may present this figure vnto thy heauenlie Father saâ—ing Behould the man And to beare it most patientlie though wicked or inferior parsons be preferred before me sith a thiefe and murdrer was preferred before thee Amen The 16. Meditation at 8. a clock in the morning O good Iesus In this houre Pilat ouercome with the importunat clamors of the Iewes pronounced the sentence of death against thee and Iudas casting downe the mony despairing hung him selfe vpon a tree Deare Iesus pardon me who many times in fauour of the world and myne owne flesh haue pronounced the sentence of death against thee And grant me perfect Contrition for all my sinnes so that I neuer finallie despaire of thy grace and mercie Amen The 17. Meditation at 9 a clock in the morning O Good Iesus In this houre the Iewes pullinge off the clothes of mockerie which Herod and Pilates soldiers had put vpon thee and reuestinge thee with thine owne apparell that thou mighst the better be knowen thou carriedst thy heauie Câ—osse towards the mount of Caluarie euen till thou felst downe in the way for excessiue wearines Deare Iesus grant me hereby to remember that at the last death will despoile me of whatsoeuer the world hath lent me And make me neuer to be wearie of bearing thy Crosse that being partaker of thy paine I may be partaker of thy glorie Amen The 18. Meditation at 10. a clock in the morning O Good Iesus in this houre thou wast crucified on the Crosse betwixt two theeues thy B bodie being so violentlie extended theron that one might number all thy bones meane while thou praiedst for thine enimies and promisedst Paradise vnto the penitent thiefe Deare Iesus cause me to crucifie all my disordered appetites and to extend all my members with all the powers both of soule and bodie in the seruice of thee And at the houre of my death vouch-safe to doe me the selfe same grace that thon didst vnto the penitent thiefe and to those that crucified thee Amen The 19. Meditation at 11. a clock in the morning O Good Iesus in this houre thine enimies most spitefullie vpbraidinge thee that if thou wert the Sonne of God thou shouldst come downe from the Crosse and saue thy selfe meane while thou sorrowfullie criedst out to thy Father saying My God my God why hast thou forsaken me Deare Iesus grant vnto me that by no suggestion of the world the flesh or the deuill I euer come downe from the Crosse of thy seruice Nor euer to despaire in myne aduersities though it seeme vnto me to be quite forsaken sith the like desolation did happen to thee hauing on the Crosse in such extremitie Amen The 20 Meditation at 12. a clock at noone O Good Iesus In this houre crauing a litle drincke to quench thy thirst they gaue thee most bitter gaule and vinegre to encrease thy torment which hauing tasted cryinge with a loud voice All is finished thou rendredst vp thy spirit into the handes of thy Father Deare Iesus make me neuer to abuse the good creaâ—ures of meaâ—e or drinke siâ—h gaule and vinegre was giuen to thee Constantlie to perseuer in verâ—u euen to the end that I may trulie say with thee All is finished which thou hast commanded me and so may recommend my soule into thosâ— holie handes extended pierced and with thy pretious blood all besprinkled for me Amen The 21. Meditation at one a clocke in the after-noone O Good Iesus In this houre the sunne was darkned the earth trembled the rocks rent a sundre the graues opened and many that slept arose went foorth and appeared to diuers in the citie Deare Iesus wound my hart with such compassion that like to the sunne it may quite loose the light of all wordlie ioye Like to the earth to tremble with feare Like to the rocks to rent with sorrow Like to the graues to open by confession Like to the dead to arise and goe foorth of the sepulchre of sinne And like vnto those Saints enter into the citie of paradise euerlasting pleasure Amen The 22. Meditation at 2. a clock in the morning O Good Iesus in this houre thy most holy soule descended into the prison of Limbo to deliuer from thence thy faithfull frindes meane while the sacred side of thy dead bodie was opened with the stroake of a soldiers speare Deare Iesus make me willingly for the loue of thee to visit prisoners the soules in Purgatorie or any poore that are in necessitie Wound my hart perfectlie with the loue of thee and let this most sacred wound stand allwayes open vnto me in my necessitie Amen The 23. Meditation at 3. a clock in the afternone O Good Iesus In this houre Ioseph entring bouldlie to Pilat and begging thy bodie with the helpe of Nicodemus vnnailed and tooke downe the same from the tree of the Crosse and coming towards the earth was receiued of thy blessed mother betwixt hir armes Deare Iesus grant me to desire with loue and to beg with faith thy blessed body in the holie Eucharist And to reciue thee often within the armes of my soule with such burning teares of loue and deuotion as did thy sad and afflicted mother Amen The 24. Meditation at 4. a clock in the afternone O Good Iesus In this houre thy welbeloued frinds annointed thy dead bodie with most pretious ointments wrapped the same in a cleane sindon and finallie enclosed the same within a new sepulchre wherin neuer any was laid or buried before Deare Iesus vouchsafe to annoint my soule when it shall be dead by sinne with the pretious liquor of thy preuenient grace And grant I beseeche thee that my hart may be vnto thee a new sepulchre trulie renewed in newnes of life wherin thou onlie and thy celestiall loue may be lodged and inclosed for euer and euer Amen Saluations to all the partes of Christ and recommandation of himselfe vnto him AL I hail ô head of our Lord and Sauiour Iesu Christ dreadfull to all powers crowned for vs with thornes and smitten with a reed All hail ô most beautifull face of our Sauiour Iesu Christ spit at and buffeted for vs. All hail ô most benigne eyes of our Lord and Sauiour Iesu Christ bedewed for vs with teares All hail ô honny-flowinge mouth and throat most sweet of our Lord Iesu Christ made for vs to drink gall and vineger All hail ô most noble eares of our Lord Sauiour Iesu Christ vexed with contumelies and vpbraidings for vs. All hail ô humble necke of Iesu Christ buffeted for vs and most holy back whipped for vs. All hail ô most venerable handes and armes of our Lord Iesu Christ stretched vpon the Crosse for vs. All hail ô most meek brest of our Lord Sauiour Iesu Christ much troubled for vs in thy passion All hail ô most glorious side of our Lord Iesu Christ pearced through with the speare of a soldier for vs. All hail ô sacred knees of mercie of our Lord and Sauiour Iesu Christ bowed for vs in thy prayers All hail ô feete to be adored of our Lord and Sauiour Iesu Christ fastened with nailes for vs. All hail ô holie body of Iesu Christ hanged on the Crosse wounded dead and buried for vs. All hail ô most pretious bloud of our Lord and Sauiour Iesu Christ powred out for vs. All hail ô most holy soule of our Lord Iesu Christ recommended vpon the Crosse for vs into the handes of thy Father In the same recommandation I recommend to thee this day and daily my soule my life my hart and body all my senses and acts all my friendes and benefactours my sonnes and kinsfolks the soule of my parents brethren sisters and of all my friendes and enimies that thow voutsafe to protect deliuer and defend vs from all the assaultes of our enimies visible and inuisible now and for euer more Amen FINIS APPROBATIO LIbellum hunc piaruâ—â— Meditationum pro 24. diei horis legi attente nihil inuenio quod sit contra fidem aut bonos more 's sed dignum iudico qui pro solatio deuotorum imprimatur 4. Ianuarij 1618. F. Leander de S. Martin BenedictoruÌ„ Anglorum Vicarius generalis S. Theol. Doct. Regius Professor linguae SaÌ„ctae in Academia Duacena
are the grieuous paines of the bodie the losse of the senses the waxing cold the paines of the soule the temptations the visions c. 3. Those which follow it as Buriall particular Iudgement Another Manner 1. That death is very dreadfull 2. That one must feare it despise and desire it 3. That one must prepare himselfe to dy wel Vpon the latter iudgement these things principally are to be considered 1. The dreadful signes that shall goe before it 2. The Renouation of the world 3. The Resurrection of all the children of Adam at the sound of the Trumpet 4. The maiestie of the Iudge assisted with all his Court. 5. The rendring of account and the opening of the bookes of al mens consciences 6. The double sentence each one ought to know the wordes to consider them 7. The executions of them Diuers manners of Meditating vpon the Glorie of the blessed 1. One is to coÌ„sider 1. the place 2. the persons 3. the actions of the Blessed 2. Another to coÌ„sider 1. The goods of the soule 2. The goods of the bodie 3. The Exteriour 2. Another to consider three douaries and Perfections of the soule which are vision possession and euerlastinge Enioying 4. Another to consider the foure douaries and perfections of the Body Impassibilitie Claritie Agilitie Subtilitie 5. Another to consider the Ioy which euerie one of the fiue SeÌ„ses shall haue Another fashion is to consider the seauen points following in one or more Meditations 1. Point to consider the excellency of the Place to wit the Greatnesse the Beautie and the Riches of heauen 2. The Beatitude of the Bodie how it shall be endued with foure excellent qualities to wit that it shal be altogether Impassible most bright-shininge most Agile or nimble and as the Apostle speaketh spirituall that is to say which can passe quite through other bodies as through a stone walle without let or impediment 3. The Beatitude of the Soule as the great wisedome seeing Almightie God face to face and all thinges in him The most ardent loue of God and his neighbour The Ioye and Contentment almost infinite 4. The Companie of the Blessed to wit of all the Angels of all the Saints and of the glorious Mother of Almightie God 5. To confider the Actions and Exercises of the Blessed which are perpetuall Contemplation Ioye Loue Feasting Passetime Lauding of Almighty God Magdalene alone and no Martha no externall businesse or office of the world 6. No euill and all that is good considering the good things and the euills of this world to ascend to the consideration of those aboue 7. How long all the same shall endure for all eternitie without ende 8. Another fashion is to consider that on euery side they shall enioy most vnspeakable contentment 1. The Ioye that the Blessed shall haue in behoulding on high the most sacred mother of Almightie God our Lord and Redeemer and all the holie Trinitie 2. Rounde about him the aforesaid companie and the excellence of the place 3. In him selfe the beatitude both of soule and body 4. Beneath him the world Limbo Hell Another to consider that in that place there is no manner of euill and is all manner of good makinge two discourses one vpon the euills another vpon the good things Touching the paines of the damned there are as manye manners to Meditate them as the glorye of the Blessed there needs no more but to change the good things into euill CHAP. XVI Manners of Meditating whereby to attaine the knowledge of ones selfe 1. THe first is to coÌ„sider the time past present and to come as S. Bernard teacheth in sundrie places saying O man thincke first what thou hast bene second what thou art third what thou shalt be Or thus First from whence come I SecoÌ„d Where am I Third whether goe I Or thus what is the entrie of man into the world Second what his abode Third what his departure 2. To consider as the same Doctor saieth lib. 2. De consid 1. Thy selfe who and what thou art 2. The things that are vnderneath thee Limbo Purgatorie and Hel. 3. The thinges that are rounde about thee the world the Creatures the diuels 4. The things that are aboue thee the glory of Paradise 3. To consider foure other thinges according to the counsaile of the same Saint Bernard De inferiore capite 65. 1. What thou art by nature What thou hast bin by sinne 3. what thou maiest be by the grace of Almightie God 4. To consider the words of Moyses Deut. 32. O that men would consider the things that are Past the euill committed the time lost and Iesus Christ cruciâ—ied The Present the benefits of God the vanitie of the worlde the breuitie of this life and the difficultie to be saued And fore-see things to come Death particular generall Iudgement Hell and the glorie of heauen 5. To consider the four causes of man 1. The cause EfficieÌ„t who made him to wit God 2. The materiall cause the body made of earth 3. The formal cause the soule the image of God 4. The finall cause wherefore man was made to witt for eternall beatitude 6. To consider himselfe according to sundrie estates 1. In as much as man 2. In as much as a Christian 3. In as much as Religious a Priest or of any other estate or condition CHAP. XVII The manner how to Meditate sinnes THe first is to Meditate his proper sinnes to know them and to haue true sorrow and contrition for them deuiding them into certaine points and considerations as to Meditate 1. Their multitude 2. Their grieuousnesse 3. The damages they bringe with them For the multitude one may obserue some order as to consider the yeares of our life in such or such a place and in such companie c. Item the sinnes committed by thoughts by wordes by workes and by omission Item the sinnes I haue committed against God against my neighbour and against my selfe And note that in considering his sinnes he must not staye himselfe vpon the sinne of the flesh and of choler but verie little Note also that it is verie fit and profitable for a spirituall man to refresh in him selfe the memorie of his life past and sometimes to make one whole Meditation vpon the same and oftentimes to passe it ouer in praying and Meditating in a quarter or half an houre diuidinge it into as many partes as the places are wherein he hath dwelt in the same fashion that we shall by and by speak of the life of our Lord. The other fashion is to consider the Sinne in it selfe to conceaue a hatred and horror of the same meditatinge 1. How much sinne is displeasinge to God and wholie contrary vnto him 2. How much hurt it bringeth to the man who committeth it and sometimes to his neighbour also to soule to bodie to honour and to his goods or substance 3. How manie domages it bringeth to the whole world and how exceedinge
The seauen Capitall sinnes 3. The three faculties of the soule Vnderstanding Memorie and Will 4. The fiue Sences of the Bodie Seeing Hearing Smelling Tasting and Touching For in these foure subiects are conprehended all the sinnes which a man may commit in his whole life and discoursing vpon each of these points on after another to demannde pardon in particular for sinnes committed against such or such a Commandement and in such a sort of sinne and with such a Facultie or Sence And beside this euery one may adde the sinnes proper to his estate and office A Rolle or list of thosefor whom vve ought to Pray In generall we ought to pray for all as our Lorde hath very well shewed vs in the Prayer which hee hath taught vs and for some more in particular This example may serue euetie one 1. For all the Holy Church and namelie for our Holie Father the Pope Prelates and all Ecclesiasticall persons 2. For the reduction of Heretickes and Coâ—uersion of Infidels 3. For all the whole Kingdome and namelie for the King and our Princes 4. For all Lordes and Christian Princes 5. For our Superiours Gouernours and Magistrates 6. For our Benefactors liuing departed 7. For the soules in in purgatorie 8. For all those which are in our charge 9. For our enemies and aduersaries 10. Then in particular for such and such liuing or departed and for them also who haue recommended them selues vnto our Prayers This Prayer which is made for others is very agreable vnto almightie God as S. Chrisostome saith and we both ought and are bound thereunto and therefore must euerie day duelie discharge our selues of the same It may likewise be noted that as we pray and demaund for others so may we render thankes and offer for others For example To render thankes vnto Almightie God for all the benefits which hee hath done to all the Angels and to all men and especialie to his B. Mother Also to all Christians To all Religious persons vnto this realme to this Person and to that considering the the persons and the Benefites some what in particular and rendring thankes to Almightie God for euerie benefite in the selfe-same fashion that we render thankes for our owne selues A Rolle or List of Patrons which wee ought to Pray vnto Euerie one ought to haue a Rolle or List of Patrons and to pray deuoutlie vnto them euery daye This for example may seeme proper 1. Our Ladie 2. After our Ladie our Angell Gardien 3. The Saint of whom euerie one beareth the name 4. Afterwardes the Saintes to whom one hath most deuotion 5. The Saint or Patron of the place or countrie whereof one is As also the Angell who hath the charge of the said place or country 6. The Saint of the present day 7. The Religious persons may put in the fifth or fourth place the Saint or Founder of their order The maner Howe we ought to demaunde To obtaine that which we demaund three thinges there are which greatlie helpe The first is that in demanding any thinge of Almightie God we must actually exercise Faith considering that hee can doe all things Hope considering his great bountie and hauing a desire and confidence to obtaine our demaund And Charitie demanding such a thing for the desire we haue of the honour of God of ouraowne saluation and of our neighbours 2. The second is in demaunding to vse Obsecrations as we see in the Litanies and supplications of the Church 3. The third is to ad immediatlie thereunto the Intercession of the Saints who can much better then we obtaine that for vs which we doe not merit That which vve ought to offer and hovv We must offer vp vnto Almightie God all thâ— which he hath giuen vs and doth daylie giue vs our Being our Life our Soule our Bodie our exteriour goods our thoughts our wordes and our works Item to offer vnto his Sonne his pretious Blood his death passion his Merits and his wounderfull workes IteÌ„ al the good workes of his sacred Mother of al his Saints of al deuout Godly people and of all the Church since the verie beginning of the worlde And theÌ„ to offer al this as wel for our selues as for all others in general and in particular in the selfe-same fashion as wee haue said before speaking of Thankesgiuing of Demaund We must then doe al these things Mentallie Thanke Demaund Offer for our selues and also for others for of this sorte of Prayer we speake at this present And it is an excellent meanes to remaine and continue long time in Prayer It is further to be noted that these things are to be done in certaine times euery day as in the Morninng after Meditation or in hearing Masse or after Masse and to keepe herein good order to the ende we fayle not for otherwise we doe easilie forget them but being a litle accustomed therto there is no difficultie Thaâ— which resteth of Mentall Prayer shall be touched hereafter where wee will treate of Colloquies CHAP. VIII Of Mixt Prayer MIxt Prayer is properlie so called as we before haue explicated when one prayeth a litle Mentally and a litle Vocallie as if after I haue prayed in spirit for the soules in Purgatorie I should recite by mouth the praier Fidelium Deus omnium Conditor And â—his sort of Prayer is much more easie then Meditation and Mentall Prayer and in particular a man may serue himselfe thereof at such time as one finds not himselfe disposed in Soule or Bodie to Meditate to Praye Menlie 1. First one may pray in this fashion vpon the Commandements of Almightie God and of the Church as for example To take the first Commandement of the Decalogue and to consider how euilly we haue obserued the same for the time past reducing a litle to memorie the sinnes that one hath committed against this Commandement and to aske forgiuenesse in heart Mentallie and after to recite our Lords Prayer and to doe the same on each Commandement 2. To make the same discourse vpon the seauen capitall sinnes And first to reduce to memory the sinnes of Pride and the sundry wayes that one hath offended in this sorte of sinne to aske forgiuenesse for the same in spirit and then to adde the Pater noster vocallie 3. Vpon the three Faculties of the soule the Memorie the vnderstaÌ„ding and the will vsing the same fashion to Pray Mentallie and Vocallie after we haue a litle considered as for example Wherefore almightie God hath giuen me Memorie and the sinnes which I haue committed in this facultie not employing it as God hath willed mee but doing the contrarie And in the same sorte of the vnderstanding and the will 4. The like is to bee done vpoÌ„ the fiue SeÌ„ces of the bodie the Sight the Hearing the Smelling the Tasting the Touching 5. The same sort of Prayer a Religious person may vse vpon the Rules of his Order and Office And euerie
Prayer and Meditation to excite himselfe to deuotion and to finde matter whereon to Meditate CHAP. XIII Such Spirituall Bookes as are most profitable for all persons A Little booke intituled Gerson or Thomas a Kempis of the followinge of Christ The life of Christ by S. Bonauenture The workes of F. Lewes of Granade namely his Spirituall Doctrine or Abridgement His Memoriall of a Christian life His Meditations His Treatise of the loue of God and of his Benefits The contempt of the worlde The Liues of Saints The Meditations of Father Loart vpon the Misteries of the Rosary His Christian Exercise And his Meditations vpon the Passion Comfort in Tâ—ribulation by Sir Thomas Moore The Epistle of Comfort by Father Southwell And his Rules of good life The Paradise of the soule by Albertus Magnus The miracles of our Ladie of Loretto of Sichim of other places Father Fuluius Androtius of the frequenting the B. Sacrament And his Meditations vpon the Passion Father Brunoes MeditatioÌ„s And his Abridgement The Societie of the Rosarie The Introduction to a deuout life by Francis Sales bishop of Geneua Father Points Meditations Father Parsons Christian Directorie A briefe Collection concerning the Loue of God towardes man found amongst his workes who composed the Iesus Psalter Wholsome and Catholique Doctrine concerninge the 7. Sacraments by the Reuerend F. in God Thomas Bishop of Lincolne The booke intituled Six spirituall bookes full of marueilous pietie and deuotion The sacred Mysterie of the Flagellation of our Lord and Sauiour Others particularlie for Religious persons besides the aforesaid The Epistle of Iesus Christ to the faithfull soule A briefe Methode howe to serue God in a perfect maÌ„ner by F. Alphonso The Spiritual CoÌ„flict A Treatise of Mental Prayer by F. Molina Carthusian Monke The Mirror of Perfection by F. Lucas Pinelli And him vpon the life of our B. Ladie A Spiritual Exercise written by F. William Perin Prior and Friar Preacher of great S. Bartholomes in Smithfield With sundrie others all of them to be found in our English tongue which the Ghostlie Father shall iudge to be most conuenient and proper for euery person CHAP. XIV Of Meditation WE haue said at the beginning that two thinges are necessarie to make vs to Meditate to wit the Matter and the Manner whereof we must now treate in particular to the ende to ayde euery one both in the one and the other The matter of Meditation that is to say what things one must Meditate and consider Death Iudgement the paines of Hell and the glorie of Heauen The vanitye of the world and the miseries of this present life The sinnes wee haue committed in our whole life The life death Passion of our Lord and vpoÌ„ the holy Eucharist The Benefites of God The life of our Ladie and of the Saintes The vertues The booke of the Creatures The PerfectioÌ„s of God which we cal Atributes Al the holie Scripture especially the holy Gospel and the Psalmes Our Lordes Prayer as also the Creede of the Apostles is verye good and profitable to Meditate Al which is contained in the Christian Doctrine of Catechisme may likewise serue for matter of Meditation One must meditate often vpon the ende for which maÌ„ was created in this worlde for it is the foundation of our saluation perfection It is good to conforme ones selfe to Holy Church and to followe her traces as One solemne daies to consider the Misteries which theÌ„ are proposed vnto vs. One the Feastes of Saints to consider their life death vertues and most remarkable actes and the glorie which they haue acquired In Aduent to Meditate on the mysterie of the Incarnation or on the life of our Lord. In LeÌ„t one may take euery day the Gospel of the day for Meditation The matters most proper to Meditate vpoÌ„ the Sundaies are the resurrection of our Lord. Our Resurrection and beatitude figured by the Sunday The Benefits of God And the Gospel of the day And as there are foure Sundaies in the month one may Meditate euery SuÌ„day one of the four matters aforeâ—aid On the dayes of CoÌ„munion to Meditate vpon the holy Eucharist or vpon the Passion of our Lord. On Fridaie vpon the Passion of our Lord. And on Saterdaye somthing of our Ladie When one hath heard some Sermon or Exhortation the same daye or on the morrow to repeate the same and to make his Meditation thereupon Besides this the Religious person the Priest and euery one ought often to Meditate vpon his vocation vow rules estate and office Euerie one also ought often to Meditate vppon the vertue wherof he hath greatest necessitie and vpon the imperfection whereof he most desireth to amend him selfe And euen as the bodie doth addict it selfe most willinglieâ— and would oftenest eate of those meates which best doe like it so likewise the soule ought oftnest to chew Meditate those matters wherein shee findeth most taste and spirituall profite For it is true in thinges spirituall as incorporall as the Phisitians say Quod sapit nutrit That which relisheth nourisheth Finally as touching the matter of Meditation thou must obserue three other points The first that at the beginning of euerie Moneth and of euery week thou oughtest to be diligent to foresee and prepare the matter that thou entendest on the month or weeke ensuing The second that when one hath begun to Meditate some matter each daie if some iust occasion present it selfe to Meditate some other thinge as a Sermon Solemnitie c. For that day to interrupt it and to leaue the matter one hath in haÌ„d and on the morrowe to returne goe forward as before The third that allthough it be good from month to month and from weeke to weeke to take some matter to meditate one so manie daies as it shall last neuerthelesse one may also euerie daye meditate diuers matters And because that the most necessarie are these foure the last Endings of maÌ„ Death Iudgement Hel and Heauen the Passion of our Lord our sinnes and the Benefites of Almightie God one may oftimes and within one weeke Meditate them all according to the same order and in this sort Monday of Death Tuesday of IudgemeÌ„t Wensday of the paines of Hell Thursday of the glory of Heauen Fridaie of the Passion of our Lord. Saturdaie of our Sinnes Sundaie of the Benefites of Almighty God CHAP. XV. Diuers manners of Mediting diuers things Manners of Meditatinge the foure last ends of a Man ONe may euery day Meditate one of these foure thinges Death Iudgement the paines of Hell and the glorie of Heauen One may also vpoÌ„ each of these foure endes make suÌ„dry MeditatioÌ„s Vpon Death one may consider principally these points 1. That one must needes die 2. When where and how no man knoweth 3. That in Death one leaueth all behinde him Another manner 1. To consider the thinges which goe before Death as sicknes phisicke dolors and Extreame Vnction 2. The thinges that accompanie it as
much preparation one findeth him selfe prepared and one presenâ—ly enâ—ereth into the wine celler of our B. Lord it sufficeth that we allwaies doe on our behalfe our endeuour diligence CHAP. XXX That which is to be done during Prayer DVring the houre or time of Prayer there are foure things to be performed to wit The Preparatorie Prayer the PreIudiums the Points and the Colloquies Order is good in euery thing the holye Scripture Deuteronomie 31. that the thinges of God are wel disposed Now to vnderstand those wordes and maner of speaking Preparatorie prayer is called a briefe praier which is made in the minde at the beginning of prayer and meditation offering vpp to God all our faculties and operations to his honour and glorie demanding his assistance to make our prayer of whom all our sufficiencie is 1. Cor. 3. And one may adde thereto the vocall Prayer Actiones nostras c. or some other Preludium is as a Preamble which aideth the soule vnderstanding to enter the more easily into Meditation And ordinarily one maketh two Preludiums after the Preparatorie Prayer Now to vnderstaÌ„d how one must make these PreaÌ„bles note that the matter of MeditatioÌ„ may be of two sortes Corporal as the Natiuitie of our Lorde or Spirituall as Sinne. The first Preludium wheÌ„ the matter is Corporall and visible is to imagine the persons euen as if we sawe them before our eyes As for example if we will meditate the Natiuitie of our Lord the first Preludium shal be to represent before our eyes the Stable the Manger the little Infant our Ladie and S. Ioseph And euen as the Painters represent them to vs in their Pictures the same are we to doe in our imagination prouided without too excessiue inforcement for they which haue not a good imagination should breake their heades in vaine and others make great proâ—ite thereof When the matter is Spirituall one must vse some other like represeÌ„tation as for example to imagine to see our soule enclosed within this bodie as within a prison or man banished into this vale of teares amongst the brute and sauage beastes or to see him self enuironed with diuels or to be amidst the Angels or to imagine to heare a voice from heauen or from the mouth of our Lord or other Prophet or Apostle speaking or pronouncinge the wordes which one will Meditate The second Preludium is to craue of Almightie God the grace which one desireth to drawe from such Meditation as sorrow for sinnes loue of God knowledge of him selfe c. conforme to the subiect of the Meditation Colloquie and Prayer taking the word praier properlie is al one that is to say to speake with God as hath before bene explicated considered After then that one hath contemplated considered one must next pray that is to say speake with almightie God thanking him crauing pardon of him or the like Briefly doing that which hath bene said in its place Now we will adioyne three things to wit how one must make these Colloquies how many and when 1. As touching the first besides that which hath bene said in his place touching the maner howe to Thanke Aske Offer in which three doe ordinarilie consist the Colloquie Note first that all this ought to be done mentallie and in spirit albeit after the same one may adioyne some Vocall prayer such as one will and according to the subiect of the Meditation and ordinarilie at the ende of the prayer one oâ—ght to recite that diuine prayer by the which one craueth of almightie God all that which may be demaÌ„ded and desired to wit our Lordes Prayer But it must be said softlie or leasurelie worde by worde 2. To make this Colloquie well one thinge there is which doeth greatly ayde which is to speake vnto Almightie God one while as a little infant speaketh to his father another while as the seruant speaketh to his maister the vassall to his king Now as the spouse speaketh to hir betrothed and sometimes as a poore begger to the rich as a guiltie person to his Iudge as one sicke to his Phisitian and imagining him self like to the Prodigall childe lame leprous a traitour rebell c. 3. It is also good to make some mentall dialogue which is to introduce our Lord or God the Father so speaking to the soule and saying vnto him such or such like thinges and the soule answering him Or contrariwise the soule speakinge and God answering her As touchinge the secoÌ„d one may make one Colloquie onely as to God the Father or to our Lord Iesus and one may likewise make sundrie if one will Take an example of three Colloquies First to addresse vs to the blessed Virgin beseeching her to obtaine for vs the thing which we desire or which is necessarie for vs and hauing prayed Mentally to make another Colloquie with our Lord as he is man and our Mediatour beseeching him mentally to obtaine for vs the same grace and immediatly to recite some praier which is directed to him as Anima Christi or some other The third Colloquie with God the Father that it would please his Maiestie by the Merits and intercession of the Mother and the Sonne to graunt vs that which we demaund and at the ende to recite the Pater noster As touching the third albeit the proper place and time of the Colloquies be at the ende of an howre and neuer to omit to departe from Prayer without making some kind of Colloquy neuertheles one may also make them in the middest and at euerie point and consideration when the soule doeth finde her selfe mooued and stirred vp to say or speake somethinge Or the better to continue attention and countergard himselfe from distractions by the meanes of these little Colloquies I say little because if the Colloquie at the beginninge or midst of the meditation should be long it would hinder the Meditation notwithstaÌ„ding that which comes from the Holie Ghost cannot be but good whence we see that there are certaine persons who spend the time of Prayer and meditation by manner of Colloquie CHAP. XXXI That which is to be considered vpon the points of Meditation HAuinge shewed howe manie thinges there are to be done in the time and houre of prayer or meditation next we will note that which is to be considered vpon each point wherin many doe finde them selues troubled not knowinge what to thinke or meditate To helpe therefore all the world and to giue vnto all sufficient matter and meanes to entertaine them selues in meditation and to profite therin we will set before them sundry Meditations which one may make vpon all thinges whatsoeuer they be Note then that the matter which one meditateth is either Corporall or Spirituall If the subiect be Corporall as are all the misteries of our Lord one must vpon each point consider these circumstances to wit 1. The persons who are found in this misterie as our Lord our Ladie the Angell Gabriell the Apostles
appertaining vnto them but this is to be done with all humilitie and reuerenceâ— And this application oâ— the Senses is made ordinarily a part and separate from the meditation in another houre or euen then also buâ— after meditatioÌ„ after the discourse of the vnderstanding is ended There is another for of application of thâ— Senses or rather meditation vpon the Senses which is to consider for example that which our Lord sufferedin eâ—ch of his Senses or the ioy and contentment that our Ladie receaued of our Lord by her SeÌ„ses beholding him hearing him speakinge to him touching him c. Also to consider the ioyes that the blessedshal haue and the paines which the damned shall suffer in the fiue Senses CHAP. XXXIV Remedies against distractions THe sixt is touching the distractions which chance in praying and meditating and like vnto dead flyes spil the sweetnesse of the oyntment Eccles 10. one must therfore know the remedies And first to make a diligent preparation as hath bene saide to aske ayde of almightie God and our Angell Gardian for this effect 2. Because meditation is more subiect to distraction then prayer one remedie is not to continue ouer long the consideratioÌ„ which is the act of vnderstanding but to each consideration to adde some prayer or a litle Colloquie There are other meanes to driue awaie the distraction which is allreadie entred First one must be diligent presently to take notice of it and speedely to reiect it 2. Humblie to craue pardon of almightie God to haue turned our backe towardes him 3. If the distraction doe returne or wil not awaie one must not impatient or trouble him selfe sith comming against our will it is no sinne but matter of merit 4. To humble and confound him selfe coÌ„sidering his pouertie feeblenesse not able to doe any good thing of himselfe and to esteeme himselfe vnworthie to speake vnto God and to stand in his diuine presence 5. To recommende him selfe to our B. Ladie to his good Angell and other Patrons 6. To make this vocall Prayer deuoutlie worde by worde and to content himselfe therewith eueÌ„ as he who hauing bread made of wheate contents himselfe with bread of Rie or Barley 7. Sometimes not to loose too much time in this combat of importunat cogitations one may take some good spiritual booke especially Gerson make mixt prayer and meditation together reading one period or sentence and considering it a litle then to make some meÌ„tall prayer or Vocal or the one or other and so to passe from period to period 8. For al distraction difficultie paine which may present it selfe he must neuer for all this abandon prayer nor shorten the time which he hath accustomed or otherwise decreed to employ therin which the diuell doth especiallie pretende and labour to perswade but in such case he must rather a little passe beyond the howre to the end to vanquishe him selfe and the enemie together Doing this that which the wise man promiseth wil come to passe Eccles 7. to wit That the end of Prayer shall be better then the beginning that is to say that one shall not depart froÌ„ thence without consolation or at the least one shall merit verye much mortifying him selfe for the loue of God The seauenth appertaineth to Repetition that is to say that it is expedient and sometimes necessarie once twice and thrice to make againe the same meditation the which is done for two reasons Either for that the first time one hath found therin exceeding sweetnesse and profite and rechewing the same he shal both taste and profite more Or for that the first time he could not enter therein and returning thereto it wil come to passe that at the seconde third or fourth time the gate shal be set open vnto vs according to that which our Lord teacheth in S. Mark cap. 7. saying Knocke and it shal be opened vnto you Adde that by these Repetitions the like mysteries are better imprinted in our soule and also the vnderstanding doeth habituate and make it selfe more prompt to meditate Lastly one may Repeat in three manners either all the meditatioÌ„ or some one point therof whereof one could not tast before or to Repeate two or three Meditations together pausing especially vpon those points wherein at the first one hath found least tast or relish or which one could not meditate CHAP. XXXV What one must doe when he is disgusted and in spiritual aridity or drinesse THe eight is howe one ought to gouerne him selfe and what he ought to doe in the time of ariditie or drinesse Where it is to be noted that the spirituall life albeit for the most part it be full of sweetnesse and contentment of spirite for the vertuous people sake who enforce themselues truely to serue our Lord notwithstanding it is sometimes subiect to desolation distaste so that a man hauing lost this sensible deuotion doeth finde himselfe drie not able to bide at prayer and meditation Now finding him selfe in such estate what must he doe 1. He must neuer loose courage but expect with firme hope and confidence that God after this storme will sende faire weather as Tobie said cap. 3. Who after tempest sendeth faire weather 2. To haue patience and to say with Iob cap. 1. If wee haue receaued good things from the handes of our Lord is it not iust that we receauâ— also euill 3. To humble himselfe lauding almightie God for at that time wee see and touch with the finger that wee are nothing woorth without the aide of almightie Godâ— Also wee ought to beleeue that this coÌ„meth not but through our faulâ—es and offences for the which God doth presently punish vs and huÌ„bly to aske him pardon Besids this he must likewise vse other meanes to recouer the deuotion which one hath lost for the former would not suffice 4. The fourth then is to doe some Penance or Penances to this ende 5. To examine more diligently his conscieÌ„ce to take awaie the cause of euill 6. To recommend himselfe more instantly vnto our Lord to our Ladie to his good Angell c. And he must be aduertised that in such time of distastfulnes he must not omit any good worke which he was accustomed or deliberated before to doe nor yet to seeke himselfe nor his proper gust but the honor good pleasure of Almightie God CHAP. XXXVI That which is to be done after Prayer AFter that Prayer is finished one must make a particular examen vpon the same prayer in this maner Either sittinge or walking faire and softly to consider the space of a quarter of an houre or there about how thy prayer hath succeeded with thee well or ill If thou hast had good successe render thankes to the diuine bouÌ„ty humbling thy selfe and acknowledging that this good proceedeth not of thy selfe If thy affaires went ill humbly aske him pardon 2. Examine search out the cause whence this proceeded considering from point to point how and with