to the world by mortification and pennāce Thirdly to continue the comparison of a true allegory vnderstanding in that manner all the martyrs which Christ foresaw and by those words foretould who by offering themselues to torments and death should for theyr owne part and to theyr owne behoefe yeald plentifull merit to others worthy examples of inuincible courage and fruites of exceeding charity towards almighty God Fourhtly Anagogically all the happy soules that in this world haue beene beaten by tribulation sent from God like corne to be afterward translated to that celestiall habitation with multiplyed gayne of eternall glory Now yf he will propose for the subiect of his meditation that parable spoken by Christ Simile est regunm caelorum homine negotiatori quaerenti bonas margaritas inuenta aute vna pretiosa murgarita abilt vendidit omnia quae habuit emit eam The King-dome of heauē ys like to a merchant seeking good pearles and hauing found one pretious pearl he vvent and sold all that he had and bought yt he shall vnderstand in the literall and historicall sense the vvords as they sound for that vvhich happeneth vnto Ievvellers vvho vvith all diligence seeke after pearles for that they knovv theyr value hauing found one to theyr mynds they sell all that they haue to buy yt In tropologicall sēse for that vvhich passeth vvith spirituall persōs vvho knovving vvhere they may get grace and vertue cease not to imploy all theyr thoughts and labour vntill they attayn to be able to gayne yt In the allegoricall sense for that vvhich vve see verefyed in the infidells vvho illuminated by God to knovv the value and great vvorth of faith and the excellency of the holy church leaue what soeuer they haue to be admitted into the number of true beleeuers finally in the anagogicall sese for that which passeth with one who hath knowledg of the heauenly glory prepared for the vertuous who aduentures his goods honour yea and life yt self to obtayne yt Affections to be raised in Meditation NOvv for that the discourse vppō the things aforesaid may not only be the foode of the vnderstanding he that will meditate fruitfully must after some discourse made about some one thing stirr vp in his soul some affect correspondent vnto the matter meditated and dilating and confirming yt so long fixe himself therein as yt shall please God to mayntayn yt And although the affects be many and various and therefore yt cannot be determined alwayes to which one must attend especially they depending for the most part vppon the assistance of the holy ghost the best master in prayer yet notwithstanding those vnto which the persons who attend to the purgatiue way must especially haue regard be these that follow First a great greefe with shame and confusion for his synnes committed by negligence and coldnes in Gods seruice by carlesnes and faintnes in seeking after perfection c. Secondly a holy feare of offending almighty God of loosing his grace of being faulty in his duty in not answering to the voices and inspirations of God of his being lyable to great punishmēt for his synnes past or at least for his present imperfections or els for his litle care to profit himself in the way of perfection Thirdly a great inward hatred of the synne of tepidity negligence of earthly things which seperat a man farr from God as also of himself and his own interest Fourthly a great desyre of mortification of the body of the senses of the passions and of the desyre of honour to subiect himself to all to esteeme himself and to be esteemed of others the most vile of all For those which are in the illuminatiue way these following wil be sittest First a feruent loue to all vertues 2. A great desyre to attayne thē Thirdly an inflamed desyre to know the person and the most diuine actiōs of the sonne of God incarnat and to imitate the same as much as may be Fourthly a firme hope to please God with his diuine grace to attayn to perfection to perseuer in the good commenced and in his vocation receaued from God to free himself from all imperfection and defect and to obtayn at lenght eternall blessednes Fiftly a pious sorrow and compassion for those indignityes which the sonne of God suffered for his sake for the blindnes of other his neighbours who offend his diuine maiesty in so many things And for him who attends to the vnitiue way First an excessiue loue of God Secondly a spirituall ioy and gladnes of the insinit riches perfections of his diuine maiesty of the honour he receaueth from the good of the knowledg which to his faithfull seruants he imparteth of himself Thirdly a great contentmēt for the glory and happines of Christ risen from death and receaued in heauen with great festiuity and maiesty for the signes shewed to men of his charity and for so great and manifould benefits communicated to his friends c. Fourthly a vehement desyre that the name of God be sanctifyed that he may raygne ouer all soules without contradiction that his holy will be done in earth as yt ys in heauen and other like which the vnction of the holy ghost will teach him so that he dispose himself with a great desyre and necessary humility to the receiuing of them Yet notwithstanding he must not leaue to vse his diligence to stirr vp some of the aboue named affects and others the like and to dilate them the most he can aswell for the greater ioy and comfort of his soul as also for more copious fruit ordeyned to operation for the honour glory of God almighty Certayn motyues to be proposed to the will for the more facill embracing of that which ys good HE shall therefore stirr vp these affections by propounding vnto the will those motiues whereby yt ys apt to be moued which motiues are wont to be various according to the variety of the things which doe moue the mind eyther to embrace them or abhorr them But speaking in generall they may be reduced to these heads following that ys to say when the light of the vnderstanding doth conclude that such a vertue ys to be imbraced or such a point of perfection ys to be practised yt must withall propound vnto the will First the beauty of the same vertue shewing that yt deserueth euen for yt self to be imbraced Secondly the necessity he hath of yt that he may thereby be the more answerable to his estate or that he may attayne true peace and quiet of mind or to put himself in perfect state towards soluation c. Thirdly the vtility he shall reape eyther towards his owne perfection or that of his neighbours or for the gayning of grace and other heauenly gifts in this life or for the increase of his glory in the life to come Fourthly the spirituall delight he shall feele in imbracing and practising the same vertue which also sometymes doth
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
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
person obseruing what was fit to be spoken or done by such a persoÌ„ hauing such conditions before â—he word or action which ys supposed and agayne what â—ther person might be admitâ—ed in to theyr company as parâ—aker in that mistery Secondly that first manner proceedeth ordinarily by ponâ—ering the conditions of the persons although that be not alâ—ogether necessary and that coÌ„ 〈…〉 ition may without errour be â—ccepted which first doth offer â—t self and ys represented to the â—emory and hauing serued â—imself once of that manner â—oÌ„cerning one word or action â—e doth not return to consider â—e same coÌ„cerning that word â—r action any more But this second maÌ„ner of dilating doth serue yt self of the conditions which belong to the person and are conformable to that busines which he ys then to consider of as what things any person whatsoeuer might doe or speak without regarding whether he take them in order or no and besides in the self same discourse he doth vse the same diuers tymes yf so yt be needefull for attayning that which ys pretented much ike as ys performed in the exaÌ„ple before proposed where we often resumed the conditions of the nature of almighty God and of his vnderstanding Aduertisements concerning the exercise of the three powers WHEN the person that desireth to meditate hath in the foresaid manner finished the exercise of the powers concerning that one poynt proposed let him proceed then from poynt to poynt representing one part after an other vnto the vnderstanding by the help of the memory in such manner as hath beene declared to the end that those things being well pondered may be proposed afterwards to the will but those points especially which he doth judg most conducinge to the profit of his soule let the will embrace or abhorr them as need shall requyre True yt ys that one ought not to be sollicitous in passing to other persons wordes and workes whilest he finds wherein to imploy himself well in any of those which he hath in hand Neither ys yt necessary to consider first the persons apart then the words by themselues and lastly the workes for although yt be well to doe so wheÌ„ yt may be conuenient yet the meditation ys commonly performed with more facility and ease without that restrictioÌ„ and predetermination especially seing that often these three things are so coÌ„nexed together that one cannot well be vnderstood without the other Moreouer yt ys well to be considered that seing the operations of the memory and vnderstanding are directed to the mouing of the will they are to be vsed only for so long tyme and with such moderation as shal be necessary to that end no more that so the meditation may be pious and full of good affections not vayn fraught with curiosityes For which end yt will doe well to obserue that carefully which hath beene said before to wit that we consider some condition of the person word or action applying the consideration of the same vnto our own needes in the manner aforesaid and then mouing our will to embrace the good fly the euill which ys so found out as shal be said hereafter Things to be considered concerning the persons words and vvorks NOv for that one of the impediments which we find in meditation ys aridity drynes or want of coÌ„ceit which ofteÌ„tymes springs from the want of matter and not finding out of things to be coÌ„sidered concerning the persons words and workes and although yt might suffice to say in generall that in persons we may consider theyr thoughts theyr affects theyr interiour vertues together with theyr outward composition externall cariage with other conditions and proper circumstances In the wordes the proper sense the metaphoricall as also the end for which they are spoken In the workes the substance and essence the circumstances of tyme place manner end and the like notwithstanding I will set down something more in particuler aswell concerning the persons as the words and workes so that he that will free himself from spirituall drynes may consider eyther all or part according as the tyme and matter shall afford True yt ys as yt will help beginners to discourse on them all one after another at least in one or two misteryes thereby to invre thim-selues to fynd out matter so yt ys not necessary for those who haue already made progresse in this exercise to seeke for other things then â—hose which are proper to the mistery they haue in hand Neither let any marveile that I set down here so many things and so in particular for as according to S. Basill no word no nor any sillable ys to be lightly esteemed which we fynd in the holy scripture where in the misteryes are recounted so also we must jugd of the considirations which belong vnto the And although to those of better vnderstanding happily yt may seeme superfluous in beginners may breed coÌ„fusion to see before them so many heads of differeÌ„t matters as also for that some will not vnderstand perfectly the philosophicall tearmes of some conditions which are to be set down yt ys good notwithstanding to haue most part of that collected in litle roome as we haue done in this litle booke in which one may imploy himself in tyme of his meditatioÌ„ so that he which doth not obtayne his desyre in one may at least fynd yt in an other he that doth not vnderstaâ— the one may vnderstand the other wherein ys not supposed so much neede of learning and knowledg of tearmes specially seeing that the holy saints haue imployed themselues in the same things whilest they haue meditated of God or of his woÌ„derfull workes as he that will read theyr bookes shall easely fynd especially of S. Ambrose S. Augustine S. Chrisostome S. Hierome and others that explicate the holy ghospell eyther according to the literall or morall sense Nor doe I pretend to oblige any to consider all the thinges which haue beene already or shall hereafter beset down neither to ponder them with that order with which they are here written for that all are not for euery person nor can easely be all considered in euery mistery The conditions of the persons ABOVT the persons therefore may be considered First theyr essence or nature whether yt be diuine angelicall or humane yf simple or compounded perfect or imperfect yf dependant of any other for theyr being and working or independant 2. Theyr substannce whether corporall or spirituall mortall or immortall simple or compounded passible or impassible 3. For the vnderstanding whether sharp or dull quick or slow judicious or silly folish yf prudent in practicall directions or not yf illuminated of God or otherwise yf blinded by the diuell or by some other passion 4. The memory whether ready or slow yf easyly retayning or with difficulty yf well imployed or not 5. The will whether effectuall or weake good or ill yf easy to follow good and to be moued therewith or
with consent of his free will with his cooperation and endeauour did much of his part to attayn vnto that degree of sanctity yt notwithstanding Christ our Lord was he who after a particular manner like vnto some most exquisite master continued to labour so gratiously in that soul that he wrought in yt both sanctity and perfection Secondly acknowledging him to be the meritorious cause for that whatsoeuer beauty or goodnes ys found in the blessed saints although yt hath his proportion and proper dignity as the partiall meanes towards grace glory notwithstanding yt proceeds from the merits of Christ as being the head of the vniuersall church all the dignity which the workes of holy saints haue ys foūded in the self same merits of him who making himself man for mans sake and continually labouring for the space of thirty three yeares and some moneths besides euen vnto the ignominious death of the crosse opened an euerflowing foūtayn of liuely merits for his holy church which should be sufficient to giue life to all thw workes of men be they neuer so many Thirdly considering him as a most excellent master who whilst he liued by word of mouth and after his ascending into heauen by internall instruction gaue such precepts of all vertue to all men and inparticular to the saints that from remembrance of that doctrine hath proceeded that diligent care to exercise vertue in which the saints haue beene so eminent Fourthly behoulding him not only as a master teaching by words but as the paterne example in deeds for that he hauing beene the true and first parterne of all sanctity by inspiration from his heauenly father who ceaseth not to exhort all men to imitate him with these wordes Behould and doe according to the Patren the holy saints with good reason haue beheld him after such a manner that they haue copied out his liuely image in theyr soul diuerse after a different sort according to the variety of theyr actions yt none with out some laudable degree of perfection Fiftly behoulding him as the finall cause the crown and glory of his saints after the triumphant victory obteyned of the world the flesh and the diuell for that he was proposed vnto them for a soueraigne reward most great and high aboue all comparison as the garland of triumph which might sustaine theyr hopes vphould theyr weaknes from dangerous falles vnder the troublesome burthen and oppositions of theyr enemyes who aymed at nothing els but to bereaue them of the glorious palme prepared for the victory This done to the end the meditation may be so much more fruitfull let him endeauour to see yf our Lord Iesus doe deale with him also after the fiue foresaid manners and how he doth dispose himself to obtayne so much fauour at his hands After that let him stirr vp in himself a desyre to be so fauoured and let him seeke out the reasons and causes which may hinder him from receiuing such graces let him reprehend and blame himself for not answering to the gratious helps receiued frō God as the saynts haue done before him and let him serue himself of other māners which will come after helping to moue the will and more to kindle the affection The third manner of meditation for feasts AN other manner no lesse profitable thē the former may be that he take the gospell occurring in that feast and deuiding the matter into three or more principall parts procure to apply eyther in proper or misticall sense all those things which the gospell referrs vnto the vertuous actions of that glorious saint and lastly making reflexion vnto himself aswell in the first as in this second manner procuring to see if in his manner of life he discouer conformity or contrariety to the doctrine of the gospell to the life of the saint whether Christ Iesus haue not so dealt with him in all these fiue meanes before named for the gayning of vertue as he hath with the saints whose feasts he celebrats And after this let him reprehend himself for that he giueth not correspōdence vnto the helps giuen him from our Lord nor to the vertuous exāples of his saints The manner how to meditate the text of scripture LASTLY yt ys good also to know how to imploy our selues profitably when we meditate eyther one only word of the holy scripture or els some sentence of the same or els some particuler parables which are things full of doctrine both holy and profitable for all mē And this altgough yt be here spoken principally to serue for the meditation of misteryes when by occasion of some cōditions which concerne eyther the persons vvords or workes vve are to meditate vppon some passage of the text as before hath beene declared yt shall serue notvvithstanding in like manner for him that vvill meditate all by himself and cheesly for those that vvill first meditate vppon the Psalmes that he may aftervvards say them vvith more deuotion eyther in his canonicall houres or in the office of our B. Lady c. He may therefore first examine yt in the literall sēse vvhich ys no other then that vvhich ys agreable vnto the signification of that vvord sentence or parable and to the intention of him that spake yt or els agreable to the intention of the holy ghost vvho caused him to speake yt Thē let him cōsider yt eyther in the tropologicall or morall sense vvhich consisteth in accommodating the thing signifyed by that vvord sentence or parable vvith misticall conceits seruing to the amending of his owne life and manners or those of others or els let him consider yt in the sense called allegoricall in which the things signifyed in that word sentece or parable are taken as shadowes and figures of things to come eyther in respect of the Messias and of the church his spouse yf we speake of the old testament or els accordingly towards others things appertayning also to the church or to some other mistery yf we speake of the new or lastly in the anagogicall sense whereby the signification of the wordes sentences or parables are applyed to a more high vnderstāding of celestiall and supernaturall things of the life to come As for example when there occurs one only word as Hierusalem you shall interpret yt literally according to Cassian that so often named city of the Iewes tropologically the soul of man allegorically to the holy church of Christ Anagogically for the blessed city of Paradise Then meditating that sentence of our Sauiour Nisi granum frumenti cadens in terram mortuum fuerit c. Vnlesse the graine of wheat falling into the ground dye c. he shall vnderstand by the word seed first literally the wheat corns or other seed which to bring forth yoūg buds must first be corrupted yt self in the earth Then tropologically spirituall persons who that they may bring forth the fruit of vertuous actions like corne must also first be mortefied and so dye
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
shall feele to be requisite for mouing his slow and dull affection to the good which was shewed to his will by his vnderstanding But in particul 〈…〉 he may vse most commonly that manner which we wi 〈…〉 hereafter call Purpose directeâ— â—o the abhorring and flying of â—uill and to the chosing and â—mbracing of good which maÌ„â—er of making purposes should â—e vsed although the sense seeâ—e to repugne especially yf reason before conuinced And this â—o the end that the meditation â—ay be more fruitfull and furâ—hered to execution in rooting out of the soule vicces and imâ—erfections to plant vertues and to proceed to all kind of perfection and to the end yt may likewise gather out of the meditation three sortes of â—ruites commodityes which are to be sought for in that holy exercise to wit Lights in the vnderstanding Affects in the will Resolution in regard of effectuall execution to be afterwards put in practice And this ys the first manner of exercising the three powers answerable to the fir 〈…〉 manne of preparations The mà nner of more copius exercise of the vnderstanding AS for the second manneâ— of preparation and th 〈…〉 discourse with our vnderstanding which may be conformable vnto yt let him take only the history which ys recounted by the authour summarily without any other obseruatioÌ„â— but only of the persons wordâ— actions expressed therein before he enter in to the foresaid manner of exercising thâ— 3. powers he may beginn tâ— exercise his memory his vnderstanding in making a pio 〈…〉 consideration with a discoursâ— better grounded then that which ys to be made when he â—ecordeth the same history â—t the first in his preparation beâ—ore he beginne to meditate And he shall seeke out what â—ther persons might in likelyâ—ood be actors in that mistery â—nd what other words actiâ—ns might be spoken or done by 〈…〉 em to the end he may afterwards consider of each in par 〈…〉 culer seuerably yf he will â—imself conforme to the first â—anner of dilating aboue menâ—oned The manner of framing this 〈…〉 ous consideration shal be this â—hich followeth The memo 〈…〉 shall propose vnto the vnder 〈…〉 anding the beginning of the â—istory as yt ys read in the au 〈…〉 our vntill yt come to the first action or word of any person therein as hath beene said in the first manner and then the vnderstanding shall beginne to discourse there vppon with the help of the memory grounding vppon some of those conditions which shall appeare eyther in the person word or wor 〈…〉 proposed and pondering th 〈…〉 same well shall gather by necessary consequence or at lea 〈…〉 by some conuenience that such a person word or action hauing such or such conditions conforme to decoruÌ„ and probalility there must also be fouÌ„â— in likely hood such an other persoÌ„ there and they must say such and such things and performâ— such and such actions which in decorum haue connexion with that person or speach oâ— action proposed in respect of some circumstance either precedent or concomitant or subsequent As for example not to part from the mistery already proposed of the incarnation if in the preparatioÌ„ he did only read the history of the AnnunciatioÌ„ related by S. Luke in the first chapter where he saith The Angell Gabriell was sent from God to a citty of Galilee which was called Nazareth to a Virgin espoused vnto a man whose name was Ioseph of the house of Dauid and the name of the Virgin was Mary Here without framing the whole discourse of the history as yt may piously be thought to haue happened and without considering to particularly what action God might performe or what word he did speak before he sent the Angell downe to the earth the memory shall first propose vnto the vnderstanding the beginning of the history shall say in this manner God sent Gabriell the Archangell to Mary the spouse of Ioseph in Nazareth Then let the vnderstanding being assisted by the memory take one or more conditions of those which belong to the person of God who sent the Angell and let yt say in this manner God hath a most judicious and prudent knowledg in his determinations and from hence he shall take occasion to discourse and to coÌ„clude in this manner Therefore God did not rashly send the Angell to the blessed Virgin but with great judgment and consideration for so we see prudent and wise men vse to vndertake and performe theyr actions He that will judiciously send any embassage ought to haue without doubt some just motiue to send yt and ought to take occasion of sending from that which he shall see therein represented vnto him Therefore some motiue must needs be represented vnto God whereby he must be moued to send the Angell But what motiue can euer be found for such an action The motiues by which men are commonly induced to such actions are taken either from theyr own person or from the person of them to whom they send the embassage therefore the motiue which induced God to send the Angell must eyther be taken from himself or from those persons to whom the Angell was sent Here the memory shall suggest to the vnderstanding other conditions of God in greater number and shall say God hath a most perfect nature and inmortall and blessed substannce an vnderstanding most cleare and able to find out whatsoeuer he will most potent forces and able to performe whatsoeuer he pleaseth and this by himself without needing any other help Then the vnderstanding shall conclude Yf God therefore be of such a nature substance vnderstanding and forces as in deed he ys yt may not be thought that he was moued to send this embassage for any respect to himself as hauing need of the seruice of man especially seeing that he was blessed with out this from all eternity and had at this tyme a multitude of Angels which continually did serue and praise him but we must conclude that he was moued by the miseryes of men themselues Here the memory shall add some condition concerning the person of men saying Men had theyr vnderstanding darkened and blinded in all things that belong to God according to that which the Apostle said of the gentills in particuler Tenebris obscuratum habentes intellectum they had also theyr will feeble and faint towars any good work and prompt to euill breefly they had most bad inclinations and peruerse habits and that was most truly verified in them which Dauid said Omnes declinauerunt simul invtiles facti sunt non est qui facit bonum non est vsque ad vnum All haue declined all were togither made vnprofitable there ys not any that doth good not so much as one Theyr senses were applyed to euill conforme to the saying of the wise man Proni sunt sensus hominis ad maliÌ„t Theyr tougne did speak deceitfully linguis suis dolose agâ—bant venenum aspidum sub labiis eorum VVith
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
decorum whether conuenient to the place to the person to the tyme c. or contrary The condition of the workes ABOVT the workes the vnderstanding may ponder First the roote from whence they proceede whether yt be intrinsecall or extrinsecall proportionate or disproportionat yf of God of Angels man or woman yf one or many yf effectuall and powerfull or weake and feeble yf totall or partiall principall or subordinate 2. Theyr essence and nature whether they be supernaturall or naturall morall or artificall 3. The quality whether noble or vulgar vertuous or vitious perfect or imperfect begunne only or ended 4. Of what sort whether internall or externall yf durable or no. 5. The merits whether they be worthy of praise or dispraise of much or litle reward 6. The manner how they are wrought whether in hast or by leasure whether willingly or by force yf earnestly or negligently with joy or sadnes 7. The helps whether many or few naturall or supernaturall expected or inexpected sufficient or insufficient deserued or not deserued 8. The end whether proportionate or disagreing good or ill totall or partiall the last or not yf foreseene or vnthought yf one alone or many yf naturall or supernaturall 9. The meanes whether effectuall or not effectuall iust or vniust conuenient or no many or fevv yf naturall or supernaturall 10. The instruments vvhether fit or no superfluous or necessary many or fevv 11. The place vvhether conuenient or disconuenient larg or straight publick or priuate honourable or dishonorable 12. The tyme vvheter vvinter or sommer spring or autume night or day long or short 13. The number vvhether many or fevv yf often repeated or els continued From whence are to be drawen the aboue named conditions THESE be the conditions of the persons vvords and vvorks vvhich I thought good to insinuate omitting diverse others which might be adioyned Yt now remayneth to aduertise that one shall fynd sometymes some of those conditions explicated by the authour himself who recounteth the history as that of Simeon by S. Luke in the mistery of the purification and sometymes one shall nnt fynd them as we see yt happen most commonly in other misteryes wherefore when they are not set down in the text eyter at full or in part a man may conceaue them as himself shall judg for the best but when he findeth them set down he ought to coÌ„sider theeÌ„ in that determinate manner as the authour hath put them poÌ„dering well the force of those very words which he findeth in the author himself wherevppon yt wil come to passe that by occasion of these conditioÌ„s the whole text of the history will offer yt self to be coÌ„sidered although we doe not intend to take the same for our giude in the course of our meditation but only some certayne poynts gathered out of yt And this I say because ordinarily one should not take the text yt self for meditation as some vse to doe when they intend to meditate vppon the mistery therein contayned but yt ys more conuenient to ponder yt by occasion of examining the foresaid conditions because otherwise meditating the text yt self in respect that the same ys capable of many senses eyther literall or morall c. as afterward shal be declared yt will often happen that the tyme of two or three meditations will passe without touching the cheefe point of the mistery which the party should and would willingly meditate vppon And sometyme he shall light vppon some word hard to be vnderstood which eyther he must leaue to discusse or yt will hinder the tyme which he hath taken to discourse vppon the mistery proposed The manner of discoursing breefly vppon any mistery AL that which hitherto hath beene said ys proposed partly to assigne many heads from whence the matter of one meditatioÌ„ made at once vpon a whole mistery may be taken partly that those who will may know how to entertayne themselues many dayes in the same mistery but he that desireth to content himself with fewer heads and hath a will to runne ouer at once a whole mistery vvhich may seeme to be fitly done the day yt self that any particular mistery shall occurr of vvhich the holy church doth solemnize the feast he may chose for the heads of his discourse those seauen circumstances vvhich ordinarily are to be considered in our actions by those vvho treat of christian manners and morall operations are comprised in this verse Quis quid vbi quibus auxiliis cur quomodo quando Who vvhat vvhere by vvhat meanes vvhy hovv vvhen Pondering vvell vvhat person yt ys to vvhom the proposed mistery doth agree examining vvhat actions he doth vvhere by vvhat meanes for vvhat end in vvhat manner and in vvhat tyme. For example vppon Christmas day considering vvho yt ys that ys borne vvhat yt ys to be borne into this miserabble world where yt ys that he ys borne what helps he had in the tyme of his birth for what end he would be borne in what maÌ„ner he was borne and in what tyme. The first mannner how to meditate vppon Saints dayes THE same manner he may also obserue who will fruitfully meditate any mistery which hapened to the most B. Virgin or Saints whose feast the church ordayneth to be solemnized choosing out of all the vertuous actions of theyr life some one most notable most agreable to his owne peculiar estate to reape from thence the pretended fruit and let him meditate the same according to these last related circumstances As for example he may choose for the subject of meditation vppon the day of the conception of our Lady the sanctification and aboundance of grace which shee had giuen her vppon the dayes of the natiuity and presentation let him choose to consider her inward joy and exultation also the great humility of her self vppon the day of the Annuntiâ—â—ion and so also of the visitation Vppon the feasts of S. Peter and S. Paul let him considar the crucifying of the one and the beheading of the other the stoning of S. Sthephen vppon his day vppon the feast of S. Laurence the cruell torment he suffered being broyled on a gridyron vppon the feast of S. Nicholas the Bishop of Myrrhea his tymely beginning to fast absteyning from the milk of his nurse two dayes in the weeke c. And so in this manner in the feasts of other saynts he may consider other of theyr actions The second manner of meditation for the feast of Saynts SECONDLY let him choose in his preparation one or two or more vertues wherein the saint of whom the feast ys celebrated hath beene most famous in tyme of miditation let him consider theÌ„ after such manner that yt be still referred to Christ Iesus our Lord who ys the head and euer flowing fountayn of all the greaces coÌ„municated to mankynd First considering him as authour and efficient cause of those vertuous actions for although yt be true that the saint himself
ioy whilst he washeth the feet of al but in particular the feet of Iudas the Apostles deuotion whilst they communicate and the greefe they haue at the treason He shal smell the sweet odurs placed by the goodman in the dyning roome the sauour of the meat the il sent of the feete of the Apostles fouled with dyrt but especially the filthy feet of Iudas the foulnes of the water where with they were washed the il sauour foule smel of the whole person of Iudas the good odour of the courtesi of the goodman of the house as also of the charity and humility of our Sauiour of his most sacred body and bloud of the deâ—otion of the Apostles of S. peâ—ers remitting himself vnto the wil of our Sauiour the il smell of Iudas sinns in particulare of â—is coueteousnes obstinacy With the sense of touching he â—hal help to prepare the supper shal wait at the table he shal â—ouch that couldnes of the Aâ—ostles feet who are sad and aâ—onished at the newes of the reason he shal kisse the feet of â—is beloued Iesus and embrace â—â—hem he shal wash them with â—ares dry them he shal help 〈…〉 wash to dry and kisse the feet â—f the Apostles and of Iudas alâ— he shal touch the roughnes of 〈…〉 das feet the heat of those co 〈…〉 teous desires inkindled in his them al down backward vppon the ground letting Iudas approach receiuing his kisse and hauing aduised him of his errour he permitted himself to be apprehended bound like a theefe 2 bound and enchained he was abandoned of al his disciples he receiued many blowes sporns buffets he was with violence drawn by vneuen troublesom waies he was in likelyhood ofteÌ„ thrown on the ground and trayled theron he was in a manner coÌ„tinually deridded of the officers others who eyther by chaunce passed those waies or else came of purpose out of theyr houses hearing the noise made in the street he was led to Annas house the fatherinlaw to Caiphas where by him he was expected with others his equalls in malice and hatred to thy afflicted Lord. 3 Iesus being arriued at the house of Annas wholy wearyed and misused was derided by him and others there present they reioyced that he was falleÌ„ into theyr hands the souldiars and ministers vaunted of theyr valour in apprehending him they vpbraided his power miracles and the like c. TVESDAY The third voyage from Annas to Caiphas 1 THy Lord Iesus being thus il and scornfully handled was bound a new and that more straight hastely and after a cruel manner was with rumore of Iesus his apprehension spread farr abroad therfore he was accompaned of many in this his voyage not for compassioÌ„ of thy afflicted Lord but most of them with theyr opprobrious mocks increasing his affliction in this also was he misused eueÌ„ as in his other voiages and peraduenture worse to the excessiue greefe of his most greeued mother who peradueÌ„ture might meete her beloued sonne in this his so doleful iourney 3 He was curteously receaued of Herod with no smal disgust of those who led him thither he was there with great instance demaunded of many matters in particular to work some miracle but he condemning with his silence Herods curiosity and being vehemently accused of the cheefe priests and scribes was despised of the King his Court and esteemed for a foole was contemptuously cloathed in a white garment FRIDAY The sixt voyage froÌ„ Herod to Pilat I PIlate and Herod being becom frends who were before enemies Iesus was sent back againe to the President in that white vesture was therfore with more liberty outragiously abused by the way both of the officers others what through feblenes being not able to sustayn himself as also through the fiercnes of his enemyes was often trayled on the ground as we may piously and with reason suppose a new and more outragiously dealt withal then euer before he was led to Mount Caluary with great ioy and exultation of the wicked and no lesse sorrow of the iust good persons especially of his distressed mother and of his afflicted deuoted freends he fel ofteÌ„times vnder that heauy burden but was at last assisted by Simon Cireneus in the cariage of his Crosse 3 Arriued at Mount Caluary he was entertayned with wine mixed with Mirh he was stripped naked and nayled to the Crosse with much stretching of his armes leggs to fit them to the holes already made in the Crosse so nayled was raysed vp in the midst of two theeues whilest he liued on the Crosse he praied to his eternal father for himself his Crucifiers he commended his B. Mother to S. Iohn and him also to his mother he promised paradise to the good theefe he shewed that he indured great thirst that the prophecies were fulfilled he recommended his spirit to his father and crying with a loud voice yeelded vp the ghost After his death his blessed side was opened with a speare he was acknowledged for God by many declared for no lesse of the insensible creatures in the best manner they were able FINIS Praises be to God to the B. Virgin and to al Saints A TABLE OF THE CONTENTS OF THE CHAPTERS CONTEYNED In this booke CHAPTER I. REmote Preparations pag. 1. The neerer Preparations pag. 2. Immediate Preparations pag. 7. CHAPTER II. THe manner of presenting our selues in the presence of Almighty God pag. 9. Fiue wayes how to frame the presence of God pag. 11. Obseruations for the better conceyuing the presence of God pag. 14. Actes to be produced after this of the presence of God pag. 17. Preparatory prayer pag. 21. The first preamble p. 22. said exercise of the powers p. 271. The last Colloquiums or speaches of meditation pag. 278. CHAPTER III. THe examination of the manner which hath beene vsed in meditation pag. 284. Of Distractions pag. 286. Of Consolations pag. 292. Of Desolations pag. 293. Of fertility Aridity in time of prayer pag. 295. Of the lights pag. 297. Of Affections pag. 299. Of Purposes and Resolutions p. 300. Of the poynts worthy to be noted pag. 302. The maÌ„ner of noting the fruits p. 304. THE PRACTISE OF Aplying the fiue senses CHAPTER I. Preparations pag. 312. CHAPTER II. THe presence of God preparatory prayer and praeludiums p. 315. The exercise of the senses p. 316. The manner of exercising these senses pag. 317. The obiect of the senses And first of the sight pag. 322. Of the hearing pag. 325. Of the taste pag. 327. Of Smelling pag. 328. Of Touching pag. 328. Obiects metaphorical and spiritual pag. 330. Things to be obserued in this aforesaid exercise pag. 332. The last Colloquiums pag. 334. CHAP. III. WHat is to be done after the applycation of senses pag. 336. MAtter of meditation for euery day of the weeke pag. 338. The first voyage from the place of his last supper vnto the garden p. 339. The forme of gathering the persons words and workes for the poynts of meditation pag. 341. These be the workes which are wrought pag. 345. The forme of drawing matter for applycation of senses pag. 348 The second voyage from the garden to the house of Anna. p. 359. The third voyage from Annas to Caiphas pag. 361. The fourth voyage from Caiphas to Pilate pag. 363. The fift voyage from pilate to Herod pag. 365. The sixt voyage from Herod to Pilate pag. 367. The seauenth voyage from the pallace to mount Caluary pag. 369. FINIS