and to inioye him Or yet more fully Charitie is a motion of the soule to inioye God for his owne sake and ones selfe and his neighbour for God So that Charitie is a loue which lookes onely vpon God or for God AFFECTION and RESOL. Good God how sublime and noble an obiect How worthy of a mans whole thoughts Nay rather how farre is it aboue man and who did imbolden him to take so high a flight Ah! It was euen the same souueraigne Good which would haue it so O Lord what art thou to me or what am I to thee that thou shouldst commande me to loue thee Yea and be angrie and threaten to lay huge punishments vpon me if I loue the not Ah! is it not of it selfe a great and euen the worst of miseries if I loue thee not II. POINT Consider that as Faith and Hope are not fruites of this base soyle so nor Charitie as by our endeuours and substaÌ„ces we are not able to purchace them so nor this but it is sent dovvne from heauen as the most excelleÌ„t of Gods gifts saith he according to that of the Apostle Charitie is diffused in our harts by the holy Ghost vvhich is giuen to vs. To wayne our harts from earth and carrie them vp to heauen with her AFFECTION and RESOL. O diuine and heauenly Charitie Thy extraction is from Heauen thy whole ayme or obiect is Heauen thy whole imployment in earth is to rayse our harts to Heauen and of earthly which we are to make vs become heauenly O my soule let vs not loue our selues so litle as not to imploy our selues wholy vpon this sacred loue O loue which alwayes burnest and art neuer extinguished ô Charitie which art my God let me be wholy burnt with thy fire that I may loue thee with all my hart with all my soule with all my strength with all my aymes and intentions c. III. POINT Consider that though holy charitie be a fruite originally of Paradice yet being planted in our harts by the singer of the holy Ghost we are to husbaÌ„d water and increase it For saith S. August is Charitie intirely perfect as soone as it is produced No but it is produced that it may be perfected To witt being produced it is nourished by nourishment strengthened by strength perfected AFF. and RESOL. O let vs carefully watch this holy fire that wee may neuer be so vnhappie as haue it dye out for want of the oyle of our workes let all our thoughts be imployed vpon the husbandrie of this feede of Heauen let it be watered with the plentifull teares of a contrite and humble hart Deare God smite my hart with the dart of thy loue that my soule may say to thee I am wounded with thy charitie and out of that Loue-sore a floode of teares may streame day and night THE XVI MEDITAT Hovv Charitie is increased I. POINT COnsider how admirable Charities commerce is which quite contrarie to wordly riches increaseth by being imparted and bestowed vpon our neighbours Bestowe your charitie bountifully and it increaseth abundantly communicate not this sacred fire to your neighbour and it decreases languisheth and dyeth out Money saith he and Charitie are not bestowed alike that by being bestowed is diminished this is increased Yea more it increaseth in his hands who renders it and by how much more amply he repays it by so much more plentifully he retaynes it It increaseth in his hands AFFECTION and RESOL. O blessed tradinge easie and wishfull and gaynefull traffike By giuing away apace we speedily waxe rich By endeuouring to make others happie we fayle not our selues to become happie indeed We will therfor dilate the bowells of charitie and striue to doe good to all One we will helpe with counsell another with comfort or what other wayes we may be able to assiste him in II. POINT Consider how exceeding easie our good God hath made the increase of charitie It is not necessarie that we haue ether a great power a great purse or vse any great industrie For is there any thing more comon or more within euerie mans power then a cupp of cold water giue that onely for Gods sake and charitie is increased and a reward is promised Who saith he is able to bring any excuse sith God promiseth a revvard euen for a cupp of cold vvater And againe such is the nature of holy loue and true charitie that by imparting it increaseth AFFECTION and RESOL. O God how good thou art who while we haue nothing but by thy free gift enables vs by the good vse of what thou hast formely giuen to increase holy loue and therby draw a number of new blissings vpon vs. Ther is nothing lesse then a cupp of cold water nothing greater then loue and yet euen by that this is increased III. POINT Consider further with your holy father that it is not onely by your purse power or by the gift of a cupp of cold water that charitie is increased but euen by a good looke a good wishe a myld answere Despise no suppliant if thou beest able to giue giue If not shew thy affabilitie God crownes our good wishes where he finds no wealth Let none therfore say I had not wherwithall charitie comes not out of our coffers onely He who hath a hart full of charitie neuer wants what to giue AFFECTION and RESOL. O deare God how exceeding easie thou hast made this Queene of vertues which is indeed alone better then all the rest together Let vs neuer be so wanting to our selues as to send any away without an Almes since a good word a looke a wishe is able to doe it and by so doing our loue is increased and our title to the Kingdome of heauen inlarged THE XVII MEDâ—TAT THE EXCELLENCIES of Charitie I. POINT COnsider with him that there is nothing better more pretious more profitable more lightsome more stronge more secure then charitie AFFECTION and RESOL. What is it we looke for or whether is it that with paynes we run to seeke it Nothing can possibly be found better then the best nor more pretious then what is most pretious c. and all that we may possesse in charitie alone Nothing can better enlighten our blindnes strengthen our weaknes or secure vs against the manifold dangers of this malignant world II. POINT Consider that Charitie possesseth vs of the presence and sight of God so that we need not run out into the streetes to looke whom our hart loueth since the eyes of Faith discouers alreadie in our owne hart whom we loue Why doe we send him who hath charitie a farr of to see God Let him obserue his owne conscience and there he sees God for if Charitie inhabites there there also inhabits God Would we happily see him in heauen Le ts haue charitie and he is in our hart as in Heauen AFFECTION and RESOL. O the blisse and glorie and Maiestie of a louing hart O humane hart not so much
recōcilement with God But alas who is so impertinētly proude as to presume to haue them without his gifte who commands them assuring vs by S. Iohn that vvithout him vve can doe nothinge Say there-for giue ô Lord I humbly beseech thee what thou commandest that I may loue thee as much as I desire and as much as dutie obliges me to Giue humilitie that inseparable companion of Charitie and sure Guardien of virginitie Giue finally fountaines of teares that day and night I may bewaile my offences giue them I say because without thee we are able to doe nothing Noe for if with B. Magdalene we come to Christ it is because his heauenly Father drawes vs. If the deepe inwarde sense of our crymes make vs insensible with her of all outward confusion which they bringe with them it is the sorrovv vvhich is accordinge to God and from God that workes it in our hartes If we washe his feere with teares it is God who powres downe that heauenly dewe If we loue him it is because he loued vs first And yet ô ineffable goodnesse and benignitie by these his owne gifts he drawes vs to him and then crownes the same by his free pardon saying thy sinns are forgiuen thee A Prayer Grant ô Lord we beseech thee that the worke of thy mercy may direct our hartes because with out thee we are not able to please thee per Christum Dominum nostrum Amen Other Prayers O almightie and eternall Father daigne by the merits of the life and passion of thy onely beloued sonne deeply to imprinte in our hartes true sorrow to haue offended thee meerely out of the motiues of loue for alas if we auoyde sinne onely out of feare of Hell fire we feare not to offende but to burne nor are we iustified therby since it is not feare of punishment but loue of iustice vvhich makes vs iust in thy sight ô Lord. Grant me also deare Lord a perfect detestation of sinne and a firme resolution to auoyde it here-after especially in such and such thinges which I am most subiect to and stand most guiltie of in thy sight euen purely for thyne owne goodnesse sake who art infinitly worthy of the loue of all thy creatures Grant me finally a true contempt of the world and a willing flight from it and all its pompes and vanities which are the diuells weapons to destroye vs and therby faithfully acquitt my selfe of the solemne promises made in my baptisme Amen FINIS A SPIRITVALL EXERCISE before profession THE FIRST MEDITAT The Preparitorie prayer Veni Creator and Deus qui corda c. THE FIRST POINTE. CONSIDER that since now the yeare of your nouishippe or tryall is come to an end and that by Gods speciall grace and assistance to his honour and glorie and the good of your soule you haue conceiued a generous resolution to sett vpon the building of the Euangelicall Towre you are highly concerned maturely to examine how it is to be done Nor can you proceede more securely then by taking it from the mouth of Prime Truth saying which of you mynding to build a tower doth not first sitt downe and reckon the charges that are necessaire whether he haue to finish it least that after he hath layd the foundation and is not able to finish it all that see it begin to mocke him saying this man began to build and he could not finish it You ought therfor to consider the strength of your body the bent of your mynde the motiues which brought you hither that so you may discouer whether your body be not in truth too infirme your mynd too weake and wauering your motiues too light and incōsiderate out of some disgust rather then a disinterrested choyce out of confidence of your owne abilitie and strength rather then Gods inspirations and dependance of his grace AFFECTION Let this be done my soule in sinceritie and truth with grauitie and care still taking your counsells with God and from God It is not a childs play you are going about but the worke of a perfect man Your choyce is not for a day but for life The consequence of it not for a tearme of some fewe yeares but for eternitie eternitie my soule In thinges in a manner indifferent the choyce is indifferent In such things of smale importance it litle importes whether this or that be done so either of them be done to Gods glorie God is pleased and we merite If we should stand a waighing Doubles saith B. Sales trading would proue too troublesome Marrie goes on the same the choyce of ones vocation the proposition of a matter of great consequence a worke of much difficultie c. deserue a serious ponderation that Gods will which is our dutie happinesse and perfection may be discerned therin And let our firme resolutions be made accordingly THE II. POINTE. Consider with what it is that this Euangelicall Towre or spirituall building ought to be built and S. Augustine will teach you that it is to be done vvith noe other treasure then the forsaking of all and follovving of Christ which he takes from Truth it selfe saying Euery one of you that doth not renounce all that he hath can not be my Disciple And the same Truth expresses what he meanes by renounceing of all in these words If any man come to me and hateth not his Father and mother and vvife and children and brethren and sisters yea and his evvne life besides he cannot be my Disciple AFFECTION This my soule is the conctition of the obligation into which we are to enter for the building of this spirituall Towre This must be performed by vs and euen by all Christians in generall at least in perparation of mynde or els in vaine doe we pretend to be the Disciples or seruants of Christ Giue all and gayne all At any lesse coste this spirituall Towre will not be finished at any lesse rate the Euangelicall pearle will not be purchaced Vnlesse all this be performed saith Christ himselfe You cannot be my Disciples you cannot be true Religious and true followers of Christ Vnlesse this generous resolution be absolutley vndertaken let our designe be absolutly forsaken To serue God by halues will proue vnprosperous to vs God desires the hart which was made by himselfe and for himselfe and he will haue it whole The virgines whole thoughtes and sollicitudes ought to be imployed vpon the thinges vvhich pertaine to our Lord that she may be holy both in body and in spirit Remember that it was S. Paule who saith it THE II. MEDITATION FOR THE FIRST DAY Of the solide and sure fundation of this spirituall building THE FIRST POINTE. COnsider what fundation ought to be layd to supporte this waightie and most important building and your holy Father will tell you againe that it ought to be noe other then humilitle Doe you saith he pretende to erecte a fabrike of a huge highth Thinke first of the foundation humilitie And by how much higher we
is the most comon and dangerous desease of the banished sons of Eue. For who knowes not the eye which scandaliseth and inticeth vs to sinne and yet who hath the courage to pull it out Who sees not the hand which leads vs to iniquitie and yet who resolues to cutt it off indeed I meane the companions and occasions of euil nay we imbrace and hugge them and seeme to haue our hart sliced in peeces if we be deuided from them O how strangly peruerse and senselesly mad is the hart of man Make a firme Resolution of a contrarie proceeding THE III. MEDITATION A CONTINVATION OF the same subiect 1. POINT COnsider that we are not senselesse of our euil onely and fall in loue with our miserie but from the peruersenes of the same loue grovves lust by often yealding to lust vve make a custome and by not opposing to this custome which is a certaine law of sinne vve grovv subiect to a kind of necessitie vvherby the mynd of man euen not vvilling is dravvne and held as in chaynes in bitter seruitude AFFECTION and RESOLV Thus farre was our Augustine gone being carried downe by those stepps euen to the verie bottome of Hell And hither doe we also but too often finde our selues borne downe by the force of the streame But oh what a labour had he and haue we to row backe againe how did he turne and wind himselfe to breake his chaynes and yet was still deteyned and was suspended betwixt a dying to death and a liuing to life whilst he so feared least he should be deliuered from all impediments as he ought to haue feared the being hindred by them whilst begging for chastitie he was astrayd to be heard least he should haue bene instantly deliuered from the desease of concupiscence Whilst the violent custome of sinne shooke the garment of his soule made of flesh and blood and spoke softly to him in this sort Is it possible that thou canst thus dismisse vs And from this instant shall we neuer more be with thee And from this instant shall it neuer more be lawfull for thee to doe this or that any more for euer II. POINT Consider that while the violence of bad custome kept him captiue in sins Gaole he mett with nothing but extreame miserie want and famine His noble and vaste vnderstanding was afforded nothing but huskes of swine to feed vpon and yet was barred to be satisfied euen with such trash thas is idle perswasions of God and godly things emptie fancies glorious fictions which were serued vp deuoyde of that truth which alone is able to saciate it AFFECTION and RESOR Alas how often doe we hope to feed and fill our selues with such like trash in lieu of solide and saciating truth and we are therby onely puffed vp and swelled with the wind and smoke of vanitie which happens as often as we desire rather to appeare knowing then well doing or aspire to high things aboue vs with the neglect of the more profitable knowledge of our selues Let me know thee ô thou who knowest me let me know thee and know my selfe and let all other knowledges which lead not to these vanish like smoke III. POINT Consider that as his vnderstanding discouered no true light while he liued amidst that seruile darkenes but was ouer-wrought with the inquirie of Truth without attayning to the knowledge therof so did his will racke it selfe to meet with and inioye Good and yet could onely light on vnrest and disquiete My soule hath turned and tossed it selfe vp and downe vpon the backe vpon the sides and vpon the breast and it hath found all things hard For when I grew to obteyne my vnchaste desires in the midst of my iollitie I was tyed by miserable chaynes that so I might be beaten with the burning rodds of iealousies suspicions feares angers brawles c. AFFECTION and RESOLV And ô God how good thou wert to him and how good thou art to vs in so doing while being mercifully cruell thou sprinklest all our vnlawfull pleasures with extreame disgusts that so we may be drawne to the desire of seeking true pleasures which haue no mixture of disgusts so that we can find no permanent rest euen in the most prosperous delights the world can boast What meane we then still to trauaile and trudge on through these hard and paynefull wayes where by one torment we purchace another for we see and feele that the burden of sinne doth certainely and heauily oppresse vs. We will therfore returne into our owne harts and be reconciled and vnited to him that made vs we will stand with him that we may stand fast and repose in him that we may be truly at rest THE IV. MEDITATION Hovv he returned to his heauenly Fathers house and by vvhat stepps I. POINT COnsider that if Idlenes bad compagnie and neglect of good counsell did vnfortunately lead our B. Saint from his Fathers house he returned as happily backe againe by the quite contrarie stepps Run but ouer in your mynd the innumerable Treatises and volumes which he wrote and you will be so farr from cōceiuing he could be idle that you will much wonder when he could find tyme the actions necessarie to his function as preaching praying c. and the tyme spent in accōmodating neigh bour-iarrs being considered euen in a manner to write them ouer if you did not vnderstand by himselfe that he was forced to steale it from his rest I droue two workes at once saith he the one by day the other by night tyme when other imployments crouding in vpon me on all sides did euen permitt me so to doe AFFECTION c. See my soule see how now no moment is mispent but contrarily by the good imployment of tyme he redeemes lost tyme. The day is not enough to pay the malice of his lost dayes but the night must contribute to it too He takes the busines of the whole world vpon his shoulders He espouseth the solicitude of all the Churches with Saint Paule and all his tyme is spent in putting a helping hand to their aggreeuances II. POINT Consider that as he imployed an admirable good husbanding of tyme to recouer tyme lost so doth hefly to good companie and counsell for a remedie against the infection of the badd companie and the neglect of good counsell which he had vsed To Saint Ambrofe first who plentifully dispensed antidores or counterpoysons against the infections of bad companie and counsell or rather starued him with emptie huskes Saint Ambrose fedd and filled him with the flovver of Gods vvheate which doth fatten Wheras that made him stubborne and stiff necked S. Ambrose brought him to be supple and tractable vvith the smoothnes of Gods oyle Wheras that with vennimous cupps did intoxicate him Saint Ambrose with the sober delight of Gods wine begetteing virgins doth ingage his hart and regayne him Next to Simplicianus Saint Ambrose his Father and to Potitianus who recounting to him Saint Anthonies life which
and accursed nothing Yet such a nothinge it is that man becomes nothing therby nihil fiuntbomines cum peccant yea worse then nothing since it is the verie death of the soule peccatum mors est animae Or take it from him with the whole Catholike Church in more ample and expressiue tearmes Sinne is a vvord a thought a deede against the eternall lavv or prime reason which is God himselfe What doe we then when we sinne but speake thinke or doe against Gods eternall Lawe or God himselfe AFFECTION and RESOL. Ah my soule my soule it is too hard for thee to kicke against the pricke which by how much more we assault it by so much more we are wounded by it It is against God himselfe that sinne ryseth vp against that great dreadfull all-mightie reuengfull God whom were it in its power it would destroye since the sinner as such would neither haue God wise to know nor iust and powerfull to punish his iniquitie Alas what aduantage can wormes and pismires expect by wrasling with Elephants Our strength is like to a spiders webbe how dare we then strugle with omnipotencie whose will none resistes In wrasling we shall onely meete with our owne ruine In disputing neuer find repose nor be able to ansvver one for a thousand for to conclude with S. Paule ô man vvho art thou that dost ansvver God THE II. POINTE. Of the lamentable effects of sinne Consider what grieuous domages the poore soule receiues by mortall Sinne. It depriues of grace ban̄isheth the holy ghost out of the hart which it did inhabite It breakes the league of freindshippe which was betwixt God vs leaues vs his enemyes and slaues of the Diuell his our worst enemie It robbs vs of the right we had to possesse God for euer leaueinge only Hell for our inheritance It wounds makes hideous euen Kills that otherwise im̄ortall soule of ours in a word it makes vs crucify Iesus Christ againe in effect tread the sacred bloud of Iesus vnder our feete AFFECTION RESOLVT Oh accursed fruites of Sinne O saith God himselfe by the mouth of Ieremie Know see how euill bitter a thinge it is for thee to haue left the Lord thy God Ah my soule these are not dreames imaginations or rethoricall amplifications but euen Christian truthes which none dare deny how doe we then dare to dally with danger to seeke occasions to drinke downe sinne like water If therefore the world the flesh or the Diuell tell of I Know not what delightes let vs haue this generouse replye still before our eyes but they are too dearely bought with the losse of the holy ghost and all his giftes Gods friendshippe and his eternall inheritance become the obiecte of his hate This moment of false libertie is not worth beinge aslaue to the Diuell for euer This honnor lookes fawningly vppon mee but it were madnesse to purchase it with eternall disgrace This gold glitters agreeably yet it is not worth the hauing since it will serue onely to buy Hell THE FIRST MEDITAT FOR THE THIRD DAY Sinne is detestable to God THE FIRST POINTE. COnsider in what horror and detestation wee should haue it since wisdome it selfe doth soe abhorre detest it The Almighty eternall God whose goodnesse cannot be questioned without impiety nor his iustice be impeched without blasphemy nor his mercy be exacted without presumption he beinge indeede not soe much good as euen effentially goodnesse it selfe nor soe much iust as iustice it selfe nor soe much mercifull as mercy it selfe for one sinne of pride throwes downe the third parte of the Angells into hell irrecouerably without any further hope of mercy AFFECTION RESOLVT If my soule this be not lesse a truth which all the Christian world willingly imbraces then the former how comes it to passe that mans follie dare be soe damnably aduenturous as to fall in loue with Sinne which wisdome soe highly detests How how I say dare we liue in league with it be willinge to meete with it at euery turne If it haue made Angells Diuells what priuiledge haue men not to dreade the like effects not for one or a few but euen for thousands of sinnes euery man makeinge reflection in himselfe of the multitude of his sinnes downe then my soule downe place thy mouth in the dust and whilst thou canst not penetrate the rigour of Gods iustice to the Angells turne thy selfe more earnestly to admire his incōparable mercy to thee humbly confessinge that otherwise Hell had beene longe since thy habitation makeinge a firme resolution to singe his mercyes eternally THE II. POINT Adam by sinne turned out of Paradise Consider how the same God who is equally goodnesse mercy and iustice for one acte of disobedience throwes Adam out of the happie state wherin he had placed him and subiects him and all his posteritie to multitudes of miseries of body and mynde such as we all daylie expeperience to heate cold calamities innumerable sorts of sicknesses and euen to death it selfe and that too not onely to the death of his body but euen to a second death the death of the soule so that there was not any saluation left for all the sonns of men at any lesse rate then the death and bloud of a God-man Iesus-Christ AFFECTION and RESOL. O my soule if this truth be taught vs by faith if we feele it by a sadd and vniuersall experience if it be made manifest to vs by the death of a God let it printe in our hartes an absolute horrour and detestation of sinne which is so horrible and detestable in the sight of God and which his iustice punishes so rigourously And let vs noe lesse adore that sterne iustice of his then extolle and dearly imbrace his mylde mercy who to expiate the sinne of an vngracicus disloyall seruant sacryficeth the bloud of a dearely beloued and dearely louing and wholy obedient and onely child Be that Iustice alwayes admired and dreaded and be that mercy magnified and loued by men THE II. MEDITATION FOR THE THIRD DAY Sinne putt a God to death THE FIRST POINTE. COnsider that our sweete Sauiours paines the deare price of our redemptió are vniuersall noe parte of his body passes without its particular punishment His head is tormented with pullinge of the haire with blowes with thornes His face with foule spittings boxes His tongue with thirst veneger gale His torne shoulders with the heauie loade of the Crosse His armes with rude extentiōs rackinge His hāds feete with cruell nayles His whole body all ouer with stripes His Sinewes with conuulsions His arteries and veynes with witherednesse His vitall partes with an incredible effusion of his pretious bloud soe that what the prophet foretolde was fully verified from the sole of his foote to the crowne of his head there was noe soundnesse See then whether there be any sorrow like his sorrowe AFFECTION Alas it is but too euident my dearest
vs and we so vngratefull to him as greatly and frequently to haue offended his diuine Maiestie Since he so souuerainly hates sinne wherâ—of we stand guiltie Since death is so vncertaine iudgement so dreadfull Hell so intolerable and the ioyes of Heauen prepared for vs so ineffablely great consider I say what a necessitie is put vpon vs if our hartes be touched either with dreade of vnspeakable torments or loue of Beatitude To make a good vse of the tyme which by Gods mercy we yet haue to redeeme tyme lost to make hay whyle the sunne shines and to treasure vp the celestiall Manna before the sunne sett AFFECTION and RESOLV Noe my soule we will dare noe loÌ„ger to be so audaciously aduenterous as to triffle our pretious tyme with cold cras crasses But euen at this verie moment I will striue to conclude an eternall peace with God It is dreadfull to come too late to heare verily verily I know you not and to finde the dore shurt My conuersation therfor shall henceforth be in heauen and heauenly thinges I will descende into Hell aliue to obserue the horride torments of that gastly denne I will expect death at all houres since none knowes the houre indeede in which it may surprise me I will iudge my selfe without flatterie that I may not be more rigourously iudged I will endeuour in earnest and with my whole harte to hate sinne which God so soueraignely hates And the residue of my life shall be spent that by true and hartie pennance the onely true refuge after sinne I may take reuenge of my selfe according to S. Paule for hauing offended so gracious a Benefactour and so dreadfull a Maiestie THE SECONDE POINTE. Hovv vve are to returne to God by pennance according to S. Augustine Consider that the way to returne to God by pennance prescribed by S. Augustine is First as to the tyme to returne speedily and without all delay because he who promised pardon to the repentant sinner promised noe certaine tyme for him to repent in but willed him not to delay his conuersion Secondly as to the manner mournfully and with confusion Euery one ought to lament ouer himselfe as ouer a deade corps and expresse huge grones vpon his deade soule Thirdly in qualitie of Iudge Mounte into the Tribunall of your owne harte proue your owne Iudge and exercise iustice vpon your selfe And in the first place take your selfe from behind you where you endeuoured to hide your faults and not to be seene and stand araigned before your selfe Let feare torture you till a true confession burst out from an humbled harte and say to God I achnovvledge myne iniquitie and my sinnes are continually before myne eyes AFFECTION and RESOLVT My soule hauing thus speedily mounefully and with the iustice and rigour of an vnpartiall Iudge discussed our selues let vs presently humbly and confidently haue recourse to God for the rest We haue an vnhappie power in our selues to commit sinne Thy perdition is from thy selfe ô Israel but our saluation is from God alone To his mercy therfor which is aboue all his workes let vs betake our selues saying in the bitternesse of our harte Grant mercy ô Lord to that miserable wretch whom thou so longe sparedst in his crymes O immense pietie take compassion vpon a confessing cryminall O publike mercy looke vpon him with the eye of pitie who hath proued cruell against his owne soule ah I should apprehend my case in a manner desparate did I not bewaile it in the fight of an infinite goodnesse and conceiue my wounds incurable had I not recourse to an all-souueraigne Physition Let me perceiue the effects of thy myldnesse hauing so longe mercifully suspended the sword of reuenge and let the multitudes of my miseries be drunke vp in the multitudes of thy drainelesse mercyes THE II. MEDITATION FOR THE SAME DAY Hovv vve are to returne to God by the example of the Prodigall child THE FIRST POINTE. COnsider that the poore prodigall hauing consumed all his substance and rysing by Gods preuenting grace out of the sleepe of sinne where he had longe layd he said in himselfe hovv many hyrelings are there in my fathers house vvho haue bread in aboundance vvhile I lye staruing herevvith hunger I vvill therfor goe to my father and say vnto him Father I haue offended against heauen and against thee nor am I vvorthy to be called thy sonne treate me onely as one of thy hyrelings This was all the rhetoricke he vsed to witt a true acknowledgment of his owne miserie and offences and the plentie which was found in his fathers house And so tooke a pious resolution with the harte of a contrite and humbled child to returne to a gracious father and confesse his fault willing for his punishment to loose the title of a sonne for that of a poore hirelinge AFFECTION and RESOL. Thus it is my soule that we ought to enter into our selues by comparing the honour and plentie which we inioyed in our fathers house where a quiete conscience heauenly comforts benedictioÌ„s and graces doe abounde with the disasters disgrace and abandonments which experience made vs find and feel when like fugitiues we wandred abroad and were reduced at length to that excesse of miserie as to feede with swine Thus it is that we are to returne home againe by an humble confession of our faults to God and his Ministers hartily acknowledging that we are noe longer worthy of that noble Title of domestikes of God sonns of God coheires and spouses of Christ but onely of poore hirelings which we willingly imbrace Thus doe my soule and we shall infallibly be receiued into the open bosome of a tender father whose bowells are more prone to mercy then our miserable harts readie to craue it as we ought THE II. POINTE. Hovv vve are to returne to God by the example of B. Marie Magdalene Consider that that mirour of true penitents returned to God in the best manner imaginable that is with humilitie and loue mixed with teares c. Vt cognouit saith the Euangelist as soone as she knevv that Iesus vvas sett dovvne to table in the Pharisies house c. she entred with a pious impudence where she was not inuited and placed her selfe behind him at his feete she began to water his feete with teares and wiped them with the haires of her heade and kissed them c. She delayed not to witt the grace of the holie Ghost knovves noe sluggish delay She blushed not because the confusion which she felt within perswaded her that outward shame was not to be valued She spoke not where she knew that the language of a contrite harte was better heard and her teares the while more effectually spoke her errand So that she wrought her wrothfull Iudge to turne her pious Aduocate and to pronounce a fauourable sentence for her Thy sinns are forgiuen thee AFFECTION and RESOLV These indeede my soule are the blissed dispositions which leade vs to a perfect
and is a fruite which is onely found in the bosome of the Catholike Church None but a virgine mother brings out virgines Obedience directs all secures all confirmes all and makes a fitt tabernacle for God in the harte of man by banishing thence selfe iudgement and selfe will But heauenly charitie as a glorious mother farr outstrips them all giues them all their begining increase and perfection For why indeede my soule did we first enterprise this holy worke but because we loue What could be able to robbe vs of all we haue but loue What did wowe vs to virginall chastitie but the loue of a virgine spouse What could moue men to depriue them selues of beloued libertie and to liue at the dispose of anothers will but the loue of him alone who chused rather to dye thē not to accomplish the will of his heauenly Father Loue then saith your holy Father and doe vvhat thou vvilt THE II. POINTE. That vvithout charitie nothing is done to secure our happie eternitie Consider that if humilitie put the foundation of your spirituall Towre it was by charities guidance and order for as humilitie goes not without charitie so charitie neuer leaues humilitie If pouertie raysed the walls it was with the treasure wherwith charitie furnished her If chastitie adorned it within it was with the pure burning gold which she had of charitie Finally if obedience confirmed and secured the whole worke it was by the force she receiued of charitie vvhich is as stronge as death In a word all is from charitie and all is for charitie AFFECTION RESOLVT He S. Paule knewe this truth my soule as certainly as he affirmes it vndauntedly to wit that not onely the foresaid vertues profit vs nothinge without charitie but euen that tho vve should haue all faith so that vve could remoue mountaines though vve should distribute all our goods to be meate for the poore finally though vve should deliuer our bodies to burne and yet vvant charitie it profits vs nothing Charitie saith holy S. Augustine is that which discernes the sonns of God from the sonns of the Diuell Charitie is that one necessarie thinge which alone sufficeth Charitie in a word is that Euangelicall gemme for which if a man should giue all his substance he shall repute it as nothing Come thē ô come then ô thou holy spirit Deus Charitas and replenish the hartes of thy faithfull and inflame them vvith the fire of thy loue THE FIRST MEDITAT FOR THE 7. DAY That all the vertues are loue THE FIRST POINTE. COnsider that so true it is that nothing is done without charitie that your holy Father makes noe difficultie to teach you that vvithout charitie the rest of the vertues are not indeede reputed vertues nay further that the rest of the vertues are but indeede loue and charitie so or so qualified For what is humilitie but charitie stooping and reputing her selfe nothing What is pouertie but charitie contemning all and stripping herself of all What is chastitie but loue preseruing corruptible man from corruption of bodie and mynde What finally obedience but loue freely and reasonably sacrifycing vp the will of man and making it supple and inclinable to euerie creature AFFECTION and RESOL. Charitie then my soule is that transcendant heauenly vertue without which there is noe true vertue at all It is she which gouernes as Queene giues life vigour and worth to all the other vertues He who loueth not remaynes in death It is she who perfumes them all with the odour and sweeenesse of holy loue since we doe not meerely imbrace them because they are vertues but rather in qualitie of thinges that are desired imbraced and beloued by God To discouer à man truly vertuous we vse not to inquire what he beleeues or what he hopes for but what he loues If earth h'es earthly if Heauen he 's heauenly if God he 's Godlike for as such they become all desirable louing and louelie Let me loue thee then ô Lord let me loue thee and loue all other thinges which I loue and practise for thee and in thee that my beloued may be myne and I wholie his THE II. POINTE. That vve ought incessantly to desire and breath after charitie Consider that if as we haue seene Charitie be all in all our thoughtes ought to be sett vpon the continuall desire of it For what ought we or doe we indeede desire but what euery one proposeth to himselfe for his end and the end of the lavve is loue What ought any Christiā to desire but the accomplishment of the lawe of God and the fulnesse of the lavve is charitie Nor fares it in those heauenly desires as in vaine worldly wishes a million of them puts not one pennie into our purses Wheras by the verie desire of the loue of God we begin to loue God indeed and still the more we desire it the more we loue Yea when this desire waxes stronge and hartie the desire is turned into fire and inflames the couering harte He that desires God vvith his vvhole harte has alreadie him vvhom he loues saith S. Gregorie And S. Augustine a holy desire is the vvhole life of a good Christian AFFECTION and RESOL. But alas my poore soule tho we clearely discerne this desire to be most iust aduantagious and most worthy of a christiā harte yet we somtymes perceiue our selues not to be so happie as euen to haue this desire Let vs then at least say with the Prophete my soule hath desired earnestly to desire thy iustifications at all tymes Let vs not fayle to haue this desire of desiring continually in our harte saying with S. Au. Giue me thy selfe restore me thy selfe for vvhat is not thy verie selfe is verie nothing to me and it will happen with vs as it did with the holie Prophete that in these holy thoughtes and desirs fire will flashe out and so throughly inflame our soule that as the stagge thirsteth after the fountaines of fresh water so shall we vehementlie couet and thirst after our good God that drainlesse fountaine of liuing water which flowes into life euerlastnig THE II. MEDITATION Of vvhom vve are to learne Charitie tovvards one another THE FIRST POINTE. COnsider that we ought to learne this most important lesson this one necessarie thinge of him who doth as well teach it as giue it our Sauiour Iesus who brought downe this sacred fire into earth and his vvill vvas it should burne the hartes of men And indeede neuer did he seeme so peculiarly to make himselfe the Master of any thinge as of this vertue and humilitie This is my precept said that deare master of ours that you loue one another My litle children I giue you a new precept that you loue one another In this all men shall know that you are my Disciples if you haue loue one to another Holy Father I pray c. that they may be one as we also are one I in them and thou in me AFFECTION and RESOL. This is the great commandement indeede my soule this Christs speciall precept Loue one another this the badge by which he will haue all his seruants to be knowne If they loue one another If we come without this wedding garmēt we shall be repulsed If we knocke not hauing this oyle of charitie in our Lampes wherby we may be knowne to men to be Gods Disciples God vvill not knovve vs the dore vvill be shut What thinge more wishfull could we haue desired to haue heard thē by affording mutuall loue and assistance to one another which we haue all such neede of to secure our saluation And yet the most louing and beloued Apostle assures vs It is the precept of our soueraigne Lord and Master doe this faith he and it sufficeth Beare one anothers burden and so you shal accomplish the lavve of Christ THE SECONDE POINTE. Hovv vve ought to exercise Charitie to one another Consider that this ought to be done by his example who gaue the commande of it and afterwards came graciously downe to teach it by his owne practise Thus we are taught by the great Apostle Receiue helpe comfort support and loue one another as Christ receiued assisted supported and loued vs. But how did Christ loue vs c Marrie he loued vs first with a free and disinterested loue which looked vpon noe preceedant merites 2. With a right loue not to receiue any thinge from vs but to discharge the ouer-flowing riches of his mercifull breastes vpon our pouertie 3. With a perseuerant loue for louing his vvho vvere in the vvorld he loued them to the end 4. With a stronge loue euen as stronge as death it selfe he loued vs and deliuered himselfe for vs for vs men and for our saluation AFFECTION and RESOL. If then my soule we hope for any consolation in Christ if any solace of Charitie if any societie of spirit if any bowells of commiseration let vs endeuour to fulfill the B. Apostles ioy by being of one meaning having the same charitie of one mynd agreeing in one That nothing be done by contention nor by vaine glorie but in humilitie each counting others better then themselues In a word let vs receiue comfort support and loue our poore brethren and that too as Christ gaue vs the example with a pure and disinterrested loue because it is his blessed pleasure that so it should be With a right loue not seeking that vvhich is profitable in particular to our selues but that vvhich is profitable to many With a perseuerant loue which is not to end but with the end of our liues Finally with a stronge loue readie to wrastle with obuious difficulties and euen with death it selfe for the good of our brother as our deare Lord gaue vs an example