hand-maid O Lord Jesus Christ who for me hast not spared thy selfe so vulnerate my heart and so Inebriate my mind with thy blood that what way soever I shall turne my selfe I alwayes may behold thee Crucified and whatsoever I shall look upon may appeare to me ruddy with thy blood that so I may wholly intend thee that I might not find any thing beside thee nor behold any thing but thy wounds This is my comfort I have crucified my self O Lord with thee and let it be to me intimate affliction to mediate upon any thing except thee There is no Affection greater no charity more sincere Hugo de Sancto Victore no love stronger the Innocent hath dyed for me finding nothing in me that he might love But alas as often as I consider this wonderfull favour of divine Piety towards us I am not a little confounded and ashamed of my too much Ingratitude MAN O My Soule thou hast forsaken thy Spouse Hugo de Arrha Animae thou hast prostituted thy love and hast not given thanks for these great benefits yet that he might release thee from thence whence thou hadst falne he hath pleased to descend and piously to suffer that which thou didst endure Think therefore how much he loved thee which by no way but by dying would free thee from death Wherefore O my soule by how much the more worthy thou knowest the benefits of thy Redeemer are by so much the sinnes of thy Ingratitude are the worse See therefore that thou be not ingratefull on whom so many benefits are bestowed for the sinne of Ingratitude is very great because according to Saint Bern. Ingratitude is as it were a burning Wind drying up the Rivers of divine mercy the fountaine of clemency the torrents of Grace Consider therefore O my Soule often ponder and revolve in thy mind the horrible sentence which is pronounced against ingratefull persons in the Person of our Saviour saying O Soule see how great things I suffer for thee I call unto thee who dye for thee See the paines wherewith I am tormented See the Nailes wherewith I am pierced heare the reproaches wherewith I am confounded But although the externall griefe is great yet the Internall torment is far greater when I find thee so ingratefull and else where It is inveighed against ingratefull men in the person of Christ saying Et alibi Bernard O my people what have I done unto thee or in what have I molested thee answer me What is the cause thou wouldest rather obey my Enemy then me Consider that I am he who have created thee I have enriched thee with all good things if these be accounted but little to ingratefull persons yet I have redeemed thee with my most pretious blood Ah! O my soule let not these things depart from thy heart slip from thy mouth alwayes render thanks never cease to blesse and magnifie the only begotten Sonne of God for these his great benefits Let they dearly beloved be for all these benefits sometime to thee a Bundell of Myrrhe in thy heart sometime joy in thy mind praise in thy mouth Melody in thy Eare. SOVLE NOw I am not able longer to containe my self tell I pray thee what shall I render our Lord for all that he hath bestowed on me MAN O My Soule as St. Bern. saith In his Meditations thou owest to him thy whole life and not unworthily because he laid down his own life for thee and hath sustained cruell torments that thou mightest not endure eternall punishment What therefore can seeme hard unto thee when thou shalt call to mind that he that is comely in the favour of God would be crucified for thee O how undue a pitty how free a favour how unlooked for a Charity how wonderfull a sweetness is it that the King of Glory should dye and be crucified for a most despicable worme O how sweet a friend how strong a helper how wise a reconciler is this SOVLE O Man J confesse and truely acknowledge if J had the lives of all the Sons of Adam in me all the dayes of an Age the endeavours of all men that are have been or shall be it were nothing in comparison of that which my Spouse hath sustained for me which the Son of God hath suffered for my sinnes When as therefore J shall give all that J am and whatsoever I am able it will not be as a starr to the Sun as a drop to an Ocean or as dust to a Mountaine MAN O My Soule because I now begin to consider that the Eye of Contemplation being more perspicuous thou acknowledgest the Grace of divine redemption whereby thy Spouse hath delivered thee from originall sinne yet a little now I will begin to speak for my God and show thee to that heap of divine mercy whereby thou art freed from actuall sinne also Convert therefore the light of Contemplation unto the benefit of justification and consider the favour of thy Lord how paternally by secret inspiration he hath recalled thee from sinne how sweetly and how lovingly he hath recalled thee comforting thee by internall communication saying Return Return O Shunamite that is O soule by sinne miserably infected captivated or mortified Returne saith hee O Soule to mee I am thy Creator returne I am thy Redeemer Returne I am thy Comforter And if these seem but little returne last of all because I am thy very liberall rewarder Returne therefore to me I am hee that have so nobly created thee Returne I am he who so mercifully by my most bitter death have delivered thee from eternall damnation Return to mee I am he that so manifoldly have enriched thee with spirituall and corporall good things Returne at last to me O soule I am he who so liberally have now rewarded thee by prepared felicity Returne saith hee from the sin of thought Returne from the sinne of Speech Returne from the sinne of Action Return from the sinne of Custome Returne to me O Soule the Saints with great desire expect thee and at thy comming the Angels rejoyce Return Jesus Christ calls thee with hands extended on the Cross Returne the Abiss of the whole Trinity wait for thy returne O Soule if thou well remembrest this is the voice of thy welbeloved inviâ—ing thee Consider now how great hath been the longanimity of him expecting thee O what a long time he hath expected thy comming alas what a time hath he suffered thee in thy sinnes O how many and for what hath he damned for their sinnes before thy conversion yet mercifully hath he expected thee alwayes sinning Returne yet O Soule Christ expecting thee on the Cross hath his head inclined to kiss thee a a sinner and uncleane hath his Armes stretched forth to embrace thee his hands open to forgive thee his body extended wholly to bestow himselfe upon thee his feet fastened to remain with thee his side opened to suffer thee to enter therein Be therefore now O
if thou lovest Heavenly things how is it now that thou remainest not in Heaven who art in this life resembling celestiall spirits SOVLE ALas Alas now miserable and unhappy that I am know perceive my selfe for a long season to have been miserably blinded who for so long a time knowingly have erred in temporall and earthly things entangling my selfe by love in worldly and base things from which I have received very little comfort but much grief and some confusion but very little joy yet various and often great sorrow of heart Tell me therefore I pray thee O man what is that Heavenly consolation and how by any means I may be able to attaine to it in this vale of teares and misery What is that which I find in my God when so willingly and so easily I contemne all things for him when I say within my self with joy O God of my heart O God my portion for ever What is that which I tast in that most short houre in my beloved when with all my strength I desire joyfully and heartily to endure all sharp bitter and austere things for him and say It is good for me to cleave to God And who shall seperate me from the charity of Christ MAN O My Soule this consolation according to Saint Bern. is nothing else but a certaine love of Devotion proceeding from the hope of Pardon and tast of the good though but little and a most certaine sweet Delectation wherewith our bountifull God recreateth the afflicted soule whereby the soule is invited to seek God and is vehemently provoked to a divine love Hugo de S. V. O my soule what thinkest thou is so sweet and so pleasant that is accustomed to move the devout soules in the remembrance of their beloved and so sweetly affect them that now they altogether begin to be rapt and alienated from themselves The conscience is exhilerated and the memorie of all their greifs is forgotten The mind rejoyceth the understanding waxeth cleare the heart is illuminated and the affection is made jocund Now they know not where they behold themselves and as though the embraces of love hold something within them and they are ignorant what it is and yet they earnestly desire with all their force to retaine it The mind delightfully struggles in some sort least it should depart from it as though it should find the end of all its desires therein St. Bern. Sometimes as though Hood winckâ— O good Jesu thou sendest me desiring thee into the mouth of my heart yet to know what it is that I feel it is not lawfull for me For truely I perceive a savour being so comfortable a sweetnesse that if is were perfected in me I should seek nothing else Is not this the Jubilee of the heart St. Gregory Jubilee is said to be an unspeakable joy of the mind which cannot be hidden nor uttered in words Yer notwithstanding it may be shown by some motions though not expressed by any proprieties Wherefore the Psalmist saith Blessed is that people that knoweth Jubilation He doth not say who speaketh but who knoweth because Jubilation truly may be known by the understanding but cannot be expressed by word or speech St. Bern. For when I perceive this savour thou sufferest me by no sight of the Body by no sense of the soule by no understanding of the Spirit to consider what it is when I shall receive it and am willing to ruminate thereof and to judge the sweetness of it it presently slideth away yet truly I swallow it in hope of eternall Glory but by long ruminating of the vertue of its operation I desired to infuse it into all the veins and marrow of my soule as though it were a certaine vitall Juice that it might deceive it of all other affections and it might only savour that but presently it hasteneth away and when with Inquisition or acception or the sight there of I gladly desire more strictly to commit some formall imprinted lineaments thereof to memory or otherwise to help my forgetfulnesse by writing by experience I am compelled to confesse that of the Gospell Thou knowest not from whence it cometh or whither it goeth What Declaration O my Soul dost thou think is there so sweet and so pleasant Truly this is the divine consolation SOVLE O Man who will bestow this upon me that this so un-experienced a consolation may enter into my heart that I may forget my miseries and may despise worldly comfort and may happily begin to be estranged from my selfe MAN O My soule Great is that which thou desirest it is an inestimable gift which thou wishest for wherefore as I suppose it cannot be obtained by humane endeavour it can scarcely be gotten but by humble prayers to God and of those that are worthily disposed by the only grant of divine mercy For all Gold in comparison of it is but as a little sand and silver compared to it is accounted as nothing SOVLE O Man tell me I desire thee what manner a one ought that disposition to be wherewith the affection of him that prayes ought to be disposed for obtaining of it MAN OF this matter much might be spoken of them that have tryed it but that I acknowledge my self unexperienced yea I blush to speak a few things Wherefore I feare least it should be objected against me Wherefore dost thou relate what thou hast not tasted Wherfore like an unworthy man dost thou praise what thou art ignorant of SOVLE O Man fear not but with reverence and Humility devoutly propose what thou hast both heard and read For there are many that have to the profit of others determined of great and high matters which they have not learned of their own experience but by the knowledge of others MAN NOw I shall speak with some boldness for those abilities which lack of knowledge denieth Charity supplieth Wherfore as I think so I relate I think under favour of a better Judgment if thou wilt prepare thy self to tast this Celestiall Sweetness thou oughtest to be cleansed exercised and lifted up In the first this Heavenly sweetness is smelled in the second is is tasted and in the third somtimes even to inebriation it is taken and swallowed up First I say thou oughtest to be cleansed from sins from inordinate affections from temporall consolation and from the inordinate love of Creatures because according to St. Bernard he erreth altogether that beleiveth that he is able to mixe the Celestiall sweetness with this dust that divine Balsom with this venemous Joy those Graces of the Holy Ghost with the Allurements of this world But after the Soule shall bee purged by such things cleansed from tear-distilling grones and purifyed by sorrowfull sobbings because as St. Aug saith it is convenient that that mind should always find sorrow in it self who forsaking his Creator did alwaies seek joyes in himselfe and in the Creature Excellently therfore St. Gregory in his Morals speaketh of that Sentence of Job
thou condemnest me in the time of judgment True it is These St. Anselme in his meditations that my Conscience hath deserved damnation my repentance sufficeth not for satisfaction yet certain it is that thy mercy is above every offence Do not O Lord St Aug. in his meditations so look into my evil that thou mayst forget thy owne goodness O good Lord if I have committed that wherby thou mayst condemn me thou hast not lost that wherwith thou mayst save me St. Gregory in Hom. O if man could but understand how admirable that is Behold the Spouse cometh How pletsant Those that were prepared entred with him to the marriage How bitter And the Gate was shut O my Soule what is more Consider how great an evil it is to be separated from the face of Christ to be excluded from that joy of divine Contemplation to be deprived of the most blessed Society of all the Saints to dye an everlasting life and to live an eternall death to be plunged in the bottom of a restless Gulph for ever to be torne in peeces with consuming worms and yet the torments not to end to suffer the noise of raging flames to be blinded with the bitter myst of the sulphurous smoaking Pit not to perceive that which enlightneth but to perceive that which tormenteth St. Aug. Such shall be the power of grief in the infernal deep that it admitteth no other intention of thought within it self SOVLE NOw I tremble with fear now I faint with the horrour therof Tell me I pray thee O man to what purpose is so lamentable a Meditation MAN O My Soul I think that the continuall and devout meditation of the prescribed is the sinners medicine and wholsom encourager and provoker to do all good things and to sustain all evil Thou fearest watching and the labour of thy hands St. Bern. inquadam Epistola but these are but easie to any one meditating on perpetuall flames The remembrance of that darkness maketh a man not to abhor Solitude yet if thou leasurely thinkest on a future discussion of thy words silence shall not displease thee that weeping and gnashing of teeth being often brought before the eyes of thy understanding do render unto thee equall rest and peace St. Aug. inquodam sermone A mans understanding being overcome with the inticements and concupiscences of this world flyeth all labour desireth pleasures can scarce be brought to this that hee can refrain the customes of his former life But when hee shall begin to think on the necessity of future judgment he induceth a voluntary war on his passions moved either by hope of reward or for fear of punishment hee doth violence to his former desires and earnestly contendeth to overcome himselfe Whence cometh these Verses O foelix mortale Genus si semper haberet Aeternum prae mente bonum finemque timeret Right happy is that man that ever hath The eternall good in 's mind and fears his death The fourth Exercise How the Soul by mentall Exercise ought to convert the light of Contemplation to those things that are above her that shee may know and understand 1. The inestimable value of Celestiall Joy 2. The unspeakable Delight and 3. The interminable Eternity CHAP. I. Of the Inestimable value of Celestiall Joy SOVLE EVen now O man thou hast sufficiently affrighted me miserable soule being prostrated in this vale of teares although thou hast taught me not unprofitably have mercy also now on mee most miserable and do what thou long since hast promised Speak a little of the perpetuall felicity if happily I may be able to receive thereby some comfort of mind for that it is delightfull to use change because according to Saint Aug. It is alwayes well done whether it be by punishing or pardoning or by terrifying or comforting so that there by the life of man may be amended Consider O man how noble the mind of man is often times it is more easily perswaded with easie and pleasant things then by terrible and adverse oftentimes it is more allured by promisses and things comforting then it is enforced by threats and terrours Wherefore our Sister the Spouse desired to be drawn with the odour of Celestiall Unguents with the savour of divine graces and so to runne with the Spouse and now not out of feare but love delightfully to walk in the way of his Commandements MAN O My Soule it is true I confesse which thou sayest but alas there are many which will not imitate God in Prosperity Wherefore it is convenient that they be terrified in Adversity For there are many which either for blindnesse understand not the divine Graces or for negligence loose them in vaine Employments Wherefore as I beleeve God out of the abundance of his Infinite goodness would alwayes be ready rather to favour them with Consolations then to affright them with austerities if men were rightly disposed that they might receive his divine consolation which is so pretious and delicate that by no means it is fitting or expedient that it should be indifferently bestowed on all Thou therefore if thou aspirest after all these things proposed unto thee see that thou have a pure understanding and a well disposed affection because the chiefest good is not discerned according to Saint Aug. but by the clearest understandings and I think it is much lesse tasted but by very well disposed affections For it is of many men in this life clearly discerned of whom neverthelesse it is in no wise tasted Wherefore Saint Aug. saith O Lord mak me I desire thee to taste that by affection which by my intellect J understand make me to perceive that by love which J perceive by knowledge SOVLE TEll me J pray thee O man what dispositions ought to proceed in affection and understanding that at least to a little Excess of mind J may be able to tast in contemplation the Celestiall sweetnesse For J have long agoe exercised my mind in speculation and alas as yet my feare is that J have never felt the least drop of that Heavenly sweetnesse J have read many things of the lives and conversation of Saints many things of Nature of the operations and orders of Angels also I have read some things of the inestimable unity of the Divinity of the Incomprehensible Trinity of the Godhead more of the inestimable happinesse of all the blessed and when with all my endeavours I have employed my mind to the former studies alass I have remained yet Hunger-starven and empty and have alwaies cryed out with blessed Saint Aug. Make me O most mercifull Father to tast by affection what I perceive by my understanding and yet I have not profited Also oftentimes being wearied with long study and angry at my self I have cryed out with the Prophet expecting the Crummes which fall from the Table of their Lord in that Heavenly Court How long O Lord wilt thou forget me for ever How long dost thou
turne thy face from me For though I have Judged my selfe unworthy to eat of the bread of thy Children yet I have expected with earnest desire to eat at the least of the Crummes falling from their Table but alas though with with open mouth I have earnestly expected yet I have alwayes been frustrated MAN O My soule the former things which thou hast most lamentably complained of happen by a two fold reason Sometimes of the very pious and wholsome dispensation of the divine goodnesse In his Morals Whereupon Saint Gregory The just God is wont to deferre the complaints of them that Petition him for a time that their desires might encrease to that end they may rather be heard for their good by how much the sooner they are not heard at their desire Holy desires encrease by delayes Item in Homilia for if they faint at the denyall thereof they were not desires For although God of his goodnesse is most clement notwithstanding sometimes it happeneth that he protracteth that which he most willingly would give that thou mayst learne earnestly and ardently to desire great things and more carefully to preserve them obtained with thanksgiving Also sometimes he prolongs his benefits by reason of the inordinate disposition of the Asker Hee is altogether our of the way that thinketh any one can mix that Heavenly sweetnesse with this dust that divine Balsome with this poisonous joy those Graces of the Holy Ghost with the allurements of this World But now O my soule that I may not longer keep thee in dalliance nor longer afflict thee by expectation cleanse thy understanding from vaine and unprofitable Phantasies from naturall and curious reasons from extravagant and overmuch curious employments in the sciences Also cleanse thy affection from sinne from the sequell of sinne and from the occasion or cause thereof Lift up thy reason dilate and declare thy affection enter into the joy of thy Lord which neither Eye in this life hath perfectly seen nor eare hath heard nor hath it ascended into the heart of man Be vehement therefore O my soule in the love and desire of the supernall life of the Saints where there is action not laborious rest not Idle or slothfull where there is life without defection or revolt divine prayse without cessation Haec Aug. Saint Bern. Rejoyce therefore and be glad and consider the reward of thy labour which truly is so much that it cannot be numbred so great that it cannot be measured so pretious that it cannot be terminated SOVLE O Man thou hast now spoken much in generall tell me I pray thee of all in particular because wee understand those things better which are particularly distinguished then those which a generally related MAN O My Soule What can I say when I behold the future joy Now I almost faint with admiration because the joy shall be within us and without us under us and over us nigh us and round about us Thou shalt therefore rejoice in all thou shalt rejoice of all Thy joy I beleive is prefigured in the Apocalipse by that blessed woman which was clothed with the Sun and the Moon was under her feet and a Crown of twelve Stars about her head This woman as I think is a blessed Soule the Daughter Bride and Queen of the eternall King A Daughter by the Creation of Nature a Bride by the Adoption of Grace a Queen by the Collation of Glory This Soule is well sayd to be clothed with the Sun because shee is adorned with the Splendor of divine cleerness crowned with the Dignity of eternall felicity In which happiness for the speciall comliness there are 12 Joyes figured by the Stars by which the Celestiall happines is beautified and adorned These joyes O my Soule thou oughest dayly devoutly to contemplate seek no consolation of thy present misery sojourning in hope patiently and joyfully to sustain all tribulation of this present life O my Soul thou shouldst not be perplext if evil men flourish in this world and thou sufferest Beda that they shall rejoyce and that thou shalt be vexed Alas wicked men have no share in the celestiall joy neither shouldest thou care if thou shouldest have no share in this world but by the hope of that joy at which thou aimest thy Affection may joyfully and patiently endure whatsoever hapneth to thee in the way of adversity Haec Beda St. Ber. O my Soul if at any time worldly joyes the false glory the short and frail power thereof delight thee recall thy mind from them and thou wilt esteem all as dung St. Hierom. Run therefor O my Soul not with the paces of the body but with affection and desire because not only the Angells and Saints but also the Lord and Master of Angells and Saints epxects thee God the Father expects thee as his most beloved Daughter God the Son expects thee as his sweetest Bride God the Holy Ghost expects thee as one most dearly beloved unto him God the Father expects thee that he may constitute thee the Heir of all good things God the Son expects thee that hee may offer thee to God the Father as the fruit of his Nativity and the price of his most precious blood God the Holy Ghost expects thee that he may make thee partaker of his eternall Beatitude and Swetness That most blessed Family of all the Celestiall Spirits of the eternall King do expect thee that they may receive thee into their Colledg therefore desire thou their Society above all things thou shouldest come thither with great modesty if thou hadst loved it in this vale of tears As often therfore as the vain Ambition of this VVorld delighteth thee as often as thou shalt behold any glorious Creature therein presently fly up to Heaven and begin to be what thou art to be Truly I beleive O my Soule if thou wouldest continually keep these heavenly joyes in thy mind thou wouldest build a certain Suburbs of the celestiall Kingdome in his Exile wherein dayly thou mightest spiritually by Assay taste that eternal sweetness for when we settle in our thoughts any thing that is eternall even then we dwell not in this world but in Heaven So great O my Soul is the force of thy love that thou livest there more truly where thou lovest by contemplation then where thou art but by Essence This O most dear Soul is the kingdome of God which is within us which alas we miserably neglect when outwardly we are given to idle and vain things We disperse St. Grego our selves abroad in not caring for the Kingdom of God which is within us we seek abroad for Consolation frome idle things and deceitfull Fopperies so that now wee have lost the Devotion of our ancient Religion even so that we retaine not the forme thereof Thou therefore O my Soule the Daughter of the Eternall King hear with a devout mind and incline thy Eare to holy and health-bringing councells Behold by
Soliloquies Meditations and Prayers of St. Bonaventure Cross fecit THE SOLILOQUIES OF St. BONAVENTVRE Containing his four MENTAL EXERCISES AND Also his Treatise called A Bundle of Myrrh Concerning THE PASSION OF OUR SAVIOUR With XIII Spirituall Exercises of the said St. Bonaventure London Printed for H. Twyford and R. Wingate 1655. The Epistle to the Reader upon the Soliloquy of S. BONAVENTURE THIs little work which is no less full of learning then devotion ministreth most copious matter to him that is willing to cherish the light of contemplation and the fire of charity For the Authour induceth the Soul and the inner Man interchangeably the one asking and the other answering and with very many sentences of holy Fathers being intermixed of which as he sayth he hath compiled this Treatise This hee saith that he may easily teach every one how by mentall Exercise converting the eye of contemplation unto those things which are within him unto those that are without him unto those that are below him and to those things that are above him the mutable good being despised he may pursue the Immutable Eternall good with all the perfection of his mind For this Soliloquy hath many things taken out of that work of Hugo de S. Victore de Arrha Animae to which it is very like The Sum of the 4. Mental Exercises of this little Work are as followeth The First Exercise HOw the Soul ought by Mentall Exercise to reflect the Beams of Contemplation to those things which are within her that she may see how she is formed by nature deformed by sinne and reformed by Grace The Second Exercise How the Soul by mentall Exercise ought to convert her Contemplation to to those things that are externall that she may know how unstable worldly wealth is how mutable worldly Excellency is and how miserable worldly magnificence is The Third Exercise How the Soul by mentall Exercise ought to convert the Rays of contemplation unto those things that are below her that she may understand the inevitable necessity of mans death the formidable austerity of finall judgement the intollerable pain of infernall punishment The Fourth Exercise How the Soul by mentall Exercise ought to convert the light of Contemplation unto those things which are above her that she may know and understand the inestimable value of celestiall joy the unspeakable delight and the interminable Eternity The Preface I Bow my knees unto the Father of our Lord Jesus Christ of whom the whole Family of Heaven and Earth is named That he would grant you according to the riches of his glory to be strengthened with might by his spirit in the inner man that Christ may dwell in your hearts by Faith that ye be rooted and grounded love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God Eph 3.14 to the 20. Paul the Apostle the Vessel of eternall Election the Treasury of divine Sanctification the Mirrour and Example of heavenly contemplation in his former words sheweth us the Beginning Object and Fruit of mentall Exercise For mentall Exercise to the end it may become pious and wholsome it is necessary that it have a power supernaturally strēgthening a wisdom regulating and a clemency comforting let therefore the devout Soul inflamed with the love of divine contemplation bow the knees of her mind before the Throne of the most blessed and Incomprehensible Trinity let her humbly knock and discreetly desire The strengthening power of God the Father lest wearied with labour she be seduced The directing Wisdome of God the Son lest seduced with error she wander from the truth The comforting Piety and Clemency of the Holy Ghost lest overcome with wearisomness she faint For every good thing that is given and every gift that is perfect is from above descending from the Father of lights and according to S. Augustine all our good is either God or from God he therefore in the beginning of every good worke is fit to be implored from whom originally every good thing proceedeth by whom every good thing exemplarly is produced and to whom every good thing finally is addressed This is that ineffable Trinity the Father the Son and the Holy Ghost which the Apostle speaks of when he saith I bow my knees c. unto that place That ye may be able Secondly he sheweth the Object of this wholsome mentall Exercise The Object truly of the Exercise of a devout mind is said to be internall and externall superior and inferior For the devout Soule ought by mentall exercise to reflect the light of contemplation first to her interior thoughts that she may know 1. How she is formed by Nature 2. Deformed by sin 3. Reformed by Grace Secondly she ought to convert the light of contemplation unto those things which are without her that shee may know 1 How unstable worldly wealth is 2 How mutable worldly Excellency is And 3 How miserable worldly Magnificence is Thirdly she ought also to convert the light of her contemplation unto those things that are below her that she may understand 1 The inevitable necessity of mans death 2 The formidable austerity of finall Judgement 3 The intollerable paine of infernall punnishment Fourthly she ought to convert the light of Contemplation unto those things that are above her that she may know and tast 1 The inestimable value of Heavenly Joy 2 The Ineffable delight And 3 The Interminable Eternity This is that blessed Cross terminated with foure ends whereon O Devout Soule thou oughtest continually by meditation to suffer with thy most sweet Bridegroom Christ Jesus This is that fiery Chariot consisting of foure wheels wherewith thou oughtest dayly in contemplation to mount up unto the Palace of Heaven to find out thy most faithfull friend This is that foure-fold Region East West North South which thou O my Soule oughtest daily by Perigrination to enter into and to seek and find out therein by speculation thy most dearest beloved that thou mayest say with the spouse In my Bed I have sought him by night whom my soule loved These foure the Apostle seemeth to insinuate when he addeth That ye may be able to comprehend with all Saints what is the breadth and length and depth and height The fruit of this wholesome Exercise if it be worthy and laudably put in practise is eternall felicity which is the best and fairest thing and of it selfe most sufficient wanting no other thing besides it selfe Wherein we shall see and shall love shall call upon and laud in Eternity and beyond Eternity him that is blessed for ever This fruit the Apostle promiseth when he concludeth his speech saying That ye mighe be filled with all the fulnesse of God Wee shall then find this fulnesse when God shall be to our will plenty of Peace to our reason fulnesse of light to our
betrayer I have feared the accuser I have feared the Reprehender I have sometimes feared my Conscience I have oftentimes feared Infamy I have sometimes feared Hell and yet alas miserable Soule that I am amongst so many miseries I have not changed nor forsaken my own will The odour also of the Creature hath deceived my smell and I have been ignorant O good Jesus that thy odour doth savour sweeter then all Aromaticall things O good Jesus the fountain of all odour whose sweetness doth make me continually to run and incessantly to labour after thee Pardon me that so late I have known thee so slowly have run after thee in the savour of thy Oyntments I think notwithstanding and by this I do not excuse my selfe that the odour of that heavenly storehouse is not mixed with this earthly stench wherewith I was infected The fals and deceitful sound of the Creatures hath also deceived my hearing and I have not knowne nor perceived How sweet thy words are to the Palate of thy Elect. How pleasant thy Councels are to the cares of thy friends How light thy Commandements are to the hands of thy Saints O Jesus the Fountain of wisdom the Author of knowledge the Giver of chaste Councell make me yet now at least to hear thy voice let thy voice sound in my eares With how great bitterness do I call to mind that I was deceived by that most miserable voice of those that sung and said Come let us enjoy the good things that are let us crown our selves with Roses before they wither and let not the flower of our time pass us let us fill our selves with precious wine and the best ointments let us every where leave signes of our joy and gladness This voice I have heard and have not understood nor considered that all things are vain and to be laughed at For all these and the like suddenly have slipped away and vanished like a shaddow For what have all these vain things brought to their lovers What profit then have they had in those things wherein now they are confounded and ashamed of O Lord my God the light of my heart the food of my soule the vertue affecting my minde I did not love thee yet I fornicated without thee and those that fornicated with mee they cried ha ha The friendship of this world is fornication without thee O what is more miserable then a miserable man that shows not mercy to himselfe But in all these things thou O most loving God wert alwaies present with me I have often heard thy voice I have perceived thy wholsome inspiration but never consented O how often hast thou inspired this most wholesome counsel to me Thou hast sinned forbear leave and blush To which I â—iserable soule have followed the custome of St. Augustine in his booke of Confessions Sometimes I have answered drowsily O Lord expect me a while suffer me a little now I will rest from vanity now I will blush at my naughtiness I will forsake all vaine and worldly things But alas that little that now had neither meane nor measure and it was too long protracted This sloath is a thing Item Augustinus that murthereth many eternally and for ever detains them in sins who do not correct or apply themselves to the voice of our Lord. They heare truely the voice of secret inspiration but do not amend their life saying to morrow to morrow and suddenly the doore is shut and the sinner remains without even without the Arke of the Celestiall Countrey croaking with the voice of a Crow for his sinnes because he would not lament and mourne with the Dove Alas how their owne felicity hath prostrated many men worse in sinnes Saint Greg. their continuall peace hath made many men sluggish and thereby the wicked enemy hath presently more greivously afflicted them by how much longer by the use of quiet he hath found them negligent For whom God doth longer suffer that they may be converted Item Gregorius the more grevously he condemneth them not being converted But O man that I may more perfectly and manifestly discover to thee the story of my unhappinesse all these were not sufficient to make me enough unhappy but alas to make my damnation the greater worldly delicatnesse did too miserably deceive my touch and I was ignorant O Good Jesu that thy embraces were so sweet thy touch so chast thy Familiarity so delightfull For when I shall love thee I am cleane when I touch thee I am chast when I shall receive thee J am a Virgin Thy Embraces O most sweet Jesus do not maculate but purisie thy touch doth not defile but sanctifie O Jesu the fountaine of all sweetnesse and delight pardon me that so lately I have believed how much purity how much dignity how much sweetnes the left hand of thy Eternall wisdome and knowledge hath when it is under my head that is my reason and the right hand of thy clemency and affection when it shall embrace me that is my Will Woe is me miserable soule what can be ever proved so sweet so pleasant so delightfull and healthfull as to rest betwixt the Armes of such a Spouse happily to repose within the kisses of so great a King and friend This sweetnesse the devour soule perceived when she wished saying Lee him kiss me with the kisses of his lips Had the devout soule ever tried these delights when inflamed with love she prayed and almost fainting for the desire of her beloved saying O that thou wert as my Brother that sucked the breasts of my Mother when I should find thee without I would kisse thee yet I should not be despised I would lead thee and bring thee into my Fathers house and into the bed of her that bare me There thou shalt instruct me and I will cause thee to drink of spiced Wine and of the juice of my Pomegranates In the Canticles Who is able to declare but he that in spirit had tasted how much sweetnesse and devotion this discourse containeth when he well considereth and is rightly nourished with a devout mind wherefore I leave the Exposition to the devout soule But O Lord God if these be so sweet to our thinking of them how sweet are they to them that taste them if so pleasant to him that reads them how comfortable will they be by affection to them that feel them make me O most sweet Jesu inwardly to tast that by love Saint Aug. which outwardly I tast by thought make me to perceive by affection what I perceive by my understanding Ah O most sweet Jesu peirce the marrow of my soul with the healthfull shafts of thy love that it may truely burne languish and melt and may faint only with the desire of thee and may desire to be dissolved and to be with thee Let it alwayes hunger after thee only the bread of Celestiall life who descendest from Heaven Let it thirst after thee the Fountaine of life the
to be entangled with so great greifs Saint Augustine libro Confessionum Although without the love of Charity St. Hierome every one may rightly believe yet he cannot attaine unto Beatitude because such is the force of Charity that even Prophesie and Marytrdome without it are esteemed as nothing no Vertue can Equall Charity For Charity obtaineth the Excellency of all Vertues O my God give thy selfe unto me St. Aug. Render thy self unto me I love thee and if that be too little I will love more forcibly I am not able to limit that J might know how much J want of thy love to that which is sufficient that my life might runne into thy embraces and not to divert untill it were hidden in the secrets of thy Countenance This J only know that whatsoever J have without thee and all plenty which is not my God is poverty SOVLE NOw therefore O Man seeing as thou sayest J ought to love my beloved Lover for all these things tell me J pray thee how much and in what manner J may love him to the end J may repay the multiplicity of his so great an Affection MAN O My Soule St. Bern. although according to Saint Bern. the cause of loving God be God himselfe yet the method to love him is to love him without method notwithstanding we can find by the Revelation of holy Scripture a certaine method For he that hath given thee love hath shewed thee a manner how to love saying Thou shalt love the Lord thy God with all thy heart with all thy soule and withall thy strength Love therefore O my soule with a singular love God the Father who hath so nobly created thee of nothing Love God the Sonne who so inestimably hath reformed thee in dying for thee Love God the Holy Ghost who so mercifully and so sweetly by often comforting thee hath preserved thee from sinne and hath strengthened thee in Good Love therefore God the Father valiantly that thou mayest not be dangerously overcome by any other strange love Love God the Sonne wisely that thou mayest not be craftily seduced by any other love Love God the Holy Ghost sweetly that thou mayst not be poysonously infected with any other strange love Or thus according to Saint Bern. Learn of Christ O Christian soule in what manner thou oughtest to love Christ Love sweetly wisely and valiantly Sweetly That all other love may be base to thee in respect of his love and let him only be to thee Honey in thy mouth melody in thy Eare and Jubilee in thy heart Love him wisely that thy love may continually burne in him only and in no other Love valiantly that thy frailty may joyfully undergo all sharp and bitter torments for him that thou mayest say My suffering is scarce the space of an houre or if it were more I feel it not for the love I owe him These Saint Bern. Thus let a Christian by love towards Christ continually resolve Saint Hiero. that he may willingly endure all things for him untill he shall come unto him Let us love Christ and alwayes seek to cleave fast to his embraces and every thing shall seem easie that is difficult Saint Ambrose O my soule alwayes keep in thy mind how sweetly Christ loved thee in his Incarnation how wisely in his Conversation and how valiantly in his Passion There is no love greater no Charity more sincere no Affection stronger the Innocent hath dyed for thee finding nothing in thee that he might love SOVLE TEll me I pray thee O man under favour I ask not out of curiosity but of humility not of presumption but rather of Devotion what is it that I love when I love my God Hugo de S.V. MAN O My soule if thy Question were presumptuous then it were too vitious but because it hath it originall from devotion it deserveth a devout answer Heare therefore In his Book of Confessions what that great Lover of God Saint Augustine saith When I love my God saith he I love not a form or comelinesse not time nor the Candor of that light which is lovely in sight nor â—weet Melodies nor unguents fragrantly senting nor Manna nor Honey nor bodyes acceptable to the Embraces of the flesh These things I love not when I love God But what do I love I love a certaine light a certaine voice a certaine odour a certaine food a certaine Embrasing of my inner man Where there is something shyneth to my soule which no place can comprehend where there is something soundeth which time is not capable of where there is something casteth an odour which a blast cannot disperse where there is something savours which Appetite cannot diminish where there is something cleaveth fast which saciety cannot pull away SOVLE TEll I pray thee O man yet a little of the vertue of Charity which being known the mind may more strongly be enflamed in the love of God MAN TRuely O my Soule the fruit of Charity is great but hidden For according to Saint Augustine it endureth adversity it mitigateth prosperity it is strong in hard suffering pleasant in good works most safe in temptation most liberall in Hospitality amongst true friends most mercy amongst false most patient It is secure among reproches liberall to them that hate it pleasant in time of Anger innocent among treacheries weeping at iniquity taking comfort in truth St. Aug. in praise of Charity O happy love from whence ariseth strength of Manners Saint Bern. purity of affections subtilty of understanding sanctity of desires clearnesse of works fruitfullnesse of Vertues dignity of merits sublimity and height of rewards and honours O sweetnesse of love O the happy love of sweetnesse let my heart feed on thee and let the bowells of my soule be replenished with thy Nectar O my soule how sweet is the food of Charity which refresheth the weary strengtheneth the weak and exhilerateth the sorrowfull For it maketh the yoak of truth sweet and his burden light I confesse O Lord I have not sustained the waight and heat of the day but I carry a sweet yoak and a light burden For my work is scarce the space of an houre and were it more I perceive it not in respect of thy love But what is more O my soule such is the force of love that it is necessary thou be like unto that which thou lovest and to whom thou art joyned by affection in some sort by the society of love thou shalt be transformed in to its similitude The end of the first part The Second Exercise How the Soule by mentall Exercise ought to convert her contemplation to things that are externall that she may know 1 How unstable worldly wealth is 2 How mutable worldly Excellency is c. 3 How miserable worldly Magnificence is CHAP. I. How unstable worldly wealth is SOVLE NOw I see how miserable every soule is setting her heart on worldly things which are attained with labour possessed
as yet I am not able to divert my thoughts from it MAN TRuly O my Soule if thou wouldest diligently and prudently consider thy danger thou incurrest by living in the World without doubt thou wouldest restrain thy mind from the Vanities thereof For troublesome and very dangerous is this worldly conversation because according to Saint Bern. Chastity is hazarded in delights humility in riches Godlinesse in much business Truth in much babling CHARITY in this wicked Age. O weak and infirme Soule which art so apt to be deceived so prone to fall so difficult to rise Dost thou not know That as it is a hard thing to preserve a Tree placed in the high way having faire fruit untill they be ripe So it is a difficult thing for a man living according to the World to maintaine Justice immaculate even unto the end These St. Chrysostome The snares of this World are accompanied with true austerity St. Aug. in a certaine Epistle but with false delight with a certaine sorrow but with an uncertaine pleasure with hard labour but with a fearefull rest with a full misery but with no beatitude and with a vaine hope O my soule if thou wouldest consider this thou wouldest despise the World and all things that are therein And what is it O most dear Soule that thou lovest what is it that thou desirest what is it that thou seekest in the World If thou lovest Prelacy what other thing dost thou but confound thy life Dost thou not know that the cheifest honour and a base mind that the first seat and the worst life a Sophysticall tongue and an idle hand much babling and no fruit a grave Countenance and a light carriage great authority and a wavering instability is a monstrous thingâ— Saint Bern. But perhaps thou wouldest say truly I desire Prelacy but I intend to live well and piously therein I commend it but I seldome find what I willingly would commend wherefore I alwayes feare that which Saint Gregory relateth The deserts of Rulers and Subjects are so linked together that oftentimes by the fault of them that rule the Subjects lives are the worse And oftentimes by the faults of the commonalty the life of the Pastors may faile If thou seekest the wisdome of this World Saint Bern. O to what a danger dost thou expose thy selfe Alas how many and what great ones hath the cursed wisdome of the World supplanted and hath extinguished a divine spirit conceived in them which our Lord would more vehemently have enflamed Dost thou not know that the wisdome of the World is earthly sensuall and Diabolicall an enemy of health a destroyer of life and the Mother of lust St. Aug He that seeks health without his Saviour and thinks that he can become wise without the true wisdom is not sound but sick is not wise but fooilsh and he continually is involved in misery For he that profiteth in knowledge and not in good life is far from God as saith Algazel Therefore thou that desirest to be wise learne on Earth such wisedome as the knowledge thereof may persevere with thee in Heaven Study here how thou mayest obtaine to that which once to have seen is to have learned all things This is that eternall Truth without which to know every thing is but foolishnesse which only to know is perfect knowledge S. Hierome St. Aug. O how unhappy a man is he that knoweth all other things and knoweth not thee For blessed is he that knoweth thee though he be ignorant of all other things For if he hath known both thee and other things he is not more happy for those but blessed for the knowledge of thee only St. Anselme But perhaps O my soule thou lovest worldly wealth worldly Pompe and carnall delights and for this only thou unwillingly leavest the World yet consider that all these are but fraile and transitory Tell me where are the Monarchs where the Princes where those Lovers formerly spoken of I am afraid that most of them alas are utterly undone and gone to Hell What doth Pride now profit them what the vaunting of riches For he that loveth the world more then God his life better then a Cloyster Gluttony better then abstinence Luxury better then Continency follows Satan and shall go with him to eternall punishment They that florish with the felicity of this World St. Aug. do perish by the power of God they florish for a time and perish eternally they florish with deceitfull goods but are really tormented If it delight us to have any thing in this World let us with a ready will get into the favour of him that possesseth all things and in him we shall have whatsoever we happily and holily desire For wealth harmeth nor the rich man if he use it well nor doth poverty make the poore man commendable if in his poverty he taketh not heed of the filth of sinne But yet St. Bern. O my soule thou shalt find what thou mayst object saying I despise the World but I am not able to forsake my friends Parents and kinrod O my Soule this objection is frivolous This is a faithfull speech and worthily to be received Though thou say it is a wicked thing to despise Father or Mother yet it is most holy for the love of Christ O cruell Father O monstrous Mother yea not Parents but destroyers who would rather have thee to perish with them then to raign without them Although thy Mother with dangling haire Saint Hierome and her Garments rent show thee the Paps wherewith she had brought thee up And though thy Father lye in thy way yet go on with drye Eyes and flye unto the banner of the Crosse by thy contemned Mother and by thy Father trodden upon It is the only signe of Piety to have been cruell in these things Dost thou not know O my soule that he that hath Jesus hath a Father and Mother and every one a friend why followest thou the dead follow the living and suffer the dead to bury their dead SOVLE NOw I perceive by thy words O man and I know by many experiments that the World also in it self withers but yet alas it florisheth in the hearts of many who love the bitternesse thereof following it flying embracing it sliding away tel me then what is the reason of so great a blindnesse MAN O my soule Saint Hierome art thou ignorant that thou art created so delicate and so noble of thy Spouse the Author of all things that it is unpossible for thee to be without love It is a hard thing for a humane soule not to love for it is of necessity that our mind should be drawne to some affections Wherefore according to Saint Bern. It likewise behoveth thee that thou be delighted either in the highest things or the lowest Therefore according to Saint Gregory because there are some which neglect their own life whilst they desire transitory things and understand not the Eternall
I sigh before I eat It is the office of the Soule to eat and to be fed with the Contemplations of supernall Light Let it therefore sigh before it feed because he that doth not humiliate himself in this Exile by the bewailing of Heavenly desires cannot tast the joyes of the eternal Kingdom For they are barren of the food of Truth who are delighted in the scarcity of this Peregrination 2. The mind ought to be exercised in the acting of good things and in the suffering of evil Blessed are they that mourne for they shall bee comforted Because those whom the love of truth moveth to affection the refreshing of Consolation feedeth St. Bernard O good Jesus how often after innumerable tears and groans hast thou annointed my wounded Soul with the Oyntment of thy merey and somtimes almost despairing hast received me and being comforted and presuming of mercy hast utterly left me Behold in what manner the reward of good things is in it self wherfore truly though in the beginning the way be straight which leadeth to life yet in process of time it is enlarged with the sweetness of inestimable love O how blessed therfore is the consolation which divinely is infused into them that suffer for Christ The third thing wherein the Soule is inebriated with this sweetness is the elevation of the mind when happily the Soul is drawn form earthly delights and after a certain wonderfull manner is elevated above it self above the world yea above every Creature that now the Soul can say The King hath brought me into his Wine-Cellars This is that Wine-Cellar wherinto the Soul is brought where she shal drink of the seasoned wine of the Inestimable Deity and of the most pure Milk of the incontaminated Humanity Hence O my Soul his Friends drink but his most dearest Beloved are therwith in ebriated O happy drunkenness which is accompanied with so chast and holy a sobriety of mind and body Hence it is that the Soul like a drunken man is made gladsom and joyfull in adversity strong and secure in dangers wise and discreet in prosperity free and pious in pardoning Injuries and at last lying drowsie and sleepy in the divine Embraces when the left hand of the Spouse doth friendly beare up the Bride under her head and the right hand of the lover familiarly embraceth his Beloved SOVLE O Man I confess with humility and reverence that sometimes that hapned unto me though alas very seldom That with great violence about the beginning of my conversion I have drawn my mind from earthly things and with very much endeavour have lifted it up to contemplate on Heavenly things I have entred with trembling I have gaz'd about me with blushing I have seen the Quier of Angels the Palaces and Joyes of the Patriarks and Prophets I have beheld the Tabernacles of the Apostles the Feasts of Martyrs the Solaces of Virgins and Confessors Surely I have craved the Almes of some comfort from every one of them I have desired the crumms falling from the Table of their Lord yet I have not obtained them But which is most lamentable to be heard by and by I have been repulsed of all of them as a stranger and one unknown What therfore hath the laborious elevation of the mind profitted me when no comfort hath succeeded it MAN O My Soul this so comfortless a repulse was not without cause I beleive this was the cause for that thou wouldst be a Companion of Comfort befo rt thou were a Companion of Suffering Thou wouldst be a partaker of remuneration before thou wert an Imitator of virtue Strive therefore first to be a Companion of Angels by purity and innocency a companion of the Patriarks and Prophets by humility and confidence of belief study to be a Daughter of of the Apostles and Martyrs by charity and patience a Daughter of the Confessors and Virgins by Piety and Continency and then be confident that in this thy Exile thou shalt with the Prodigal Child obtain Almes of thy Heavenly Father SOVLE O Man now I acknowledg how vain and unsavory all transitory things are and for this I despise the World I little esteem the comfort therof and I fly and contemn worldly joy as Death bringing poysons also I bewail my self past as death and I wash and cleanse my miserable mind with groans and tears and if at any times betwixt tears and groans I perceive the odour of Divine Sweetness though but a little notwithstanding as yet I unhappy and miserable hungry thirsty tast not the food of the Angels and the Wine of thy Friends St. Bern. As yet O Lord my God my heart hath not come neer unto the Abundance of thy Sweetness which thou hast laid up for them that fear thee For outwardly I am comforted howsoever with the Sent therof because it is sweeter to me then Balsom or all other Perfumes whatsoever O Lord God if the smell therof be so excellent how pleasant is the tast of thy sweetness If a little tast be of such virtue how much joy hath the Happy inebriation therwith O who will grant it unto me that thou mayest come into my heart and that thou mayst inebriate me with thy Wine and I may embrace thee O my God MAN O Devout Soule I speak under correction you are too covetous St. Aug. and I would to God you were not too presumptuous Examine your strength consider your vileness weigh your virtues and then if it please you it may suffice you rather humbly to run after the Odor of the Divine Oyntments with the young men then presumptuously to rely on your own merits ask that which you about your merits have not deserved SOVLE O Man how harsh and burdensom a Comforter art thou to me a miserable Soul How niggardly a Dispenfer if it be lawfull to say so are thou of the Divine Bounty I boldly speak it I am not able to refraine the smell thereof doth not suffice me a little tast doth not fully refresh me but affect me my love coveteth and requireth Inebriation I know him that saith Drink yee my Friends and be yee Inebriated O my dearest Beloved Though the unworthyness of the Asker do depress yet the piety of the Promiser raiseth hope O man how can I doubt but that he is ready to give me his good things who hath not disdained to suffer me my evills Art thou ignorant of that which thou hast taught many of the goodnesse of God which thou hast learned of Saint Augustine thus speaking Do vera Religione Let humane slothfullnesse blush God will bestow more then man dares ask God hath given us a pledge of this Spirit wherein we may feele his sweetnesse and may tast of the very fountaine of life wherein we may be sweetned and moystned with a sober ebriety like unto a tree that is planted by the runing streames St. Chrysostome Nothing maketh the Omnipotency of God more manifest then that he maketh those omnipotent
now as I think O my soule in some sort thou hast converted the beames of thy contemplation to perceive how the soule is informed by nature and how deformed by sinne now convert thy mind as I hope cleansed from filth by contrition to behold how thou art reformed by Grace Yet thou oughtest to know by how much the more perfect the darknesse of thy understanding is wiped away by the bath of contrition by so much the clearer the benefit of divine reparation is beheld For according to Saint Augustine sinne is a darkness whereby the understanding is dulled and the whole inferiour man is overclouded Wherefore it is necessary that by so much more carefully the mentall Eyes are to be continually cleansed from the darkness of sin by the tears of compunction by how much the more the light of contemplation is darkened thereby Therefore now O my soule being purified in thy affections direct the light of contemplation to behold how by the profound clemency of God how by the high wisdome of God how by the wonderfull power of God thou art reformed by Grace First consider how by the benefit of Redemption he hath freed thee from originall sinne knowest thou not that by originall sinne thou wert robbed of all naturall and spirituall guifts brought into subjection by the power of the Prince of Darknesse repulsed and exiled from thy Country But according to Saint Bern. that singular and excellent Majesty would dye that we might live serve that we might raigne be banished that we might be restored to our Country and he hath subjected himsele to all base works that he might place us above all his works For the sonne of man came to seek and save what had been lost I say that he might humble thee being proud For this the only Son of God St. Greg. in his Register hath taken upon him our infirmity for this he being invisible hath made himselfe not only visible but also hath appeared despised for this he hath suffered scornefull reproches contemptible derisions tormenting passions that he an humble God might teach man that he ought not to be proud God hath despised all earthly Goods Saint August that he might shew us how to contemne all ours he hath sustained all earthly evills that he might teach us how to beare them so that Felicity ought not to be sought in the one nor Adversity be feared in the other Secondly he came Saint Aug. that he might reconcile thee to his Father When thou wert an enemy to the Father I have reconciled thee when thou wert afarre of I came that I might reduce thee when thou wanderdst among Mountains and desarts I have sought thee Amongst Rocks and Woods I found thee upon my Shoulders I have carryed thee I have restored thee to my Father I have laboured I have swet I have exposed my head to Thornes my hands to Nailes I have suffered my side to be opened with a launce I have poured out my blood for thee and I have been torne in peeces with all these I will not say Injuries but Austerities yet alas through sinne thou seperatest thy self from mee Thirdly he came that being sould Saint Aug. he might redeeme thee Let us admire give thanks love praise adore because we are called by the death of our Redeemer from death to life from darkness to light from exile to our Country from Corruption to incorruption from misery to Glory from lamentation to joy O wonderfull and unheard of mixture St. Gr. Nazianzen he that is the Creator is become a Creature he that is Immense is apprehended he that is rich towards all men is become poore He hath taken the forme of my flesh that he might repaire the Image which he had made that he might endow mortall flesh with immortality A wake now O my soule look upon the face of thy Saviour Behold that face in times past full of light with very much splendor now veiled for thee contrary to Charity Beautifull with comelyness now swolne contrary to comeliness esteemed for sweetness now spit upon contrary to favour desireable for love now made abominable contrary to desire See now O my Soule and diligently consider the strange and unheard of wonders our Lord hath done upon earth God is mocked that thou mayest be honoured the Innocent is whipped that thou mayst be comforted the just is crucified that thou mayest be freed the Immaculat Lamb is slain that thou mayest banquet Blood and Water are launced from his side that thou mayest drink c. Look therefore into the price of thy Redemption appeasing the offence of prevarication Behold the example of Information giving help of sanctification Behold the aide of protection laying open the Gate of Imprisonment receive the reward of retribution bringing the grace of Justification Behold O Soule too delicate by continuall contemplating and do by perfectly imitating according to the example of consummated Iustice that which is shewed thee in the Mountaine that is to say in the most victorious passion of Christ Dost thou not consider that thou art puft up with corporall delights and Christ thy Lord thy King thy spouse thy Master and Friend is afflicted with all kind of pains in every part of his Senses by all sorts of men The King mocked him the chief Ruler Iudged him the Desciple sold him the Apostles left him the chtefe Priests Scribes and Pharisees delivered him the Gentiles whipped him the rabble rout and common People condemned him the Souldiers crucified him Saint Bern. That head feared by Angelicall spirits is Crowned with Thorns that face more beautifull then the sonnes of men is spit upon by the Jewes Those Eyes clearer then the Sunne wax dimme in death Those Ears which heare Heavenly Hymnes heare the outragious infultings of sinners That mouth which instructeth Angels it moystned with Vinegar and Gall Those Feet whose footstoole is adored because it is holy are fastened to the Cross Those hands that have framed the Heavens are extended on the Cross and fastened with Nailes his body is beaten his side opened with a launce And what more There remained not in him any thing free but only his Tongue that he might pray for sinners and commend his Mother to his Disciple These Saint Bern. And what more O faithfull soule our Saviour with none of these intisements of his adverse Enemies cold be withdrawn from the care of our Salvation But by how much the more his Aemulation is shown by so much if we despise this the more grievous damnation follows us SOVLE O Man I have been long silent because those things which thou hast proposed both with joy and griefe I have received with a devout mind Rejoycing therefore I will rejoyce in our Lord because he hath loved me so much that he spared not his only begotten Son for me O inestimable love of Charity thou hast delivered thy Son that thou mightest redeem a hand-maid and yet not worthy the name of a