what diligeÌ„ce thou hast performed that which was to be obserued and wherein thou hast fayled and make a firme purpose to be more diligent and to doe better for the time to come 3. Retaine in memory some fruite of the Prayer which almighty God hath communicated vnto thee to make thy profite thereof 4. After this giue a glance of the eye to all the day ensuing wisely disposing thine affaires and purposing this and that as God shall inspire thee 5. If some one after prayer and Meditation wil commit to writting some profitable point which hee hath receaued or felt in meditating to the ende to serue himselfe therof for his owne profite or his neighbours it is both lawfull of great vtilitie but alwaies prouided let the same be done very briefly 6. Sometimes before dinner and supper he must remeÌ„ber himselfe of the meditation in the morning both in generall and particularlie of that point which hee had retained chewing the same a litle renewing his deuotion accomplishing that which the Prophet sâ—ieth Reliquiae cogitationis diem festum agent tibi Psal 75. 7. He must put in executioÌ„ the good purposes which he made in the morning taking heed of the occasions which offer themselues much lesse procuring them for it is the principall ende and fruit of Prayer 8. In the day time hee must keepe himselfe closely recollected and as in continuall deuotion and to beware of distraction as much as possible may be not letting our Lord goe out of our sight and saying in euerie place with the Prophet I had alwaies our Lord before my sight Psal 10. 9. Finally to accomplish all that hath hitherto bene said and to profite better in this holy exercise of prayer and meditation the seruant of Almightie God ought twice a weeke to make an examen here vpon particularlie sith the thing is of such importance that he examen I say how prayer goeth with him how he aduanceth himselfe herein to wit if there be some impediment and the like comparing one weeke with another and one moneth with another And to make this examen he must set down the daies and the howres to the ende to remember him as on Tuesdaie and Saterdaie in the morning after Prayer and in the euening after supper FINIS Instructio haee ad bene orandun à R. P. Ignatio Balsamo composita Anglice reddita vtiliter imprimi poterit 12. Aug. 1617. Audomaropoli I. Redman S. T. Doctor librorum Censor Huius iudicio subscripsi Duaci 37. Augusti 1617. Georgius Coluenerius S. Theol. Doctor Professor librorum in Academia Duacena Censor THE FLOWERS OF DEVOTION Where with euerie pious soule may easilie practise how to discourse spirituallie with Iesus Christ his beloued Spouse Containinge 24. holie Aspirations to be recited in eache of the 24. houres as well of the night as of the day For IOHN HEIGHAM THE PREFACE to the Reader IT is vpon Iesus-Christ your best beloued Spouse deuouâ— deare affected soule on whome your hart ought alwaies to muse meditate in all your thoughtes wordesâ— deedes wills desires and aspirations yea euen in all the houres and moments of your life It is he I say Who ought to be imbraced and lodged therin both night and day the Idea of your soule the desire of your hart and the onlie obiect of all your motions To the end therfore neuer so diuide or sequester your selfe from his blessed companie behould here certaine amourous discourses wherewith to entertaine you and where vpon to employ your spirit in euerie moment in manner of Petitions or briefe Meditations so sweete so fruitfull so spirituall yea sâ— deuout and aggreable to your dearlie beloued Sauiour Iesus Christ as that the same is a true and assured meanes and most perfect methode to conserue you perpetuallie in his holie grace and to dwell with him and in him and he likewise with you and within you in all occasions Performe then I beseeche you that which is here perscribed vnto you not for the loue of me allbeie I instantlie require you but for the most tender loue which you beare to his diuine maiestie You shall begin this Angelicall office at fiue a clock in the Euening to meditate the first Aspiration sweete discourse and so from houre to houre you shall continue vntill the four and twentith houre which will bring you to finish this exercise at four a clocke the next day after in the Euening And then you shall begin againe att your first and so shall continue euerie day Gods grace assistinge you vntill the day and houre that he shall determine to place you with him selfe in perpetuall repose Now as touching the houres ordained for rest you shall obserue this easie rule Before you fall a sleepe be iâ—ethor in your bed or he â—ort you goe to take your rest you shall meditatâ— four of the â—foresaid Meditations Anâ— if it happen also that you awake in the night time you shall meditate one or two more If you awaken not all the night in the morning you shall accoÌ„plish althose houres which you haue omitted and in this sort you shall alwaies continue This holie Exercise you haue meanes to performe in working talking walking and in all manner of affaires which you shall doe for it is nether the bodie nor yet the tongue which is burthened by this Exercise but it is the spirit the hare which speaketh and testifieth to Iesus-Christ the fidelitie and care which it hath to please him This also may be done without hindringe you any thinge at all from your other prayers ether Mentall or Vocall yea or so much as to withhould you from attendinge to any other godlie worke or laudable Exercise whatsoeuer Practise then and perseuere Your seruant in Christ Iesus Iohn Heigham The 1. Meditation at fiue clock at night O Most meeke Iesus the patterne and example of perfect humilitie In this houre entring into the lodging of a frinde thou vouchsafedst to wash the feete of thy disciples in signe of thâ— great and singular Humility Grant deare Iesus that I may obtaine the vertu of moâ— perfect Humilitie euen tâ— the abiecting of my selfe vnder all mens feete Anâ— let it please thee so to washâ— my sinfull soule that I maâ— loâ—ge thee therein for eueâ— and euer Amen The 2. Meditation aâ— six a clock at night O Good Iesus In this houre euen then whilst thine enimies conspired thy death and sought to teare thy flesh in peeces with their teeth and to drink thy blood for rage and madnes in the same houre thou vowchsafedst to institute that most diuine Sacrament of thy bodie and blood for our foode and sustenance Deare Iesus by the vertu of this thy sweete and ineffable loue preserue and keepe me from the sinne of Ingratitude And neuer suffer me to depart this life till first I be fed with thy Bodie and Blood in the blessed Sacrament Amen The 3. Meditation at seauen a clock
B. Ladie In saying the second ten which are of Pale colour to represēt vnto thy selfe the memory of Death In sayinge the third ten to thincke of the terrible day of Iudgement In saying the fourth tē of the paines of Hell And in the fifth of the glorie of Heauen And who so would saie in this sort the Beades of sixtie three Aue Maries let him adde to the sixt ten of the colour of Siluer representing to his thought the puritie of our B. Ladie Thus to say the Beades is Vocall Prayer to the which one may profirablie adioyne Mental Prayer and Meditation at the beginning ending of euery tē resting himselfe sometime to meditate some mistery and to pray Mentally CHAP. XI Of Iaculatorie Prayers SAint Augustine in his Epist. 121. ad Probum calleth Iauclatorie Prayers certaine briefe Prayers and Eleuations or dartinges of the spirit into Almightie God as for example in saying Deus in adiutorium meum intende All such Prayers may bee both Mentall and Vocal Mētall inuoking inwardly Almighty God vnto our succour and pondering in spirit the meaning and contents of the same sentence Incline to myne aide o God Vocall pronouncinge with the mouth the same wordes either in Latin or in the vulgar tongue These Iaculatorie Prayers are very profitable as well to entertainevs in continual deuotion and in the presence of Almighty God as to accomplish that which our Lord hath said Pray alwaies Wherfore we must not maruell when we heare say that S. Bartholomew praied a hundred times a day and a hundred times in the night Also S. Martha and S. Apollinus Abbot and sundrie other Saints who wholly gaue themselues to Prayer for this is most easie so farre off is it from being impossible by the meanes of these Iaculatory Mentall or Vocall prayers especially sith Prayer is nothing else then an eleuation of the minde vnto Almightie God which may be done an hūdred times an houre and our Lordes Prayer was expresly giuē vnto vs so briefe to the ende that euery Christian might present it to God a hundred times a day if so he will Euerie spirituall man then ought to take the paines to accustome him selfe to these Iaculatorie Prayers And to remember him selfe a good meanes it is euerie time that one heareth the clocke from the Morning vntill the Euening to make a Iaculatory Prayer both by heart and mouth being all alone Whereunto also would greatly serue that euerie one doe select some sentences most pleasinge vnto them taking them principallie out of the sacred Psalmes and to take each day one for practise And for as much as the Pater noster is truely our dailie bread it shall be very good to take for Iaculatorie Prayers the seuen Petitions contayned in the same euerie day one As one Sundaye to repeate manie times both by heart and mouth Santificetur nomen tuum One Munday Adueniat regnum tuum and so of others The Excellencie of our Lords Prayer And note I beseeche you the perfection and excellēcy of this diuine Prayer how the same fitteth all sorts of Prayers to wit Mentall Vocall Mixt Iaculatorie and Meditation 1. The Parer noster may serue for Mentall Prayer saying it in spirit and presenting to God all that which is contained in the same frō one ēd to the other 2. For Vocal Prayer recitinge the same with the mouth For mixt Prayer sayinge it first with the heart and after with the mouth 4. For Iaculatorie prayers as we haue lately said 5. Fiftlie for Meditation for one may meditate the same yea it is a most excellent matter of meditation as shal be feene hereafter Of all these manner of Prayers the one are more proper for some persons the other more proper for others yea one and the same person at one time shall be more apt to vse one manner of Prayer and at another time another accordinge to the disposition of the soule or the bodie As when any one is wearie or else is not well at ease and shall be indisposed to make long Meditations then may hee most helpe him selfe by Vocall or by Mixt Prayer In voyage a foote or a horse-backe vocall or Mixt prayers are most proper and most easie CHAP. XII Of Spirituall Reading LEt vs presuppose that which is true the readinge of holie bookes to be a thinge exceedinge profitable and a cōpanion of Prayer whence we see that all those who haue loued and doe loue Prayer haue embraced with like affection spirituall reading we will here therefore onelie shewe that which is to be obserued to reade with profite The first aduertisement is what bookes we ought to reade First of all the Holie Scripture for such as shall by their Spirituall Father be iudged fit to read it especially the holy Gospell the Epistles of S. Paule the Epistles of S. Iames and the first Epistle of S. Iohn Of the Ould Testamēt the bookes of Iob the three bookes of Salomon the Prouerbes Ecclesiasticus Ecclesiastes After the holy Scripture to reade other spirituall bookes but the best and most profitablest whereof we will make a roule or Catalogue 2. Each one ought to reade those bookes which are most to his gust and which he hath experimented to haue brought him most profite And therefore he ought to proue diuers and then to houlde him selfe to that which hee findeth fittest for him 3. Not to deceaue him selfe in the election of such bookes let him aske aduise of his ghostly Father 4. He must not be inconstant and nowe read one booke and nowe another but continue foorth one booke from one ende to the other True it is that sometimes one may change to take away distaste or that a man doth sometime finde himselfe more disposed to reade one booke then another and then to continue to reade the other which he had begunne 5. It is verye meete to cōforme his reading vnto his Meditation that is to say to reade the same matter that one doth Meditate as much as is possible The second how one must reade 1. He must haue a right intention and not to reade vpon curiositie or for desire of knowledge or for the elegancy of the stile but to stirre vp him selfe to deuotion and to profite in spirite 2. He must not read in poste-haste but softly and deuoutly chewing the wordes which one readeth 3. Meeting with any notable and profitable thinge not to passe farther but to stay himself and to ponder it adding moreouer some little prayer 4. The most worthy sentences and thinges most profitable to learne them by heart to be able to recount them and to serue him selfe of them The third touchinge the time whē one must reade 1. First when the soule hath appetite to reade and enclineth thereto 2. When a man findeth himselfe arride drie in deuotion 3. On holy daies more then on other dayes 4. Before or after Communion or celebration of the sacred Masse 5. Sometimes it is good to reade before
person may easilie and profitablie apply the same to his Estate and Office CHAP. IX Of Vocall Prayer VOcall Prayer is two-fould The on Publique to wit the Canonicall houres and Psalmes The other Priuate as the Office of our Ladie the Bedes and the like The first is of Obligation The second is often made of deuotion and sometimes also of Obligation as wheÌ„ it is enioyned for Penannce by the Confessar or else by Statute or Vowe Both to the one and the other we are to bring due preparation attention obseruing three things 1. At the beginning or before hee beginne Vocall Prayer to retire himselfe a part or to enter into himselfe lifting vp his hart to Almightie God to offer vnto him this worke to his honour and glorie beseeching him to assist vs. c. And to this ende may saye Actiones nostras c. 2. In the progresse of this Prayer hee must doe two thinges The one to promouâ—â—e the wordes distinctly without making ouer-much haste Theother sometimes as at the Gloria Patri of the Psalmes and at the ende of euerie ten of the Beades to renew his attention that is to say to rectifie himselfe if he hath bene distracted and to goe forward with a new deuotion 3. Hauing finished to render thankes craue pardon for the faultes which one hath committed in praying An excellent forme of Vocall Prayer is this To recite our Lordes Prayer and the same is to bee vnderstood of all other prayer faire softly word by word pronouÌ„cing each word to pause or employ so much time as the naturall breath of a man can last in such sort or wise that the wordes do follow or march together with the seuerall breathings prouided that whilest on pronounceth the wordes outwardlie he must inwardlie conceaue the signification of the worde or the excelleÌ„cy of the persoâ—age to whoÌ„ on speaketh or our owne vilitie one may stay himselfe praying after this fashion as long as one wil reciting sundrie other Prayers or repeating the same This sorte of Prayer is verie good easie full of deuotion not subiect to distraction ought euerie day to be put in practise not in saying the Breuiarie or the Beades for it would take vp too much time and saying at the least a Pater and Aue and that especialie at the end of Meditation after wee haue made the Mentall Colloquie When one is in iourney and euerie time that one cannot conueniently Meditate then may one serue himselfe of this sorte of Prayer the which is very easie and may be made euen in going The Supplications of Holie Church which wee call the Litanies is a kinde of vocall Prayer very ancient and verie proper which comprehendeth the suffrages of Saints Obsecrations and all sorts of requests for our selues for our neighbours quick and dead and for all estates and therfore all Christians ought oftentimes recite them The Prayers also which we call Collects are verie good deuout and holie whereof one must serue himselfe especially when one will demande some particular grace or praye for some necessity which presenteth it selfe as for Peace for the Sicke for those that are in voyage and the like and are to be found at the end of the Missal and in the Office of our Ladie Likewise it is good in prayinge vnto some Saint to present vnto Almightie God and to recite the proper Prayer or Collect of the same Saint and if hee haue not a proper Collect to take the Common CHAP. X. Of the Beades AMongst all other Prayers as well Vocall as others the first and principall is the Pater noster and after this the Aue Marie For this cause besides sundrie others the Beades or Crowne of our Ladie is an excelleÌ„t forme of Praier as being composed of these two Prayers Now to recite deuoutlie and fruitfullie the Beades First one must obserue the three precepts before mentioned touching Vocall Prayer Besides this one must whilst one reciteth the Aue Maries haue his thoughts fixed vpon some good and wholsome thinge as vpon Death vpon Hell vpon Heauen his sinnes and principallie vpon the mysteries of our Redemption which are contayned in the life of our B. Lord and of our Ladie For this cause or reason B. Saint Dominike chose fifteene Mysteries of the Rosarie perswading the whole worlde to contemplate and consider them in saying the Beades Wee must theÌ„ haue them know theÌ„ by heart the which is very easie The Mysteries of the Rosarie Fiue are called Ioyfull 1. The AnnuÌ„ciation of the Angell 2. The Visitation of our Ladie 3. The Natiuitie of our Lord. 4. The Presentation in the Temple 5. How he was founde disputinge amongst the Doctors Fiue are called Dolefull 1. The Prayer in the Garden 2. The whippinge at the Pillar 3. The crowninge with Thornes 4. The carying of the Crosse 5. The Crucifying Fiue are called glorious 1. The Resurrection of our Lord. 2. His Ascension 3. The comming of the holy Ghost 4. The Assumpâ—ion of our Ladie 5. Her Coronation The practise fashion to say the Beades vpon these fifteene Misteries is double or two fould The one is vpon one Pater noster ten Aue Maries to consider one mysterie that is to saye whilst one saith one Pater noster and ten Aue Maries alwaies to haue our thought vpon that mysterie As at the Mysterie of the IncarnatioÌ„ to thinke vpon the Angell vpon our Ladie and vpon their discourse c. The other is vpon each mysterie to say onlie one Aue Marie that is to saye recite one Aue Marie considering the Annuntiation another considering the Visitation so consequeÌ„tly and to make the round of these fifteene so manie times as till all the Beades be finished One may also collect fiftie or sixtie mysteries and principall workes of the life of our Lorde from the Annuntiation vnto the Ascention and vpon each one to say an Aue Marie allwaies remembring to say a Pater noster at the beginning of euery ten A forme of Meditating in saying the Beades There are sundrie other manners of saying the Beades wee will content our selues here to set downe one other onely the which consisteth in consideringe our sinnes and the foure last thinges of Man and is this One must imagine that the Beades which one hath in his hande are coloured and that these colours represent vnto vs the matter which we desire to consider in recitinge the Beades To imagine the first teÌ„ graines which are on the Beades as if they were of diuers colours white black red green yellow tawny c. The second of a pale colour The third of a red colour The fourth of a blak colour And the fift of the colour of gould That is to say in saying the first ten which are of diuers coloure to reduce into memorie the multitude diuersitie of thy sinnes which thou hast committed in thy whole life crauinge pardon of Almightie God by the intercession of our
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
grieuousâ—ie Almighty God hath alwaies chastised it recalling to minde some examples as of the Angels them selues and of mankinde Another maner is to take the seauen capitall Sinnes which some call Mortall and euerie day to meditate one in forme following Vpon Sunday Pride MuÌ„day Couetousnes Tuesday Luxurie Wensday Enuie Thursday Gluttonie Fridaie Anger Saturday Sloutâ—â— Vpon euerie one of which one must consider these three points 1. Howe much such a sinne displeaseth God 2. How much it hurteth maÌ„ 3. How many times I haue offended God by such a sinne his braÌ„ches and each of these points may be made double as for example 1. Howe much this vice displeaseth God how doeth please him the contrarie vertue 2. Howe much this vice hurteth man and howe profitable is the contrarie vertue 3. How much I haue offended by this vice and how farre off I haue bene am from the opposite vertue CHAP. XVIII Manners how to Meditate the whole life of our Lord Iesus Christ comprising also his Passion THe first manner is to Mediâ—ate the principall mysteries euerie daie one from the Annuntiation vnto the Ascension as S. Bonauenture F. Lewes of Granade F. Vincent Bruno haue done 2. One may deuide the whole life of our Lord into seauen parts and finish them in one weeke as Saint Bonauenture doeth 3. One may diuide the whole life of our Lord into ten parts according to the ten places where hee hath dwelte in this worlde coÌ„sidering what he hath done and endured for thee in euery place 1. In his Mothers wombe nine Moneths 2. In the MaÌ„ger or in Bethelem fourty dayes 3. In Egypt about seauen yeares 4. In Nazareth more then two and twentie yeares 5. In the Desert fourty daies forty nightes 6. Preaching in Iurie and in Galilee about three yeares and a halfe 7. In grieuous paine and tormeÌ„t one whole daie 8. Vpon the Crosse three houres 9. In the Sepulchre and in Limbo fourty houres 10. Here in earth after his Resurrection fourty daies In this maner within one houre yea halfe an houre one may meditate the whole life of our Lord Iesus pausing a litle vpon euery one of these teÌ„ parts or points the which is very easie and very profitable One may likewise make vpoÌ„ these ten partes ten Meditations or more or lesse as one wil himself 4. One may likewise diuide the whole life of our Lord into three partes to wit his entrie into this worlde his abiding here and his issue or departing How hee entred what hee did whilst he dwelt here And in what manner he went out of it as S. Thomas hath diuided it And vpon each of these parts to make one or more Meditations 5. One may also coÌ„prehende it in three other generall partes or members as S. Bernard saith in his Summe considering what he hath said what hee hath done and what hee hath endured Dixit multa fecit mira pertulit dura He spake many thinges did maruellous things endured painefull things and vpon each of these points to make one or more meditations Wee will stay no longer vpoÌ„ the explication of these points not to be ouer-loÌ„g for if he be a little exercised in these affaires he may forme of him selfe that which here is said or if he haue need lett him aske aduise of his ghostlie Father 6. One may likewise do in this manner to wit to meditate the fifteene mysteries of the Rosarie making vpon euerie one one or more Meditations 7. One may take one of the foure Gospels and meditate the same from one ende to another Or of the whole foure to mak one Monotessaron those who can performe it 8. In the litle Catechisme of Canisius there are seuen very excellent Meditations each one containinge fiue points draweÌ„ foorth of the Infancie Life and Passion of our Lord. CHAP. XIX Maners of Meditating the Passion of our Lord. 1. THe first manner is to beginne from the last Supper and euerie day to meditate one Mysterie vntill his death and burial followinge the text of one Euangelist or of all the foure togeather as S. Bonauenture Loartus and Costerus haue done 2. To deuide the Passion of our Lord into seauen partes and to meditate it in one weeke as S. Bonauenture Lewis of Granado hath done 3. One may make as many Meditations as there are places wherin he suffered makinge each day as a Station in one place 1. In the place of the last supper where he washed his Disciples feete and instituted the B. Sacrament 2. In the Garden where hee contristated himselfe and sweat aboundantly a bloodie sweate 3. Before Annas where he receaued a grieuous blow on the face 4. Before Cayphas where he was spit on and blinde-foulded 5. In the house of Pilate where beinge falslie accused he vsed wounderfull modestie patience and silence 6. In the house of Herod where hee was despised clothed in a white garment and reputed for a foole 7. Againe before Pilate where he was nakedly scourged and condemned to die 8. In the way towardes Caluarie bearinge his heauie Crosse 9. His death and Passion vpon the same mountaine 4. One may meditate in one weeke the seuen words which our B. Lord and Sauiour spake hanging three houres aliue vpon the Crosse which each good Christian ought to haue by hart 1. Father forgiue them they know not what they doe 2. To the Thiefe Verely I saye vnto thee this day thou shalt be with mee in Paradise 3. To his sorrowfull Mother woman behould thy sonne and to Saint Iohn behould thy mother 4. My God my God why hast thou forsaken mee 5. I thirst 6. All is coÌ„summate 7. Father into thy hands I commende my spirit 8. One may choose out of the whole Passion about a dozen mysteries whereon to Meditate as F. Fuluiuâ— Androtius hath done 9. Another maner is to meditate three thinges or three seuerall sortes of paines to wit that which our Sauiour suffered in foule in bodie and in his honour and vpon each of these three points to make one or more Meditations and all this may be drawen foorth of the holy Ghospell or foorth of some booke that treateth of this subiect 10. One may likewise Meditate foure thinges Who he is that suffereth What things he suffereth For whom And how he suffereth makinge vpon euerie of these points one or more considerations The which foure considerations ought also to bee made in all the Meditations which one maketh vpon the Passion And albeit that some of these maners seem to be points of Meditation yet are they diuers waies and fashions of Meditating 11. One may Meditate the Passion of our Lorde by diuers waies to drawe from thence diuers affections as Saint Bonauenture hath taught in his booke of the darte of diuine loue and after him Denis the Charter-house Monke Granado Loartus and others 1. By way of Compassion considering the grieuousnesse of his paines 2. By way of Contrition considering that he is dead for
towardes the diuine seruice Concorde Veritie Fidelitie Liberalitie Prudence Gratitude or knowledging of Benefites and Pennance 4. One may take one only vertue and stay him selfe thereon so loÌ„g as hee can considering diuers thinges vpon the same as What such a vertue is for example of humilitie wherin it coÌ„sisteth and what it meaneth to be humble How faire excellent profitable and necessarie this vertue is consideringe in particular the profite that it bringeth How much it pleaseth almightie God and maketh a man acceptable vnto him What example and doctrine our Lord hath giuen vs of such a vertue How detestable damageable and displeasing the contrarie vice is vnto Almightie God How farre off I haue hitherto bene from this vertue and what â—e cause thereof hath bene What I ought to doe for the time to come considering the meanes to acquire the same and the impedimeÌ„ts to keep me from them 5. The fifth meanes is to Meditate some vertue in the person of our B. Bauiour considering three points 1. What example the Sonne of Almightie God hath giuen vs of this vertue for example of humilitie 2. What he hath said and taught touchinge such a vertue remembring him selfe of some one sentence 3. Wherefore he hath done and said all this Assuredly for me In this manner one may meditate in one weeke seuen principall vertues of our Lord and and Sauiour as Sunday Charitie Munday Munday Humilitie Tuesday Patience Wensday Obedience Thursday Meekenes Friday Pouertie Saterday Chastitie 4. To meditate the Beatitudes which are eight most goodlie vertues considering three thinges vpon each Beatitude 1. The sentence it selfe which hath two points to wit the vertue the recompence 2. How much this vertue hath shined in our B. Sauiour 3. How far I am from this vertue and what profite it would bringe mee if I were owner thereof CHAP. XXV The manner how to meditate vpon the Creatures BY the consideration of the creatures one commeth vnto a great knowledge and vnderstanding of the Creator for there is not any creature how little soeuer hee be which shewes not the power wisedome and great bountie of him that made him Wherfore who so desireth well and truly to profite in the spirituall life let him giue him selfe to the reading of this great and goodly booke of the world which is alwaies oâ—en vnto all that therein he make manye good and frequent meditations the which may be done in two sortes or maners to wit Either meditating them altogether considering all this whole world in one Medication or in particular making one Meditation vpon each creature as the heauen the earth and obseruing alwayes therein the power wisdome and bountie of almightie God Furthermore that he accustome him selfe howerly or at euery occasion seeing any creature a beast a flower c. to eleuate his spirite to consider who hath made it foorthwith he shall finde the three aforesaid vertues and diuine perfections Vpon the Creatures in generall 1. The Creatures of the world euidently shewe the greatnes of God Creator thereof 2. The multitude and varietie of the thinges created the infinite perfections which are in God 3. The good disposition and Order of the worlde the wisedome of God 4. The profite which the creatures doe bring vnto vs the Bounty of God 5. The Beautie of the worlde the beautie of God 6. The roundnes therof which hath neither beginning nor ending the eternitie of God 7. The vnitie of the worlde demonstrateth that God is onely one 8. The aboundance of good thinges which we receaue of the creatures sheweth the liberallitie of God 9. The stabilitie and Constancy of the world continuing alwaies the same sheweth that God is immutable and changeth not Vpon each Creature in particular 1. To consider its beginning which is God 2. The ende wherfore such a creature hath bene made to wit for the honor of God and seruice of man 3. Whereof how it haâ—h bene made 4. The qualities and effectes of the same creature CHAP. XXVI The maner how to meditate the perfections of Almighty God FIrst one must haue a Rolle these are Infinite Essence Power Wisedome Bountie Loue Mercie Iustice Prouidence Liberallity Patience and Meekenesse Then one must know and consider the workes and effects which he hath shewed of such and such a vertue The examples sentences of holie Scripture will greatly serue thereto As to know his diuine Essence to consider the sentence of the Prophet Ieremie cap. 2. saying I doe fill both heauen and earth And Acts 3. In him we liue mooue and haue our being For the Power of almightie God He spake and they were made he commanded and they were created Psalm 32. And so of others Wherefore this meditation agreeth especiallye to those that are most perfect and most practised as well in Holie Scripture as in spirituall matters and therefore may be called the most excellent of all Meditations CHAP. XXVII The manner how to Meditate the Pater noster the holie Scripture IT is an excellent good manner exceeding profitable to meditate vpon the wordes of Holie Scripture which are the wordes of Almightie God and marueilously replenished with diuine mysteries The maner how to meditate them is to take the first worde of a sentence as if it were this So God loued the World that hee gaue his only begetten Sonne Ioh. 3. The first word wherof is So to staye him selfe and to pause vpon the consideration thereof so long as our soule can finde diuersity of conceits and instructions gust and vtilitie therein then to passe to the next word after and to doe the like After this maner one may meditate the Collects and Hymnes of holy Church aboue all our Lordes Prayer the which for that it was composed immediatly by God himselfe conteineth in it verie wounderfull mysteries and ought to be often Meditated and considered for the great fruits which such Meditation bringeth After this diuine Prayer to Meditate the Aue Maria Salue Regina Anima Christi Veni Creator Veni sancte Spiritus Te Deum laudamus c. And Priests the Holie Canon of the Masse CHAP. XXVIII Of Examen of Conscience BEcause examen of Conscience consisteth principallie in knowinge our faultes which is an act of the vnderstanding one may very well place it amongst the species of Meditation Now there are two sortes of examen of Conscience the one is called Generall when one examineth and searcheth foorth al the faultes which he hath committed by Thoughtes Words Works and Omission to the end to amend himselfe of al and ordinarily is made in the Euening containeth sixe points 1. To render thankes to Almightie God for his Benefites 2. To aske him grace to know our sinnes and to amende them 3. To aske an account of our owne soule of the sinnes committed that present day considering all the houres of the day from the Morning wherein we haue failed by Thoughtes Wordes Workes and Omission 4.
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
c. And their qualities vertues excellence and office 2. The wordes which each of theÌ„ speaketh and when there are no wordes written to thinke what probably they might say in such a case 3. That which euerie one doth 4. The ende and cause wherfore the same was done 5. The effects and vtilities which haue proceeded thereof 6. One may also coÌ„sider the thoughtes affections which those persoÌ„s had in that instant If the matter be spirituall there are diuers things to be considered 1. What such a thing or matter is 2. What his first beginning and cause efficient is 3. Wherfore and to what ende it hath bene done 4. The vtilities or detriments that it doeth produce 5. What our Lord hath done or said of such a thinge 6. How I haue comported my selfe in times past concerninge the same 7. What I ought to doe for the time to come 8. It is verie good to consider the name or the diuers names of such a thing 9. And some sentence of Holie Scripture vpon the same subiect Behould then if there be aboundant matter to stay ones selfe in meditation or not But one must knowe these points by heart a litle also accustome himselfe or hould this booke or this paper in his hande And note that it is not necessarie euery daie to make these considerations but onely some nor yet exactly to follow the same order as to consider alwayes all the persons in the first place in the second the wordes and so foorth but accordinge as the soule shall fasten her selfe rather to one thing then to another CHAP. XXXII Of the Composition of the Bodie THere is yet another thing to be knoweÌ„ and to be explicated which is the composition of the bodie wherin sundrie thinges are to be noted 1. That it imports not how one place or settle him selfe in meditating or praying prouided that the meditation and Prayer it selfe succeede wel be it kneeling or standing or sitting or lying orleaning or lying prostrate on the ground or houldinge the armes in forme of a Crosse Walking is not proper to Meditate but rather to prepare one before and to examine after prayer 2. That in what manner soeuer it be one must obserue great respect and reuerence alwaies remembring that one is in the sight and presence of Almightie God and to be verie warie not to doe the least indecent thing that may be And albeit that greater reuerence is required in the acts of the Will then in the actes of the Vnderstandinge that is to saie that one must comporte himselfe more reuerentlie and more humblie when one prayeth and maketh Colloquies then when one considereth only notwithstandinge in meditating one must not forget the reuerence due to his maiestie and therefore albeit one sit he must be bare-headed if that his health permit the same 3. That ordinarilie one must begin vpon his knees or prostrate and after that one hath begunne in such fashion he must not stirre but hould him selfe so so long as the bodie doeth feele no paine and that his prayer succeedeth well Then when it shal be neede to accommodate him selfe faire and softly in some other maner 4. As touching the eies for the most part he must hould them shut to praye and meditate well One may also sometimes open them but fixed on some certaine place without moouing them this way and that way All this being presupposed the practise is this That being placed vpon his knees or prostrate vpon the ground after he hath blest him with the signe of the Crosse immediatly he must make the preparatorie prayer with great diffidence in him selfe and confidence in God After that the Preludiums Which done he must take the first point of the Meditation and consideringe the same stay him selfe or pause so long time thereon as the soule doth finde to thincke and to profite theron then to passe to the other and to do the same At the ende of the houre or after one hath meditated enough to make the Colloquie or Colloquies and makinge an ende to recite deuoutly the Pater noster And because the greatest difficultie in this affaire lieth in the meditation and consideration of the points to the end that euery one be well instructed we will adioine some other aduertisements that must be vsed in this behalfe CHAP. XXXIII Other aduertisements touching Meditation 1. THe first is that if it chance as sometimes it doeth that in meditatinge the first point or the second the meditation succeedeth well and that the soule findeth therein manie thinges to consider and profite her selfe he must staie him there not caring to passe to the other point albeit the whole houre should be spent therin only hee must remeÌ„ber to make the Colloquy at the eÌ„d 2. The second that hee must not content himselfe with the onely consideration knowledge of thinges but to passe further and to mooue the will and to doe as the Prophet saith ps 8. In my Meditation fire is kindled Now the most ordinary affections which one ought to excite in time of Meditating are Loue Feare Sorrow Ioye Desire Hope Admiration and Confusion of him selfe It is meete then that the meditation be not â—drie and onely pure speculation but affectuous and full of interiour taste Moreouer of euerie point which one considereth one must endeuour to draw some fruite making reflection vpon him selfe and resoluingto execute that which the Holie Ghost hath taught vs in our Prayer 3. The third that the sentences of the holy Scriptures do greatly helpe to meditate well and for this respect it is good to find out prepare some one vpon the same subiecte whereon hee will Meditate As to Meditate vpon the knowledge of himselfe of the miseries of maâ— in this world to coÌ„sider this senteÌ„ce of Iob. â—cap 14 A man borne of a woman c. And making a meditatioÌ„ of the loue of God towards man to take this sentence of our Lord. Ioh. 3. So God loued the world c. and so of other matters 4. The fourth that similitudes also do maruellouslie ayde to meditate well for the thinges of this world doe leade vs to the knowledge of inuisible and spirituall thinges as for example wilt thou consider and comprehendâ— something of the glorie of heauen Take some similitudes of BaÌ„quets Marriages Riches Honours and Pleasures of this present life In like maner to contemplate the paines of hell propose vnto thy selfe the most grieuous torments and the greatest euils of this world and the very same thou must doe in other matters Application of the Senses 5. The fifth is touching the application of the Senses which is a thing that doth ayde further meditation and are placed onely in those MeditatioÌ„s whose matter is Corporal To apply the Sences in meditating is as much to say as to imagine to see heare smell taste and touch spirituallie and by deuotion the per-persons contained in the meditation their garments steppes and all things else
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