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 or counsels, threatens or promises, or what it is that is required or intended therein, drawing out of all affections agreeing with what has been formerly considered.

For in another way are those words to be meditated which God speaks to man than those which man speaks to God: — The first, as a man that hears God, who is his Master, Lawgiver, Counsellor, Protector and Rewarder; hearing Him with desire to learn what He teaches, to execute what He commands, to follow what He counsels, to fear what He threatens, to hope for what He promises, and to love Him for what He says: — The second are to be ruminated with that spirit with which He that ordained them spake them, and according to the end to which they are directed, which is manifestly seen in the psalms of David; for some he made with the spirit of praising God, and thanking him for the benefits which he had done to his soul and to his people; — some with a spirit of contrition, to ask Him pardon of his sins; — and others with a spirit of affliction, joined with great confidence to implore His aid in tribulations. And therefore to ruminate them, or to say them with profit, we must clothe ourselves (as Cassian directs) with the same spirit with which they were spoken, as if we ourselves had made them to the same end.

And even experience teaches us that he that feels himself cheerful for the benefits received from God recites with devotion the psalms of joy, as are, " Benedic anima mea, Domino; et omnia quae intra me sunt, nomini sancto ejus," etc.; " Bless the Lord, O my soul; and let all that is within me bless His holy name." " Laudate Dominum de coelis," etc.; " Praise ye the Lord from the heavens." And at such time he finds not so much relish in the psalm of " Miserere mei Deus;" " Have mercy on me, O God!" And, on the other hand, he that is afflicted with his sins says with devo-