head or els sweete or delightful obseruing how he may behaue himself hereafter to avoid the hurting of his health least he be forced therby to leaue of so noble an exercise And finding that it hath proued wel let him make a purpose to continue it to the greater glory of God to whome be giuen al praises and benediction now and euer Amen MATTER OF MEDITAtion for euery day of the weeke SVNDAY HAVING set down the precepts of meditating well applying of the senses I wil now add matter for seauen meditations of this latter kind answering to the seauen dayes of the weeke that so after the example of these the person may froÌ„ hand to hand frame the other that he wil make without any great trouble These shal be vppon seauen viages which our Lord and sauiour made for our sakes in the time of his paynful passion and they may serue eyther for our ordinary meditation or els for an holy intertaynment of each day supposing we make our meditation of some other matter or els to serue for a short view after on hath ended his diuine office or the houres of our Lady applying vnto euery houre one voiage or els to haue matter to thinke on for seauen seueral times in a day or to intertayn himself fruitfully in visiting the seuen Churches applying one voiage to each of the sayd Churches The first voyage From the place of his last supper vnto the garden 1 HAuing ended supper washed the Apostles feet instituted the most B. Sacrament and distributed the same to al his Desciples hauing discouered that one there present should betray him and finally hauing giuen praise thankes to his eternal father our B. Sauiour Christ Iesus departed with his Apostles froÌ„ the place of supper SecoÌ„dly by the way he comforted the Apostles much afflicted at the warning of the treason of theyr scandel the bitter passioÌ„ of theyr master he caused eight of his Apostles to remaine in some one part of the garden of Githsemani he discouered to the other three the heauines and feare which so much afflicted him and lastly he left also those three in a neerer part of the garden Thirdly he withdrew himself from those three the space of a stones cast he fel prostrate vppon the ground praied thrice to his eternal father was comforted by an Angel he swet bloud he returned oft to his Desciples being then a sleepe he offered himself of his owne accord to the traytor Iudas and to those wicked ministers who were come to apprehend him The forme of gathering the persons wordes workes for the poynts of meditation IN the first poynt there are the persons of Iesus of the twelue Apostles of the master of the house of his seruants of the eternal father of the holy Angels of the Diuel sire The eternal father inuites the Angels to behold that which passeth in the parler he praiseth the obedience of his sonne he laments at the hard hart and malice of Iudas The Angels speake with admiratioÌ„ to see theyr Lord come to such a poynt as to be betrayed they desire the eternal father to hinder that foule treason and offer themselues ready to diuert it The diuel speaks with extreame anger against Iesus he stirs vp Iudas to betray him in any case he vrgeth instantly and maketh fayre weather that he be not moued neither with admonitions nor with humiliatioÌ„s nor yet with benefits c. These he the workes which are wrought IEsvs enters into the dining roome he comes to the table he eates the Paschal Lamb he stands on foote with his loynes girt he eates the lettice ordained by the law he puts of his vpper garment he takes the towel the vessel of water he washes the feete of al the Apostles he returnes to the table he instituts the blessed Sacrament giues it to the Aqosteles he is troubled at the treason he giues the sop to Iudas he riseth from the table takes leaue of the goodman of the house and departs from the parlour The Apostles make ready supper they eat with Iesus cheth it to the Apostles with exultation of spirit and body he riseth froÌ„ the table giues thanks to his eternal father he takes leaue of the goodman of the house and departs Let him behold the Apostles who also humbly salute the master of the house they modestly wash theyr hands and decently com to the table they eat hastely the paschal they haue theyr countenauÌ„ce altred in the prediction of the treason they musse that Iesus girds on the towel that he takes the water that he washes theyr feete they are ready to make resistannce to the washing of them S. Peter resists they are atteÌ„tiue to the exhortation which our Lord did make vnto them they lift vp theyr eyes to heaueÌ„ with him they receiue with deuotioÌ„ the B. Sacrament with affections they giue thankes vnto our Lord S. Iohn with confidence and deuotion reposes his head in our Sauiours bosome Iudas distempered with rage against our Lord as it were steales away secretly the other Apostles wondring at his departure they reuereÌ„tly take leaue of the master of the house and with feare and heauines depart He shal behould the good maÌ„ of the house who vseth al curtesi possible in entertayning our Lord and accompaning him at his departure He may consider the seruaÌ„ts ready to doe what is to be done sollicitous to doe that which they are permitted sad in countenauÌ„ce that they are seÌ„t away He shal see the eternal father who with much attention and satisfaction behoulds from heauen that which passeth in the parlor he makes shew to the Angels of reioycing to see his sonne at Iudas feete He may see the Angles goe presently whether God appoynts them they are astonished at that they see they behould one an other through admiration they are ready to descend to doe that which they see theyr Lord doing they shew themselues moued at Iudas proceedings some of them also attend at the table He shal behould the Diuel how he driues on Iudas how he shewes himself ioyful at the perturbation of the Apostles at Iudas obstinacy that he is affraid least Iudas should cese froÌ„ his treason His eares shal heare the sweet words of our Sauiour the courteous manner with which he salutes the master of the house and accepts his courtesy the affectuous and pious manner he vseth in blessing the meat the compassionat prediction of his betraying the affectual reprehension of S. Peter his graue speech in recommending the example of his humility the deâ—out liberal oblatioÌ„ he makes of his most pretious body and bloud the louing and tender recommending the memory of his sacred passion the affectuous thanksgiuing courteous demeanour he vseth with the master of the house He may also heare the submissiue food of the most sacred body bloud of Christ our Lord the gust of our Sauiours soul whilst he giues himself for our meat repast and drink his
theyt tongues they did deceitfully the poison of aspes vnder theyr lipps theyr hands were full of bloud theyr feete swift to euill workes Then he shall add here vnto And maÌ„kind being in this estate our Lord wouchsafed to looke vppon them as the Prophet said Dominus de caelo prospexit superfilios hominum vt vide at si est intelligens aut requirens Deum Our Lord looketh forth from heauen vppon the children of men to see yf there be that vnderstandeth and seeketh after God and he found that all vvere corrupted and become abhominable non erat qui faceret bonum non erat vsque ad vnum there was not one that did good no not one From thence the vnderstanding shall inferr This vvithout doubt was the motiue vvhich moued God to send the Angell down to the earth to vvit that he might reforme in men theyr vnderstanding theyr will theyr inclinations theyr senses or in one vvord to make theÌ„ vvholy other men then they vvere before and to reduce them to that perfectio from vvhich they had fallen And in that respect as I suppose before he sent the Angell he did looke dovvn vppon the earth to see in vvhat state mankind did staÌ„d which he had created for heauen Then the vnderstanding having found out an action which God did performe before he did send the Angell yf he that doth meditate desire to fynd out any more let the memory propose some other condition of God saying for example Although God haue properly no passions â—et neuerthelesse after a certayn manner he doth seeme to let himself be traÌ„sâ—orted to speake after the custome of â—en by the passion of Loue. And out of this he shall gather with his vnderstanding Therefore surpriâ—ed as yt vvere by this loue tovvards meÌ„ when he saw them reduced to so poore tearmes and that they did runne altogither headlong towards hell he could not endure they should continue any longer in such miseryes and dangers of perdition And this discourse he may confirme with some reason or authority as I said before yt was needfull to doe as in this manner And truly yt seemeth he could doe no other supposing he did loue meÌ„ with so harty affection for the nature of loue ys such that yt cannot endure to see the party loued in perill or mistery And therefore so yt befell the father of the prodigull child who for that he loued his soune with great and passionate affection albeyt the sonne had behaued himself very ill towards his father had for saken him and spent his goods had dishonoured his house in few words had giuen him very ill satisfaction yet notwithstanding so soone as the father saw him return and fallen into so great misery he could not coÌ„tayn himself from being moued to mercy Luc. 15. accurrens cecidit super collum eius vt oscularetur eum and running to him fell vppon his neck that he might kisse him VVhat did then almighty God the father of mercyes wheÌ„ he saw the misteryes of mankind God shall the memory say ys by nature so mercifull that as the prophet saith his mercyes are aboue all his works and of him yt ys truly said cui proprium est misereri semper parcere to whom yt ys most proper euer to take pitty to pardon and further he hath a will most ready effectually inclined to perform the workes of mercy and loue Therefore shall the vnderstanding say moued by his diuine nature and the loue he beareth to mankind he was sodainly inclined to compassion and tooke the resolution of redeeming them from the miseryes and perills they were in and with his most prompt and effectuall wil resolued to doe yt with out delay and so begann to think in what manner yt might best be effected And because the vnderstaÌ„ding of his diuine majesty ys most cleare and swift and seeing all in an instant that can be in the matter he presently found out the meanes of effectuating this charitable resolution of his will and did soone perceiue that no pure creature could possibly remedy so great an euill and that yt was absolutely necessary that his diuine power should therein supply the impotency of creatures He did therefore see that yt was conuenient to proceede in this cause not only as his most mercifull nature required but also as his naturall justice did exact wherefore he considered that although his mercy might haue been contented with the satisfaction which some Angell might haue offered or some just man haue performed or els by a liberall and free pardon which yt might haue pleased him to haue giuen to mankind yt would not his justice haue taken this for good payment He did further see that yf he did become maÌ„ he should by that meanes yeald full satisfaction both to his mercy and justice for that giuing himself vnto man being the God of majesty his most mercifull nature was fully satisfyed and then performing some act of satisfaction by his manhood being vnited with the Godhead he should fully pay all that his diuine nature could exact as just Hauing seene oll this his inclination to doe good vnto men the loue which he bare them did effectually moue him to the resolution of taking vppon him our humane nature Here shall the memory adioyn But God although he be of nature most simple hauing but one most perfect essence ys notwithstaÌ„ding distinct in three persons Yt ys true shall the vnderstanding say and therefore those three persons being one and the self same charity euery one would shew himself most prompt to become man for the loue of men the father to shew his power where omnipotency was required the holy ghost to shew his loue in such an act of loue But the sone of God alleadged that yt was most fit for him being the second person and the wisdome of God that as man did fall into synne by affectation of knowing to much so the remedy might proceede from the Diuine wisdome that knew all things And that the father might sufficiently exercise his power in ouershadowing his mother fo whom he was to take his bodily substannce and the holy ghoust might shew his loue in framing that body which he was to vnite to hâ—s diuinity Yt was therfore concluded in that diuine consistory of the most blessed Trinity that the sone of God should become man for the loue of men And so here ys found out in respect of the persons besides the foresaid consideration of God the persons also of men God himself ys found distinct in three persons As for words we haue found out part of that which the father or the sone or the holy ghost might speak and we haue in sinuated that which might be said also by men As for workes we haue found out besides that of gods behoulding the earth that he also being moued with compassion towards the miseryes of mankynd resolued to help them determined in the deuine counsell that
redound euen to the sense at the least will giue content and satisfactiō vnto reason in some excellent degree Fiftly the honour he shall gaine by the study and excellēcy of this vertue not only with God in heauen but also with men vppon earth who cannot choose but approue and praise the vertue wheresoeuer they see yt Sixtly the ioy yt will cause to the Angells in heauē who as being replenished with charity both towards God and man doe greatly reioyce to see that men doe also proceed in vertue and doe giue in this respect great glory vnto his diuine maiesty Seauenthly the displeasure yt will procure to the diuell who cannot indure to see vertue put in practise to the glory of God and profit of man for the deadly hate he beareth to the one who doth punishe him according to his deserts to the other for that they would enter the possession of that place from which he was iustly banished Eightly the exāple of Christ of the B. Virgin and of the holy saints eyther drawn out of the mistery he doth then meditate or out of others which he hath meditated before or shall meditate after As for exāple After one hath drawn out that light which ys before set down in the first manner of discoursing to wit that to the imitation of God who being independāt of men yt dit looke vppon them with the eyes of pitty he also in like māner yea although which ys impossible he were independāt of God ought to lift vp very often the eyes of his soul to his diuine majesty with acts of loue he shall then propose vnto his will these motiues following to the end he may raise the desyre of so doing and shall say thus And ys yt not then a decent thing and much to be desired to lift vp the mind often to that diuine Lord from whom we haue receaued yt yt ys a fine thing to see a child who ys still looking vp towards his father yt ys pleasant to see a young bird or other creature that haue theyr eyes fixed vppon theyr breeder yt ys comely to see a disciple who hath dis aspest towards his master or a souldiour that often looketh towards his captayn God ys our father our mother our master our captayn yt ys therefore a most fit and conuenient thing that we often lift vp our eyes towards him for so many titles Let vs add herevnto how necessary yt ys for vs to cary our selues towards him in this manner although we were not dependant vppon his diuine maiesty for admitting all that cā be said yet he ys God that ys the most perfect nature that can be imagined I a man replenished with a thousand imperfections and all reason would that the things which be inferiour and of small perfection should acknowledg theyr superiours and those whose perfection ys much greater Now how can we better acknowledg him for most perfect then by lifting vp our mindes often vnto him by meanes of prayer and by acts of loue and how great will be the fruit which the practise of this action will bring when yt ys done well often as yt ought to be Yf the diuell should tempt vs neuer so violently and should endeuour to draw vs from our estate and cast vs to the ground yf then we cast our eyes vppon God we shall fynd that he ys then à t hand and by him we shal be established in such sort that we shall not be remoued on hayre from the place we were in and so we know yt happened to the Prophet who said Providebam dominum in conspectu meo semper quoniam a dextris est mihi ne commouear I fore saw our Lord in my sight alwayes because he ys at my right hand that I be not moued And yf yt should chaunce that the diuell should take vs in his snares before we be aware yet euen then lifting vp our eyes to God we shal be deliuered Oculi mei semper ad dominum quoniam ipse euellet de laqueo pedes meos My eyes alwayes to our Lord for he will pull my feet out of the snare Yf we be afflicted either with coporall or spirituall hunger fixing our eyes vppon God we shal be aboundantly replenished Oculi omnium in te sperant domine tu das illis escam in tempore opportuno The eyes of all hope in thee o Lord and thou giuest them meat in tyme conuenient Yf we stand in need of spirituall light and particular grace lifting vp our selues and drawing neere to his diuine maiesty we shal be satisfyed Accedite ad eum illuminamini facies vestrae non confundentur Come to him be illuminated your faces shall not be cōfounded Delectare in domino dabit tibi petitiones cordis tui be delighted in our Lord and he will giue thee the petitions of they hart He which intendeth to travaile to some strang country shall fynd yt very profitable yf he learn the language of that country whilest yt he remayneth in his owne yf then we doe purpose to goe to heauen why doe we not learn in the meane tyme to lift vp our eyes to God whom we are to behould without intermission or wearines when we are in that happy place But put the case we should not reape any profit thereby at all yet what a delight cótentment ys yt to haue leaue to fixe our eyes vppon the most beautifull pleasant thing that possible can be found to be permitted to stay behoulding the fountayne of all delights what an honour ys yt to be admitted to behould that first chefest pattern of all beauty the which whosoeuer doth continually behould eyther ys God or an Angell or a saint what contentment doe we giue to those blessed spirits in so doing who as they doe thē selues continually fixe theyr eyes vppon God with all delight and perseuer in his praises so yt ys most gratefull vnto them that all creatures should doe the same especially reasonable creatures who were made to that end How much doth yt displease and torment the diuell who ys Loth we should doe the least thing in acknowledging our duty to almighty God and truly yt were well done of vs thus to doe though yt were for no other respect then to shew our selues to be contrary to so cruell an enemy who would not acknowledg God as his maker nor humble himself vnto him Finally how reasonable a thing ys yt that we should imitate the word incarnate of whō yt ys read that he did often lift vp his eyes not only those of his soul but of his body also towards heauen thereby to raise himself towards God the father although he needed no such help In like manner to imitate also the saints who vsed often to looke vp and behould the heauens seeking thereby to vnite themselues to God and to shew the loathing they had to earthly loue Motiues for the better flying of that
quasi homo peccatum meum celaui insinu meo iniquitatem meam Yf as man I haue hyd my sinne and haue concealed my iniquity in my bosome Si ambulaui in vanitate festinauit in dolo pes meus Yf I haue walked in vanity and yf my foote haue hastened in deceit Si declinauio gressus meus de via si secutum est oculos meot cor meum si in manibus meis adhaesit macula c. Yf my step haue declyned out of the way and yf my heart hath followed my eyes yf any spot haue cleaued to my hands c. The eleuenth ys Grà titude searching with diligence how he may render some kynd of counterohang for the benefits receyued from God Quid retribuam domino pro omnibus quae retribuit mihi VVhat shall I render to our Lord for all things he hath rendred to me Sometymes recounting as yt were to others the fauoures which he hath receaued of almighty God Venite audite narrabo omnes qui timetis dominum quanta fecit Deus animae meae Come and heare all ye that feare God and I will recount how great things God hath done vnto my soul Also shewing to be desirous to praise him for euer Misericordias domini in aeternum cantabo in generatione generationem annunciabo veritatem tuam in ore meo I will sing the mercyes of our Lord eternally in generation and generation I will shew forth thy truth in my mouth Also desiring to be assisted by other friends in the like praises of God Magnificate dominum mecum exultemus nomen eius in idipsum Magnify ye our Lord together with me and let vs exalt his name for euer Esteeming yt a thing most good and convenient to be busyed in praising so great a benefactour Bonum est confiteri domino psallere nomini tuo altissime Yt ys a good thing to confesse to our Lord and to sing to thy name o highest Desyring also to haue yet greate commodity to celebrat his prases Repleatur os meum laude vt câ—tem gloriam tuam tota die magnitâ—dinem tuam Let my mouth be filâ—d with prayse that I may sing thy glory all the day thy greatnes Domine latis mea aperies os meum annunciabit laudem tuam O Lord thou wilt open my lips and my mouth shall shew forth thy praise In like manner confessing himself vnable to giue full due demonstration of a gratefull mynd for so great and singular benefits receaued from his diuine maiesty The twelfth ys of Humiliation esteeming himself meaner theÌ„ a man Ego sum autem vermis non homo opprobrium hominum abiectio plebis But I am a worme and no man a reproch of men an outcast of the people Confessing himself for poore Ego autem mendicus sum pauper c. But I am a beggar and poore c. Distrusting of his owne forces and habilityes Non in arcu meo sperabo gladius meus non saluabit me I will not hope in my bow and my sword will not saue me Also reducing himself to his own nothing Ego ad nihilum redactus sum nesciui I was brough to nothing and knew not Also attributing yt to his own deserts when he suffereth tribulation Priusquam humiliarer ego deliqui Before I was humbled I offended Also esteeming yt a good and beneficiall thing to be humbled Bonum mihi quia humiliasti me Yt ys good for me that thou had humbled me Confessing that God iustly depressed and debased him Cognout domine quia aquitas judicia tua in veritate tua humiliasti me I know o Lord that thy iudgments are equity in thy truth thou hast humbled me Sometymes acknowledging himself vnworthy to be admitted to the presence of God to be illuminated to haue the feeling of the affections in his prayer to be conforted c. The thirtenth ys of Inuitation inuiting almighty God to be mindfull of him Exurge domine Deus exaltetur manus tua me obliuiscaris pauperem Arise Lord God let thy hand be exalted forget not the poore Also that he will come quickly Veni domine noli tardare Come o Lord and doe not stay Also that he will visit the soul Deus virtutum conuertere respice de caelo vide visita vineam istam O God of hostes returne regard from heauen and see and visit this vineard That he will saue vs from dangers c. Excita potentiam tuam veni saluos facias nos Raise vp thy might and come to saue vs inuiting also all creatures that they doe praise blesse almighty God Benedicite omnia opera domini domino laudate superalte eum in saecula Blesse yee our Lord all the workes of our Lord praise him superexalt him for euer Likewise inuiting his own soul that yt giue yt self to the practise of vertue that yt be mindfull of heauen of God and of yt self that yt conuert yt self to God who ys his true and proper center Conuertere anima mea in requiem tuam quia dominus benefecit tibi Turn o my soul into thy rest because our Lord hath beene good to thee Also inuiting the Angells and men and all creatures to come behould how he hath defiled his soul how many workes he hath done vnworthy of his estate c. Also how much God hath debased himself for him and to what poore termes his synnes and imperfections haue brought the King of glory and how they haue treated and vsed him inuiting them that they will assist him to doe his duty and to answer worthely to the maiesty of God for the graces receaued in so great aboundance c. The fourteenth ys of Lauds and Prayses exalting the power and wisdome of God Magnus dominus noster magna virtus ejus sapientiae ejus noÌ„ est numerus Great ys our Lord and great ys his strength and of his wisdome there ys no number Also the greatnes of his works Magna opera domini exquisitae in omnes voluntates ejus The workes of our Lord are great exquisite according to all his wils And his infinit mercy Misericors miserator dominus patiens multum misericors Suauis dominus vniuorsis miserationes ejus super omnia opera ejus Our Lord ys pittifull and very mercifull patient and very mercifull Our Lord ys sweet vnto all and his commiserations are ouer all his workes In like manner his equity and iustice Quoniam rectus dominus Deus noster non est iniquitas in eo The Lord our God ys righteous and there ys no iniquity in him Sometyme exalting the coÌ„tinuall practice of the Angells in praysing God and theyr readines in obeying his will also commending the charity of the Apostles the patience fortitude of the martyrs the perseuerance and stability in well doing of the Confessours The purity of the Virgins the pennance and retired life of
tibi pro omnibus quae retribuisti mihi My God my mercie what shall I render to thee for all things that thou hast rendred to me And shall not then my hart be melted as waxe before the suÌ„ne The fourth ys by way of Oblation Yes Lord so yt ys fit yt should be by any meanes behould therefore here ys my hart which ys become like melting waxe It ys not as yet fully melted but yt will meelt by degres in presence of thy burning beames and yt will become so soft that thou maiest imprint therein any image whatsoeuer or letter or writing as shall best please thee Yf thou wouldest imprint the image of compunction for that yt hath offended thee hath been vngratfull to thee behould yt here made like wax that melteth yf thou wilt haue in yt an image of mortificatioÌ„ or pennaÌ„nce to blot out satisfi for the faults coÌ„mitted behold yt here like melted wax Yf thou wilt haue an image of gratitude and of charitie towards thee for that thou didst scarse expect to here me cry peccaui I haue siuned to see some small fruits which might be thought worthy fruit of pennaÌ„ce but transtulisti peceatuÌ„ meum a me Thou didst traÌ„sfer my sinne from me as to thy seruaÌ„t Dauid behold therfore my hart becoÌ„e as a peece of soft tender wax Yf yt be thy pleasure to write in yt any necessary aduertisemeÌ„ts to the end I may perseuer the better in thy grace not return vnto my former misrable estate write yt hardly Ecie sanus factus est iam noli peccare ne deterius tibi aliquid coÌ„tingat Behold thou art made whole now sinn no more least soÌ„e worse thing â—appeÌ„ vnto thee for lo my hart ys now mollified fit to write in Yf yt be thy will to ioyne thy self vnto yt to leaue such impression that yt be alwayes myndfull to doe according to thy deuine inspiration and to preseuer with more facility behould yt here in thy haÌ„ds melted so fit tractable behold yt wholy thine behould yt prompt to doe whatsoeuer shall best please thee behold yt can say nothing els but that which yt learneth of the apostle Domine quid me vis facere Lord what wilt thou haue me to doe The fifth ys of Confession And now o my Lord yf thou say vnto me that I haue many tymes before this made like offers vnto thee somtymes more full of affect then now I doe and yet when contrary occasioÌ„s were offered I went back and did the contrary to thaâ— promised I graunt in deed this I haue done that most often tymes and that my faylings haue beene much more frequent then my purposes to doe well and that thy diuine maiesty hath most iust cause to obiect yt vnto me I confesse o Lord that I am one of those of whom thou didst heretofore lament by the mouth of the prophet saing filij ephraem intendentes mittentes arcum conuersi sunt in die belli The children of Ephraem bending and shoting with bow were turned in the day of battell for being once truly made by the grace thy elected sonne and one that should haue beene fruitfull vnto thee thy maÌ„ner being to worke increase and to abetter still the harts of those that truly loue thee yet I became like one of those vaine glorious yet dasterdly souldiars who before the day of battell can doe nothing but bend their bow and shoote their arrowes but when they come to try their valour are the first that shew their heeles The sixt ys by way of Purpose I confesse o my Lord that all this ys to to true but I now purpose most firmely in thy diuine presence taking for witnes of this my firme resolution all the saints of thy celestiall court who alwayes doe conssantly continue in contemplation of thy beauty and most worthy praises that froÌ„ this time forward I will not omit for any cause at the least seauen times a day to lift vp my mind towards heauen which I see ys drawen down to the earth by the poise of my corruptible body I know well that I offend thy maiesty not so little as seauen times a day and for that I purpose by thy grace at the least so often to honour thee But yt seemeth thou sayest to me o Lord that I will not doe yt and that this ys my ould wont to promise much and performelitle But o Lord what ys yt to remember thee seauen times a day Can I be lesse mindfull of thee then so that should remember thee as often as I breath Certainly o Lord I will remember thee Reddam tibi vota mea quae distinxerunt labia mea I will render thee my vowes which my lips haue distinguished The seauenth ys by by way of Taxing I well fore see o Lord that the Diuell will not faile to put into my head a thousand impertinent thoughts to make me easely forget what I haue purposed I know well there will somtimes fall out so many occasions of busines that eyther I cannot make good what I haue promised or not remember yt I see also that this new suggested purpose will appeare somewhat hard vnto my flesh but certeyne yt ys that I am to doe yt and I may not take yt for a new or sleight suggestion that which ys to turne to my so great commodity VVherfore o my Lord I doe here so freely yt ys much better to suffer a litle while the trouble I shall haue in the carefull practice of this purpose then to continue in the former manner without due memory of thy diuine maiesty Better it is to depriue my self of that content which I had before in the false liberty of a carlesse life then to be debarred of these true consolations which are to be enioyed by treating with thee Meliora sunt vbera tua vino saith the spouse vnto thee in the canticles Better are thy breasts then wine according to the vnderstanding which thy deuout Saint Bernard giueth of these words for that the affect of deuotion which is tasted by treating with thee doth truly and that by many degrees surpasse all the pleasurs and delights which any sensuall thing can bring vs. And the same o my Lord doe I now affirme at this present although I haue not now so much tast thereof as I should if it were not for my owne fault Meliora sunt vbera tua Better are thy breasts that is the sweetnes which is tasted in lifting vp the mind oft to thee vino thenwine which is the licencing our hart to goe wandring where it list without restrayning it to returne and be mindfull of thee Meliora sunt vbera tua vino Better are thy breasts then wine And if thy holy prophet estteemed more one day of abode in the courts of thy pallace rather then to stay thousands of yeares in the most sumptuous and commodious lodgings of the world when he said Melior est dies vna
aeternae the brightnes of eternall light a light most shining bright without mixture of any darknes a spirit act most pure well was it said by thy most blessed sonne Beati mundo corde quoniam ipsi deum videbunt Blessed are the cleane of hart for they shall see God For the holy Prophet well knew what they nature was how perfect how farr froÌ„ compositioÌ„ of any matter be it neuer so pure or mixtur of any thing whatsoeuer And how much more cleare is it theÌ„ the clearest cristal how much more shining then the sunne it self and therefore he required that he that would behold thee should with the purity of his hart proportion himself the best he could to that infinit purity and brightnes he was to veiw So that I cannot but yeld due praises vnto thy maiesty for that thou doest require at my hands this purity of works and cleaÌ„nes of thoughts if I wil raise vp my hart to treat with thee The nintenth is by way of Benediction Blessed be thou o my Lord a thousand thousand times blessed be thou o my God aswel for that thou doest so much loue purity and sanctity of life that thou doest only graunt thervnto accesse vnto thy self as also for that thou doest teach me that I labour to procure it if I desire to become thy friend Benedictus Dominus Deus meus qui doces manus meas ad praelium Blessed my Lord God who doest teach my hands to fight against the impurity of thoughts against the vanity of workes against euil intentions and against imperfect actions Benedictus Dominus Deus meus Blessed my Lord my God The twentith is by way of Reprehension But thou o my soul what doest thou al this while foolish and malitious as thou art how often hath this thy heauenly master taught thee alredy the same doctrine and thou by thy sluggish slouth as to say more plainly that which is true by thy most peruerse and croked disposition thou wouldest neuer vnderstand it or rather thou wouldest neuer attend sufficiently that thou mightest conceaue it rightly How oftentimes hath he said vnto thee in thy hart that thou hadst not so right intentioÌ„ in thy workes as thou shouldest haue Hoâ— often hath he obiected vnto thee thâ— thy thoughts and desires were not pure and cleane but impure mixed wiâ— falshood and doublenes For although thou didst affirme that thou hadst a dâ—sire to attend to Gods seruice and treating with his Diuine maiesty and banish from thee al other things thâ— might hinder thee from so doing the hadst notwithstanding other designâ—ments in thy hart The twentith one is by waâ— of Prosopopeia or suppositioÌ„ 〈…〉 a person induced to speak Bâ— this had beene a lesse euel if it had h 〈…〉 ned only at such times as thou hadst 〈…〉 receeued so much light and so many ther fauours from almighty God but t 〈…〉 worst is that his most wise and alse 〈…〉 ing eye discouereth plainely euen to the hower that thou art the same that the wert before Harken harken what saith to thee at this present complayning of thee Thou sonne of man or rather thou sonne of God for so in deed I haue loued thee like my child and haue cherished thee like my child and haue conserued thee like a thing of mine euen like the sight of mine eye vt quid diligis vanitatem quaeris meÌ„dacium Why doest thou loue vanity and seeke a ly Thou saist in deed thou wilt often treat with me that thou wilt haue nothing to doe with any but with me that thou wilt put al thy delight in standing in my presence that thou desirest to haue me for thy father thy mother thy maester thy friend thy beloued thy meat thy glory and breefely al but for al this I see that deligis vanitatem et quaeris mendatium thou louest vanity seekest a ly VVhat â—s it els to liue to be esteemed good and â—oly which thou doest ioyn with the desire to treat with me but diligere vanitatem to loue vanity what els to haue a wil that others speak wel of thee and say thou art a saint but quaerere mendacium to seeke a ly take away therefore cast from thee this iniquity out of thy desires if thou wilt that I accept thee take vnto thee the pure desire of my glory for scope of thy affections if thou desire that I assist thee to attayn them The to and twentith is by way of Menacing or threatning Did not I tel thee o peruerse soule that thou knowest not how to cast from thee the impurity which thou hast in thy desires and that thou hast alwaies some other designes although thou say thou wilt haue no other but according to the wil of God And when wilt thou once resolue to doe as thou oughtest When wilt thou vnderstand and be made throughly capable that God wil not admit any company in thy hart together with himself Thou must not think that he is like to Dagon who accepted willingly the ark of God to be with him in his temple no he is like to the arke which could not suffer that Dagon should stand and rest vnmayned in his presence he He alone sufficeth to fil thy hart and many thousand harts and to content them fully why doest thou not then as yet vnderstand this verity and doest not thou remember that God doth possesse thee only Intellige intellige haee qui obliuisceris deum nequando rapiat et non sit qui eripiat Vnderstand vnderstand these things thou that forgetest God least sometime he take thee violently and there be none to deliuer thee Certayn it is that if thou doest not performe thy duty he wil take thee and chastice thee according to thy merits and then of imperfections This is indeed thy manner of proceding the way which thou lightest into euer and a none and when thou hast done thou doest please thy self and deceiue thy self therin as if by a good desire which thou hast together with so many imperfections thou wert already arriued to the third heauen Haec via tua scandalum tibi This thy way a scandal vnto thee These are thy proofes and thy prouesse wel worthy indeed of a person that makes shew as though thou wert spiritual postea in ore tuo complacebis and afterward in thy mouth thou wilt take pleasure flattering praising thy self as though thou didst walk vprightly and with great feruour in the way of heauen The foure and twentith is by way of Zeale Be thou therfore now at lenght ashamed and haue thy self in disdayn for that liuing as thou doest thou darest yet ambitiously pretend the friendship of God And why art thou silent then o my God how canst thou endure to see so great bouldnes and arrogancy Deus quis similis tibi O God who is like to thee what man in the world could endure to see continual iniuryes done to his face and to see a
dilating which I set down in the begining First I haue knowen that God out of his meare charity did vouchsafe to fixe his merciful eyes vppon manking Secondly I did wel vnderstand that it is fit for me to lift vp the eyes of my soule to God with the acts of loue and prayer yea although I had not that need of him that I haue Thirdly I did penetrate that a man ought not to esteeme any thing to be eyther so nessary profitable delightful or honourable vnto him as to lift vp his eyes often vnto God Fourthly I did feele the affect of horrour anger against my own folly malice that in time past I haue not vsed to lift vp my mind often vnto God Fiftly I had a great desire and much liuely hope to doe it for the time to come with feruour diligence notwithstanding any contradiction to the contrary whatsoeuer Sixtly I did fully resolue to beginn continue the custome of lifting vp my mind to God at least seauē times a day Seavēthly I did set down a firme purpose to doe it when I awake in the morning when I begenn the first action after I am vp when I goe to dinner when I rise from dinner so also before and after supper and when I goe to bed Eightly I haue resolued to examine my self carfully about this matter euery night and finding my self faulty to doe pennance for it Ninthly I haue found extraordinary consolation in offering my self to God as a peece of soft wax and intreating him that he would be pleased to looke vppō the face of his beloued sonne who offered vp his acts of merit for my miserable soul c. The fruits being noted in this manner he shal a new yeald thanks to the goodnes of God for al his good successe and let him procure to liue in such māner as he hath beene taught by the diuine wisdome vnto the which be al praise glory for al eternity Amen THE PRACTISE OE APPLYING THE FIVE SENSES TO THE misteryes of Christ our Lord and others THE PROME FOR that al persons eyther cānot or els know not how to attend to the consideratiō of the misteryes of our Lord the Saints by way of meditation and yet besides the great profit which may be reaped by it it is a thing very delightful convenient to lay before the eyes of our soul as oft as we can the admirable things of those personages whome we must haue for guids masters in our spiritual affayrs And for that also those who know how to meditate being somtimes wearyed out cānot though it greeue them much doe it with such facility as they would It hath seemed good vnto me after the practice of meditatiō to adioyn vnto it the māner of fruitful application of the fiue senses vnto the same misteryes by the operation of the phantasy seing so farr distant both from the time and place wherin they were wrought cannot properly and immediatly apply our senses vnto them And I am more easely induced to doe this for that this exercise is fit for al kind of persons who haue not theyr imagination eyther wheake or hindered for that it requires not so much labour wherefor aswel these first sort of persons as the second may easely make vse of it I add morouer that it hath beene a thing very vsual to the saints to exercise themselues in the misteries of our Lord after this manner as may be seene in theyr meditations wherin somtimes they seeme to behold our Lord the B. Virgin the Angels and other personages somtimes they seeme to heare them speak othertimes to fal down at theyr feet embracing and kissing them now to smel the stench of the stable of Iudas foule feete of the Moūt Caluary then to tast the gaul alloes and vineger with Christ in his passion and somtimes also the miraculous wine of Cana WHAT IS TO BE DONE BEFORE THE APPLICATION OF SENSES CHAP. I. Preparations BEsides the things set down in that first practise which are also after theyr māner proper to this second it is good that those persons who know how and can exercise themselues in the misteryes of ou◠Lord by way of meditation to haue first with some diligenc◠imployed the three powers o◠the soul to wit the memory vnderstanding and wil in th◠same mistery to which he would now apply his senses that he haue so meditated theron that they be suerly possessed of al the persons Which are cōteyned therin in al the wordes they speake or might speak according to the decorum of the matter and al the workes they did or might doe agreable to the occurrance But for those that cannot or els know not how to meditate it shal be wel done eyther to read or els to heare attētiuely once or oftner the relation of that mistery obseruing the number and quality of the persōs words workes which are conteyned therin that so theyr mind may be fully possessed of them al as hath already been said Secōdly he that would make this application of senses must so recollect himself at least for the space of a quarter of an hower before he beginne that his senses be not distracted nor busied as litle as is possible in any other obiects that so he may be more ready to imploy them in the mistery which shal be first proposed vnto them Thirdly in the same time also let him endeavour to stirr vp in the mind some affections agreable vnto that mistery eyther of desire or loue or ioy or greefe or others considering also whether he intends to goe what to doe and with whom he meanes to speake c. WHAT IS TO BE DONE IN THE TIME OF APPLYICATION OF SENSES CHAP. II. The Presence of God Praeparatory prayer Praludiums HE shal doe al those things which haue beene said in the practise of meditation before he consider the poynts aswel in making his appearance before God with humility reuerēce as also in making his preparatiue praier his three accustomed preambles But if he make the application of senses vppon two or more misteryes at once agin the eternal father who with much attention and with a countenance ful of compassion beholds from heauen mankind going hedlong into hell which whē he hath seene with his imagination let him frame with his vnderstāding this discourse It is not vsual to behould so firmly any thing vnlesse it be eyther pleasant or much esteemed of the behoulders neither doth any vse to shew compassion if he haue not a very charitable and flexible hart seing therfore that God behoulds men with such attention and with so merciful a countenaunce it is a signe he loues them that he takes pleasure in them and that theyr miseryes touch him neere in his compassion Which short discourse being made let him ioyne to it his wil by the way of Admiratiō VVhat doe I therfore that I settle not my mind to behold almighty