnderstanding say moued by his diuine nature and the loue he beareth to mankind he was sodainly inclined to compassion and tooke the resolution of redeeming them from the miseryes and perills they were in and with his most prompt and effectuall wil resolued to doe yt with out delay and so begann to think in what manner yt might best be effected And because the vnderstaÌ„ding of his diuine majesty ys most cleare and swift and seeing all in an instant that can be in the matter he presently found out the meanes of effectuating this charitable resolution of his will and did soone perceiue that no pure creature could possibly remedy so great an euill and that yt was absolutely necessary that his diuine power should therein supply the impotency of creatures He did therefore see that yt was conuenient to proceede in this cause not only as his most mercifull nature required but also as his naturall justice did exact wherefore he considered that although his mercy might haue been contented with the satisfaction which some Angell might haue offered or some just man haue performed or els by a liberall and free pardon which yt might haue pleased him to haue giuen to mankind yt would not his justice haue taken this for good payment He did further see that yf he did become maÌ„ he should by that meanes yeald full satisfaction both to his mercy and justice for that giuing himself vnto man being the God of majesty his most mercifull nature was fully satisfyed and then performing some act of satisfaction by his manhood being vnited with the Godhead he should fully pay all that his diuine nature could exact as just Hauing seene oll this his inclination to doe good vnto men the loue which he bare them did effectually moue him to the resolution of taking vppon him our humane nature Here shall the memory adioyn But God although he be of nature most simple hauing but one most perfect essence ys notwithstaÌ„ding distinct in three persons Yt ys true shall the vnderstanding say and therefore those three persons being one and the self same charity euery one would shew himself most prompt to become man for the loue of men the father to shew his power where omnipotency was required the holy ghost to shew his loue in such an act of loue But the sone of God alleadged that yt was most fit for him being the second person and the wisdome of God that as man did fall into synne by affectation of knowing to much so the remedy might proceede from the Diuine wisdome that knew all things And that the father might sufficiently exercise his power in ouershadowing his mother fo whom he was to take his bodily substannce and the holy ghoust might shew his loue in framing that body which he was to vnite to hâ—s diuinity Yt was therfore concluded in that diuine consistory of the most blessed Trinity that the sone of God should become man for the loue of men And so here ys found out in respect of the persons besides the foresaid consideration of God the persons also of men God himself ys found distinct in three persons As for words we haue found out part of that which the father or the sone or the holy ghost might speak and we haue in sinuated that which might be said also by men As for workes we haue found out besides that of gods behoulding the earth that he also being moued with compassion towards the miseryes of mankynd resolued to help them determined in the deuine counsell that
redound euen to the sense at the least will giue content and satisfactiō vnto reason in some excellent degree Fiftly the honour he shall gaine by the study and excellēcy of this vertue not only with God in heauen but also with men vppon earth who cannot choose but approue and praise the vertue wheresoeuer they see yt Sixtly the ioy yt will cause to the Angells in heauē who as being replenished with charity both towards God and man doe greatly reioyce to see that men doe also proceed in vertue and doe giue in this respect great glory vnto his diuine maiesty Seauenthly the displeasure yt will procure to the diuell who cannot indure to see vertue put in practise to the glory of God and profit of man for the deadly hate he beareth to the one who doth punishe him according to his deserts to the other for that they would enter the possession of that place from which he was iustly banished Eightly the exāple of Christ of the B. Virgin and of the holy saints eyther drawn out of the mistery he doth then meditate or out of others which he hath meditated before or shall meditate after As for exāple After one hath drawn out that light which ys before set down in the first manner of discoursing to wit that to the imitation of God who being independāt of men yt dit looke vppon them with the eyes of pitty he also in like māner yea although which ys impossible he were independāt of God ought to lift vp very often the eyes of his soul to his diuine majesty with acts of loue he shall then propose vnto his will these motiues following to the end he may raise the desyre of so doing and shall say thus And ys yt not then a decent thing and much to be desired to lift vp the mind often to that diuine Lord from whom we haue receaued yt yt ys a fine thing to see a child who ys still looking vp towards his father yt ys pleasant to see a young bird or other creature that haue theyr eyes fixed vppon theyr breeder yt ys comely to see a disciple who hath dis aspest towards his master or a souldiour that often looketh towards his captayn God ys our father our mother our master our captayn yt ys therefore a most fit and conuenient thing that we often lift vp our eyes towards him for so many titles Let vs add herevnto how necessary yt ys for vs to cary our selues towards him in this manner although we were not dependant vppon his diuine maiesty for admitting all that cā be said yet he ys God that ys the most perfect nature that can be imagined I a man replenished with a thousand imperfections and all reason would that the things which be inferiour and of small perfection should acknowledg theyr superiours and those whose perfection ys much greater Now how can we better acknowledg him for most perfect then by lifting vp our mindes often vnto him by meanes of prayer and by acts of loue and how great will be the fruit which the practise of this action will bring when yt ys done well often as yt ought to be Yf the diuell should tempt vs neuer so violently and should endeuour to draw vs from our estate and cast vs to the ground yf then we cast our eyes vppon God we shall fynd that he ys then à t hand and by him we shal be established in such sort that we shall not be remoued on hayre from the place we were in and so we know yt happened to the Prophet who said Providebam dominum in conspectu meo semper quoniam a dextris est mihi ne commouear I fore saw our Lord in my sight alwayes because he ys at my right hand that I be not moued And yf yt should chaunce that the diuell should take vs in his snares before we be aware yet euen then lifting vp our eyes to God we shal be deliuered Oculi mei semper ad dominum quoniam ipse euellet de laqueo pedes meos My eyes alwayes to our Lord for he will pull my feet out of the snare Yf we be afflicted either with coporall or spirituall hunger fixing our eyes vppon God we shal be aboundantly replenished Oculi omnium in te sperant domine tu das illis escam in tempore opportuno The eyes of all hope in thee o Lord and thou giuest them meat in tyme conuenient Yf we stand in need of spirituall light and particular grace lifting vp our selues and drawing neere to his diuine maiesty we shal be satisfyed Accedite ad eum illuminamini facies vestrae non confundentur Come to him be illuminated your faces shall not be cōfounded Delectare in domino dabit tibi petitiones cordis tui be delighted in our Lord and he will giue thee the petitions of they hart He which intendeth to travaile to some strang country shall fynd yt very profitable yf he learn the language of that country whilest yt he remayneth in his owne yf then we doe purpose to goe to heauen why doe we not learn in the meane tyme to lift vp our eyes to God whom we are to behould without intermission or wearines when we are in that happy place But put the case we should not reape any profit thereby at all yet what a delight cótentment ys yt to haue leaue to fixe our eyes vppon the most beautifull pleasant thing that possible can be found to be permitted to stay behoulding the fountayne of all delights what an honour ys yt to be admitted to behould that first chefest pattern of all beauty the which whosoeuer doth continually behould eyther ys God or an Angell or a saint what contentment doe we giue to those blessed spirits in so doing who as they doe thē selues continually fixe theyr eyes vppon God with all delight and perseuer in his praises so yt ys most gratefull vnto them that all creatures should doe the same especially reasonable creatures who were made to that end How much doth yt displease and torment the diuell who ys Loth we should doe the least thing in acknowledging our duty to almighty God and truly yt were well done of vs thus to doe though yt were for no other respect then to shew our selues to be contrary to so cruell an enemy who would not acknowledg God as his maker nor humble himself vnto him Finally how reasonable a thing ys yt that we should imitate the word incarnate of whō yt ys read that he did often lift vp his eyes not only those of his soul but of his body also towards heauen thereby to raise himself towards God the father although he needed no such help In like manner to imitate also the saints who vsed often to looke vp and behould the heauens seeking thereby to vnite themselues to God and to shew the loathing they had to earthly loue Motiues for the better flying of that
THE PRACTICE OF MEDITATING WITH PROFIT THE MISTERIES OF our Lord the Blessed Vergin Saints GATHERED OVT OF DIuers good authors And published by the very Reuerend Master Iohn Alberto Buronzo Chanon of the Cathedral Church of Verselles Reuiued and augmented by the same Author translated into English by a Father of the Societe of Iesus Imprinted at Mackline by HENRIE IEAY 1613. HENRIE IEAY TO THE Deuont Reader HAuing perused good reader this litle booke written in Italian by a father of the Societie of Iesus though he thought to publish it vnder a borrowed name and translated into English by another of the same Societie I found it likelie to proue as fruitful as acceptable to pioussoules that are desirous to conuerse with almightie God in meÌ„tal praier and for theyr help and comfort determined to put it forth with this one aduise vnto them which I had from one wel experienced in spiritual affayres In the places from which we are here taught to draw matter of meditation as condicions of persons words and actions that occurr in any mistery They shal perhapes finde such store and varietie as may to some seeme superfluous at the least if not troublesom But they must consider that this booke is not for one man onlie nor for one sort of vnderstandings but intendeth the common help of al that practise themselfes in this spiritual exercise It was therefore necessarie to make such prouision for al as out of it eueryone might fit himself of matter for his own discourse and take that which he findeth most agreable with his own manner of proceding As he that cometh to a plentiful feast eateth not of al that is sett before him which might cloy his appetite and hurt his helth but rather feedeth discretly and soberly on som few dishes which his stomack lyketh and are wholsom for him In a good garden are a multitude of simples yet are not al ingredients for euery medecine the Gardnier notwithstanding had sufficient reason to plant them al because there is not any one amongst them of which som one or other may not finde som vse I wish thee good reader to choose out of these places those that are most behoosul for thy purpose and let not the plentie left vntoucht for other men trouble thee So I leaue thee to make that profit of this worke which the author wisheth to al that read it to the greater honour and glory of God H. I. THE PREFACE AMongst the many and different exercises of men in this life the meditation of spiritual and diuine thinges without al doubt is one of the most excellent For by meanes therof with our vnderstanding together with the light of Gods assisting grace we doe search find out Gods holy wil which is our sanctification with our wil we desire loue the same with our memory we cal it to mind we apprehend it with our imagination and in some sort do imbrace it with our corporal senses and the faculties of our body the better to put it in execution Most iusty therfore may be said that there remayneth not â—n man any one power either internal or external which by meanes of this holy exercise is not wholy imployed in the praises of almighty God which â—s a great part of that end for which maÌ„ was created placed in this world Neither doth man only by meanes of meditaâ—ioÌ„ attaine his proper end the cause of his being in this preseÌ„t â—ife but also by a certain kind of participatioÌ„ in some proporâ—ion doth vnite himself to that which is proper to the other â—ife which consisting in seeâ—ng louing enioying the gloâ—ious maiesty of almighty God â—ccording to the degree of eueâ—y ones merit and that without â—nterruption or desire of ought els out of doubt man giuing himself wholy in the exercise of meditation to seeke the most perfect knowledg of the most vnited loue and the most sweetest enioying of God which this wretched life affords he doth participat proportinally of that glorious happines in heauen which is the last and accomplished portion and that happy end for which man was created True it is that through the vnhappy condition of this troublesome world he being diâ—tracted by other thoughts and surprised by other affections cannot continually or withouâ— some violence enioy this so great felicity yet neuerthele 〈…〉 he may with the help of God from whom euery good meditation proceedeeh as his perfect gift of whome therein he treateh with whom he then conuerseth and reasoneth together with his own diligence and industry attayn to such vnion with Gods diuine Maiesty that he may if not continually at least for som time enioy his creatour with some perfection Therefore in this as in al other noble exercises there must be vsed much diligence to performe it wel not only for the causes set down already but also for that the nature of meditation it self as it is explicated by holy Doctors doth exact no â—esse For meditation somtimes â—s called a studious intention of â—he mind which diligently atâ—endeth to the finding out of some matter sometime an especial application of our vnderstanding seriously imployed in searching out the truth at other times an industrious inforcing of the mind endeuouring to find out obscure things and to vnfould the intricat and perplexed as also it is described to be an earnest and vehement applicatioÌ„ of our mind to seeke know tast some diuine matter finally it hath other names and definitions al which doe playnly shew that great labour and industry is required on his part who intends to meditate Wherefore it shal not be amisse to set down briefly the practical manner which is to be held in this so holy an exercise to the intent it be not performed negligently or without the fruit which by it is pretended I wil therefore for more facility and cleerenes set down first what is to be done before meditation then what in the very time of meditation and lastly what is meete to be obserued at the end thereof THAT VVHICH IS TO BE DONE BEFORE MEDITATION CHAPTER I. Remote Preparations WHo soe desireth to meditate well and fruitfully the divine misteries must procure to haue great purity of hart that he be not guilty to himself of any thing which may cause great remorse of coÌ„science He must haue the passions and affections of his soul so coÌ„posed that neither by excesse nor want they be troublesome vnto him 3 Let him keepe his powers and senses so recollected that he neither think see nor heare willingly any thing which may cause distraction briefly let him as Cassian saith so dispose himself before prayer as he desireth to find himself in tyme of prayer The neerer Preparations WHereas to follow thâ— example of King Dauid who speaking to God said Iâ— matutinis meditabor in te I will meditate of thee in the morning the best tyme of meditation ys when he riseth from his bed therefore to
to the world by mortification and pennāce Thirdly to continue the comparison of a true allegory vnderstanding in that manner all the martyrs which Christ foresaw and by those words foretould who by offering themselues to torments and death should for theyr owne part and to theyr owne behoefe yeald plentifull merit to others worthy examples of inuincible courage and fruites of exceeding charity towards almighty God Fourhtly Anagogically all the happy soules that in this world haue beene beaten by tribulation sent from God like corne to be afterward translated to that celestiall habitation with multiplyed gayne of eternall glory Now yf he will propose for the subiect of his meditation that parable spoken by Christ Simile est regunm caelorum homine negotiatori quaerenti bonas margaritas inuenta aute vna pretiosa murgarita abilt vendidit omnia quae habuit emit eam The King-dome of heauē ys like to a merchant seeking good pearles and hauing found one pretious pearl he vvent and sold all that he had and bought yt he shall vnderstand in the literall and historicall sense the vvords as they sound for that vvhich happeneth vnto Ievvellers vvho vvith all diligence seeke after pearles for that they knovv theyr value hauing found one to theyr mynds they sell all that they haue to buy yt In tropologicall sēse for that vvhich passeth vvith spirituall persōs vvho knovving vvhere they may get grace and vertue cease not to imploy all theyr thoughts and labour vntill they attayn to be able to gayne yt In the allegoricall sense for that vvhich vve see verefyed in the infidells vvho illuminated by God to knovv the value and great vvorth of faith and the excellency of the holy church leaue what soeuer they haue to be admitted into the number of true beleeuers finally in the anagogicall sese for that which passeth with one who hath knowledg of the heauenly glory prepared for the vertuous who aduentures his goods honour yea and life yt self to obtayne yt Affections to be raised in Meditation NOvv for that the discourse vppō the things aforesaid may not only be the foode of the vnderstanding he that will meditate fruitfully must after some discourse made about some one thing stirr vp in his soul some affect correspondent vnto the matter meditated and dilating and confirming yt so long fixe himself therein as yt shall please God to mayntayn yt And although the affects be many and various and therefore yt cannot be determined alwayes to which one must attend especially they depending for the most part vppon the assistance of the holy ghost the best master in prayer yet notwithstanding those vnto which the persons who attend to the purgatiue way must especially haue regard be these that follow First a great greefe with shame and confusion for his synnes committed by negligence and coldnes in Gods seruice by carlesnes and faintnes in seeking after perfection c. Secondly a holy feare of offending almighty God of loosing his grace of being faulty in his duty in not answering to the voices and inspirations of God of his being lyable to great punishmēt for his synnes past or at least for his present imperfections or els for his litle care to profit himself in the way of perfection Thirdly a great inward hatred of the synne of tepidity negligence of earthly things which seperat a man farr from God as also of himself and his own interest Fourthly a great desyre of mortification of the body of the senses of the passions and of the desyre of honour to subiect himself to all to esteeme himself and to be esteemed of others the most vile of all For those which are in the illuminatiue way these following wil be sittest First a feruent loue to all vertues 2. A great desyre to attayne thē Thirdly an inflamed desyre to know the person and the most diuine actiōs of the sonne of God incarnat and to imitate the same as much as may be Fourthly a firme hope to please God with his diuine grace to attayn to perfection to perseuer in the good commenced and in his vocation receaued from God to free himself from all imperfection and defect and to obtayn at lenght eternall blessednes Fiftly a pious sorrow and compassion for those indignityes which the sonne of God suffered for his sake for the blindnes of other his neighbours who offend his diuine maiesty in so many things And for him who attends to the vnitiue way First an excessiue loue of God Secondly a spirituall ioy and gladnes of the insinit riches perfections of his diuine maiesty of the honour he receaueth from the good of the knowledg which to his faithfull seruants he imparteth of himself Thirdly a great contentmēt for the glory and happines of Christ risen from death and receaued in heauen with great festiuity and maiesty for the signes shewed to men of his charity and for so great and manifould benefits communicated to his friends c. Fourthly a vehement desyre that the name of God be sanctifyed that he may raygne ouer all soules without contradiction that his holy will be done in earth as yt ys in heauen and other like which the vnction of the holy ghost will teach him so that he dispose himself with a great desyre and necessary humility to the receiuing of them Yet notwithstanding he must not leaue to vse his diligence to stirr vp some of the aboue named affects and others the like and to dilate them the most he can aswell for the greater ioy and comfort of his soul as also for more copious fruit ordeyned to operation for the honour glory of God almighty Certayn motyues to be proposed to the will for the more facill embracing of that which ys good HE shall therefore stirr vp these affections by propounding vnto the will those motiues whereby yt ys apt to be moued which motiues are wont to be various according to the variety of the things which doe moue the mind eyther to embrace them or abhorr them But speaking in generall they may be reduced to these heads following that ys to say when the light of the vnderstanding doth conclude that such a vertue ys to be imbraced or such a point of perfection ys to be practised yt must withall propound vnto the will First the beauty of the same vertue shewing that yt deserueth euen for yt self to be imbraced Secondly the necessity he hath of yt that he may thereby be the more answerable to his estate or that he may attayne true peace and quiet of mind or to put himself in perfect state towards soluation c. Thirdly the vtility he shall reape eyther towards his owne perfection or that of his neighbours or for the gayning of grace and other heauenly gifts in this life or for the increase of his glory in the life to come Fourthly the spirituall delight he shall feele in imbracing and practising the same vertue which also sometymes doth