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
or litle congruity which yt hath to the person from whom yt proceedeth and with the conditions of the same person And to the end this manner of discourse may not feed curiosity but rather be profitable when we fynd that one or two or more conditions concerning the person be conformable oâ— not coÌ„formable vnto the word or action proposed there he must apply vnto himself that knowledg so gotten and draw out of the same some light or practicall poynt to be applyed to his owne spirituall neede and to the amendment of hiâ— manners concluding there vppon that yt ys conuenient to performe that or this good work and in this or that manner to the imitation of that person of whom he doth meditate and who doth speak or work so well and vertuously conforme to his conditions Or els put case the word or action which the person doth be not conforme to his conditions yet because the word or action ys good in yt self and sitt to be done he letteth not to performe them And here obserue that yt yealdeth discourse great variety thus to endeuour to fynd out these conditions of the persons whether they be or be not conforme to the word or action whereof he doth then meditate As for example to prosecute the meditation already commenced let the vnderstanding say How doth yt belong to God to stand looking vppon men he ys in fallibly a diuine nature perfect in yt self and independant of any other not hauing need of any whosoeuer as holy Dauid confessed in the name of all makind when he said speaking vnto God Deus meus estu quoniam bonoruÌ„ meorum non eges Thou art my God for thou hast no neede of my goods And neuertheles notwithstanding this his perfection and naturall independance he wil stand behoulding men from heauen Yt doth not therefore seeme that this action ys coÌ„forme vnto his nature which ys so independant as nothing more And then he shall confirme this his discourse with some reason or authority to the end he may apply the same more soundly to his owne profit For example he shall say The men of this world vse not to doe so who the greater they are and the more indepeÌ„dant of others the lesse they will vouchsafe to behold any man that hath neede of theyr help So we may see in the person of the rich glutton in respect of poore Lazarus for he esteeming himself to stand in no neede and to be wholy independent of that begger although the poore wretch did lye neere vnto his â—ouse all couered with sores yet did he â—ot once vouchsafe to looke vppon him with a good will And yt seemes to be grounded in humane reasen for such â—s the nature of independaÌ„t things that they are so fully contented with theyr â—wne estate that they will not loose â—yme about any but themselues or that which doth belong vnto them Then to conclude and to proue that God not withstanding doth very well in behoulding men and to vnderstand that action in God to be conformable to his diuine majesty he shall therefore adioyn But God vseth to proceed in farr different manner from the customes of men as he declared by the prophet Isa 55. saying â— enim cogitationes meae cogitationâ— vestrae neque viae vestrae viae meae femy thoughts are not your thoughts no your wayes my wayes and he vseth performe much more then humane reason doth dictate or can reach vnto Foâ— although he by his high perfection anâ— independaunce of thinges created had no neede at all of men yet notwithstanding for that his nature ys not only perfect by independance but most perfe 〈…〉 also by charity the which ys so essential vnto him that yt ys his very self as witnisseth S. Iohn in his first epistle the fourth chapter yt ys therefore conform 〈…〉 to this his nature that he doth so behould mankynd to the end he may succo 〈…〉 them hauing need of his help This done let him conclude this first discourse applying â—nto himself as ys before preâ—cribed that which he hath â—hus seene and considered conâ—erning the person of God and â—hall say in this manner Yf then â—lmighty God notwithstanding his nature independant of men and most perfect in yt self might forbeare to looke â—ppon them yt through the aboundance â—f his charity doth not cease to sixe his mercifull eyes vpon them yt ys also no doubt very needfull for me often tymes â—o life vp the eyes of my soul towards his â—iuine majesty aswell in prayer as in â—ctes of loue although my case were such which ys impossible that I had no neede â—t all of his help and could remayne with out dependance of him for euen so yet were yt conuenient I should vse some act of charity towards him seeing â—hat he doth so towards men in vniuerâ—all and towards me in porticular for whom alone he would haue done as much as he hath done for all yf so yâ— had beene needefull Moreouer I should in likemanner behold my neighbour with the eyes of loue and care and consider whether he hath neede of my help in any thing and this although I were altogether independant of him and has not neede of his help in any cause whatsoeuer Hauing drawn out these two lights by the help of his vnderstanding he shall propose one at once vnto his will or els both together yf so yt seeme better and shall procure to stirt vp therein that affection which shall seeme most conuenient to his owne estate As for example resting still in the matter proposed thar of sorow and confusion considering he hath not vesed to lift vp his mynd to God eyther so often in prayer or with such acts of loue as had beene needful nor yet hath attented to the spirituall necessity of his neighbour as was convenient And this yf he that doth meditate be in the state of a beginner but yf he be in state of â— proficient let him seeke to â—aise in himselfe desyre and â—ope to doe yt for the tyme to â—ome with greater diligence â—nd yf he be in the state of the â—erfect let him stirr vp joy and â—omfort as being inuited by God both to lift vp his mynd to â—is mercifull goodnes and to â—ommunicate the good thinges which he hath from his diuine â—ajesty vnto his brethren And â—o doe this with more facility â—e shall serue himself of those â—otiues which shal be setdown â—litle after or els of such other as shall occurr to his mynd When he hath thus raised the affect in his will which he desireth by the meanes of such motiues or els paraduenture hath found out his will some what backward and not so moued with the affect as he desireth he may beginne againe to dilate and endeuour to awaken his will anew by the vsâ— eyther of all those manner which heareafter shal be seâ— down or at least by some of thâ— as yt shall like him best or as he
the coutrary yf in tangled in earthly matters or busied about other things yf moued by a good or by a bad spirit 6. The phantasy whether prompt to apprehend retayne or slow yf wandring or recollected yf imployed in vanityes and fictions or in solide profitable matters 7. The concupiscible power whether vehement or remisse yf busied in good objects or bad yf subject to reason or rebellious against yt 8. The irascible part wheter ardent or moderat yf guided by reason or by yt self yf imployed in roting out euill or in following the same 9. Inclinations whether directed to good or ill to vertue or vice to mirth or sadnes to proper interest or performance of duty to vnite yt self with God and to please him or to remayn fastned to erathly things labouring to procure them 10. The passions or affections eytheyr of loue or hatred of desyre or auersioÌ„ of ioy or greefe hope or dispayre of audacity or feare or els of anger yf well vsed or ill yf subdued or no yf strong remisse or temperate 11. The intentions yf derectâ—ed to a good end or to an euill yf proper or suggested by some other yf effectuall or weake 12. The externall sense of seeing hearing smelling tasting touching yf duly temperat or no yf well or ill kept yf ruled by reason or by the sensuall appetite 13. The moueable power yf slow in operation or quick yf dextrous and actiue or not yf obedient to the will or repugnant 14. The complexion yf cholerick or flegmatick sanguine or melancholick yf strong weak or of a mild temperature yf naturall or accidentall 15. The health yf good ill or betweene both yf well or ill vsed yf ordinary or extraordinary yf receiued by diuine or humane meanes 16. The forces yf very strong weake or in the meane yf well or ill vsed yf proportionat to the age to the stature to the complexion or disproportionat yf ordinary or extraordinary 17. The countenaÌ„ce yf fayre foule or tollerable yf occasion of ill or no yf naturall or counterfait yf couformable to the feature or no. 18. The sexe yf a man or woman 19. The age yf a boy youth or man growne yf an old maÌ„ or of decrepit and decayed age 20. The name yf imposed by God or giuen by chaunce yf significant or no yf corespondent to the actions or different from them yf choise and rare or triniall and common 21. The condition yf of a noble person or vnnoble yf of a great family or ordinary or base yf had by inheritance or gayned by some noble act 22. The dignity yf of an Emperour King or Prince of Centurion or decurion yf obtayned by just meanes or vniust yf answerable to the actions or not 23. The estate yf secular or consecrated to God yf of maryed or vnmaryed yf of a Virgin or widow yf willingly take or by suggestioÌ„ or violence yf loued and esteemed of or hated or loth some 24. The sect yf a christian Iew or Gentill c. yf chosen by election or had by inheritaÌ„ce yf retayned with zeale or with litle esteeme 25. The art yf of a husbandman of a sheapard merchant or souldiar c. yf painfull wearisome or easy or delectable yf honourable or infamous yf profitable or with losse yf necessary or superfluous 26. The merits yf many or few yf ordinary or choise yf known or no yf of reward or punishment yf of praise or dispraise yf equall to the reward greater or lesse 27. The obligations whether volutary or forced yf many or few yf proceeding from gratitude or liberality yf litle or great yf such as may easely be fulfilled or not 28. The gifts talents whether of nature or of grace yf gayned or infused yf many or few yf selected or ordinary yf well vsed or ill yf imployed or retayned idlely 29. The vertues yf theologicall or cardinall yf infufed or gayned yf well roted solid or superficiall and vnstable yf externall or internall yf intense or remisse 33. The fame yf good or euill farr spread or known but in few places yf stable or variable yf the same withall or diuerse yf answerable to the facts or greater or lesser yf gayned by vertuous and honorabl actions or with fictions or deceits yf vsed well or ill 31. The wealth whether greator litle yf sufficient answerable to the degree of the person or not yf had by inheritance or gayned and whether by lawfull or vnlawfull meanes yf well or il imployed 32. Of friends adherents yf many or few yf of noble persons rich good learned or theyr coÌ„traryes c. yf ancient or newly contracted tyed with a streight band of good will or no yf occasion of good or euill 33. The habite yf grosse or delicate yf conuenient to the person or no yf according to the vse of the country or different from yt yf ordinary or extraordinary yf woaren for necessity decency or for pomp and vanity yf of this or that coulour 34. The scituation yf lying or sitting standing kneling or prostate yf comely or vndeceÌ„t yf commodious or discommodious yf determinate or changeable c. 35. The dominion yf of master father or husband c. yf lawfully obtayned or not yf well or ill vsed ys much or litle c. Conditions of wordes ABOVT the words may be considered first the authour yf God or Angel or maÌ„ or woman or child c. yf good or euill yf he speake by himself or by the mouth of an other yf sincerely or with dissimulation 2. Of what sort they be whether nowne or verb or other yf of one self number or moode or of an other yf Hebrew Latyne or Greeke c. yf proper or appellatiue yf primitiue or deriuatiue 3. The signification whether proper or metaphoricall yf simple and ordinary or misterious and extraordinary yf of one only thing or many 4. The connexion whether naturall and prudent or casuall and forced yf continued or interrupted 5. The efficacy whether impetratiue and likely to obtayn or no yf much or litle yf penetrating the hart or no. 6. The quality whether cleare or obscure yf true or false exquisite or friuolous 7. The mistery whether of things past present or to come yf of much or litle esteeme yf easy to penetrat or hard 8. The manner where with they are spoken whether in choler or mildly yf with high voice or low yf in hast or slowly yf arrogantly or humbly yf in good earnest or in iest yf with compassion or in derisioÌ„ yf obstinatly or modestly yf simply or deceitfully yf with an oath or without yt c. 9. The end whether good or il yf of one or many yf manifest or couert yf profitable or no. 10. The tyme whether fit or no yf long or short 11. The place whether convenient or no yf publick or secret yf sought out of purpose or found by chaunce 12. The number whether sufficient or no yf superfluous or necessary 13. The
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
God that I loue him not that I take not pleasure in his infinit goodnes Is it possible that if he moue himself to compassion at the misery wherin I now find my self through my sinnes committed that I am not moued at the same misery of mine that I procure not to raise my self out of this so great a misery by pennaunce and loue of him who takes so great care of me most miserable creature Then let him enlarg his affectiō by way of good purposes and resolution No no it shal not be so hereafter for that hence forth I wil most seriously imploy al my study in louing so benigne a Lord and in flying farr from the occasions of such misery and not to turne the compassionate sight of God quite away from me but that hereafter he may behould me for some other motiue When he shal haue done thus about one thing that he hath seene let him passe on to see or heare smel taste or touch an other and let him in like manner make thereon some breefe discourse and moue his affection according to the manners set down in the first practice and as he hath seene in the example here set down so from hand to hād he shal passe ouer al those things which are conteyned vnder the obiects of the senses making theron his reflexion at the end as it hath beene sayd that this exercise be not only a delightful entertaynment but withal a fruitful operation Neither is it needful in this sort of exercise to trouble ones self in searching out many reasons or to resent sundry motiues to the wil to awake the affections because for the most part the only representation of the obiects vnto which the senses shal be applyed with the only help of such a smal discourse as was now set downe for an example wil be sufficient to moue it especially when vpon the same matter there hath beene vsed before some meditatiō by way of discourse for then the wil is easely moued by remembrance of those motiues which the vnderstanding before proposed vnto it But if for al this the wil should resist and appeare hard to be moued then shal it doe wel to propound vnto it some of the motiues specified in the first practice of meditation But yet it must so be done that we be if they be foūd in one thing c. Fourthly about the motion whether the tastes pastefr om one part of the pallat to the other or whether they remayne firmely c. Fiftly the diuersity whether in al the meats and drinks there be the same taste or no now one now an other c. Of Smelling THe sense of Smelling doth exercise it self about the odours distinguishing whether they be good or bad sweet or not grosse subtil or of a mild temper if one or many if a farr of or neere hand natural or artificial if they increase or diminish c. Of Touching THe sense of Touching doth feele bodyes attending in them first theyr qualityes whether they be hot or cold dry or moist soft or hard whether clammy easy to stick or fluēt and slippery rouh or smoth liquid or solid like or vnlike c. Secōdly the weight whether heauy or light c. Thirdly the figure whether oual orpiramical circular or quadrangle if playn bent or hollow straight or croked c. Fourthly the quantity whether great or litle grosse or slender larg or straight lōg or short equal or vnequal Fifthly the number whether 2. 3. c. if equal or vnequal Sixthly the motion whether straight or crooked slow or quick vpward or downward Seauenthly the rest and quiet whether of al the body or of one part only if continued or interrupted c. Eightly the distance whether much or litle if it increase or diminish Ninthly the position whether standing or sitting or inclyning c. if natural or artificial commodious or inconuenient Obiects metaphorical and spiritual THese be the things which ordinaryly the senses doe obserue in theyr material obiects but for that somtimes it hapens that in the mistery we haue prepared are not such like obiects answerable to al the senses especially to the smell taste he who wil vse this exercise may imagine metaphorically by a certayn proportion to see heare smell tast touch spiritual things in the same māner as corporal and sensible are seene heard smelt tasted and touched The example may be applying the senses to the speech which Christ made to his Apostles and the multitude where he expounds the beatitudes Let him imagine to see the words of Christ comming out of his Diuine mouth like a beame of light which goe with adirect motion yet often dubled to the eares and harts of the hearers Let him imagine to heare that spiritual soūd which arriuing at the harts of the audience moue them and finding any one hardened against it doth mollify and breake it in sunder To smell the sweetnes but young beginners It is good also to imagine not only to see heare smell touch taste those things which are clearely and expresly set down in the mistery but also as it was sayd in the practice of meditation to imagine other things which might occur in those persons words and workes wherof there i◠made mention in the history yet stil obseruing the needeful decorum in al things The last Colloquiums THis exercise of application of the senses being ended let him make one or more colloquiums according to the affect he then feeleth after th◠manner as is vsual at the end o◠meditatiō And it shal help him notably to make them wel and with feeling if he maintayn as it were aliue some one of those imaginations in which he foūd more consolation when he applyed the senses As for example hauing liuely imagined to see that so humble submisse positiō of our Lord IESVS whē he prayed in the garden to his eternal father to heare that voice so free and risigned into the hands of his father euen in the apprehensiō of those extreame paynes whē he said Not my wil but thy wil be done to tast the swetnes to smell the fragrant odour to touch the heat of that diuine bloud which fel in that sweat from his most pretious body or some such like thing if he then turne to the same louing IESVS with the liuely apprehension of some of these things yealding him most humble thankes for that which he suffered offering him to vndergoe whatsoeuer for him and asking force to performe it with constancy and perseuerance in euery occasion WHAT IS TO BE DONE AFTER THE APPLICATION OF SENSES CHAP. III. FIrst al those things which are set down to be done after meditatiō are also to be done here as much as they agree to this exercise Secondly in particular h◠shal examine how his imaginations haue succeeded whether they haue beene easi or hard whether wrong or doubtful or iust cleare if violent hurtful to the