extirpatioÌ„ of vices to the exercise of vertue determining with himself such or such pennance yf he doe not performe such good workes in such or such manner c. The nine and twentith ys of that which in latine ys called Viâ—uperium that ys to say Rebuke or disprais dispraising his owne blindnes in spirituall matters his to much carnall prudence in worldly busines his slouth in executing any good purpose his malice in abusing the mercy and grace of God c. His litle should glory in theyr euill Vsquequo peccatores domine vsquequo peccatores gloriabuntur How long shall the sinners o Lord how long shall the sinners glory Also as being offended with himself disdayning that his soul and powers shall rebell against God Nonne Dâ—o subjecta erit anima mea Shall not my soul be subject to God Desyring that all the traynes and deceits of his spirituall enemyes may be dissolued come to nothing Decidant a cogitationibus suis secundum multitudinem impietatum eorum expelle eos Let them fayl of theyr cogitations according to the multitude of theyr impietyes expell them Also that malediction and all other vices may be banished out of the world Disperdat dominus labia dolosa linguam maguiloquam Our Lord destroy all decei full lips the tongue that speaketh great things Also that the enemyes of God may be rooted out Exurgat Deus dissipentur inimici ejus Let God arise and let his enemyes be dispersed Also that the euills may fall vppon his enemyes that they haue sought to lay vppon him yf yt be to Gods honour Veniat illi laqueus quem ignorat captio quam abscondit apprehendat eum in laqueum cadat in ipsum Let the snare which he knoweth not come on him the net which he hath hidden catch him and let him fall into the very same snare Also that there may be no more memory leaft of vices of imperfections nor of wicked men Dispereat de terra memorta eorum c. Let the memory of them perish out of the earth c. Other manner of amplifications may be vsed for like ends to these as for example of Accusation of Inuocation of Protestation of Representation of our occasions of Resignation of Defiannce to the world the diuell and the flesh which kynd of manners were vsed sometymes as occasion serued by S. Augustine in his meditations soliloquiums and S. Bernard also in his meditations others But because there ys none so hard harted or insensible who hauing vsed one or more of these manners here set down will not be moued yt shal be needlesse to enlarg our selues any further in this matter I am not ignorant that the greater part of these places and sentences of holy scripture alleadged for exaples of the maÌ„ners aboue said may also serue for jaculatory prayers to renew one self often in the day as we are counsayled by the masters of spirituall life according as one would moue himself to this or that affect in what manner he liketh best this with no small profit also towards the help of our best vse of meditation The practicall vse of the foresaid manners of Dilating BVr notwithstanding all that hath beene said I will not omit to set downe for euery one of these manners a practicall example ouer and aboue the aforesaid which are taken out of holy scripture to the end that the person in his meditation may according to these vse to amplify his affects and know how to coÌ„nect one manner with an other that thereby he may the more easely entertayn himself in the exercise of his will as ys conuenient Therefore to continue in the matter which we made choise of before of the most holy Incarnation after he hath represented vnto his will the aforesaid motiues to raise in yt the desyre of lifting vp the eyes of his mynd often to God in imitating of his diuine maiesty who from heauen did looke down vppon men he may theÌ„ endeauour to awake in himself this affect or yf yt be already raised he may continue and amplyfy yt in the manners which follow First by the way of Admiration And yet art thou stell obdurate o my hart not a hart of flesh but rather as hard as the hardest stoe And yet art thou not moued neither in that God without hauing need of thee doth looke vppon thee continually to make thee remember thyne owne necessityes nor for that yt ys one of the least things thou canst doe to behold and consider often the goodnes and charity of God nor for that thou art to reape thereby so much profit so much honour and so much pleasure Nor for that by so doing thou shalt giue so much contentment to his diuiue maiesty and to the Angells and saints in heauen and shall cause so much discontentment to Sathan thy capitall enemy nor finally because in doing this thou shalt become the true disciple of IESVS CHRIST which yet thou hast so often tymes desâ—red And how ys yt possible that I haue remayned euen till this tyme so remisse and carelesse in this act of duty Nay rather houâ— ys yt possible that at this instant I yet remayn so litle resolued that I cannot moue my self effectually to performe my duty therein Quamdiu ponam consilia in anima mea How long shall I put counsells in my soul How long tyme will I yet take to deliberate May yt not be sufficient to make me to resolue that I see any litle signe of Gods will and pleasure in this matter O my God I see well I am not only not moued at a beck as I should be no neyther commaundement nor example doth suffice me And what shall I say Maruell at me o thâ—u earth for that thou seest so much hardnes and obduration I should say malice of the hart of man God doth behould me without regard to his own interest and without any merit on my part and I doe not lift vp my eyes to him although yt would be an vnspeakeable benefit to my soul and of his part ys infinitely deserued But I stand deliberating and debating the matter whether I should doe yt or no. Maruell at me o ye heauens for that he that ys authour of your motions doth in dyne himself to behoâ—ld the durt and man that ys but durt doth not vouchsafe to lift vp his eyes and to raise himself that he may behould his diuine maiesty but standeth prolonging the tyme and disserreth to doe yt vnder pretence of searching out whether he be able to contriue yt that he may not seeme vnconstant Maruell at me o ve Angells for that you find more resistaÌ„ce to moue a hart of earth then you doe in turning about the celestiall sphears Maruell at me o my Lord and God for that at the least signe of loue which a poore vnworthy creature doth shew me I cannot forbeare to see them to mercie Deus meus misericordia mea quid retribuam
mercys beninge Secundum multitudinem miserationum tuarum respice in me According to the multitude of thy commiserations haue respect to me Secuudum misericordiam tuam memento meitu propter bonitatem tuam According to thy mercy rentember thou me for thy goodnes o Lord. Begging all this for his name sake that ys most holy and ineffable Propter nomen tuum domine propitiaberis peccato meo multum est enim For thy name o Lord thou wilt be propitious to my sinne for yt ys much Adiuua nos Deus salutaris noster propter gloriam nominis tui libera nos propitius esto peccatis nostris propter nomen tuum c. Help vs o God our sauiour and for the glory of thy name o Lord deliuer vs aud be propitious to our sinnes for thy name sake c. Also by the most gratefull merits of his most beloued sonne Respice in faciem Christi tui Looke vppon the face of thy Christ. By the purity and sanctity of the most sacred Virgin by other things at the aspect whereof he thinketh God will be moued to graunt him that which he demaundeth The twentith ys of Petition simple indeed but feruent crauing of almighty God those fauours which he desireth for himself and others For example sometymes demaunding to be heard Exaudi orationem meam domine deprecationem meam auribus percipe Heare my prayer o Lord and receaue my petition with thy eares Sometymes to be assisted and holpen by allmighty God Illumina oculos meos ne vnquam obdormiam in morte Emitte lucem tuam veritatem tuam Illuminate myne eyes that I sleep not in death at any tyme send out thy light thy truth Sometyme that he will renew his hart and spirit Cor mundum crea in me Deus spiritum rectum innoua in visceribus meis Create a cleane hart in me o God and renew a right spirit in my bowells Sometymes that he will strenghten his steeps in the way of saluation Dirige in conspectu tuo viam meam Direct my way in thy sight Dirige me in veritate tua doce me Direct me in thy truth and teach me Legem pone mihi domine in via tua dirige me in semitam rectam Set me a law o Lord in thy way and direct me in thy right path Vias tuas domine demonstra mihi semitas tuas edore me Lord shew me thy wayes and teach me thy pathes Sometymes that God will teach him his diuine will and pleasure Doce me facere voluntatem tuam quia Deus meus es tu Teach me to doe thy will because thou art my God Domine quid me vis facere Lord what wilt thou haue me to doe Sometymes that God will keep and guard his toÌ„gue Pone domine custodiam ori meo ostium circumstantiae labiis meis Set o Lord a watch to my mouth a dore rouÌ„d about to my lips Sometymes that he will draw back our eyes from euill Auerte oculos meos ne videant vanitatem Turn away myne eyes that they see not vanity Sometymes that he will giue him vnderstanding to coÌ„ceaue the things that be good Da mihi intellectum vt sciam testimonia tua Giue me vnderstanding that I may know thy testimonyes Sometymes that he will setle confirme him in his good purposes Manda Deus virtuti tuae confirma hoc Deut quod operatusâ—es in me Commaund thy strenght o God coÌ„firme this o God which thou hast wrought in me And sometymes let him demaund other things according to his necessity and desyre c. The twentith one ys of Purpose proposing and resoluing firmely in the sight of the whole celestiall court that he will performe whatsoeuer he hath known or shall know to belong to the glory of God and that he will often praise his diuine goodnes and mercy Consitebor domino secundum justitâ—am eius psallam nomini domini alâ—issimi I will confesse to our Lord according to his justice and will sing to the name of our Lord most high Laudabo nomeÌ„ Dei cum cantico magnificabo eum in laude I will praise the name of God with canticle and I will magnisi him in praise that he will for euer obserue the commaundements of God Custodiam legem tuam semper in saeculum in saeculum saeculi I will keep thy law alwayes for euer euer Iuraui statui custodire judicia justitiaetua I sware and determined to keep the jugdmeÌ„ts of thy justice Also to doe some voluntary acts which are not commaunned Voluntarie sacrificabo tibi confitebor nomini tuo domine quoniam bonum est I will voluntarily sacrifice to thee and will confesse to thy name o Lord because yt ys good Also to persecute vices and to punish his own flesh Persequar inimicos meos comprehendam illos non conuertar donec deficiant I will pursue my enemyes and ouertake them and will not return vntill they fayl Also to offer my prayers in the morning In matutinis meditaber in te In the morning I will meditate on thee Mane astabo tibi quoniam non Deus volens iniquitatem tu es In the morning I will stand by thee and will see because thou art not a God that wilt iniquity Also to sound out and publish the commaundements of God Narrabo omnia mirabilia tua latabor exultabo in te I will tell all thy maruelous things I will be glad and reioyce in thee Confitebor domino nimis in ore meo in medio multorum laudabo in eum I will confesse to our Lord exceedingly with my mouth and in the middest of many I will praise him Narrabo nomen tuum fratribus meis in medio ecclesiae laudabo te I will declare thy name to my brethren in the midst of the church I will praise thee Also to hope in God and there vppon not to feare any thing whatsoeuer Si consistant aduersusme castra non timebit cor meum si exurgat aduersus me praelium in hoc ego sperabo Yf camps stand together against me my hart shall not feare yf battayll rise vp against me in this I will hope Also neuer to depart from the will of God which yt shall please him to make known vnto him Ipse Deus meus saluator meus adiutor meus noÌ„ emigrabo He ys my God and my sauiour my helper I shall not remoue And to perseuer firme and constant to make good the promises made vnto his diuine maiesty Reddam tibi vota mea quae distinxerunt labia mea I will render thee my vowes which my lips haue distinguished Vota mea domino reddam coram omni populo eius c. I will render my rowes to our Lord before all his people And so of other things in like manner appertayning to our spirituall profit c. The twentith two ys of Prosopopeia which ys sometymes to fayn
should haue beene esteemed for a good and charitable person and for such haue beene honoured by them who now hold me for one that hath litle charity and so with good reason they doe make small account of me Besides this as I haue found in other good workes which being not so great and good as this are not therefore so pleasing to God as this ys yet haue I alwayes sound great contentment and spirituall consolation therein so I doe perswade my self I should haue sound much greater comfort yf I had performed this act of charity And how ys yt possible that I am not moued eyther by these or any other respects to doe my duty the very beasts themselues would haue been moued to compassion yf they had seene and known of this need and yet I am not moued eyther by this or by whatsoever can be propounded vnto me The blessed Angells expect no other thing at my hand but the acts of charity the diuells are mad for feare that I should performe them how ys yt then that to please the one and to displease the other I doe not exercise my self in so good a worke In the life of Christ there ys nothing more frequent and euident then his prompines to goe and seeke those that stood in need of help that he might releiue them So he went towards Iericho where the blynd men were so he passed by the place where there stood the born blind man so he went to meete the tenne leapers so he went towards the gate of Nain to raise the widowes sonne so he expected the Samaritan woman at the well of Iacob in cenclusion he had alwayes speciall regard and did seeke occasions to help the necessity of his neighbour eyther corporall or spirituall why then haue not I done yt before now being that I esteeme my self a follower of Christ c. And in this fashion we may also proceed in the other manners as often as we fynd our selues moued therevnto after the discourse of the vnderstanding concerning any of the coÌ„ditions eyther of the persons words or actions as before I haue declared Certayn wayes to stirr vp continue dilate the affections NOw hauing setdown the motiues which serue for the awakening of the affections which we pretend in our will the wayes to continue Iacob his hope in his Lord God Some other tymes that the synner ys justly punished Iustus es domine rectum judicium tuum omnia quae induxisti super nos vniuersa quae fecisti nobis in vero judicio fecisti in veritate judicio induxisti omnia haec propter peccata nostra Thou art iust o Lord and right ys thy judgment all things which thou hast brought vppon vs and all the things which thou hast done vnto vs thou hast donne them in true judgment in truth and in jugdment thou hast brought all these things vppon vs for our sinnes In like manner he may affirme other thinges eyther of the perfections of God or of his owne imperfections of the beauty of vertue or of the deformity of vices of the greatnes of of the rewards to come or of the greeuousnes of the punishment c. The second ys by way of Admiration sometymes marueling at the goodnes of God his patience charity his name his power Domine dominus noster quam amirabile est nomen tuum in vniuersa terra Domine Deus virtutuÌ„ quis similis tibi potens es domine veritas tua in circuiti tuâ— O Lord our Lord how maruelous ys thy name in the whole erath O Lord the God of vertues who ys like vnto thee thou ar mighty o Lord thy truth ys rouÌ„d about thee Sometyme admiring at they own coldnes negligeÌ„ce c. Sometyme at thy neglect or litle regard to so great fauour so many graces as thou hast receaued c. Sometyme at the litle esteeme thou shewest of so frequent and so cleare inspirations and of thy to to litle care in examining them Quamdiu ponaÌ„ consilia in anima meat How long shall I put counsails in my soule Some other tymes at the multitude and often return of tentations which disturb the peace and hinder the profit seeke to ouerthrow the person Qu 〈…〉 que irruitis in hominem interf 〈…〉 tit vniuersivâ—s tanquam parieti inclinato maceriae depulsae How long set you violently vppon a man you all dâ— kill euery one of you as yf yt were vppon a wall that ys leaning a wall shaken Sometymes of other things c. The third ys Benediction blessing almighty God for that he doth accept our prayers and shew his mercy Benedictus Deut qui non amouit orationem meam misericordiam suam a me Blessed be God who hath not remoued my prayer and his mercy from me for that he doth performe so maruelous things Benedictus dominus Deus Israel qui facit mirabilia solus Blessed be our Lord God of Israell who only doth maruelous things for that he doth visit and deliuer his seruants from captiuity Benedictus dominus Deus Israel quia visitauit fecit redemptionem plebis suae Blessed our Lord God of Israell for that he hath visited and wrought the redemption of his people for that he will help vs to proceed in the way of saluation Beâ— edictus dominus die quotidie prosperum iter faciat nobis Deus salutarium nostrorum Blessed our Lord day by day the God of our saluations will make vs a prosperous iourney for that he doth teach vs to fight against our spirituall enemyes Benedictus dominus Deus meus qui docet manus meas ad praelium Blessed be our Lord my God who teacheth my hands to battayl and my fingers to warr for that he giueth graces and pardoneth synnes c. The fourth ys Communication as yt weere conferring with almighty God to know somewhat from him as for example who they shal be that shall goe to heauen Domine quis habitabit in tabernaculo tuo aut quis requiescet in monte sancto tuo O Lord who shall dwell in thy tabernacle or who shall rest in thy holy hill what thing he may performe in the seruice of his diuine maiesty Quid faciam tibi o custos hominum VVhat shall I doe to thee o keeper of men What gratitude we can render and shew vnto him Quid retribuam tibi pro omnibus qua tribuisti mihi VVhat shall I render to thee for all things which thou hast rendred to me What I shall be able to answer at the day of iudgment Quid faciam cum surrexeris ad judicandum Deus cum quaesieris quid respondebo tibi VVhat shall I doe when thou wilt rise to judg o God and when thou wilt aske what shall I answer to thee What manner or course we should hold for the moderating of our passions for the rooting out of vitious habits for exercising such or such a vertue c. And this may be
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
the Anchorits in comparison of which himself hath not hitherto done any thing worthy of his estate and the grace receaued from God The fifteenth ys of Menaces threatning himself some punishment on the behalf of God or as from himself for that he doth not performe his duty as he ought and will not as yet conuert himself so seriously as he ys bound Nisi conuersus fueris gladium suum vibrabit arcum suum retendit parauit illum Vnlesse thou wilt be coÌ„uerted he shall shake his sword he hath bent his bow and prepared yt c. Also threatning the vnderstanding because yt ys curious the will because yt affecteth to much terrene things the memory because yt doth not remember God so often as yt should Intellige haec qui obliuisceris Deum ne quando rapiat non sit qui eripiat Vnderstand these things thou that forgettest God least he take thee violently there be none to deliuer thee Also the phantasy because yt wandreth so like a vagaboÌ„d the eyes because they are not modest nor composed the tongue because yt ys talkatyue head long and deceitfull Dilexisti omnia verba praecipitationis lingua dolosa propteria Deus destruet te in fineÌ„ euellet te c. Thou hast loued all wordes of precipitation a deceiptfull tongue therefore will God destroy thee for euer he will pluck the out for euer c. Breefly to all the powers senses in like sort because they doe not imploy themselues in the seruice of God as yt were beseeching his diuine maiesty that he will chastice them The sixteenth ys of Narration recouÌ„ting vnto God the things performed by his sacred maiesty Annunciaui iustitiam tuam in ecclesia magna I haue declared thy iustice iu the great congregation Iustitiam tuam non abscondi in corde meo veritatem tuam salutare tuam dixi Thy justice I hane not hid in my hart thy truth and thy saluation I haue spoken Also shewing our constancy perseuerance in diuers probations Dedisti nos tanquam oues escarum Thou hast giuen vs as sheepe that are to be eaten Posuisti nos opprobrium vicinis nostris c. Thou hast made vs a reproach to our neighbours c. Haec omnia venerunt super nos nec obliti sumus te c. All these things haue come vppon vs neither haue we forgotten thee non recessit rotro cor nostrum c. And our hart hath not reuoulted back Also he may recount sometymes the things which almighty God hath performed toward himself Deus docuisti me a juuentuta mea vsque nunc pronunciabo mirabilia tua O God thou hast tought me from my youth and vntill now I will pronounce thy maruelous workes And that which he hath done to others who haue put theyr trust in his diuine help In te sperauerunt patres nostri sperauerunt liberasti eos Ad te clamauerunt salui facti sunt in te sperauerunt non sunt confusi In thee our fathers haue hoped they haue hoped and thou hast deliuered them They haue cryed to thee and were saued they haue hoped and thy truth from the great counsell Also that he doth not put his trust in his own forces or industry Non enim in arcu meo sperabo gladius meus non saluabit me For I will not hope in my bow and my sword will not saue me Or yf his conscience be cleare that he hath not committed any errour for which he should deserue that punishment Neque iniquitas mea neque peccatum meum domine sine iniquitate cucurri direxi Neither ys yt my iniquity nor my sâ—nneâ— Lord without iniquity I haue runne and gone directly Also not to haue any euil intention Non proponebam ante oculos meos rem initstam noÌ„ adhaesit mihi cor prauum c. I did not propose before my eyes any vniust thing a peruerse hart hath not cleaued to me Or els that he hath not beene chastised according to his deserts Non secundum peccata mea fecit mihi neque secundum iniquitates meas retribuit mihi He hath not done vnto me according to my sinnes nor hath rendred vnto me according to my iniquityes Also that he doth not deserue eyther honour or glory in any sort Non mihi domine non mihi sed nomini tuo da gloriam Not to me o Lord not to me but to thy name giue the glory also that he hath not lifted vp his hart with pride nor to haue beene puffed vp with any vanity Domine non est exalcatum cor meum neque elati sunt â—culi mei neque ambulaui in magnis neque in mirabilibus super me Lord my hartys not exalted neither are my eyes lofty nor haue I walked in great thinges nor in marueils aboue my self Also not to haue done his duty as others doe think of him c. The eighteenth ys of Offering offering himself wholy to God for a seruant O domine quia ego seruus tuus ego seruus tuus filius ancillae tuae O Lord because I am thy seruant I am thy seruant and the sonne of thy handmayd Suscipe seruum tuum in bonum Receaue thy seruant vnto good Suscipe me secundum eloquium tuum non consundas me ab expectatatione mea Receaue me according to thy word and confound me not of my expectation And euen for a horse or beast of carriage which will all wayes be ready to the seruice of his diuine maiesty Vt jumentum factus sum apud te ego semper tecum As a beast I am become with thee and I alwayes with thee Offering vp all that he hath the vnderstaÌ„ding the will the memory the hart the tongue the operations c shewing himself to be ready to execute so much as he hath perceiued of Gods will eyther in that meditation or out of yt offering himself prepared to imitate Iesus as much as he can possibly and to suffer whatsoeuer for the loue of his diuine maiesty Quoniam in flagella paratas sum Because I am ready for scourges Domine tecum paratus sum in carccrem in mortem ire Lord I am ready to goe with thee into prison yea to death Also to seeke all meanes to please almighty God and to obserue his holy precepts Paratus sum non sum turbatus vt custodiam mandata â—ua I am prepared and am not troubled to keep thy commaundements The nineteenth ys of Obsecration begging instantly at the hands of God that he will graunt him those affects and those graces which he desireth eyther for his owne good or for the good of others this for his infinit loue and mercyes sake Conuertere domine eripe animam meam saluum me sac propter misericordiam tuam Turne theeâ— Lord and deliuer my soul saue me for thy mercyes sake Exaudi me domine quoniam benigna est misericordia tua Heare me o Lord because thy
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
vile worme preferred before him and to see himself scorned and derided by one that made shew to be his friend and yet for al this to be patient and not to speake a word in his owne cause Deus quis similis tibi ne taceas neque compescaris Deus O my God who is like to thee hold not thy peace nor be appeased o God It is fit o my Lord thou giue me these chasticements which I deserue let this be insteed of admitting me to treat with thee to punish my temerity and ouerbouldnes Ne taceas neque compescaris Deus hould not thy peace nor be appeased o God to demaund thy ayd attraxi spiritum and I drew breath and I receaued forthwith not only help to be deliuered from my sinnes but withal the spirit of deuotion spiritual sweetnes and internal ioy The seauen twentith is by way of Sollicitation Come now therfore once againe my Lord shew the same mercy to me as before Come come o my God and my mercie come and make no stay for woe vnto me iâ— thou differ to graunt me thy grace The Diuel standeth expecting to say vntâ— me what great matter hopest thou for by treating with God perceauing weâ— thou makest shew to respect me I haâ—e the flesh also that is apt to murmure for that I oblige it to serue me seauen timeâ— a day in lifting vp my mind to thee perceiuing thou makest no shew to regard my seruice and seemest to haue forgotten me There is the world alsâ— which offereth her present delights saith vnto me that from thee o Lord I shal haue none or very slowly afforded Therfore my good Lord make the world alyar grauÌ„t that my flesh may not dare to speake any more in that behalf and put the diuel to sileÌ„ce Come come veni Domine noli tardare Come o my Lord and doe not stay Exurge Domine quare obdormis Rise o my Lord why doest thou sleep no no I beseech thee o Lord it is not now time to sleepe Exurge ne repellas in finem Arise and doe not repel me for euer The tweÌ„tith eaight is by way of Quarrel or Complaint And yet wilt thou stay o my God wilt thou yet mak me expect thee hauing shewed thy self ready to help me at other times Giue me leue I beseech thee to speak somewhat freely to thee Quare faciem tuaÌ„ auertis why doest thou turne sired O most beloued veni cito O veni cito most ioyful most ioyful and diuine O what thanks shal I render thee o my gratious Lord for so great and prompt benignity what wordes may suffice to shew the mind and desire I haue to yeald thee due thanks seeing that indeed I haue no power to doe it in affect Accept therfore o Lord for this time my iteratioÌ„ of that thanks giuing which thy best beloued sonne did vse when he raysed Lazarus from death to life Pater gratias ago tibi quoniam audisti me Father I giue thee thanks that thou hast heard me If thou regardest the sound of these words and him that pronounceth them they are not sufficient to yeald thee the thankes which thou deseruest but if thou doe acknowledg them and accept them as the wordes of thy best beloued sonne directed vnto thee and vnited now to that affectioÌ„ with which he then did vtter them I know they wil content thee Accept them therfore as such o my God for as such with the good leaue of the same thy diuine sonne I doe offerr and present them The Thirtith is by way of Invitation And you o blessed Angills and holy Saints inhabitants of heauen wil you not ayd me to performe worthely this duty of thanksgiuing to your God and mine so ful of al benignity our Sauiour is wel pleased that I doe offer to his euer blessed father that thanksgiuing which he himself did offer whilest he liued here amongst vs. Be you therfore pleased to ioyne with me assist me to pay this duty which I desire to perform vnto my God Doe you also thanke him for me with that affection which you know wel how to vse for the greater honour of his diuine maiesty and of his infinit greatnes ry to proceed by the order of the alphabet as these manners of delating were first set doun nor yet with the order obserued in this parctical vse but the person may choose vse now this now that according as it shal seeme most commodious vnto him Yea and he may in the self same maÌ„ner of dilating of any one affection vse often any one of the manners alleadged As in the vse of that which is now proposed after the foresaid manner concluding the exercise with the last colloquium directed to God the father according as shal now be set doune he may resume againe the precedent manners of dilating by way of Rendring thanks of oblation of Purpose of simple petition and of Obsecration speaking these or more affectuous words Behold o most benigne father most merciful and louing most liberal thou that art al charity euen charity it self behold how al thy deere and beloued courtiers doe giue thee thankes for me Behold how thy best beloued sonne it wel pleased that I offer his owne words of thanksgiuing for the light it hath pleased thee to giue me of knowing the necessity I haue to list vp my mind ofteÌ„ vnto thee and for the desire thou hast kindled in my hart of performming it at least seauen times a day and for the hope which thy goodnes hath graunted me to performe it notwithstanding the contradiction of my flesh and the importune troubles and temptations of the diuel and for the facility which in thy mercie thou shewest to admit me to thy presence as often as I wil come Accept therfor o Lord al these thanks which I offer vnto thee and together Lord my mercy who liuest and reignest for euer Pater noster Lastly it is good to know that in this manner he is to proceed when he wil meditate by way of affects as some doe vse to cal it though improperly or wheÌ„ he doth meditat as some others doe say by way of Loue or by way of Feare or of Presuming or of Hope or of Compassion or of InuitatioÌ„ or of Compunction or in any other manner for in fine it is no other but to propose vnto himself for the end of his discourse be it as long or as short as it wil or at least for the eâ—d of his apprehension if he desire not to discourse but only to apprehend the matter the raising and dilatation of the affect of loue or of feare c. the which he may with great facility performe by these thirty waies of dilating which I haue here set down for the commodity of him that wil vse them It is also to be noted in this matter of mouing and dilating the affects that it doth greatly help to introduce in any of the for