our sinnes 3. By way of Imitation to imitate and follow his example 4. By way of Thāksgiuing considering the greatnesse of the benefit 5. By way of Loue considering the Loue which he hath shewed vnto vs. 6. By way of Hope sith that he is deade to saue vs. 7. By way of Admiration astonishing him selfe at so great a loue and bountie And this may be done in one only weeke Meditating the Passion of our Lord euery day by one of these waies Item at each point or Meditation of the Passion one must excite in him selfe some one or more of the said Affections CHAP. XX. Maners of meditating vpon the holy Eucharist ONe may meditate a great number of thinges vpon the holy Eucharist The Historie How he eate the Paschall Lambe with his Apostles How he washed their feete How he instituted the B. Sacrament and did communicate them The names Eucharistie Sacrament absoluement Communion Sacrifice Bread Viaticum The figures The bread and wine of Melchisedeck the Paschal Lambe Manna and the bread of Elias The Causes wherefore it was instituted For a memorie of his Passion To shew vs his loue For foode of our soule To serue vs for Sacrifice For pledge of Beatitude The effects or fruits of the Sacrament 1. It worketh in the soule all that which the bread doth in the body it nourisheth it it giueth it life it fortifies it against her enemies cōtenteth it and replenisheth it with ioy c. 2. illuminateth the vnderstanding and enflames the hart 3. It vniteth and incorporateth mā with God 4. It augmenteth all the vertues Faith Hope and so of others 5. It changeth a man maketh him another by amendement of his life and maners 6. It rendreth a man as it were assured of his saluation 7. It giueth in this world the grace of almightie God and in the other glorie One may also meditate vpon the Antiphone O sacrum conuiuium the which containeth sixe partes or branches O sacred banquet In which Christ is receaued The memory of his passion is called to minde The soule is replenished with grace And a pledge of future glorie is giuē vnto vs. Moreouer one may Meditate vpon these foure circumstances Who he is that commeth To whome he commeth How he cōmeth And wherefore he commeth Likewise one may Meditate vpon the preparatiō endeuour of him which is to receaue it How one must Receaue it Two things are necessarie before we receaue it Puritie and desire Two in receauing it Humilitie Chastitie Two after receauing Thankesgiuing and amendment of life One may likewise meditate vpō the Hymnes of the B. Sacrament and vpon the Prayer Deus qui nobis sub Sacramento mirabili c. And vpon some sentence of the same as Caro mea verè est cibus Panem Angelorum manducauit homo my flesh is meare indeede Man hath eaten the bread of Angels and the like One may take for matter to meditate vpō the 6. Chapter of Saint Iohn The 4. booke of Gerson The Catechisme The Meditations of Lucas Pinellus Lewis of Granado Fuluius Androtius vpō the Treatises which they haue made of the holie Communion CHAP. XXI Maners to Meditate the Benefites of Almighty God ONe may consider in one Meditatiō all the benefits of Almighty God the which because they are innumerable hee must make two seuerall Rolles One of the General and most principall Benefitesl these are Creation Conseruation Redemption Faith or to be a Christian Iustification Communion and Vocation to his holie seruice Another of the particular Benefits as To be borne of a good father and a good mother To haue a good complexion and his health To haue bene deliuered from some sicknesse or danger Euerie one may repeate his owne hee must know thē by hart and pause a little vpon euerie Benefite 2. One may diuide the benefites of Almightie God into sundrie fashions 1. The Benefits of Nature of Grace and Acquired 2. Of the Soule of the Bodie and Exterior 3. Past present and to come 4. Common to all men to many to fewe to mee onely and vpon each ranke or kinde of benefites one may make one or more Meditations 3. One may take the seuen Benefites aforsaid and pause vpon them so long as he may considering diuers and sundrie thinges Vpon one Benefite one may make all these considerations Who hath done me this Benefite God What hath mooued him to doe it his only Bounty Wherefore he hath giuē it me For his owne honour and for my saluation How great is this Benefite How much I am oobliged vnto him for the same How vngratefull I haue bene vnto him how euillie I haue serued my selfe of this Benefite What I ought to doe for the time to come CHAP. XXII Maners of Meditating the life of our Ladie ONe may Meditat◠the life of our Ladie euen as the life of our Lord beginning from her Conception vntill her Assumption as Costerus hath done in his booke of the fifty Meditations vpon the life of our Ladie 2. To meditate the principall mysteries of her life which are those that holie Church doth solemnise to wit her Conception Natiuitie Annunciation Visitation Purification and Assumption 3. To consider the Aue Maria after the selfe same maner as the Pater noster 4. Her vertues See Arrias of the Imitation of our Ladie 5. Her Priuiledges 6. Some Hymne of our Ladie or some sentence of holy Scripture appertaining vnto her 7. One may also meditate the figures and prophecies of our B. Ladie CHAP. XXIII The manner of Meditating the Feastes of the Saints Taken out of S. Bernard vpon the Sermon of the Vigill of S. Peter and S. Paul ONe must consider three thinges The asistance of the Saint His example And our confusion His Helpe In what place he now findeth him selfe With what glorie he is crowned That by his merits and prayers he can assist me His examples How he is arriued to this glorie By what workes paines and vertues Our confusion What doe I I will come where he is and will not doe what he hath done CHAP. XXIV The maner of meditating the vertues FIrst one must haue a Rolle of vertues whereof these are the principall Faith Hope Loue of God Feare of God Prudence Iustice Humilitie Patience Obediēce Meekenesse Chastitie Pouertie Sobrietie Mercie Taciturnitie Simplicitie Modestie Magnanimitie Perseuerance 1. One may meditate manye vertues in one Meditation as the three Theologicall the foure Cardinall or the three Euangelicall Counsels Pouertie Chastitie and Obedience making of each vertue one point of Meditation 2. One may take the seauen greater or more eminent vertues as the three Theological and the foure Cardinall Or those which are opposite to the seuen capitall vices and to meditate then within one weeke euery day one 3. One may meditate al the aforesaid vertues euerie day one and others also if one will as the Contempt of the world the Contempt of him selfe Zeale of soules Deuotion Diligence
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
ClaustraliuÌ„ hath placed the reading of spirituall bookes amoÌ„gst the parts of Praier To Meditate is as much to say as to thinke on some kinde of thing or matter diligentlie attentiuelie to the end to pray and to speake with God This I saye because to coÌ„sider some mysterie of our faith or other like thing to explicate in classe or for other like ende is not an espece of Prayer This Meditation or CoÌ„sideration is an acte of the vnderstaÌ„ding whence foorthwith foloweth the acte of the will for man knowing some good or euill moueth it to loue or hate the same WheÌ„ce the Holy Prophet said Psal 38. In meditation emea exardescet ignis In my Meditation fire shall be kindled within myne heart And for this reason it is that Prayer Meditation goe ordinarilie together and are in such wise conioyned that oftentimes one cannot treate of the one without the other Contemplation is an excellent and affectuous Meditation which is made without discourse and without paine the soule being vnited with his God both byknowledge loue together as one who beholdeth stedfastly a beautifull Image without moouing his fight this way or that way and therein taking his contentment The Prayse of God is to laud and blesse him for the vertues and perfections which are conâ—ained in him Thankesgiuiing is to render him Thankes for the benefites we haue receaued of him Petition or demaund is simply to aske some thing of him Obsecration is a demaÌ„d interposing some other sacred thing agreable vnto him to the end to enclyne him as saying by the pretious blod of thy Sonne I beseech thee Oblation is to offer some thing vnto him as our soule our bodie or the workes which wee performe Examen of Conscience is to search out our faults before Almighty God to craue pardon to ameÌ„d and correct our selues Admiration is an excellent act of Prayer when the soule being in Contemplation commeth to wonder to be astonished at the Wisdome BouÌ„ty Patience other works of almighty God whence do follow ExclamatioÌ„s sometimes Extasies or RauishmeÌ„ts Now taking Prayer properlie in the second signification there are three sortes of Prayers to witte Mentall Vocall and Mixt. And the reason is for that in three sorts or manners a man may speake with Almighty God by Hart by Mouth and with the one and the other together but we are to vnderstand them well Mentall Prayer is when the soule speaketh to God interiourlie without pronouncing any worde at all shewing vnto him what she desireth with the motioÌ„ of the lippes This is true and perfect Prayer in the which God delights him as our Sauiour said to the Samaritan woman S. Iohn cap. 4 God is a spirit they that adore him must adore in in spirit Vocall prayer is that which is made with the voice forming and reciting the wordes But marke that this ought to proceede froÌ„ the hart that is to say that wee must consider the wordes which we speake or haue at the least intention to Praye for if one Pray onely with the Mouthe without any inteÌ„tion vsing no indeuour todriue away distractions and the wandring of the spirit such Prayer is neither vocall Prayer nor any Prayer but rather sinne the which God reproacheth vnto his people by the Prophet Esay cap. 29. in Mat. cap. 5. saying This people honoureth mee with their lippes but their heart is farre from mee This Prayer therefore is not called Vocall because it is made onelie with the mouth but to be distinguished from that which is Mentall because that Mentall Prayer is made with the heart onelie and Vocall by adding to the thoughts the wordes also Mixt Prayer is as much to saye as composed of Mental and Vocal together and is when a man Prayeth vnto God partlie by heart partlie by by mouth so that it is not mixt Prayer when on prayeth with spirit word together considering or pondering what one saith as some suppose but it is Vocall Prayer But mixt Praier is so called when after one hath prayed in spirit he doe adde thereunto some prayer by wordes CHAP. III Of that which we must do and whereof we must beware to the end to Pray and Meditate well THere are verie manie things which further are requisite yea verie necessarie to Pray and Meditate wel likewise many which doe hinder and wherof we must carefuly take heede And this is one of the causes for the which this exercise is so difficult it is also the cause that there are so fewe in the worlde that doe performe it wel because we bring not that which the thing requireth nor countergarde our selues froÌ„ the thinges that are contrarie which thinge euerie one may know examining himselfe after wee shal haâ—e explicated the the same Of these meanes and impediments the R. F. Lewis of Granade hath treated wonderfull well and amplie in his second booke of Prayer and Meditation The time First hee must determine and set downe a certaine time to employ in this holie exercise euerie day And touching the same sundry things are to be noted 1. First that one cannot giue a general rule for all to employ thus much or thus much time because of the great diuersitie of persons Notwithstanding euery on according to his estate ought to depute one hower or at the least halfe an hower or two howres or as shal seeme best vnto himselfe and withall to determine the howre wherin he doe the same either in in the morning or in some other time 2. Hauing resolued to allow so much time vnto Prayer and Meditation and at such an houre he must neither omit it for any affayre in the worlde vnderstanding that this busines is of the greatest importance of all others and ought to be preferred before al others nor change the same into an other houre for the subtile enemy endeuoureth to haue it deferred to another time more incoÌ„modious to render the Praier Meditarion so much the worse or wholy to forsake it nor to cut off or shorteÌ„ the time designed whereof shall be spoken after Neuerthelesse this ought to be vnderstood sauing obedience charitie for if whilest we pray either our Superiour cal vs or some worke of Charitie presents it selfe to assist our neighbour wee ought then to leaue Prayer vnderstanding that Almighty God wil haue it so we shal haue the greater merit 3. When such a case shal happeÌ„ that we leaue for iust cause one parte or al our Praier we must not forget to recompence the same and to doe it some other time on the same daye if it may be possible euen as he who hauing bin letted to dine at his accustomed houre doth not forget to take his refection afterwardes 4. The time most proper to attend to Meditation and Mental Praier is the Mid-night because of the great silence quietnesse thereof After this time the Morning houldeth the secoÌ„d rancke after we are vp before
opportunitie and necessitie of euerie one Of this lecture and bookes shall be spoken in his place Healâ—h and the good estate of the bodie is as much necessarie vnto this exercise as any other thing because if the bodie which is the instrument of the soule in its functions be not well the soule cannot pray and Meditate well Euen as if the Penne be il made the writers shal write nothing to the purpose especiâ—llie heed must be taken that the he ade be well disposed Discretion with a right intention Albeit that to this exercise of Prayer and Meditation a man must bring all possible diligeÌ„ce enforcing himselfe to performe from point to point all that which is required neuerthelesse he must diligentlie take heede of indiscreete violence in the soule or to the bodie which is diabolicall illusion to hinder vs afterwardes to pray as to obtaine teares by force to constraine the bodie to set one his knees and to ouercome himselfe but hee must rather carrie himselfe sweetly and humblie and saye with the Prophet Psal 48. Audiam quid loquatur in me Domiminus Deus I will listen what my Lord God saith within mee Beside this hee must haue herein as in euery other thing a good holie intention not seeking him selfe or his proper gust and consolation but purely the honour and good pleasure of Almightie God Simplicitie Humilitie Reuerence and Puritie of Conscience Simplicitie ought to be the companion of prayer not searching curious thinges in Mediditation as are rare conceptions or eleuated vivisions for God pleaseth him not with the curious but with the simple Et cum simplic bus sermocinatio eius Pro. 3. the simple are more capable of Prayer MeditatioÌ„ Also Humilitie and both inward and outward Reuerence prostrating himselfe before God in hart and in bodie yet with the aforesaid discretion remembring himselfe that he is in the presence of the deuine Maiestie as herafter shall be sayde Prayer likewise requireth a great puritie of Conscience and a life that is holie for Beati mundo corde Blessed are the cleane in heart Mat. 5. Those which haue their hart pure cleane are capable to see Allmightie God This is the cause that those who haue a large Conscience and make no great account of faults which are but litle in their conceit shall neuer attaine to be men of Prayer Conference with others preparation and perseuerance It serueth also to pray well to conferwith others and to talke and discourse of spirituall thinges and concerning deuotion For such discourses doe enkindle the heart as witnessed the two Disciples which went to Emaus and our Sauiour with them discoursing of the mysterie of our Redemption Luc. 24. 13. Wherfore those parsons who please them selues to speake of other things shal neuer haue the grace to Praye and Mediditate well Finallie two thinges are more necessarie then all others diligent Preparation before Prayer whereof shall be spoken in his place perseuerance continuing vntill the last hower of our life this so important and hard an enterprise and that with a great confidence in Almightie God and ditrust of himselfe and surmounting all maner of difficulties which may present themselues Whereunto may be applied that which our Sauiour sayeth we must Praye alwayes and not be wearie Luc. 18. CHAP. VI. How Mentall Prayer is to be made MEntall Prayer is a Colloquie or interiour speech of the soule with Almighty God speaking to him in spirite what she will without exteriour wordes This may be done in two manners The one is when the soule forgeth of her selfe that which she speaketh to Almightie God as saying vnto him interiorly My God thou hast done vnto me such infinit good c. I wretch that I am I am not worthie c. Giue me me grace c. The other fashion is to passe in spirit some vocall Prayer as the Pa Pater noster c. or any other that one hath by heart from one ende to another presenting vnto God the demandes and thinges contained in the wordes of the same Prayer In prayer that is to saye in speaking to God one doth and ought to doe three thinges ordinarilie Thanke Demaund and Offer Demaund consisteth in two things in general either to demaund pardon or some other grace good vertue or other thinge which we desire To doe all which wee wil a litle shew the practise CHAP. V. How we must render ThaÌ„kes vnto God TO render Thankes to Almightie God a man must haue and know without booke two Rolles of Benefits The one of generail Benefites which may be these Seauen Creation Conseruation Redemption Faith or the being a Christian Iustification to haue expected my repentance and paâ—doned my sinnes The Communion of his most sacred bodie And Vocation to his seruice The other of particular which euerie one himselfe may make as to be borne of honest father and mother To haue a good complexion and health To haue bene deliuered from some sicknesse daÌ„ger or other like and considering a litle euery Benefite there is matter enough to render Thankes and to stay himselfe in Prayer And more in generall a man may render thankes in this fashion for the goods of Nature of Grace and for those acquired Of the soule of the Bodie and for Exteriour CHAP. VI. Of Petition or Demaund IN a demaunde there are foure points to wit what things wee ought to demaund For whom Of whom And how And we must doe all things wel to the end we may obtaine that which we demaund That which we ought to demand is contayned in our Lords Prayer But besides these generall demaunds of the Pater noster which wee ought dailie to make in the first place euery one ought also euerie daye to demaunde of Almightie God some particular thinges which are needfull vnto him hauing a rolle or list of them and knowing theÌ„ by heart to serue himselfe thereof in Mentall prayer as for example A Rolle or Liste of particular Demaunds 1. To demaund grace well and duelie to performe his office 2. To employ the time well 3. To obtaine the perfection of his estate and profession 4. To vnquish some vice and to extirpate some imperfection 5. To DemaÌ„d some vertu wherof on hath most necessity especialy Charity humility or the gift of Prayer or of greater Faith saying with the Apostles Luc. 11. Lord teach vs to pray And Luc. 17. Lord increase faith in vs. CHAP. VII Whereof vve must Demaund pardon ONe may demaund in generall pardon of all his offences or diuide them into three partes asking pardon of all the euill that one hath done and of all the good which he hath left vndone And of all the time one hath employed ill Another generall fashion is to aske forgiuenesse of our euill Thoughtes Wordes and workes And of the Omission of good Thoughtes Wordes and workes In particular to fixe his miâ—de vpon these foure points 1. The Commandements of Almightie God and his Church 2.
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
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