The Grove of Beatitudes, Title page – Preface
ASHREA: OR, THE GROVE OF BEATITUDES, Repreſented in EMBLEMES: And, by the ART OF MEMORY, To be read on our Bleſſed SAVIOUR Crucifi'd: WITH Conſiderations & Meditations ſuitable to every BEATITUDE.
Hoc pro Beatitudine meâ.
Gen. c. 30.
London, Printed by J. M. for W. Place, at Grayes-Inn Gate in Holborne, 1665.
To the Lady M. B.
Madam,
IT is but juſt, this little Treatiſe ſhould be particularly addreſs'd to you, ſince I am to acknowledge, that the publiſhing of it, at this time, is, partly, an effect of that encouragement, which you ſometime gave me to do it. The GROVE, into which I invite you, is the ſame you thought pleaſant, even upon the firſt view of it. In one reſpect, it is indeed but a little one, as conſiſting, in all, but of Eight Trees; but when you ſhall conſider them, repreſenting to you the Eight great Leſſons of Chriſtian Reſignation, and thoſe again exemplifi'd upon that Tree, whereon the great Work of Man's Redemption receiv'd its period, you will haply think it a place, where though you retire into it every day, you may find new and freſh delights, which you may ſo improve here, as to attain eternal ones hereafter.
I know, Madam, how conſtant a practiſer you are of the Virtues here recommended to you, and to what a height of pious exerciſes you are arriv'd thereby; and conſequently, that your Apprehenſions of Sacred Myſteries need not the aſſiſtances of viſible Objects, ſo much as thoſe of ſome others may, who, moving in a lower Sphear, derive from what they ſee, a deeper and more lively reflection on what they do not. If theſe Endeavours of mine may have an influence onelyonly on theſe latter; if theſe Emblematical Repreſentations be of ſome benefit and advanttage to any, though the leaſt of God's Servants: I ſhall neither think them miſ-beſtow'd, nor be aſham'd of their meanneſs; ſince what is done tends to the Acquiſition of future BEATITUDE, the End, in order to which, we have our preſent Being. That Beatifical State ought to be the Object of our Thoughts, Wiſhes, Words, and Actions; How much I wiſh it to all, let this little Work; how particurarly to your ſelf, Madam, let the addreſſing of it to you, be my Witneſs: with this further aſſurance, that I am,
Madam, Your moſt humble Servant, E. M.
THE PREFACE, Giving a Particular account of the Deſign and Title of this little Work; as alſo of the advantage of Artificial Memory therein.
Courteous Reader,
I Do here preſent thee with a little Grove of Beatitudes, or Happineſſes, which may be Entituled ASHREA, a word, in the Hebrew Tongue, ſignifying a Wood or Grove; derived from Aſhar, which ſignifies to Beatifie or make bleſſed. May it be God's good pleaſure, that this our Grove may produce the like effect, in all thoſe, who ſhall devoutly walk into it.
Man and Beatitude are correlatives; for Man was created for happineſs, and this pre-ordain'd for him. Theſe two are ſo reciprocally link'd, that the word Aſhre (in the ſacred Tongue and plural number) ſignifies both happy Men and Beatitudes. So that, not only in character and ſound, but alſo in ſubſtance theſe two ſeem, as it were, inſeparable.
Now whereas this word Aſhre (Beatitudes and Happy Men) is ſometimes tranſlated Beatitude or happy Man (as appears in the two firſt words of the firſt Pſalm) we may collect a myſtical ſenſe, which is, that Man, happy in the plural number, may (at leaſt in a Cabaliſtical way) denote, as it were, two men; the one, in this World, bleſſed in hope, the other, bleſſed in Heaven by fruition; the one, bleſſed amidſt tears, mourning, perſecution, &c. the other, bleſſed, amidſt joy and eternal repoſe; the one, by Grace, the other, by Glory.
In fine, the verb Aſhar (to beatifie) hath two other ſignifications; the one (in Pihel) to conduct, the other (in Kal) to go or proceed. For, where God conducts by his grace, there man goes forward, and makes ſome progreſs, towards his final Beatitude; in order to the attainment whereof, all our better actions ought to be done. So that when we have performed any good action, we may ſay, with Leah, at her Maid Zilpah's delivery of a Son, HOC PRO BEATITƲDINE MEA, May this, and every action I produce, tend to God's glory, and contribute to the acquiſition of my Beatitude.
I foreſee an Objection which ſome of my Readers may make; and therefore I will endeavour to ſatisfie it. It may be queſtion'd, to what end Artificial Memory ſhould be inſerted here, to render a man mindful of Beatitude, ſince Ariſtotle affirms it to be a Good, which all men deſire; nay, ſo great a one, according to S. Auguſtine, that both good and evil men are deſirous of it? So that being a thing ſo connatural to man, how is it to be imagin'd, he ſhould forget that, which he ſo much deſires? My anſwer is, that it is one thing to deſire Beatitude, and another, to know what it is, and wherein it conſiſts.
Whoſoever, ſaith S. Auguſtine, burns with the flames of Avarice, hoards up wealth to no other end, then to be happy. The like doth the ambitious man to acquire worldly dignities; and the voluptuous, pleaſures, wherein they place their ſeveral Beatitudes. But their happineſs is ſuch as may be conſonant to their vicious and deprav'd deſires, and conſequently inconſiſtent with that true Beatitude, which can be purſu'd only by the good and vertuous.
To open therefore the eyes and ears of mortals, that they might hear and behold true Beatitude, the Son of God incarnate is ſaid to have opened his own mouth, when he preached to his Apoſtles the Eight Beatitudes.
The place, where he pronounc'd theſe eight divive Sentences, was, as S. Hierom thinks, Mount Thabor; and Mount Calvary that, wherein he exemplify'd them in himſelf. So that, as good Examples ſpeak in ſilence; ſo our Bleſſed Lord and Saviour crucifi'd,
1. By his Nakedneſs;
2. By his Head meekly bowing down;
3. By his Eyes weeping;
4. By his Mouth, ſaying, I thirſt;
5. By his Side bleeding;
6. By his pure Heart pierc'd;
7. By his Hands nailed; and laſtly by his Feet; doth teach us what we ought to do in order to our attainment of eternal bliſs.
Behold here the eight places for exerciſe of this pious Art of Memory, wherein the devout Reader may find, as it were written, the Eight Beatitudes, in a Book, which lies always open, to be read, with ſuch large Characters, as the ſhorteſt ſight muſt needs reach, and the weakest memory retain; ſo lively ſet forth, that Beatitude, as in a Cryſtal-Mirrour, ſhall ſtill preſent it ſelf unto us.
1. For, how can I behold Chriſt naked, and not remember how poor he was in Spirit, Will, and Deſire, who, living and dying, had no place whereon to reſt his Head?
2. How can I view his dying Head humbly bowing down, with infinite patience, and not call to mind that, Bleſſed are the meek, who of this meekeſt Lamb, may learn patience and humility?
3. Can I look upon his Eyes, diſtilling tears (for he wept on the Croſs) and be unmindful, amidſt the jollity of a life ſpent in delights and vanities, that they are bleſſed who mourn?
4. Can I fix mine eye on his ſacred Mouth, crying out, I thirſt, and not be preſented with a remembrance of that true happineſs which he pronounc'd to thoſe, who hunger and thirſt after righteouſneſs, as he himſelf did, while he conceiv'd himſelf ſtreightned, and thought the time tedious, till his hour was come, to ſuffer, and ſatisfie for us, in all rigor of juſtice?
5. As for his wounded Side, ſtreaming forth bloud and water, how can it but revive and rub up the memory of the dulleſt and moſt unmerciful man? How can he behold that ſide pierc'd, and not be wounded with pity and commiſeration towards the neceſſitous? How can he ſee that ſide exhauſted of its laſt treaſure of precious bloud for his redemption, and yet forget the poor, and not relieve the miſerable?
6. But when he paſſeth further, and by the rift, comes to behold his Saviour's wounded Heart, O what a copious and fertile place is there for a devout Art of Memory! Who reads not there, Bleſſed are the pure of heart? Who finds not there the Urim and Thummim, words which were inſerted in the High Prieſt's Breſt-plate; but now, in a more perfect manner, enclos'd within the pure heart of our High Prieſt Chriſt Jeſus? What illuminations! what ardors, which Urim ſignifie; what perfections! what integrities (expreſſed by Thummim) were confin'd within the narrow limits of that divine heart; which, ſtill open, ſtill invites the ſinner to cleanſe with that ſacred water, and purifie with that precious bloud, his ſpotted and defiled heart? which muſt be, by receiving a wound of true compunction in his own, for the cleanſing whereof the moſt innocent and pure heart of his Lord and Saviour was ſo pierced.
7. Now for as much as there is a ſecret ſympathy and correſpondence between the heart and the hand, who can elevate his eyes to Chriſt's right hand nail'd to the Croſs, and not call to minde, that Bleſſed are the peace-makers; and among them, that great Peace-maker, who, being our Mediator, interpos'd himſelf between God and us, and received the wounds and heavy chaſtiſement, which our heinous ſins deſerved? Who can behold both his hands lifted up to heaven, and not call to mind our innocent Abel, whoſe bloud cries to heaven for mercy, to reconcile us to his Father? Who can ſee thoſe ſacred hands faſten'd to the Croſs, and not reflect, that he ought to be ſo far from inciting others to diſſention, that it ſhould be his main endeavour, to faſten their hands, by an amicable compoſure of their differences, and a charitable mediation between them?
8. Laſtly, inaſmuch as Perſecution belongs to the Feet, either to fly, or ſtay and ſuffer, deſcend from thy Saviour's ſacred Hands, to his Feet, in like manner transfix'd with nails. Who is it that can humbly kiſs the right foot, with a kind of hope to be plac'd on Chriſt's right hand, and forbear to do the like to the left, with a compliant heart, ready to ſuffer perſecution for righteouſneſs ſake? Can our memory ſo far fail us, as, when we fix our eyes on theſe tender feet, to be forgetful, how they were bliſter'd with long journies, in the ſearch of loſt ſouls; and at laſt, how, with weary and feeble ſteps, they aſcended Mount Calvary, to that extream perſecution, thereby to enfranchiſe us, and make us capable of admiſſion into the Kingdom of Heaven.
Thus may we behold our ſecond Adam, naked, yet encompaſſed with Beatitudes, that he might cloath the ſinful naked Adam, who was environed with miſeries! If to remember the laſt things be not to ſin; certainly, to be vers'd in this Art of Memory, will be, not only to eſchew evil, but alſo to do good, and to acquire that Beatitude, which makes a man eternally happy.
And whereas I have ſo often mentioned this Art of Memory, I now come to beſtow ſome few lines, by way of direction, to ſatisfie their curioſity, who are lovers of it, in order to the advantage they may make thereof.
LOCAL MEMORY depends on ſeveral places diſpos'd at a certain diſtance one from the other, purpoſely conſign'd to quicken the Memorative power. And this is wrought, by preſenting one thing to it by the repreſentation of ſome other, accompany'd with a reaſon, why that other was there placed. page missing this means, Remembrance, or Reminiſcence (which is an attendant to Reaſon) preſents us with that which we had otherwiſe forgotten. Nay, to uſe S. Auguſtine's words, We had forgotten it in ſome ſort; yet by that part of the thing, which we remembred (which was the reaſon why) we ſeek the other part, which we remember not. For the Memory being at a loſs for want of a full notion, deſireth what is wanting may be added, which is the Reaſon left in the place, and the thing which I left there, that at my return, I might find it by Reminiſcence.
To render what hath been ſaid the more eaſily comprehenſible by example; My place (which, like the firſt matter, ſtands in an indifferency as to all forms, or as ſoft Wax, ſuſceptible of all impreſſions) ſhall be, Jonas ſwallowed up by the Whale, which I ſeem really to behold. Now if I am, for inſtance, to commit Ʋ ſury to this place, I give my reaſon to my ſelf, to wit, becauſe it devours men in their Eſtates.
Again, if the word, or matter, of Obedience occur, I place it on the Whale, which, commanded by the power of Heaven, was ready to receive Jonas caſt overboard by the Mariners. If afterwards, at ſome other time, Innocence, either in word or matter, is to be placed on or about the Whale, I diſpoſe it in the jaws of that Monſter, with my reaſon, becauſe they did not cruſh or ſo much as hurt Jonas, in the reception of him.
Nay, to be ſhort, what is there, but may be, according this Art, placed on the Whale ſwallowing Jonas? For inſtance, If ſolemn vows or promiſes; if prayers and repentance, I place them on Jonas. If I would remember Pride, I place it on the Noſtrils of the Whale, ſpouti… out water into the air. If Humility, I place it on Muſculus, a little fiſh, which, as ſome affirm, always goes before the Whale. If Arrogance occur, or Ambition, I lay it on the Mountain of Water, which its vaſt back raiſes up. If Strength and Impetuoſity, I place them on the tail. In fine, if Combination of little ones to confront the greater, I place it on a ſhole of Herrings, attempting to encounter the Whale. The like Method is to be us'd as to other heads. And this is a ſummary account of Local, or Artiſicial Memory.
Now if the Prophet David doubted not to ſay to God himſelf, Why doſt thou turn away thy face? Why haſt thou forgotten to be gracious? And, Lord, remember David and all his troubles; Why may not I (and that, I hope, without offence) affirm, that a kind of Local Memory may be attributed to God? Nay, why not much rather remembrance then forgetfulneſs? The Rain-bow ſhall be in the clouds, ſaith the Text, as ſpoken by God himſelf, And I will look upon it, that I may remember the everlaſting covenant. Here we may ſay, the place conſign'd was the Rain-bow, on which the Covenant, to be remembred, was placed; and by that Rain-bow was prefigured Chriſt, on the Croſs, whom his Father beholding is moved to mercy, and compaſſion towards ſinners.
And why ſhould not we wretched ſinners, whenever we behold, or repreſent to our ſelves this Rain-bow (to wit, Chriſt crucifi'd and faſten'd to the Croſs) diverſifi'd with the ſeveral colours of red, and white, and black, and blew, &c. immediately call to mind what he ſuffred, and for whom he ſuffred? And, why may we not, upon that repreſentation, according to the foreſaid Art, aſſign eight ſeveral places, at certain diſtances, for our better remembrance and practice of the Eight Beatitudes? And whereas the Lord ſaid, that the Rain-bow ſhould be ſeen in the Clouds, why may not the repreſentation of our Saviours bitter Paſſion be our Remembrancer, how that he was encompaſſed, not only with a cloud, but with a total eclipſe of heavineſs and grief? In fine, if God ſaid, that he would look upon the Rain-bow, that he might remember his Covenant; ought not we frequently to imagine to ſelves a ſight of him, who is the Angel of the Covenant, the Prince of Peace, and the Mirrour, and great Exemplar of patience and meekneſs? When we reflect on his nakedneſs on the Croſs, ſhall we not thence derive a certain memento, how poor he was in ſpirit, and ſo of the reſt; with a reaſon, why each Beatitude is conſign'd to its proper place.
It will not be impertinent, in this place, to bring in what S. Auguſtine ſays, in his Boook of Confeſſions, lib. 10. as having reference both to our ſubject, Beatitude, and what we have deliver'd concerning our Art of Memory. All of us, ſaith he, would fain be happy: which if we did not apprehend with a certain kind of notice we could not all deſire it with ſo reſolute a will; which certain kind of notice may be underſtood of the Memory, wherein the knowledge of Beatitude is renewed.