Meditations collected and ordered for the vse of the English colledge of Lisbo by the svperiovrs of the same colledge.

THE SECOND MEDITATION. Of the coming of the holy Ghost.

1. COnsider first, the inexhaustible goodnes of our great God, first he gaue vs our being by his owne hand, Faciens homi∣nem rectum; making man right; but man cast himselfe into endlesse slauery and misery: next therefore God gaue his onely Sonne to redeeme vs out of this thraldome; but vvee vvith vn∣heard-of blindnesse crucified our owne Sauiour: vvhat could be now expected, but a punish∣ment due vnto our malice? vvhen behold our sweetest Father vvhole goodnes, cannot be aba∣ted by our malice, poureth downe vpon vs his holy spirit, the third person of the B. Trinity: like a tender mother, hauing dryed one breast vpon her child, spendeth and giueth the other, as long as a droppe vvill runne. O how is the vvhole B. Trinity, imployed and busied, as, I may say, about the good and saluation of man; as though it much concerned him? The Father giueth both Sonne and holy Ghost, & that for euer, Vsque ad consummationem satuli; euen to

the consummation of the vvorld; the Sonne co∣meth in person, and vvith his bloud redeemeth vs; the holy Ghost in person also to perfect the worke of our redemption, and assist in the Church by his diuine illuminations and inspi∣rations.

Conclude to esteeme thy soule more, then hitherto thou hast done, seeing the B. Trinitie hath made so much account of it: take heed of sinning against the holy Ghost; what is done against the Father and Sonne may find pardon; but, Qui peccat in Spiritum sanctum, vvho sin∣neth against the holie ghost, that is, after so many fauours and graces receiued, Non remittetur ei neque in hoc saeculo neque in fut uro. It shal not be forgiuen him neither in this vvorld, nor in the vvorld to come.

2. Consider secondly the ends, for which the holy Ghost was sent downe vpon the Apostles; & besides many others, wee shall find tvvo prin∣cipall, specified in holy Scripture: the first vvas to succeed our B. Sauiour in the office of Master & teacher according to that; Ipse vos docebit omnia & suggeret vobis o••••nia: He shall teach you all things, and suggest vnto you all things: vpon vvhich is founded the infallibility of the Catholike Church, and the security of the Christian faith. O happy condition of Catholi∣kes aboue the rest of the vvorld, vvho alone ha∣ue the holy Ghost for their master, teaching them all necessary truth and preseruing them from all errours! vvhereas all sectaries hauing

no other maister, then their ovvne braine, run∣ne round in a giddines of errours vvithout end or rest. The second end of his coming, vvas to bee our Protectour, Aduocate and comtorter in lieu also of our B. Sauiour; Ego, quoth he, roga∣bo Patrem, & alium Paraclitum da•••••• vobis, vt: maneat vobiscum ia aternam. I vvill aske the Fa∣ther, and he vvill giue you an other Paraclete, that he may abide vvith you for euer. Thankes, dearest Jesus, for such a Comforter; In labore requies, in astu temperies, in fletu solatium, an eaje in labour, a refreshment in heat, and a com∣fort in sorovv, to all his faithfull and obedient children: Postulans also pro vobis gemitibus ine∣narrabilibus; requesting for vs vvith vnspeakea∣ble groanings; that is, teaching and helping pious soules to send vp to heauen their amourous sighs In tempore tribulationis. In time of tribula∣tion. O vvho can be either dubious in his faith, hauing such a Maister; or difident in his troubles, hauing at hand such a Comforter and Aduocate.

Conclude thou vvith great assurance in this thy God; cast thy selfe into the armes of his pro∣tection; Consolator optime, dulcis hospes anima, dulce refrigerium &c. O best comforter, svveet guest of the soule, svveet refrshment &c.

3. Consider thirdly the greatnes and excel∣lency of this gift, towit the holy Ghost, and not to speake now of his diuinity euery way equall to the Father and Sonne; the titles vvhich are giuen him, are these: Donum Dei altissimi, Fons

viuus, ignis, charitas; the Gift of the most high God, the liuing fountaine, fire, charitie; not that he is any of these created things or qualities; but that he is the Principium, causa & origo the pri∣me soure, cause, and origine, of them all. So that, & the diuine goodnes thought it not sufficient to send an Angell, but this onely Sonne for our Redeemer; so vvas hee not content to giue vs onely the supernaturall gifts of grace, charitie and the rest, but hee vvould infuse into our hearts the prime source and spring of all; Vt sit fons aquae salientis in vitam aeternam. That it might be a fountaine of vvater springing vp vnto life euerlasting. Let both heauen and earth neuer cease to prayse and loue such bountie. This is that Fluuius aquae vitae, riuer of liuing vvater, mentioned in the Apocalypse, procedens de sede Dei, & Agni, proceeding from the seate of God & of the lambe, vvatering the lignum vitae the tree of life of Paradise; per singulos menses afferens fru∣ctum suum, yelding its fruites euery moneth, towit these twelue fruits of the holy Ghost num∣bered vp by S. Paul, Charitas, gaudium, pax &c. Charitie, ioy, peace &c. This is the Ignis consu∣mens Dominus Deus tuus, cuius thronus flamma ignis; consuming fire is thy lord God, vvhose thro∣ne is a flame of fire; vvhich first purgeth in vs all the rust of our corrupted nature and sinne, & then giueth heat, actiuitie, and light to all our actions. This is the Charitas, amor, nexus, cha∣rite, loue, and knot, most sweetly vniting our soules to the Father and Sonne, and ma∣king

one heart of all the children of God.

Conclude vvith all the affections, the holy Ghost shall inspire thee vvith; but especially vvith that of loue. Haue euer in thy heart and mouth, the Ueni sancte spiritus, come ô holy Ghost; vvhich the Church neuer ceaseth to sing; or those most sweet aspirations vvhich S. Aug. breatheth forth in the ninth Chapter of his meditations.

Consider fourthly, three principall disposi∣tions, that the Apostles practised for the recei∣uing of the holy Ghost: the first vvas their recol∣lection into a priuate house or roome from all noyse and traficke vvith the vvorld: for he being Deus totius internae consolationis, the God of all our in vvard consolation, findeth no greater im∣pediment then a soule vvandeaing about the world & full of the cares and turmoiles thereof; and hence our B. Sauiour sayd, that the vvorld could not receiue the holy Ghost; vvho being compared to the oyle of the Prophet Elizeus ne∣uer entreth but into empty vessells; & as soone as the vessells are full, ceaseth his infusion. The second vvas, that they vvere Omnes pariter in eo∣dem loco, all together in the same place, all vnited in true charity and brotherly loue, vvith a reall and entire conformitie of vvills and affections: ô Christian soule, deceiue not thy selfe; Spiritus sanctus Deus est pacis & non contentionis; the holy Ghost is a God of peace, and not of conten∣tion; neuer hope for his company or comfort, if thou bee contentious vvith any man, on vvhat

pretence soeuer; know the badge of Christ is no other, then this; In hoc sciet mundus quod mei estis, si dilexeritis inuicem. In this ali men shall knovv that you are mine, if you loue on an other. The third was the feruour & assiduity of prayer, and that also in the company of the B. Mother of God; for although they were most assured of the promises of Christ, yet they knew that Pa∣ter coelestis dat Spiritum suum petentibus se; The heauenlie Father doth giue his spirit to those that aske him; so that none but those that aske, obtaine it.

Conclude to prepare thy selfe with recollec∣tion, brotherly loue and prayer for the enter∣taining of this holy spirit; vvhich if thon per∣forme as thou ought, be sure of Mensuram bo∣nam & super effluentem gratiae in sinu tuo. Good and oue flovving measure of grace in thy bo∣some.

5. Consider fifthly, how on the day of Pen∣tecost, ten dayes after the Ascension, and fifty after the Resurrection, a solemne day amongst the Iewes in memory of the Law giuen on mount Sina; came this diuine Law-giuer vpon the new Israelites, to write and engraue, not a law of feare and terrour in tables of stone, but of grace and sweetnes In tabulis cordis carnali∣bus: Et factus est repente de caelo sonus tanquam aduenientis Spiritus vehementis: In the carnall tables of the hart: and sodenly there vvas made a sound from heauen as of a vehement vvind co∣ming: his coming was from heauen, Nam omne

donum perfectum de sursum est; For euery perfect gift is from aboue; on a sudden, Nam spiritus vbi vult, spirat; For the spirit breatheth vvhere he vvill, freely of pure grace and liberality wi∣thout the merits and deserts of any vvith the noyse of a strong aire or vvind; ô the breathing aire of our soules, In quo viuimus, mouemur & sumus; In vvhich vve-liue moue, and be; for as our being, life and motion depends euery mo∣ment on this corporall aire; so, and much more, doth our supernaturall being, life and action depend on this gracious aire of the holy Ghost; vvhose speciall notion therefore and title is, Do∣minus viuificans, a life giuing Lord. Note finally, how he is termed Spiritus vehemens, a vehement vvind, giuing towit force, speed and feruour to all our actions; Nescit tarda molimina Spiritus S. gratia; quiá enim aut suauius aut fortius amore? The grace of the holy Ghost knovv noe delayes; for vvhat is more svveet ore strong then loue?

Conclude vvith most humble inuocation of this all-refreshing spirit; open thy soule vnto him, that he may Perflare animam tuam, breath vpon the soule, coole all thy sensualities; & giue thee new vigour and courage to all the actions of grace and vertue.

6. Consider sixthly, how Apparuerunt illis dispertitae linguae tanquam ignis, sedit{que}ue supra singulos eorum. There appeared to them parted tongues as it vvere of fire, and it sate vpon euery one of them. Fire the chiefe of Elements, is for its actiuity and beauty so great a symbole of the

diuinity, that diuers nations adored it for the true God; and in the old law God appeared for the most part in fire, as to Moyses in the bur∣ning bush, on the mount Sina, Quasi ignis ar∣dens in vertice montis; As a burning fire on the top of a mountaine: so that in the 4. of Deuterono∣mie, he declareth to the people, that Ignis con∣sumens Dominus Deus tuus; A consuming fire is thy lord God; and almost all sacrifices were per∣formed & accompanied with fire. But besides this, the holy Ghost vvould more especially ap∣peare in fire, both to declare vnto vs his owne nature, vvhich is a Notionall loue and charity betwixt the Father & Sonne; as also to expresse the effects of his presence in our soules, vvhich is the heat and feruour of loue, that fire towit, Quem Christus venit mittere in terram, & quid vult nisi vt ardeat? VVhich Christ came to cast on the earth, and vvhat vvill he but that it be kindled? Next this fire was framed into ton∣gues, first to cure the malady of that member, vvhich as S. Iames sayth is Vniuersitas iniquit a∣tis, & infiammata à gehenna; A vvhole vvorld of iniquitie, and inflamed of hel; so that the fire of heauen may quell in vs the fire of hell. Se∣condly that the Apostles might haue fiery ton∣gues to heat and inflame, the cold & stiff frozen hearts of vvorldlings.

Conclude with this or the like exclamation. O ignis sancte! quàm suauiter ardes! quàm se∣cretè luces! quàm desiderantèr aduris! vae ijs qui ex te non ardent, qui per te non lucent. O holy

fire! hovv sweetly doest thou burne! hovv secre∣tely doest thou shine! hovv amiable is thy enkind∣ling heat: vvoe be to them vvho are not enkind∣led vvith thee, nor shine by thy light. Infla∣me this heart, rule and temper this tongue of mine.

7. Consider seuently, how Repleti sunt om∣nes Spiritu S. All are filled vvith the holy Ghost. Euen to the brim, yet some had more then others, according to euery ones capacitie; more had the Apostles, then the disciples, and more the B. Virgin then all the rest. O vvhat heart can conceiue or tongue expresse this their fullnes or repletion? their vnderstanding full of heauenly light; their vvill and breast full of flaming cha∣ritie towards God and their neighbours. O mu∣tatio dexterae excelsi! O change of the right hand of the highest! how rude and simple they vvere before, euen their birth and education doth suf∣ficiently assure vs; neither, had the three yeares conuersing vvith our Sauiour much bettered them, so rude and dull they vvere: againe, how fearefull and cowardly they vvere, besides all vvhat had formerly past, euen the present cloy∣stering vp themselues Propter metum ludacrum, for feare of the Ievves, doth aboundantly vvit∣nes. But immediatly vpon the receiuing of the holy Ghost, their skill and knowledge farre ex∣ceeded all the Plato's or Aristotses of the vvorld: and Alexander's or Cesar's courage vvas a toy to theirs: for presently open fly the doores, and out fly they about the Citie, Loquentes varijs

linguis magnalia Dei: Speaking vvith diuerse tongues the great vvorkes of God: and soone after, In omnem terram exiuit sonus eorum: their sound vvent forth into all the earth: and this their heat and feruour vvas so great, that the people thought them drunke or mad: and not vntruely, for being ouercharged vvith this new wine of the Spouse they must, like full vessells, either haue sudden vent, or burst.

Conclude to cry to heauen for one draught of this holy liquor: for till then hope not for strength or vnderstanding: neuer more rely on thy owne ability, but vvholly on the guidance of the holy Ghost, Sit ille tibi Pater, Magister, Sponsus. Let him be to the a Father, a Maister, & a spouse.

8. Consider eightly, how the diuine proui∣dence so ordered it, that there vvere diuers then at Ierusalem De omni natione quae sub caelo est: of euery nation that is vnder heauen: vvho as eye∣witnesses should carry about the vvorld the vvonders of this day: Quare facta hac voce, vvherefore vvhen this voiee vvas made, or noyse of the vvind, Conuenit multitudo; & mento con∣fusa est, the multitude came together, and vvas astonied in mind, euery one hearing the Apostles speake their proper language: and here also ac∣cording to the custome of the vvorld, some sayd they vvere drunk; others laughed at them for simple and mad idiots: others more prudent sayd, Quidnam vult hoc esse? vvhat meaneth this? euery one according to his disposition and

humour passing their censures, of vvhat they vnderstood not: vvhen S. Peter as head of the rest, standing vp for all, vvith a most manly cou∣rage and heauenly eloquence in such sort layd open vnto them the present mysterie, vvith the rest of our Sauiour Iesus Christ; that forthwith he conuerted to the number of three thousand that very day; and soone after farre greater mul∣titudes. O vvhat ioy and festiuity vvas there both in heauen and earth, at this plentitull haruest of poore soules! reioyce my soule and grue a thou∣sand Parabiens to thy B. Sauiour, his glorious Mother, Apostles, and new flocke of the Ca∣tholike and Christian Church: reioyce I say and.

Conclude to imitate the life and vertues of these primitiue Christians, vvho vvere Perse∣uerantes in doctrina Apostotorum, & communi∣catione fractionis panis & orationibus: Perseue∣ring in the dostrine of the Apostles, and in the communication of the breaking of bread, and prayers. That is, in the doctrine of the Catho∣like Church, in the frequenting of the holy Sa∣craments, and deuotion of prayers.