THE PRACTICE OF MEDITATING WITH PROFIT.  
THE MYSTERIES OF our Lord, the Blessed Virgin & Saints.  
GATHERED OUT OF divers good authors, And published by the very Reverend Master john Alberto Buronzo, Cannon of the Cathedral Church of Verselles.  
revived and augmented by the same Author, & translated into English by a Father of the Societe of jesus.  
Imprinted at Mackline, by HENRY JEAY. 1613.   

HENRY JEAY TO THE Devont Reader.  
Having perused (good reader) this little book written in Italian by a father of the Society of jesus: though he thought to publish it under a borrowed name; and translated into English by another of the same Society: I found it likely, to prove as fruitful, as acceptable, to pioussoules, that are desirous to converse with almighty God, in mental prayer; and for their help and comfort determined to put it forth, with this one advise unto them, which I had from one well experienced in spiritual affairs.  
In the places from which we are here taught to draw matter of meditation, as conditions of persons, words, and actions that occur in any mystery. They shall perhaps find such store and variety, as may to some seem superfluous, at the least, if not troublesome. But they must consider, that this book is not for one man only, nor for one sort of understandings, but intendeth the common help of all that practise themselves in this spiritual exercise. It was therefore necessary, to make such provision for all, as out of it everyone might fit himself of matter for his own discourse, and take that which he findeth most agreeable with his own manner of proceeding. As he that cometh to a plentiful feast, eateth not of all that is set before him, which might cloy his appetite, and hurt his health, but rather feedeth discretely and soberly on some few dishes which his stomach liketh, and are wholesome for him. In a good garden are a multitude of simples, yet are not all ingredients for every medicine, the Gardnier notwithstanding had sufficient reason to plant them all, because there is not any one amongst them, of which some one or other may not find some use. I wish thee good reader to choose out of these places, those that are most behoosul for thy purpose, and let not the plenty left untouched for other men, trouble thee. So I leave thee to make that profit of this work, which the author wisheth to all that read it: to the greater honour and glory of God.  
H. I.   

THE PREFACE.  
AMongst the many and different exercises of men in this life, the meditation of spiritual and divine things, without all doubt is one of the most excellent. For by means thereof, with our understanding, together with the light of Gods assisting grace, we do search & find out God's holy will, which is our sanctification; with our will we desire & love the same; with our memory we call it to mind, we apprehend it with our imagination, and in some sort do embrace it with our corporal senses and the faculties of our body, the better to put it in execution.  
Most iusty therefore may be said, that there remaineth not ●n man any one power either internal or external, which by means of this holy exercise is not wholly employed in the praises of almighty God, which ●s a great part of that end for which man was created, & placed in this world. Neither doth man only by means of meditation attain his proper end, & the cause of his being in this present ●ife, but also by a certain kind of participation, & in some proportion, doth unite himself to that which is proper to the other ●ife, (which consisting, in seeing, loving, & enjoying the glorious majesty of almighty God, according to the degree of every one's merit, and that without interruption or desire of aught else:) out of doubt, man giving himself wholly in the exercise of meditation to seek the most perfect knowledge of the most united love, and the most sweetest enjoying of God, which this wretched life affords, he doth participate proportinally of that glorious happiness in heaven, which is the last, and accomplished portion, and that happy end for which man was created,  
True it is, that through the unhappy condition of this troublesome world, he being distracted by other thoughts, and surprised by other affections cannot continually or without some violence, enjoy this so great felicity: yet neverthele 〈…〉 he may with the help of God (from whom every good meditation proceedeeh, (as his perfect gift) of whom therein he treateh, & with whom he then converseth, and reasoneth) together with his own diligence, and industry, attain to such union with God's divine Majesty, that he may, if not continually, at least for some time, enjoy his creator with some perfection. Therefore in this as in all other noble exercises, there must be used much diligence to perform it well, not only for the causes set down already, but also for that the nature of meditation itself (as it is explicated by holy Doctors) doth exact no ●esse. For meditation sometimes ●s called a studious intention of ●he mind, which diligently at●endeth to the finding out of some matter; sometime an especial application of our understanding seriously employed in searching out the truth; at other times an industrious enforcing of the mind, endeavouring to find out obscure things, and to unfold the intricat and perplexed; as also it is described to be an earnest and vehement application of our mind to seek, know, & taste some divine matter; finally it hath other names, and definitions, all which do plainly show that great labour and industry is required on his part who intends to meditate. Wherefore it shall not be amiss to set down briefly the practical manner which is to be held in this so holy an exercise, to the intent it be not performed negligently, or without the fruit which by it is pretended. I will therefore, for more facility, and clearness set down first what is to be done before meditation, than what in the very time of meditation, and lastly what is meet to be observed at the end thereof.   


THAT WHICH IS TO BE DONE BEFORE MEDITATION. CHAPTER I.  

Remote Preparations.  
WHo so desireth to meditate well and fruitfully the divine mysteries must procure to have great purity of heart, that he be not guilty to himself of any thing, which may cause great remorse of conscience.  
He must have the passions and affections of his soul so composed, that neither by excess nor want they be troublesome unto him.  
3 Let him keep his powers, and senses so recollected, that he neither think, see, nor hear willingly any thing which may cause distraction briefly let him, as Cassian saith so dispose himself before prayer, as he desireth to find himself in time of prayer.   

The nearer Preparations.  
WHereas, to follow th● example of King David who speaking to God, said: I● matutinis meditabor in te. I will meditate of thee in the morning: the best time of meditation is, when he riseth from his bed; therefore to make himself more prompt and ready t● this most holy exercise, let him the evening before read twice or thrice with attention, that writing or book which yealds him matter for meditation, them let him divide the history or general matter in to 3. or 4. ●oynts, or considerations, more or less according to the number of the chief heads, to which we may reduce the principal parts of the mystery, if so ●t were not before divided in his book or writing: then let him propose the end, (as pray 〈…〉 ntly shallbe declared) propor 〈…〉 able to the matter prepa 〈…〉 d, to the which he ought to ●ake reflection when he shall meditate. And this end may be like in all the mysteries of one 〈…〉 rt, (as for example to all such ● appertain to the life or passion of Christ) or it may be particular to every mystery by y self, or yet more particularly to every point thereof, and so consequently it may be one only o ● more according to the matte● proposed. For example the ordinary end or intention of a 〈…〉 the mysteries of the life o● Christ, shall be the desire to penetrate, and thoroughly to understand what he doth in th' 〈…〉 mystery for our good, and benefit, to love him more fervent 〈…〉 then before, to imitate him more carefully then in tym● past. The particular end of th● mystery of the incarnation sha● be to know the great love an● humility of God, the desire ● love him again in the best m 〈…〉 ner we canpossibly, and to fo●low his example in giving o 〈…〉 selves wholly unto him, and ●umbling ourselves to all other for his love.  
The special end of one point alone shall be to consider troughly how almighty God doth presently put in practice his re●olutions for our good, and on ●ur part, what desire we should have to follow him, in performing the good purposes made 〈…〉 his glory, and to the honour of his divine majesty. After this ●e must determine, which must ●e his preludiums, or pream●les, lest he be forced to lose 〈…〉 me in seeking of them when ●e should be at his meditation. and lastly let him consider, what sort of persons, what ●ordes, what works are come 〈…〉 ehended in each point, & all ●is without discourse, or at the most passing them over lightly so to open the way for the time of meditation. Let him know moreover that he must not only find out in every point, the persons, words, and work which are there expressed, bu● those also which the ordinary circumstances of the matter do● admit, especially the person words, and works of God, o● the Angels, and devils, which may be brought in almost in every meditation, with no sma 〈…〉 fruit and spiritual profit: or e 〈…〉 taking the history as it is related by the author, from who● we have it, withal noting briefly those persons, word● and works only, which are expressly inserted in the history This done when he shallbe imbed, before he falls on sleep for the space of an ave Mary or little more, let him think on the hour he is to rise, and call to mind briefly the points prepared, which likewise he is to do in the night as oft as he shall awake.   

Immediate preparations.  
IN the morning when he shall awake, immediately expelling ●ll other thoughts, let him briefly, yet heartily give God ●ue thanks for his benefits, and purpose earnestly to esthew all ●mperfections, but especially ●hat, which he then seeks with diligence to amend, by means ●f his particular examine. After ●his let him taste a little of his meditation, and stir up in himself, sometimes sorrow, shame and confusion; at other times a desire to know with some clearness the mystery of the son of God incarnate, there by to follow him more perfectly, and love him more fervently, sometimes sense of sorrow & compassion with Christ, who suffered so bitter pains for him sometimes again joy & comfort to congratulate the same our Lords glory and felicity; a other times other affections conform to the matter of each meditation. Which to perform more easily he shall help himself much by oft revolving in his mind some similitude agreeable unto that mystery, or to sa● with great affection a verse o● some Psalm, or other sentence of holy scripture or fathers which may serve fitly for th' 〈…〉 his purpose. But when he is to meditate oftentimes in one day at least a quarter of an hour before meditation, let him read well the points, and commit them to memory, and consider well whither he is to go, and before whom to appear, or at least let him do something equivalent, to that which he did before his morning prayer.    

WHAT IS TO BEDONE IN THE TIME OF MEDITATION. CHAP. II.  

The manner of presenting ourselves in the presence of Almighty God.  
WHEN the time of meditation is come, he may (is no better cenceit occur) imagine himself to be invited by his good angel or some other saint to whom he is devoted, to appear before the presence of God. Therefore taking holy water, and having made the sign of the cross, with intention to expel from him the devil, who at that time doth chiefly labour to trouble one, when a man doth most endeavour to stand united with God, let him go presently with a kind of spiritual eagerness & fervour to the place where he meaneth to make his meditation, which fervour by how much it is greater, so much the greater shallbe the fruit which his meditation shall produce, & so much the more recollected & devout he shallbe in the course of his meditation.  
2 Standing in this manner a step or two distant from the place a Pr. Ave. while, or little more, let him elevate his mind to God thinking him to be there present, as one who heedfully beholdeth what he is to do; which he may do, either imagining himself to be conducted by his giud in to heaven before the high throne of God's divine majesty, or persuading himself that our most benign Lord doth show him in that very place his most amiable countenance most worthy of all respect, & veneration.   

Five ways how to frame the presence of God.  
THE presence of God may be framed either by the understanding or imagination. If by the onderstanding, it is done by acts of faith after two manners.  
First conceiving that God doth so compass him about as the water the fishes in it contained.  
Secondly believing God to be within him, or in some other thing before his eyes (as in dee● he is in all his creatures by hi● essence, presence, and power seeing perfectly what any creature doth & administering needful help to perform the same▪ And one of these two ways i● is good that he do use, who y● either weak of imagination or is in danger to have wrong apprehensions in doubts, or errors in matters of faith, and observe, that it will further devotion to speak these or the like words with the heart (and they should be spoken heartily) God is here before me, God standeth beholding what I am to do. God is here present to give me as gracious audience as if he had nothing else to attend unto. If the imagination do frame this presence of God, it is to be done by way of apprehension, & that in divers manners. First by imagining God's presence in that manner as the painters use to paint the blessed Trinity. Secondly apprehending a great globe of inaccessible light, which may cause in him a certain pious horror according to that of S. john, God is light, & in him there is no darkness at all.  
Thirdly representing God unto himself, in that manner as he is described by the Prophet meditate fruitfully, must marwell, that it greatly helpeth attention to conceive the presence of God, in the most lively manner he can, and to procur with the psalmist, that his meditation be still fixed, as much a human frailty will suffer, in vision, or contemplation of hi● divine majesty, using to th' 〈…〉 purpose some especial diligence, until such time as the good habit thereof procure facility▪ Yet must not God be alway conceived with the self sam● form, but according to the variety of the meditations, sometimes with a benign & pleasant, other times with a seuer● and terrible countenance, no● with a gentle and mild then with a hard, and stern look that he may talk with God's divine majesty in such sort as the matter requireth which he is to meditate, and according to the different apprehensions of his divine presence.   

Acts to be produced after this of the presence of God.  
AFTER that he hath conceived the majesty of God present in one of the manners afore said, he may reflect on his own baseness and indignity, & stir up in himself a pious reverent fear, reciting to that purpose some sentence of holy scripture, as: Loquar ad Dominum Deum meum, cum sim pulvis & cinis. I will speak unto my Lord, though I be dustad ashes, or the like. Then let him settle himself to do reverence to God, with an humble external gesture, together with an external act of adoration, and with Manasses, bowing the knees of his heart before his Lord, let him kneel down hereby acknowledging the presence of the most high, and divine Trinity, with these or the like words. Blessed be the holy, and undivided Trinity. etc. Or else: Glory be to the Father, and to the Son, and to the holy Ghost, etc. Or else: Holy, Holy, Holy, Lord God omnipotent who was, is, and ever shallbe, or Benediction, clarity, wisdoms, and thank giving, honour, virtue, and power to our God, world without end Amen.  
Being on his knees (for that the just is the first in accusing himself) let him profess himself with much inward remorse to be a sinner; let him demand pardon for his defects, saying the first four verses of the Psalm Miserere, if no other more fit occur, and at the midst of the fift verse, let him add these words: Confige timore tuo carnes meas, à judiciis enim tuis timui. Pearse my flesh with thy fear, for I am afraid of thy judgements.  
And let it not seem from the purpose to stir up in himself this reverential childlike fear, and the sorrow for his sins; which is before described, not with standing that he framed the presence of God after a pleasant, and gracious manner, for even the Seraphins, although they have God always most favourable unto them, yet were they seen, for our example, to cover their faces with their wings in the presence of God: And beside we for our part ought always to retain fear and sorrow, for the many imperfections wherewith we are replenished.  
And yet for all this, we must not forbear on the contrary side to raise our mind with confidence towards God, even at the time when we frame him present in a severe, and dreadful manner remembering as the Prophet saith: Non in perpetuum irascetur: he will not perpetually be angry. And persuading ourselves, that God being now present to hear our prayers, we may conceive ground hereby to move us to confidence. But hear we must note, that all this is to be done very briefly, that it may not take away the time allotted for meditation, therefore it must be done only in such manner as is necessary for our better dispositiò to treat with the majesty of God, before whom it is not fit we appear rashly, or unprepared.   

Preparatory Prayer.  
AFTER recovering a little boldness, as one who hath obtained pardon for his sins, let him take heart to lift up his countenance towards the most high majesty of God, and acknowledging the obligation he hath to employ himself wholly in the service of God his maker, let him with great feeling, and devotion, make his preparatory prayer, desiring grace of our Lord, That all his forces, and actions, may be incearely directed to the honour and glory of his divine majesty: and this preparatory prayer as it should be always the same in words so it should ever be done with the greatest affect that may be.   

The first Preamble.  
HE shall make his first preamble, reducing briefly to mind the history of the mystery proposed, and that as though he should recount y● only to some other, without making any discourse at all, fo● beginning to dispose his soul to the matter more immediately the better to rest it self afterward in every part thereof, by pondering it well, and penetrating it thoroughly in the time of his meditation.   

The second Preamble.  
LET him make the second preamble imagining himself to see those places in which all or part of the mystery was wrought, but he must endeavour to represent them so lively, as though really he had them these present.  
And here let him mark, that ●e is to frame so many several places for his meditation, as were the places, in which any art of the mystery did happon which he is to meditate, although it should be needful to ●ame 2. or 3. or more in one only myditation.  
As for example, in the most ●oly mystery of the incarnation ●e ys to frame the place of heaven where, as in a kingly palace that highest consistory of th● most blessed Trinity was celebrated, also the distance between heaven and earth b● which the Archangel Gabrie● did pass; likewise the superfices of the whole earth, in which divers sorts of men did dwel● diversely busied; then also the house of Nazareth in which the B. Virgin remained, and in which the mystery was accomplished.  
Let him also note that wh● he hath framed a place in a● fashion concerning some m●stery with happy success, need not at any time chan● that imaginary place, or composition so well made, althou 〈…〉 he should use to meditate to same mystery oftentimes, v● less perhaps it shallbe too add some circumstance therein to perfect it the more.   

Two ways of making the second Preamble.  
THE way of framing such places shallbe, either imagining that God in heaven doth show them unto him distinctly painted in some fair image: If with his imagination he was first transported thither. Or (if ●he presence of God be form on earth) imagining those places to be there present before him. Or finally that he himself with the help of God, is conveyed to that place where the mystery was wrought.  
Which to perform more ea●ely, and without danger of wearying his head it will help him not a little, to have before with attention beheld some image lively representing the mystery, or to have read, or heard, what authors have written concerning those places, and in particular to have noted the distance from one place to an other, the height of the hills where any mystery happened, where the city, castle, or village was situated in which our saviour wrought his miracles. And it imports much to use all these particular circumstances of diligence, for that of the well making of the second Preamble, depends not only the right understanding o● the mystery, but also attention in time of meditation, a thing of so great importance in this holy exercise.   

The third Preamble.  
HE shall make his third preamble the maunding instantly of God, that which he proposeth as the end, and scope of his meditation, after that manner as hath been before explicated, whether it be common to all matters of that sort, or particular only to that one meditation, or to any one point thereof. And this is to be done, with the greatest affect, humility, confidence, carnestnes & instance that is possible, considering that the whole fruit he expecteth doth principally, consist in attaining to the end which is proposed to the meditation, and that is chiefly to be obtained by the assistance of God's grace.   

The exercise of the Powers of the soul about the points.  
THAN let him begin the meditation yt self, from the first of the points prepared, exercising first his memory in remembering orderly the matter and other things also, either read in holy scripture, and the● good books, or received by the direction of some discreet spiritual person, so that it make to the purpose of the thing to be meditated. Then let him exercise his understanding, by discoursing upon the self same matter, confirming the same a need shall require, with reasons, authorities, similitudes examples, etc. inferring one thing of an other, there-hence deducing true, firm, and stable conceits.  
Lastly exercising his will, by moving in himself those affections, and making such good purposes, as the subject doth require, and as the understanding before hath proposed for good. Besides these three principal powers, he shall now and then according as need requireth, exercise his fantasy also, representing thereby unto the understanding the situation greatness, and motions of the persons, the height, and difficulty of the places or renewing ●he presence of God, or framing ●hat of the B. Virgin, of Angels, ●r of Saints, when he is to speak unto them.   

The manner how to dilate the meditation by the understanding.  
THE manner of exercising these powers of our soul, (speaking chief of the understanding, to which more properly belongeth the variety and different manner of proceeding n this her exercise) shall be of two sorts, answerable to the two sorts of preparations be●ore mentioned, that is to say, either to frame the discourse of the whole story in such sor● as it was likely to hap, there in determining the persons words, and works which by probability were likely to pass in such an history: or else to take the history only as it is expressed in the author from whom he hath it, and to conceive only, those persons, words, and works which are specified in the same author, with out care to search, or synd out any other which either the likelihood of the matter or decorum would seem to require.  
When therefore he hath used the first sort of preparations, he shall in the time of meditation exercise his powers in this mā●er.  
First, by his memory he shall ●ecunt so much of the mystery, beginning from the head) vn●ll he come unto some one word or action of that person from whom is deduced the ●hiefe subject of the history. As ●or example, if one will medi 〈…〉 te the holy mystery of the incarnation of Christ, supposing the history as already found out, in such sort as in deed it might happen, he shall then say with his memory. Many years being passed after that men were created, made for the glory of heaven, God did look down upon them from his throne of majesty.  
This done let him cease from the exercise of his memory, and with the understanding let him undertake the matter, at that word, or at that action, which the memory hath proposed, and let him go on considering the same thoroughly, until he hau● fully apprehended the matter helping himself (for the bitter understanding thereof) with the conditions that be prope● unto it, (of which we shall speak by and by) as they shalb● suggested unto him, from tym● to times, according as need shall require.  
And he may begin (if so he think good) with the first condition, which in words as proceeding from an author, and in works as proceeding from a beginning, do comprehend, and express the person, who either speaketh them, or doth them, and this to the end, that by this occasion, he may enter in to consideration of the person yt self, from whom as from a fountain do proceed the words or actions where of he is to meditate, marking well, whether the conditions of the persons be conformable, or not conformable to the word, or action proposed.  
As for example, (to proceed ●n the subject already set down) for that the memory doth lay before the understanding an action of God, which is took down from heaven upon the sons of men, the understanding than shall discourse in this manner. The beginning and efficient cause of this action is God, who although he be always attentive to behold himself, and in so doing ys infinitely blessed, and happy, nor hath the least need of man's help in any sort, yet not with standing, ou● of the abundance of his mercy, it pleaseth him graciously to behold mankind thereby to help them.  
This being done let him begin to consider attentively whether this beholding of makynd may stand well with the nature, and substance of God o● no, as with the understanding the will, and the other conditions, which are known to belong to the person of God; confirming also this discourse, as hath been said before, with some authority reason, or example etc.  
And this being done he shall then consider the other particular conditions of the same action, as in the example proposed of Gods beholding of men: to wit, what is the nature, the quality, the end, the manner, and other circumstances of ●he same beholding.  
In the like manner shallbe considered the conditions of ●ny word, which the memory ●hall propose to the understanding, pondering the same, with consideration ever had to the ●onueinency, or little congruity, which it hath to the person from whom it proceedeth, and with the conditions of the same person.  
And to the end this manner of discourse may not feed curiosity, but rather be profitable, when we find that one or two or more conditions concerning the person be conformable, o● not conformable unto the word or action proposed, there he must apply unto himself, that knowledge so gotten, and draw out of the same some light, or practical point to be applied to his own spiritual need and to the amendment of hi● manners, concluding there upon, that it is convenient to perform that or this good work, and in this, or that manner, to the imitation of that person of whom he doth meditate and who doth speak, or work so well, and virtuously, conform to his conditions. Or else put case, the word, or action, which the person doth, be not conform to his conditions, yet because the word, or action is good in it self, and sit to be done, he letteth not to perform them.  
And here observe, that it yieldeth discourse, & great variety thus to endeavour to find out these conditions of the persons whether they be, or be not conform to the word, or action, whereof he doth then meditate. As for example, to prosecute the meditation already commenced, let the understanding say: How doth it belong to God to stand looking upon men? he is in fallibly a divine nature, perfect in it self, and independent of any other, not having need of any whosoever, as holy David confessed in the name of all makind, when he said, speaking unto God: Deus meus estu, quoniam bonorum meorum non eges: Thou art my God, for thou hast no need of my goods: And nevertheless, notwithstanding this his perfection, and natural independence, he will stand beholding men from heaven. It doth not therefore seem, that this action is conform unto his nature, which is so independent as nothing more.  
And then he shall confirm this his discourse with some reason, or authority, to the end he may apply the same more sound to his own profit. For example he shall say: The men of this world use not to do so, who the greater they are, and the more independent of others, the less they will vouchsafe to behold any man, that hath need of their help. So we may see in the person of the rich glutton in respect of poor Lazarus, for he esteeming himself to stand in no need, and to be wholly independent of that beggar, although the poor wretch did lie near unto his ●ouse, all covered with sores, yet did he ●ot once vouchsafe to look upon him with a good will. And it seems to be grounded in human reasen, for such ●s the nature of independent things, that they are so fully contented with their own estate, that they will not lose ●yme about any but themselves, or that which doth belong unto them.  
Then to conclude, and to prove, that God not withstanding doth very well in beholding men, and to understand that action in God to be conformable to his divine majesty, he shall therefore adjoin: But God useth to proceed in far different manner from the customs of men, as he declared by the prophet Isa. 55. saying. ● enim cogitationes meae, cogitation vestrae, neque viae vestrae viae meae, femy thoughts are not your thoughts, no your ways my ways; and he useth perform much more than human reason doth dictate, or can reach unto. Fo● although he by his high perfection, an● independaunce of things created had no need at all of men, yet notwithstanding for that his nature is not only perfect by independence, but most perfe 〈…〉 also by charity, the which is so essential unto him, that it is his very self, as witnisseth S. john in his first epistle the fourth chapter, it is therefore conform 〈…〉 to this his nature, that he doth so behold mankind, to the end he may succo 〈…〉 them having need of his help.  
This done let him conclude this first discourse, applying ●nto himself, (as is before prescribed) that which he hath ●hus seen, and considered concerning the person of God, and ●hall say in this manner: If then almighty God, notwithstanding his nature independent of men, and most perfect in it self, might forbear to look ●ppon them, it through the abundance ●f his charity doth not cease to six his merciful eyes upon them: it is also no doubt very needful for me often times ●o life up the eyes of my soul towards his divine majesty, aswell in prayer, as in acts of love although my case were such which is impossible, that I had no need ●t all of his help, and could remain with out dependence of him, for even so, yet were it convenient I should use some act of charity towards him, seeing ●hat he doth so towards men in universal, and towards me in porticular, for whom alone he would have done as much, as he hath done for all, if so y● had been needful. Moreover I should in likemanner behold my neighbour with the eyes of love and care, and consider whether he hath need of my help in any thing, and this although I were altogether independent of him, and has not need of his help in any cause whatsoever.  
Having drawn out these two lights by the help of his understanding, he shall propose one at once unto his will, or else, both together, if so it seem better, and shall procure to stirt up therein that affection which shall seem most convenient to his own estate; As for example (resting still in the matter proposed,) that of sorrow and confusion, considering he hath not vesed to lift up his mind to God, either so often in prayer, or with such acts of love, as had been needful, nor yet hath attented to the spiritual necessity of his neighbour as was convenient; And this, if he that doth meditate be in the state of a beginner, but if he be in state of ● proficient, let him seek to ●aise in himself desire, and ●ope to do it for the time to ●ome with greater diligence; ●nd if he be in the state of the perfect, let him stir up joy, and comfort, as being invited by God, both to lift up his mind to ●is merciful goodness, and to communicate the good things which he hath from his divine majesty unto his brethren. And ●o do this with more facility, ●e shall serve himself of those motives, which shallbe setdown ●litle after, or else, of such other, as shall occur to his mind.  
When he hath thus raised the affect in his will, which he desireth, by the means of such motives, or else peradventure hath found out his will some what backward, and not so moved with the affect, as he desireth: he may begin again to dilate, and endeavour to awaken his will anew, by the vs● either of all those manner which hereafter shallbe se● down, or at least by some of th● as it shall like him best, or as he shall feel to be requisite, for moving his slow, and dull affection, to the good which was showed to his will, by his understanding. But in particul 〈…〉 he may use most commonly that manner which we wi〈…〉 hereafter call Purpose, directe● ●o the abhorring, and flying of ●uill, and to the choosing, and ●mbracing of good, which mā●er of making purposes should ●e used, although the sense see●e to repugn, especially if reason before convinced. And this ●o the end, that the meditation ●ay be more fruitful, and furthered to execution in rooting out of the soul vicces, and im●erfections, & to plant virtues, and to proceed to all kind of perfection: and to the end it may likewise gather out of the meditation, three sorts of ●ruites, & commodities which are to be sought for in that holy exercise, to wit, Lights in the understanding, Affects in the will, Resolution in regard of effectual execution to be afterwards put in practice. And this is the first manner of exercising the three powers, answerable to the fir 〈…〉 man of preparations.   

The mànner of more copius exercise. of the understanding.  
AS for the second manne● of preparation, and th' 〈…〉 discourse with our understanding, which may be conformable unto it, let him take only the history which is recounted by the author, summarily without any other observations but only of the persons, word● & actions expressed therein, & before he enter in to the foresaid manner of exercising th● 3. powers, he may begin t● exercise his memory, & his understanding, in making a pio 〈…〉 consideration with a discourse better grounded, then that which is to be made when he ●ecordeth the same history ●t the first in his preparation, be●ore he begin to meditate: And he shall seek out what ●ther persons might in likelihood be actors in that mystery, ●nd what other words, & action's might be spoken or done by 〈…〉 'em, to the end he may afterwards consider of each in par 〈…〉 culer severably (if he will himself) conform to the first ●anner of dilating above men●oned.  
The manner of framing this 〈…〉ous consideration shallbe this ●hich followeth. The memo 〈…〉 shall propose unto the under 〈…〉 anding, the beginning of the history, as it is read in the au 〈…〉 our, until it come to the first action, or word of any person therein as hath been said in the first manner, and then the understanding shall begin to discourse there upon with the help of the memory, grounding upon some of those conditions which shall appear, either in the person, word, or wor 〈…〉 proposed, and pondering th' 〈…〉 same well, shall gather by necessary consequence, or at lea 〈…〉 by some convenience, that such a person, word, or action, having such, or such conditions, conform to decorum, and probalility, there must also be foū● in likely hood such an other person there, and they must say such and such things, and performs such and such actions, which in decorum have connexion with that person, or speech, o● action proposed, in respect of some circumstance, either precedent, or concomitant, or subsequent.  
As for example, (not to part from the mystery already proposed of the incarnation) if in the preparation he did only read the history of the Annunciation, related by S. Luke, in the first chapter, where he saith: The Angel Gabriel was sent from God to a city of Galilee, which was called Nazareth, to a Virgin espoused unto a man whose name was joseph of the house of David, and the name of the Virgin was Mary. Here without framing the whole discourse of the history, as it may piously be thought to have happened, and without considering to particularly what action God might perform, or what word he did speak, before he sent the Angel down to the earth, the memory shall first propose unto the understanding, the beginning of the history, & shall say in this manner. God sent Gabriel the Archangel to Mary the spouse of joseph in Nazareth.  
Then let the understanding being assisted by the memory, take one or more conditions of those which belong to the person of God, who sent the Angel and let it say in this manner, God hath a most judicious and prudent knowledge in his determinations, and from hence he shall take occasion to discourse and to conclude in this manner. Therefore God did not rashly send the Angel to the blessed Virgin, but with great judgement, and consideration, for so we see prudent and wise men use to undertake, and perform their actions. He that will judiciously send any embassage, aught to have without doubt some just motive to send it, and aught to take occasion of sending, from that which he shall see therein represented unto him. Therefore some motive must needs be represented unto God, whereby he must be moved to send the Angel. But what motive can ever be found for such an action? The motives by which men are commonly induced to such actions, are taken either from their own person, or from the person of them to whom they send the embassage, therefore the motive which induced God to send the Angel, must either be taken from himself. or from those persons to whom the Angel was sent.  
Here the memory shall suggest to the understanding other conditions of God, & in greater number, and shall say. God hath a most perfect nature and immortal, and blessed substance; an understanding most clear, and able to find out whatsoever he will; most potent forces, and able to perform whatsoever he pleaseth, and this by himself, without needing any other help. Then the understanding shall conclude. If God therefore be of such a nature, substance, understanding, and forces, as in deed he is, it may not be thought that he was moved to send this embassage for any respect to himself, as having need of the service of man, especially seeing, that he was blessed with out this from all eternity, and had at this time a multitude of Angels which continually did serve, and praise him; but we must conclude that he was moved by the miseries of men themselves.  
Here the memory shall add some condition concerning the person of men, saying. Men had their understanding darkened, and blinded in all things that belong to God, according to that which the Apostle said of the Gentiles in particular. Tenebris obscuratum habentes intellectum: they had also their will feeble and faint towars any good work, and prompt to evil▪ briefly they had most bad inclinations. and perverse habits, and that was most truly verified in them, which David said. Omnes declinaverunt, simul inutiles facti sunt, non est qui facit bonum, non est usque ad unum. All have declined, all were together made unprofitable, there is not any that doth good not so much as one. Their senses were applied to evil, conform to the saying of the wise man: Proni sunt sensus hominis ad malint: Their tougne did speak deceitfully, linguis suis dolose ag●bant, venenum aspidum sub labiis eorum. With theyt tongues they did deceitfully, the poison of asps under their lips, their hands were full of blood, their feet swift to evil works. Then he shall add here unto: And mankind being in this estate, our Lord wouchsafed to look upon them, as the Prophet said. Dominus de caelo prospexit superfilios hominum, ut vide at si est intelligens aut requirens Deum. Our Lord looketh forth from heaven upon the children of men to see if there be that understandeth, and seeketh after God, and he found that all were corrupted, and become abominable, non erat qui faceret bonum, non erat usque ad unum, there was not one that did good, no not one. From thence the understanding shall infer. This without doubt was the motive which moved God to send the Angel down to the earth, to wit, that he might reform in men their understanding, their will their inclinations, their senses, or in one word, to make them wholly other men than they were before, and to reduce them to that perfectio from which they had fallen. And in that respect, as I suppose before he sent the Angel, he did look down upon the earth, to see in what state mankind did stand, which he had created for heaven.  
Then the understanding having found out an action, which God did perform, before he did send the Angel, if he that doth meditate desire to find out any more, let the memory propose some other condition of God, saying for example. Although God have properly no passions, ●et nevertheless after a certain manner he doth seem to let himself be transported (to speak after the custom of ●en) by the passion of love. And out of this he shall gather with his understanding. Therefore surprised as it were by this love towards men, when he saw them reduced to so poor terms, and that they did run altogether headlong towards hell, he could not endure they should continue any longer in such miseries, and dangers of perdition.  
And this discourse he may confirm with some reason, or authority (as I said before it was needful to do) as in this manner. And truly it seemeth he could do no other, supposing he did love men with so hearty affection: for the nature of love is such, that it cannot endure to see the party loved in peril, or mystery. And therefore so it befell the father of the prodigull child, who for that he loved his son with great, and passionate affection, albeit the son had behaved himself very ill towards his father, had for saken him, and spent his goods, had dishonoured his house, & in few words had given him very ill satisfaction: yet notwithstanding so soon as the father saw him return, and fallen into so great misery, he could not contayn himself from being moved to mercy, (Luc. 15.) & accurrens cecidit super collum eius ut oscularetur eum, and running to him fell upon his neck that he might kiss him. What did then almighty God the father of mercies, when he saw the mysteries of mankind? God (shall the memory say) is by nature so merciful, that as the prophet saith, his mercies are above all his works; and of him it is truly said, cui proprium est misereri semper, & parcere, to whom it is most proper ever to take pity, & to pardon, and further he hath a will most ready, & effectually inclined to perform the works of mercy, and love. Therefore (shall the understanding say) moved by his divine nature and the love he beareth to mankind, he was suddenly inclined to compassion, and took the resolution of redeeming them, from the miseries and perils they were in, and with his most prompt, and effectual will resolved to do it with out delay, and so began to think in what manner it might best be effected. And because the understanding of his divine majesty is most clear, and swift, and seeing all in an instant, that can be in the matter, he presently found out the means of effectuating this charitable resolution of his will, and did soon perceive, that no pure creature could possibly remedy so great an evil, and that it was absolutely necessary that his divine power should therein supply the impotency of creatures. He did therefore see, that it was convenient to proceed in this cause, not only as his most merciful nature required, but also as his natural justice did exact: wherefore he considered, that although his mercy might have been contented with the satisfaction which some Angel might have offered, or some just man have performed, or else by a liberal and free pardon, which it might have pleased him to have given to mankind; it would not his justice have taken this for good payment: He did further see, that if he did become man, he should by that means yield full satisfaction both to his mercy, and justice: for that giving himself unto man, being the God of majesty, his most merciful nature, was fully satisfied, and then performing some act of satisfaction by his manhood being united with the Godhead, he should fully pay all that his divine nature could exact as just.  
Having seen all this his inclination to do good unto men, & the love which he bore them, did effectually move him, to the resolution of taking upon him our human nature. Here shall the memory adjoin. But God although he be of nature most simple, having but one most perfect essence, is notwithstanding distinct in three persons. It is true (shall the understanding say,) and therefore those three persons being one, and the self same charity, every one would show himself most prompt to become man for the love of men, the father to show his power where omnipotency was required, the holy ghost to show his love in such an act of love; But the sone of God alleged that it was most fit for him, being the second person, and the wisdom of God: that, as man did fall into sin by affectation of knowing to much, so the remedy might proceed from the Divine wisdom that knew all things. And that the father, might sufficiently exercise his power in overshadowing his mother foe whom he was to take his bodily substance; and the holy ghoust might show his love in framing that body which he was to unite to h●s divinity. It was therefore concluded in that divine consistory of the most blessed Trinity that the sone of God should become man for the love of men.  
And so here is found out in respect of the persons, besides the foresaid consideration of God, the persons also of men, & God himself is found distinct in three persons. As for words we have found out part of that, which the father or the sone, or the holy ghost might speak, and we have in sinuated that which might be said also by men: As for works we have found out, besides that of gods beholding the earth, that he also, being moved with compassion towards the miseries of mankind, resolved to help them: determined in the divine counsel, that the second person in trinity, & no other person should be incarnate. But because in likelihood the history would seem to contain more than this, the memory shall pass further, & shall propound other conditions of God, and shall say. The divine nature is so perfect, & it is naturally so proper unto it, to be most far from all imperfection, and defect, especially of that kind which hath any resemblance or shadow of sin, that it will not by any means admit the least jot thereof, either in it self, or in any thing that belongeth unto it: but rather (to speak after our manner) supposing he could suffer himself to be overruled by passion of hate or colher, he should be so overruled with them towards sin and sinful defects, that he would wholly destroy them.  
Here shall the understanding reply. Therefore that he might not contract any like stain, in making himself man; for that he well knew the castisement which he had ●aid upon Adam for the sin that he had committed (to wit, that all should be borne in original sin, proceeding from him by way of generation between man and woman) he did therefore resolve, not to begotten or brought forth in this manner. And as he is wisdom yt self, he did presently see, that the fittest manner would be, to be borne of a woman without ceparation of man. Nor did his most perfect nature content it self with this, but would unite unto himself a body which should be in all respects most perfect. And because a tinge is then more perfect, when it is framed of more perfect matter, and when it hath also other accidental dispositions more perfect in themselves, he did therefore resolve, that the woman of whom he would be borne should be a most pure Virgin, to the end that framing his body and flesh of her purest blood, the same should also be most pure, and without all imperfection.  
Here shall the memory suggest. God doth not only permit himself (according to our manner of understanding) to be overcome with the passion of Love, in bearing affection to mankind, but likewise in his affection to virtue, and in particular to humility: Yea, I do remember, I have read in S. Bernard, that humility is so pleasing o God, that it seemeth to have power over him yea to command him; and that Virginity yt self doth not please without it.  
Hereof the understanding shall infer. Therefore he would not take flesh of any one that had been only a virgin, unless she had been also humble. And therefore with his divine understanding, unto which all things are present, and manifest, he did clearly see, that Mary the spouse of joseph in Nazareth had both these virtues joined together in great perfection, & so determined to make her his mother, Here finally the memory shall adjoin. God hath imperial digniti, and absolute dominion over all creatutures. Then the understanding shall say. Here upon, as supreme King and Lord of the Angels, to whom it belongeth to serve himself of his subjects, he called unto him Gabriel the archanhell, and delivered, and declared his divine will, and pleasure, committing unto him the embassage, which in his name should be delivered to the Virgin, wherefore the Evangelist saith very well. Missus est Angelus Gabriel. etc. The Angel Gabriel was sent. etc.  
The discourse being ended in this manner, if peradventure he desire not to make so long stay, as to search out the cause, why almighty God made choice rather of the archangel Gabriel, than any other, let him 〈…〉 en begin to apply it unto himself, as he did in the first manner of dilating afore set down, to draw out thereof some one or two lights according to his need, and according as his discourse doth lead him. For example here he may say. If almighty God before he sent the Angel down to the earth do ponder and think so diligently upon the matter he had in hand: if he permit himself to be overcome by the passion of Love towards men: if he do presently and without delay go about to remedy their miseries: if the three divine persons do strive in such manner who shall be incarnate: if God do so carefully avoid ●n the manner of his conception, all resemblance and shadow of sin: if he make choice of a mother, that is both ●ure a Virgin, and humble: if he ●mploy that dominion he hath over An●el: in the service of men, it is then doubtless most convenient, that I do ●se to forethink prudently, what will ●he success of my actions, before I be●eginne them: that I also do suffer myself to be transported with the passion of love, towards his divine majesty, to the accomplishment of his divine will whatsoever: that I presently go in ●and with the work, and show in effect what I have in affection: that I strive and contend even with the best, for my greater union with God, and better performance of his service; that I fly from all perils, yea and from the shadow of sin: that I have in most high estimation bo●h humility and peuer●y: and finally that I employ all h●● I have, & can in the service of almighty God.  
Having gathered out these lights, he shall stir up in himself answerable unto them, or unto some of them, which be more necessary for him at that present, such affections as be most corespondent to them, & fit for his estate, as is above s 〈…〉; & he shall dilate them, & continue the in such manner as shallbe said hereafter, drawing them to practical purposes, as is before touched, in the most effectual manner he can, to the end he may draw out of the meditation, the 3. utilityes before specified, to wit, Lighs, Affections, a●●, Resolutions.   

The differences between the two foresaid manners of dilating.  
THis ye the second manner of exercising the powers of the soul in time of meditation, which is different from ●he first, principally in two chief points. First because ●hat former manner doth suppose for a ground that we begin with seeking out the person's, the actions, and words which are contained in the mystery; and these supposed doth endeavour to search out, whether there be conveniency or ●n conveniency from one to the ●ther, observing what conformity there is between the conditions of the party, and the actions, or words which procude from the same; and so on the contrary side, what condition or coherence the actions, and words have with the person from which they proceed, an● this supposing one action, or or● word alone: Then he goeth about to search what other words, or actions were requisite in decorum, or likely in probability, that should be done o● spoke by that person, to who● belongeth that word, or action's Yea in the mean time, while this is searching out, he considereth also, whether in likelihood there were not in dee● some such spoken or performe● by that person: and for the be●ter finding out there of, he doth serve himself of the known conditions of the same person observing what was fit to be spoken or done by such a person, having such conditions, before ●he word or action which is supposed; and again what ●ther person might be admitted in to their company as partaker in that mystery.  
Secondly that first manner proceedeth ordinarily, by pondering the conditions of the persons (although that be not altogether necessary, and that con〈…〉 ition may without error be accepted, which first doth offer ●t self, and is represented to the ●emory,) and having served himself once of that manner concerning one word, or action, ●e doth not return to consider ●e same concerning that word, ●r action any more.  
But this second manner of dilating doth serve it self of the conditions which belong to the person, and are conformable to that business, which he is then to consider of, as what things any person whatsoever might do or speak, without regarding whether he take them in order or no: and beside in the self same discourse he doth use the same divers times, if so it be needful, for attaining that which is pretended, much ike as is performed in the example before proposed, where we often resumed the conditions of the nature of almighty God, and of his understanding.   

Advertisements concerning the exercise of the three powers.  
WHEN the person that desireth to meditate, hath in the foresaid manner, finished the exercise of the powers concerning that one point proposed, let him proceed then from point to point, representing one part after an other unto the understanding, by the help of the memory, in such manner as hath been declared, to the end, that those things being well pondered, may be proposed afterwards to the will: but those points especially, which he doth judge most conducinge to the profit of his soul, & let the will embrace, or abhor them as need shall require.  
True it is that one ought not to be solicitous in passing to other persons, words, and works, whilst he finds wherein to employ himself well in any of those which he hath in hand. Neither is it necessary to consider first the persons apart, than the words by themselves, and lastly the works, for although it be well to do so, when it may be convenient yet the meditation is commonly performed with more facility, and ease without that restriction, and predetermination; especially seeing that often these three things are so connexed together, that one cannot well be understood without the other.  
Moreover it is well to be considered, that seeing the operations of the memory, and understanding are directed to the moving of the will, they are to be used only for so long time, and with such moderation as shallbe necessary to that end, & no more, that so the meditation may be pious, and full of good affections, not vain, & fraught with curiosities. For which end it will do well to observe that carefully, which hath been said before, to wit that we consider some condition of the person, word, or action, applying the consideration of the same unto our own needs in the manner aforesaid, and then moving our will to embrace the good, & fly the evil, which is so found out as shallbe said hereafter.   

Things to be considered concerning the persons, words, and works.  
NOv for that one of the impediments which we find in meditation is aridity, dryness, or want of conceit, which oftentimes springs from the want of matter, and not finding out of things to be considered, concerning the persons, words, and works; and although it might suffice to say in general that in persons we may consider, their thoughts, their affects, their interior virtues together with their outward composition, & external carriage, with other conditions, and proper circumstances; In the words, the proper sense the metaphorical, as also the end for which they are spoken; In the works the substance, and essence, the circumstances of time, place, manner end, and the like: notwithstanding I will set down something more in particular, aswell concerning the persons, as the words, and works, so that he that will free himself from spiritual dryness, may consider either all, or part, according as the time, and matter shall afford.  
True it is, as it will help beginners to discourse on them all one after another, at least in one or two mysteries, thereby to invre thim-selues to find out matter: so it is not necessary for those who have already made progress in this exercise, to seek for other things, than ●hose which are proper to the mystery they have in hand. Neither let any marvel that I set down here so many things, and so in particular; for as according to S. Basill, no word no, nor any syllable is to be lightly esteemed, which we find in the holy scripture, where in the mysteries are recounted; so also we must jugd of the considirations, which belong unto the: And although to those of better understanding, happily it may seem superfluous, & in beginners may breed confusion to see before them so many heads of different matters, as also for that some will not understand perfectly the philosophical terms of some conditions, which are to be set down: it is good notwithstanding to have most part of that collected in little room (as we have done in this little book) in which one may employ himself in time of his meditation, so that he which doth not obtain his desire in one, may at least find it in an other, & he that doth not vndersta● the one, may understand the other, wherein is not supposed so much need of learning, and knowledge of terms, specially seeing, that the holy saints have employed themselves in the same things, whilst they have meditated of God, or of his wonderful works, as he that will read their books shall easily find; especially of S. Ambrose, S. Augustine, S. chrysostom, S. Hierome, and others that explicate the holy gospel, either according to the literal, or moral sense: Nor do I pretend to oblige any to consider all the things, which have been already, or shall hereafter beset down, neither to ponder them with that order, with which they are here written, for that all are not for every person, nor can easily be all considered in every mystery.   

The conditions of the persons.  
ABOUT the persons therefore may be considered. First their essence, or nature, whether it be divine, angelical, or human, if simple or compounded, perfect or imperfect, if dependent of any other for their being and working, or independent.  
2. Their substance whether corporal or spiritual, mortal or immortal, simple or compounded, passable or impassable.  
3. For the understanding, whether sharp, or dull; quick or slow; judicious or silly; & foolish; if prudent in practical directions, or not; if illuminated of God or otherwise, if blinded by the devil, or by some other passion.  
4. The memory, whether ready or slow; if easily retaining, or with difficulty; if well employed or not.  
5. The will, whether effectual or weak, good, or ill; if easy to follow good and to be moved therewith, or the contrary; if in tangled in earthly matters, or busied about other things; if moved by a good, or by a bad spirit.  
6. The fantasy, whether prompt to apprehend & retain, or slow; if wandering or recollected; if employed in vanities, and fictions, or in , & profitable matters.  
7. The concupiscible power; whether vehement or remiss; if busied in good objects or bad, if subject to reason or rebellious against it.  
8. The irascible part, whether ardent or moderate; if guided by reason or by it self; if employed in roting out evil, or in following the same.  
9 Inclinations, whether directed to good or ill; to virtue or vice; to mirth or sadness; to proper interest or performance of duty to unite it self with God, and to please him, or to remain fastened to erathly things labouring to procure them.  
10. The passions, or affections, eytheyr of love or hatred; of desire or aversion, of joy or grief; hope or despair; of audacity or fear; or else of anger; if well used or ill; if subdued or no; if strong remiss, or temperate.  
11. The intentions; if derect●ed to a good end or to an evil, if proper or suggested by some other; if effectual or weak.  
12. The external sense, of seeing, hearing, smelling, tasting, touching; if duly temperate or no; if well or ill kept; if ruled by reason or by the sensual appetite.  
13. The movable power, if slow in operation, or quick; if dextrous and active or not; if obedient to the will or repugnant.  
14. The complexion, if choleric or phlegmatic, sanguine or melancholic; if strong, weak or of a mild temperature; if natural or accidental.  
15. The health; if good, ill, or between both; if well or ill used; if ordinary or extraordinary; if received by divine, or human means.  
16. The forces; if very strong, weak, or in the mean; if well or ill used; if proportionat to the age, to the stature, to the complexion, or disproportionat; if ordinary or extraordinary.  
17. The countenance; if fair foul, or tolerable; if occasion of ill or no; if natural or counterfeit; if couformable to the feature or no.  
18. The sex; if a man or woman.  
19 The age, if a boy, youth, or man grown; if an old man, or of decrepit, and decayed age.  
20. The name; if imposed by God or given by chance; if significant or no; if corespondent to the actions or different from them; if choice and rare or triniall and common.  
21. The condition; if of a noble person, or unnoble; if of a great family, or ordinary, or base; if had by inheritance or gained by some noble act.  
22. The dignity; if of an Emperor, King, or Prince; of Centurion or decurion; if obtained by just means or unjust; if answerable to the actions or not.  
23. The estate; if secular or consecrated to God; if of married or unmarried; if of a Virgin or widow; if willingly take, or by suggestion or violence; if loved and esteemed of, or hated or loath some.  
24. The sect; if a christian, jew, or gentle etc. if chosen by election or had by inheritance; if retained with zeal or with little esteem.  
25. The art; if of a husbandman, of a shepherd, merchant or soldier etc. if painful & wearisome, or easy or delectable; if honourable or infamous; if profitable or with loss; if necessary or superfluous.  
26. The merits; if many or few; if ordinary or choice; if known or no; if of reward or punishment; if of praise or dispraise; if equal to the reward, greater or less.  
27. The obligations; whether volutary or forced; if many or few; if proceeding from gratitude or liberality; if little or great; if such as may easily be fulfilled or not.  
28. The gifts & talents, whether of nature or of grace; if gained or infused; if many or few; if selected or ordinary; if well used or ill; if employed or retained idly.  
29. The virtues; if theological, or cardinal; if infufed or gained; if well rooted & solid, or superficial, and unstable; if external or internal; if intense or remiss.  
33. The fame; if good or evil, far spread, or known but in few places; if stable or variable; if the same withal or diverse; if answerable to the facts, or greater or lesser; if gained by virtuous, and honourable actions, or with fictions or deceits; if used well or ill.  
31. The wealth; whether greator little; if sufficient, & answerable to the degree of the person, or not; if had by inheritance, or gained; and whether by lawful, or unlawful means; if well or il employed.  
32. Of friends, & adherents; if many or few; if of noble persons, rich, good, learned, or their contraries &c. if ancient, or newly contracted; tied with a straight band of good will or no; if occasion of good or evil.  
33. The habit; if gross or delicate; if convenient to the person or no; if according to the use of the country or different from it; if ordinary, or extraordinary; if woaren for necessity, & decency, or for pomp and vanity; if of this or that colour.  
34. The situation; if lying or sitting, standing, kneeling, or prostrate; if comely or undecent, if commodious or discommodious; if determinate or changeable etc.  
35. The dominion; if of master, father, or husband etc. if lawfully obtained or not; if well or ill used; is much or little etc.   

Conditions of words.  
ABOUT the words may be considered; first the author; if God or Angel, or man, or woman, or child etc. if good or evil; if he speak by himself, or by the mouth of an other; if sincerely or with dissimulation.  
2. Of what sort they be, whether noun or verb or other if of one self number or mood or of an other, if Hebrew, Latin, or Greek etc. if proper or appellative; if primitive or derivative.  
3. The signification; whether proper or metaphorical; if simple, and ordinary, or mysterious, and extraordinary; if of one only thing or many.  
4. The connexion; whether natural and prudent, or casual and forced; if continued or interrupted.  
5. The efficacy; whether impetrative and likely to obtain or no; if much or little, if penetrating the heart or no.  
6. The quality; whether clear or obscure, if true or false, exquisite or frivolous.  
7. The mystery, whether of things past, present, or to come, if of much or little esteem, if easy to penetrate or hard.  
8. The manner where with they are spoken, whether in choler or mildly, if with high voice or low, if in haste or slowly, if arrogantly or humbly, if in good earnest or in jest, if with compassion or in derision, if obstinately or modestly, if simply or deceitfully, if with an oath or without it etc.  
9 The end; whether good or ill, if of one or many, if manifest or covert, if profitable or no.  
10. The time, whether fit or no, if long or short.  
11. The place whether convenient or no; if public or secret, if sought out of purpose or found by chance.  
12. The number whether sufficient or no, if superfluous or necessary.  
13. The decorum; whether convenient to the place, to the person, to the time etc. or contrary.   

The condition of the works.  
ABOUT the works, the understanding may ponder. First the root from whence they proceed, whether it be intrinsical, or extrinsical, proportionate or disproportionat, if of God, of Angels, man or woman, if one or many, if effectual and powerful or weak and feeble, if total or partial, principal or subordinate.  
2. Their essence, and nature, whether they be supernatural or natural, moral or artificial.  
3. The quality; whether noble or vulgar, virtuous or vicious, perfect or imperfect, begun only or ended.  
4. Of what sort, whether internal or external, if durable or no.  
5. The merits; whether they be worthy of praise, or dispraise, of much or little reward.  
6. The manner how they are wrought, whether in haste or by leisure, whether willingly or by force, if earnestly or negligently; with joy or sadness.  
7. The helps; whether many or few, natural or supernatural, expected or inexpected, sufficient, or insufficient, deserved or not deserved.  
8. The end; whether proportionate, or disagreeing, good or ill, total or partial, the last or not, if foreseen or unthought, if one alone or many, if natural or supernatural.  
9 The means, whether effectual or not effectual, just or unjust, convenient or no, many or few, if natural or supernatural.  
10. The instruments, whether fit or no, superfluous or necessary, many or few.  
11. The place, whether convenient, or disconuenient, large or strait, public or private, honourable or dishonourable.  
12. The time, wheter winter or summer, spring or autumn, night or day, long or short.  
13. The number, whether many or few, if often repeated, or else continued.   

From whence are to be drawn the above named conditions.  
THESE be the conditions of the persons, words, and works, which I thought good to insinuate, omitting divers others which might be adjoined. It now remaineth to advertise, that one shall find sometimes some of those conditions explicated by the author himself, who recounteth the history, as that of Simeon by S. Luke in the mystery of the purification, and sometimes one shall nnt find them, as we see it happen most commonly in other mysteries: wherefore when they are not set down in the text, eyter at full or in part, a man may conceive them as himself shall judge for the best: but when he findeth them set down, he ought to consider them in that determinate manner as the author hath put them; pondering well the force of those very words, which he findeth in the author himself. whereupon it will come to pass, that by occasion of these conditions the whole text of the history will offer it self to be considered although we do not intend to take the same for our giude in the course of our meditation, but only some certain points gathered out of it. And this I say, because ordinarily one should not take the text yt self for meditation, as some use to do, when they intent to meditate upon the mystery therein contained: but it is more convenient to ponder it by occasion of examining the foresaid conditions: because otherwise meditating the text yt self, in respect that the same is capable of many senses either literal or moral etc. as afterward shallbe declared, it will often happen, that the time of two or three meditations will pass without touching the chief point of the mystery, which the party should, and would, willingly meditate upon: And sometime he shall light upon some word hard to be understood, which either he must leave to discuss, or it will hinder the time which he hath taken to discourse upon the mystery proposed.   

The manner of discoursing briefly upon any mystery.  
ALL that which hitherto hath been said, is proposed, partly to assign many heads, from whence the matter of one meditation, made at once upon a whole mystery may be taken; partly, that those who will may know how to entertain themselves many days in the same mystery: but he that desireth to content himself with fewer heads and hath a will to run over at once a whole mystery (which may seem to be fitly done the day yt self, that any particular mystery shall occur, of which the holy church doth solemnize the feast:) he may choose for the heads of his discourse those seven circumstances, which ordinarily are to be considered in our actions, by those who treat of christian manners, and moral operations, & are comprised in this verse.  Quis, quid, ubi, quibus auxiliis, cur, quomodo, quando. 
Who, what, where, by what means, why, how, & when. Pondering well what person it is, to whom the proposed mystery doth agree, examining what actions he doth, where; by what means for what end in what manner, and in what tyme. For example, upon Christmas day, considering who it is that is borne, what it is to be borne into this miserabble world; where it is that he is borne; what helps he had in the time of his birth; for what end he would be borne; in what manner he was borne; and in what tyme.   

The first manner how to meditate upon Saints days.  
THE same manner he may also observe, who will fruitfully meditate any mystery which happened to the most B. Virgin, or Saints, whose feast the church ordaineth to be solemnized, choosing out, of all the virtuous actions of their life, some one most notable, & most agreeable to his own peculiar estate, to reap from thence the pretended fruit, and let him meditate the same according to these last related circumstances. As for example he may choose for the subject of meditation upon the day of the conception of our Lady, the sanctification, and abundance of grace which she had given her: upon the days of the nativity, and presentation, let him choose to consider her inward joy and exultation, also the great humility of herself upon the day of the Annunciation, and so also of the visitation. Upon the feasts of S. Peter, and S. Paul, let him considar the crucifying of the one, and the beheading of the other: the stoning of S. Sthephen upon his day: upon the feast of S. Laurence, the cruel torment he suffered, being broiled on a gridyron: upon the feast of S. Nicholas the Bishop of Myrrhea his timely beginning to fast, abstaining from the milk of his nurse two days in the week etc. And so in this manner in the feasts of other saints he may consider other of their actions.   

The second manner of meditation for the feast of Saints.  
SECONDLY let him choose in his preparation, one or two, or more virtues, wherein the saint of whom the feast is celebrated hath been most famous, & in time of miditation, let him consider them after such manner, that it be still referred to Christ jesus our Lord, who is the head, and ever flowing fountain of all the greaces communicated to mankind.  
First considering him as author, and efficient cause of those virtuous actions; for although it be true, that the saint himself, with consent of his free will, with his cooperation, and endeavour, did much of his part to attain unto that degree of sanctity, it notwithstanding, Christ our Lord was he, who after a particular manner like unto some most exquisite master, continued to labour so graciously in that soul, that he wrought in it both sanctity, and perfection.  
Secondly acknowledging him to be the meritorious cause; for that whatsoever beauty or goodness is found in the blessed saints, although it hath his proportion, and proper dignity, as the partial means towards grace & glory, notwithstanding it proceeds from the merits of Christ, as being the head of the universal church, & all the dignity which the works of holy saints have, is founded in the self same merits of him, who making himself man for man's sake and continually labouring for the space of thirty three years, and some months beside, even unto the ignominious death of the cross opened an everflowing fountain of lively merits for his holy church, which should be sufficient to give life to all thw works of men, be they never so many.  
Thirdly considering him as a most excellent master, who whilst he lived, by word of mouth, and after his ascending into heaven by internal instruction, gave such precepts of all virtue to all men, and inparticular to the saints, that from remembrance of that doctrine, hath proceeded, that diligent care, to exercise virtue, in which the saints have been so eminent.  
Fourthly, beholding him not only as a master teaching by words, but as the pattern & example in deeds, for that he having been the true and first parterne of all sanctity, by inspiration from his heavenly father (who ceaseth not to exhort all men to imitate him with these words, Behold and do according to the Patrens) the holy saints with good reason, have beheld him after such a manner that they have copied out his lively image in their soul, diverse after a different sort, according to the variety of their actions, yt none with out some laudable degree of perfection.  
Fiftly, beholding him, as the final cause, the crown, and glory of his saints after the triumphant victory obtained of the world, the flesh and the devil, for that he was proposed unto them, for a sovereign reward most great and high above all comparison, & as the garland of triumph which might sustain their hopes & uphold their weakness from dangerous falls under the troublesome burden and oppositions of their enemies, who aimed at nothing else but to bereave them of the glorious palm prepared for the victory.  
This done, to the end the meditation may be so much more fruitful, let him endeavour to see, if our Lord jesus do deal with him also after the five foresaid manners, and how he doth dispose himself to obtain so much favour at his hands. After that let him stir up in himself a desire to be so favoured, and let him seek out the reasons, and causes, which may hinder him from receiving such graces; let him reprehend and blame himself for not answering to the gracious helps received from God, as the saints have done before him, and let him serve himself of other manners, which will come after, helping to move the will, and more to kindle the affection.   

The third manner of meditation for feasts.  
AN other manner no less profitable than the former, may be that he take the gospel occurring in that feast, and dividing the matter into three or more principal parts, procure to apply, either in proper or mystical sense, all those things which the gospel refers, unto the virtuous actions of that glorious saint; and lastly making reflection unto himself, aswell in the first, as in this second manner, procuring to see if in his manner of life he discover conformity, or contrariety to the doctrine of the gospel, & to the life of the saint; & whether Christ jesus have not so dealt with him, in all these five means before named for the gaining of virtue, as he hath with the saints, whose feasts he celebrats. And after this let him reprehend himself, for that he giveth not correspondence, unto the helps given him from our Lord, nor to the virtuous examples of his saints.   

The manner how to meditate the text of scripture.  
LASTLY it is good also to know, how to employ ourselves profitably when we meditate either one only word of the holy scripture or else some sentence of the same, or else some particular parables which are things full of doctrine both holy and profitable for all men; And this altgough it be here spoken principally to serve for the meditation of mysteries; when by occasion of some conditions, which concern either the persons, words, or works, we are to meditate upon some passage of the text, as before hath been declared: it shall serve notwithstanding in like manner for him, that will meditate all by himself, and cheesly for those, that will first meditate upon the Psalms, that he may afterwards say them with more devotion, either in his canonical hours, or in the office of our B. Lady, etc.  
He may therefore first examine it in the literal sense, which is no other, then that which is agreeable unto the signification of that word sentence, or parable, and to the intention of him that spoke it: or else agreeable to the intention of the holy ghost who caused him to speak it. Then let him consider it either in the tropological or moral sense, which consisteth in accommodating the thing signified by that word, sentence or parable, with mystical conceits, serving to the amending of his own life, and manners or those of others: or else let him consider it in the sense called allegorical, in which the things signified in that word, sentece or parable are taken as shadows, and figures of things to come, either in respect of the Messiah, and of the church his spouse, (if we speak of the old testament:) or else accordingly towards others things, appertaining also to the church, or to some other mystery, if we speak of the new: or lastly in the anagogical sense, whereby the signification of the words, sentences, or parables are applied to a more high understanding of celestial, and supernatural things of the life to come.  
As for example, when there occurs one only word, as Jerusalem, you shall interpret it literally, according to Cassian, that so often named city of the jews; tropologically the soul of man; allegorically to the holy church of Christ: Anagogically, for the blessed city of Paradise. Then meditating that sentence of our Saviour. Nisi granum frumenti cadens in terram mortuum fuerit etc. Unless the grain of wheat falling into the ground die etc. he shall understand by the word seed first literally the wheat corns, or other seed, which to bring forth young buds must first be corrupted yt self in the earth: Then tropologically, spiritual persons, who that they may bring forth the fruit of virtuous actions, like corn must also first be mortified and so die to the world by mortification and penance: Thirdly to continue the comparison of a true allegory understanding in that manner all the martyrs, which Christ foresaw, and by those words foretold, who by offering themselves to torments and death, should for their own part and to their own behoefe yield plentiful merit; too others, worthy examples of invincible courage, and fruits of exceeding charity towards almighty God. Fourhtly, Anagogically, all the happy souls that in this world have been beaten by tribulation sent from God, like corn, to be afterward translated to that celestial habitation with multiplied gain of eternal glory.  
Now if he will propose for the subject of his meditation, that parable spoken by Christ. Simile est regunm caelorum homine negotiatori quaerenti bonas margaritas: inventa aute una pretiosa murgarita, abilt & vendidit omnia quae habuit & emit eam. The Kingdom of heaven is like to a merchant seeking good pearls, and having found one precious pearl, he went and sold all that he had and bought it, he shall understand in the literal, and historical sense the words as they sound, for that which happeneth unto jewellers who with all diligence seek after pearls, & for that they know their value, having found one to their minds, they sell all that they have to buy it. In tropological sense, for that which passeth with spiritual people; who knowing where they may get grace and virtue, cease not to employ all their thoughts, and labour until they attain to be able to gain it. In the allegorical sense for that which we see verified in the infidels, who illuminated by God to know the value and great worth of faith, and the excellency of the holy church leave what soever they have to be admitted into the number of true believers; finally, in the anagogical sese, for that which passeth with one, who hath knowledge of the heavenly glory prepared for the virtuous, who adventures his goods, honour, yea and life yt self to obtain it.   

Affections to be raised in Meditation.  
NOw for that the discourse upon the things aforesaid, may not only be the food of the understanding; he that will meditate fruitfully must after some discourse made about some one thing, stir up in his soul some affect correspondent unto the matter meditated, and dilating, and confirming it, so long fix himself therein, as it shall please God to maintain it; And although the affects be many and various, and therefore it cannot be determined always, to which one must attend especially, they depending for the most part upon the assistance of the holy ghost, the best master in prayer; yet notwithstanding, those, unto which the persons who attend to the purgative way must especially have regard, be these that follow.  
First a great grief with shame and confusion for his sins committed by negligence and coldness in God's service, by carelessness, and faintness in seeking after perfection, etc.  
Secondly, a holy fear of offending almighty God, of losing his grace, of being faulty in his duty, in not answering to the voices, and inspirations of God, of his being liable to great punishment for his sins past, or at least for his present imperfections, or else for his little care to profit himself in the way of perfection.  
Thirdly, a great inward hatred of the sin of tepidity, negligence & of earthly things which separate a man far from God, as also of himself, and his own interest.  
Fourthly, a great desire of mortification of the body, of the senses, of the passions, and of the desire of honour, to subject himself to all, & to esteem himself, and to be esteemed of others the most vile of all.  
For those which are in the illuminative way, these following willbe sittest. First a fervent love to all virtues.  
2. A great desire to attain them.  
Thirdly, an inflamed desire to know the person, and the most divine actions of the son of God incarnate, and to imitate the same as much as may be.  
Fourthly, a firm hope, to please God with his divine grace, to attain to perfection, to persever in the good commenced, and in his vocation received from God, to free himself from all imperfection and defect, and to obtain at length eternal blessedness.  
Fiftly, a pious sorrow and compassion for those indignities which the son of God suffered for his sake, for the blindness of other his neighbours who offend his divine majesty in so many things.  
And for him who attends to the unitive way. First an excessive love of God.  
Secondly, a spiritual joy and gladness of the insinit riches, & perfections of his divine majesty, of the honour he receiveth from the good, & of the knowledge, which to his faithful servants he imparteth of himself.  
Thirdly, a great contentment for the glory and happiness of Christ risen from death, and received in heaven with great festivity, and majesty, for the signs showed to men of his charity, and for so great and manifold benefits communicated to his friends, etc.  
Fourthly a vehement desire that the name of God be sanctified, that he may reign over all souls without contradiction, that his holy will be done in earth as it is in heaven, and other like, which the unction of the holy ghost will teach him, so that he dispose himself with a great desire, and necessary humility to the receiving of them. Yet notwithstanding he must not leave to use his diligence to stir up some of the above named affects and others the like, and to dilate them the most he can, aswell for the greater joy and comfort of his soul, as also for more copious fruit ordained to operation for the honour, & glory of God almighty.   

Certain motives to be proposed to the will for the more facile embracing of that which is good.  
HE shall therefore stir up these affections, by propounding unto the will those motives, whereby it is apt to be moved, which motives are wont to be various, according to the variety of the things, which do move the mind either to embrace them, or abhor them. But speaking in general they may be reduced to these heads following, that is to say, when the light of the understanding doth conclude that such a virtue is to be embraced, or such a point of perfection is to be practised, it must withal propound unto the will.  
First the beauty of the same virtue, showing that it deserveth even for it self to be embraced.  
Secondly, the necessity he hath of it, that he may thereby be the more answerable to his estate, or that he may attain true peace and quiet of mind, or to put himself in perfect state towards soluation, etc.  
Thirdly, the utility he shall reap either towards his own perfection, or that of his neighbours, or for the gaining of grace, and other heavenly gifts in this life, or for the increase of his glory in the life to come.  
Fourthly, the spiritual delight he shall feel in embracing and practising the same virtue, which (also sometimes doth redound even to the sense,) at the least will give content, and satisfaction unto reason in some excellent degree.  
Fiftly, the honour he shall gain by the study and excellency of this virtue, not only with God in heaven, but also with men upon earth, who cannot choose but approve and praise the virtue wheresoever they see it.  
Sixtly, the joy it will cause to the Angels in heaven, who as being replenished with charity both towards God and man, do greatly rejoice to see that men do also proceed in virtue, and do give in this respect great glory unto his divine majesty.  
seven, the displeasure it will procure to the devil, who cannot endure to see virtue put in practice to the glory of God, and profit of man for the deadly hate he beareth to the one, who doth punish him according to his deserts, & to the other, for that they would enter the possession of that place from which he was justly banished.  
Eightly, the example of Christ, of the B. Virgin, and of the holy saints either drawn out of the mystery he doth then meditate, or out of others which he hath meditated before, or shall meditate after.  
As for example. After one hath drawn out that light which is before set down in the first manner of discoursing, to wit, that to the imitation of God, who being independent of men, it dit look upon them with the eyes of pity, he also in like manner yea although (which is impossible) he were independent of God, aught to lift up very often the eyes of his soul to his divine majesty with acts of love; he shall then propose unto his will these motives following, to the end he may raise the desire of so doing, and shall say thus.  
And is it not then a decent thing. and much to be desired to lift up the mind often to that divine Lord from whom we have received it? it is a fine thing to see a child who is still looking up towards his father: it is pleasant to see a young bird, or other creature, that have their eyes fixed upon their breeder: it is comely to see a disciple who hath does aspest towards his master▪ or a soldier that often looketh towards his captain. God is our father, our mother, our master, & our captain; it is therefore a most fit, and convenient thing, that we often lift up our eyes towards him for so many titles. Let us add hereunto, how necessary it is for us to carry ourselves towards him in this manner, although we were not dependent upon his divine majesty; for admitting all that can be said, yet he is God, that is, the most perfect nature that can be imagined, & I a man replenished with a thousand imperfections, and all reason would, that the things which be inferior, and of small perfection should acknowledge their superiors, and those whose perfection is much greater. Now how can we better acknowledge him for most perfect, then by lifting up our minds often unto him by means of prayer, and by acts of love? and how great will be the fruit which the practice of this action will bring when it is done well & often as it ought to be?  
If the devil should tempt us never so violently, and should endeavour to draw us from our estate, and cast us to the ground, if then we cast our eyes upon God, we shall find that he is then àt hand, and by him we shallbe established in such sort that we shall not be removed on hair from the place we were in, and so we know it happened to the Prophet, who said: Providebam dominum in conspectu meo semper, quoniam a dextris est mihi ne commovear. I foresaw our Lord in my sight always, because he is at my right hand that I be not moved. And if it should chance that the devil should take us in his snares, before we be aware, yet even then lifting up our eyes to God we shallbe delivered; Oculi mei semper ad dominum quoniam ipse evellet de laqueo pedes meos. My eyes always to our Lord; for he will pull my feet out of the snare. If we be afflicted either with coporall, or spiritual hunger, fixing our eyes upon God, we shallbe abundantly replenished. Oculi omnium in te sperant domine, & tu das illis escam in tempore opportuno; The eyes of all hope in thee o Lord, and thou givest them meat in time convenient. If we stand in need of spiritual light, and particular grace, lifting up ourselves, and drawing near to his divine majesty, we shallbe satisfied. Accedite ad eum & illuminamini, & facies vestrae non confundentur. Come to him & be illuminated, & your faces shall not be confounded. Delectare in domino & dabit tibi petitiones cordis tui, be delighted in our Lord, and he will give thee the petitions of they heart.  
He which intendeth to travail to some strange country, shall find it very profitable, if he learn the language of that country, whilst it he remaineth in his own, if then we do purpose to go to heaven, why do we not learn in the mean time, to lift up our eyes to God, whom we are to behold without intermission, or weariness, when we are in that happy place? But put the case we should not reap any profit thereby at all, yet what a delight & cótentment is it to have leave to fix our eyes upon the most beautiful & pleasant thing that possible can be found, & to be permitted to stay beholding the fountain of all delights? what an honour is it to be admitted to behold that first & chiefest pattern of all beauty, the which whosoever doth continually behold, either is God, or an Angel, or a saint? what contentment do we give to those blessed spirits in so doing, who as they do themselves continually fix their eyes upon God with all delight, and persever in his praises: so it is most grateful unto them, that all creatures should do the same, especially reasonable creatures who were made to that end? How much doth it displease and torment the devil, who is Loath we should do the least thing in acknowledging our duty to almighty God? and truly it were well done of us thus to do, though it were for no other respect, then to show ourselves to be contrary to so cruel an enemy who would not acknowledge God as his maker, nor humble himself unto him. Finally how reasonable a thing is it, that we should imitate the word incarnate, of whom it is read. that he did often lift up his eyes, not only those of his soul, but of his body also towards heaven, thereby to raise himself towards God the father, although he needed no such help? In like manner to imitate also the saints who used often to look up, and behold the heavens, seeking thereby to unite themselves to God, and to show the loathing they had to earthly love.   

Motives for the better flying of that which is evil  
IN like manner when the light of the understanding doth conclude that a sin is to be avoided, or any other imperfection whatsoever he shall withal propose unto the will contrary motives unto the aforesaid, that is to wit.  
First, the foulness of the vice.  
Secondly, the obligation we have to fly it.  
Thirdly, the damage & loss we shall sustain if we do not fly it, & that both in this world, and in the next.  
Fourthly, the disgust of mind which followeth after such a sin even in this life.  
Fiftly, the dishonour which ordinarily doth accompany such a vice, although it have the appearance to be honourable.  
Sixtly, the grief, after our manner of speaking, which the holy Angels take thereat.  
Seventhly, the joy that the devils do take by our so doing.  
Eightly, the example of Christ our Lord, of the blessed Virgin, & saints, who with word did reprehend it, & in practice did fly it as a most pestilent contagion.  
As for example. After the shadows, they do always suppose some body from which they do proceed. So also these shadows of sin, have for the most part their beginning from some body of sin.  
Again, when we seem unto others to be sinners by the means of these shadows, we are thereby the less esteemed, & consequently as knowing than, to have no great conceit of us, we do the less regard, to do in their presence things that do not beseem us.  
Let us add hereunto, that with such persons, to whom we seem to be sinners, by not flying the shadow of sin, we cannot work that fruit, which we should be able to do, if they did esteem us as persons far from any imperfections, & by the same means we are hindered from the metit of much grace in this life, and much glory in the next, because we do not procure the good of our neighbour with such diligence as we ought.  
And moreover what disgust doth come to ourselves by this likeness of sin (although in deed it is but a shadow) when we see ourselves by reason of them not to be esteemed such as in deed we are, and that we are hindered in giving that edification and help to our neighbours which otherwise we might?  
Besides how dishonourable they be unto us, causing us to be esteemed for men imperfect, & such as are little answerable to the obligation of our estate, & to the helps we have received from God?  
Again how much we do grieve the holy Angels, & in particular our Angel keeper, who being desirous to see us like himself in purity, & freeness from all sin, is grieved, & lamenteth, according to our phrase of speech, that he doth not see us altogether clear from this blemish, and imperfection?  
And how much contentment do we give to the devil, (whom notwithstanding we should never please in any thing) seeing that although we have not sinned, we are not far from sin, as it appeareth in that we do not fly this resemblance of sin, at the least we surcease to do that good which we might, if we did avoid it with diligence?  
For this cause Christ our Lord, although he was contented to permit others to think him born in original sin as children commonly were, by submitting himself to the law of circumcision, yet did he fly the doing of any thing which might give occasion or foundation, whereby to think him guilty of voluntary sin; for which respect he did not omit to go to Jerusalem at ordinary solemnities, to pay tribute unto Caesar, to eat the Paschall lamb, and to perform divers other things (which yet he was not bound to do) thereby to avoid the least suspicion of sin. In like manner, the B. Virgin would obey the edict of Augustus Caesar, and that in a time so dangerous, as being so near her childbirth; she would also go to the temple to be purified, herself being most pure; she would be present in the holy city at the solemn feasts etc. For this cause likewise, the holy martyrs, although perhaps they might have yielded to do some little things of those which the tyrants required at their hands, and that lawfully, and without offence to God, yet for the most part, they would never yield in the least thing whatsoever, and this, not to give the least occasion of suspect that they yielded to sin, etc.  
After he hath with these, & the like motives stirred up these affections in his will which he desired, or at least hath endeavoured to raise them he may then either delate them, or move them in some of the manners following, as shall best like himself, sometimes beginning with one, and sometimes with an other, as they have more or less connexion with that light of his onderstanding.   

Certain motives conjoined with the manners of raising the affections.  
IT is therefore here to be observed,, that the foresaid motives, although they ought to be ordinarily propounded to the will, (as we have declared) before we come to the manners of amplifying, and continuing the affections; yet may they notwithstanding sometimes be mingled with some of them according as it shall seem best to the person that doth meditate. For example if after the second light of the first discourse before specified, by which it was gathered that man ought with a charitable eye to behold his neighbour, and to consider if peradventure he stand in any necessity, if then he would use the manner which we will afterwards call Admiration, he may then mixed therewith the foresaid motives in this sort following.  
And how is it possible that I being looked upon by God himself with so great chari●y beyond all merit of mine, do yet continue so hard hearted towards such an one my neighbour? And how is it possible, that after so many & great inspirations I should have my heart shut up from all compassion towards him? and yet it is true, that there is not in the world a more worthy thing then to be like that father of goodness, qui facit oriri solem suum super bonos & malos; that maketh his sun to rise upon the good, and the bad,  
And it is farther true, that I being man aswell as he, may also fall into the same necessity, wherein he now is, and he may come to the state wherein I am, so that I may then stand in need of his help, as he doth of mine: it is therefore necessary, that I do use towards him all kind of mercy.  
And how cometh it to pass, that I have stayed so long before I understand this verity, and have always showed myself so little charitable? I did perhaps suppose there should no good have comed unto me thereby: yes great good, both spiritual, which I should have merited in the sight of God, and corporal also, for so I should have obtained much more easily of his divine majesty, whatsoever I should myself have needed, and my said neighbour would thereby have been more prompt to do me any service.  
Neither can I be ignorant, that in so doing I should have been esteemed for a good, and charitable person, and for such have been honoured by them who now hold me for one that hath little charity, and so with good reason they do make small account of me.  
Besides this as I have found in other good works, which being not so great, and good as this, are not therefore so pleasing to God as this is, yet have I always sound great contentment, and spiritual consolation therein: so I do persuade myself, I should have sound much greater comfort, if I had performed this act of charity.  
And how is it possible that I am not moved either by these or any other respects to do my duty; the very beasts themselves would have been moved to compassion, if they had seen and known of this need, and yet I am not moved either by this, or by whatsoever can be propounded unto me.  
The blessed Angels expect no other thing at my hand but the acts of charity, the devils are mad for fear that I should perform them; how is it then that to please the one, and to displease the other I do not exercise myself in so good a work?  
In the life of Christ there is nothing more frequent, and evident than his prompines to go and seek those that stood in need of help, that he might relieve them. So he went towards jericho where the blind men were, so he passed by the place, where there stood the born blind man, so he went to meet the ten lepers, so he went towards the gate of Nain to raise the widows son; so he expected the Samaritan woman at the well of jacob, in cenclusion he had always special regard, and did seek occasions to help the necessity of his neighbour, either corporal or spiritual, & why then have not I done it before now, being that I esteem myself a follower of Christ etc.  
And in this fashion we may also proceed in the other manners, as often as we find ourselves moved thereunto, after the discourse of the understanding concerning any of the conditions either of the persons, words, or actions, as before I have declared.   

Certain ways to stir up, continue, & dilate the affections.  
NOw having setdown the motives which serve for the awakening of the affections, which we pretend in our will the ways to continue jacob, his hope in his Lord God; Some other times that the sinner is justly punished. justus es domine, & rectum judicium tuum, omnia quae induxisti super nos, & universa quae fecisti nobis, in vero judicio fecisti, in veritate & judicio induxisti omnia haec propter peccata nostra. Thou art just o Lord, and right is thy judgement, all things which thou hast brought upon us, and all the things which thou hast done unto us, thou hast done them in true judgement, in truth and in judgement, thou hast brought all these things upon us for our sins. In like manner he may affirm other things, either of the perfections of God, or of his own imperfections: of the beauty of virtue; or of the deformity of vices, of the greatness of of the rewards to come, or of the grievousness of the punishment. etc.  
The second is by way of Admiration, sometimes marveling at the goodness of God, his patience, charity, his name, his power. Domine dominus noster quam amirabile est nomen tuum in universa terra. Domine Deus virtutum, quis similis tibi? potens es domine & veritas tua in circuiti tu●. O Lord our Lord how marvelous is thy name in the whole erath? O Lord the God of virtues, who is like unto thee! thou are mighty o Lord, & thy truth is round about thee. Sometime admiring at they own coldness, & negligence, etc. Sometime at thy neglect or little regard to so great favour & so many graces as thou hast received, etc. Sometime at the little esteem thou showest of so frequent and so clear inspirations, and of thy to to little care in examining them. Quamdiu ponam consilia in anima meat How long shall I put counsels in my soul? Some other times at the multitude and often return of temptations which disturb the peace; and hinder the profit, & seek to overthrow the person. Queen 〈…〉 que irruitis in hominem? interf 〈…〉 tit vniuersiv●s tanquam parieti inclinato & maceriae depulsae? How long set you violently upon a man? you all d● kill, every one of you, as if it were upon a wall that is leaning, & a wall shaken. Sometimes of other things, etc.  
The third is Benediction, blessing almighty God, for that he doth accept our prayers, and show his mercy: Benedictus Deut qui non amovit orationem meam, & misericordiam suam a me; Blessed be God who hath not removed my prayer, and his mercy from me, for that he doth perform so marvelous things. Benedictus dominus Deus Israel, qui facit mirabilia solus. Blessed be our Lord God of Israel, who only doth marvelous things; for that he doth visit, and deliver his servants from captivity. Benedictus dominus Deus Israel, quia visitavit, & fecit redemptionem plebis suae. Blessed our Lord God of Israel, for that he hath visited, and wrought the redemption of his people: for that he will help us to proceed in the way of salvation. Be● edictus dominus die quotidie, prosperum iter faciat nobis Deus salutarium nostrorum. Blessed our Lord day by day, the God of our salvations will make us a prosperous journey: for that he doth teach us to fight against our spiritual enemies. Benedictus dominus Deus meus qui docet manus meas ad praelium. Blessed be our Lord my God who teacheth my hands to battle, and my fingers to war, for that he giveth graces, and pardoneth sins, etc.  
The fourth is Communication, as it were conferring with almighty God, to know somewhat from him, as for example, who they shallbe that shall go to heaven. Domine quis habitabit in tabernaculo tuo, aut quis requiescet in monte sancto tuo? O Lord who shall dwell in thy tabernacle, or who shall rest in thy holy hill? what thing he may perform in the service of his divine majesty. Quid faciam tibi o custos hominum? What shall I do to thee o keeper of men? What gratitude we can render and show unto him. Quid retribuam tibi pro omnibus qua tribuisti mihi? What shall I render to thee for all things which thou hast rendered to me? What I shall be able to answer at the day of judgement. Quid faciam cum surrexeris ad judicandum Deus? & cum quaesieris quid respondebo tibi? What shall I do when thou wilt rise to judge oh God, and when thou wilt ask what shall I answer to thee? What manner or course we should hold for the moderating of our passions, for the rooting out of vicious habits, for exercising such, or such a virtue, etc. And this may be done by way of dialogue, as if God did answer to the demands which are asked of him, and the persons replying a new question, God in like manner to give a new answer, etc.  
The fift is of Confession, or acknowledgement either of graces received from God, as having heard his prayer. Quonian tu Deus meus ●xaudisti orationem meam; For thou my God hast heard my prayer; for that he hath granted him light to know, and distinguish good and evil. Quoniam tu illuminas lucernum meam domine, because thou dost illuminate my lamp o Lord. For that he hath been our guide, our hope, our strength in the way of salvation. Dum anxiaretur cor meum, inpetra exaltastime, deduxisti me, quiafactus es spes mea, turrie fortitudinis a fancy inimici. Whilst my heart was in anguish thou didst exalt me in a rock thou hast conducted me, because thou art made my hope, a tower of strength from the face of my enemy: Or else he may speak to God of his own misteries. Non est sanitas in carne mea, quoniam iniquitates meae, supergressae sunt super caput meum: Circunderunt me mala quorum non est numerus, quoniam iniquitatem meam ego cognosco. There is no health in my flesh, because my iniquities are gone over my head. Evils have compassed me which have no number, I do know my own iniquity. Or else he may declare how he hath deserved hell a thousand times over, that he is not worthy the least grace that he doth answer to the lights, & helps received, that he doth not apprehend or understand in what thing consisteth the true good, that he hath all his powers corrupted, and spoiled, etc.  
The sixth is of Comfort, comforting his soul to expect our Lord, when he seemeth to stay his coming. Expecta dominum & custodi viam ejus, & exaltabit te ut haereditate capias terram, si moram fecerit expecta eum quia veinens veniet & non tardabit. Expect our Lord, and the dilights of the flesh, and all things whatsoever that are not good, or do not belong to God. Quid mihi est in caelo, & a te quid volui super terram? Deut cordis mei & pars mea Deus in aeternum. What y● to me in heaven, and besides thee what would I upon the erath? God of my heart, God my portion for ever.  
The eight of Dubitation, doubting with himself what he is to do whether to accept of a thing, or to fly it; what punishment he should take of himself, which may be esteemed equivalent to his negligence used in well doing, what assistance he should expect from God, towards whom he hath carried himself so very ill; who may be thought fit for salvation seeing matters pass with such rigour, and so few be found that do their duty entirely. Quis est homo qui vivet, & non videbit mortem, ●ruet animam suam de manu inferi? Who is the man that shall live, & shall not see death, shall deliver his soul from the hand of hell? Also from whom he is to expect necessary succour to the resistannce of his enemies. Quis consurget mihi adversus maligna●tes? aut quis stabit mecum adversus operantes iniqditatem? Who shall rise for me against the malignant? and who shall stand for me against them that work iniquity? who shall help to guide him to a place of security. Quis deducet me in civitatem mnnitam, who shall conduct me into a fenced city? who or what shall help to raise him up to heaven. Quis dabit mihi pennas sicut columbae, & volabo, & requiescam? who will give me wings as of a dove, & I will fly and rest? who shall help him to grace, that he may know and find almighty God. Quis mihi tribvat ut cegnoscam, & in veniam illum, & veniam usque ad solium ejus? Who will grant me that I may know, and find him, and come even to his throne?  
The ninth is Exhortation, exhorting himself to discover his needs unto almighty God. Revela domino viam tuam, & spera in eo, & ipse faciet. Reveal unto our Lord thy way, and hope in him, and he will do it. Also to carry himself courageously in the service of God. Viriliter age, & comfortetur cor tuum, & sustine dominum. Do manfully, and let thy heart take courage, and expect thou our Lord: Also to delight in God. Delectare in domino & dabit tibi petitiones cordis tui. Delight in our Lord, and he will give thee the petitions of thy heart. Also to do well and stand steadfast in one's chosen estate when it is good. Spera in Deo, & fac bonitatem, & inhabita terram & pasceris in divitiis ejus, Hope in our Lord, and do good, and inhabit the land and thou shalt be fed in the riches thereof. Also to place all his thoughts & care upon God. jacta super dominum curantuam, & ipse te enutriet. Cast shy care upon our Lord, & he will noucish thee. Also to embrace willingly what thing soever leadeth to perfection although it be hard, and troublesome. Also to contend as it were with almighty God in striving to do him service whilst he doth continually do us benefits etc.  
The tenth is called in latin Fiducia, which is faithful trust, or confidence trusting in God that he will abate the force of our enemies. Non timebo millia populi circumdantis me. I will not fear▪ thousands of people compassing me about, quoniam tu percussisti omnes adversantes mihi, because thou hast strooken all those that are adversaries unto me. Dominus illuminatio mea & salus mea, quem timebo? Our Lord is my illumination, & my salvation, whom shall I fear? In te in●micos nostros ventilabimus corn● & in nomine tuo spernemus insurgenter nobis; In thee we shall turn our enemies, & in thy name we shall contemns them that rise up against us. Also that he will not always be offended with us, nor always threaten us; Non in perpetual irafcetur, neque in aeternum comminabitur. He will not be angry always, no● will he threaten for ever. Also that he will help us to overcome all difficulties, be they never so great. In te eripiar a tentatione, & in Deo meo transgrediar murum. In thee I shallbe delivered from temptation. and in my God I shall go over a wall. That he will give us all helps necessary to us that he will illuminat our understanding, inflame our will, that he will give forces to our motive powers to exercise that which is good etc. Sometimes also taking courage to have some hope in the state of our own conscience as not feeling therein any remorse of evil deeds. Domine Deus me●usi feci istud, si est iniquitas in manibus meis etc. O my Lord God, if I have done this, if there be iniquity in my hands etc. Si abscondi quasi homo peccatum meum, & celavi insinu meo iniquitatem meam. If as man I have hid my sin, and have concealed my iniquity in my bosom. Si ambulavi in vanitate, & festinavit in dolo pes meus. If I have walked in vanity, and if my foot have hastened in deceit. Si declinavio gressus meus de via, & si secutum est oculos meot cor meum, & si in manibus meis adhaesit macula, etc. If my step have declined out of the way, and if my heart hath followed my eyes, & if any spot have cleaved to my hands, etc.  
The eleventh is Gràtitude, searching with diligence how he may render some kind of counterohang for the benefits received from God. Quid retribuam domino pro omnibus quae retribuit mihi? What shall I render to our Lord for all things he hath rendered to me? Sometimes recounting as it were to others the favours which he hath received of almighty God. Venite audite, & narrabo, omnes qui timetis dominum quanta fecit Deus animae meae. Come and hear all ye that fear God and I will recount how great things God hath done unto my soul. Also showing to be desirous to praise him for ever. Misericordias domini in aeternum cantabo, in generatione, & generationem, annunciabo veritatem tuam in ore meo. I will sing the mercies of our Lord eternally in generation and generation, I will show forth thy truth in my mouth. Also desiring to be assisted by other friends in the like praises of God. Magnificate dominum mecum, & exultemus nomen eius in idipsum. Magnify ye our Lord together with me, and let us exalt his name for ever. Esteeming yt a thing most good, and convenient to be busied in praising so great a benefactor. Bonum est confiteri domino, & psallere nomini tuo altissime. It is a good thing to confess to our Lord, and to sing to thy name o highest. desiring also to have yet great commodity to celebrat his prases. Repleatur os meum laud, ut c●tem gloriam tuam, tota die magnit●dinem tuam. Let my mouth be filled with praise, that I may sing thy glory & all the day thy greatness. Domine latis mea aperies, & os meum annunciabit laudem tuam. O Lord thou wilt open my lips, and my mouth shall show forth thy praise. In like manner confessing himself unable to give full & due demonstration of a grateful mind, for so great and singular benefits received from his divine majesty.  
The twelfth is of Humiliation esteeming himself meaner than a man. Ego sum autem vermis, & non homo, opprobrium hominum, & abiectio plebis. But I am a worm and no man, a reproach of men, an outcast of the people. Confessing himself for poor. Ego autem mendicus sum & pauper &c. But I am a beggar and poor etc. Distrusting of his own forces, and habilities. Non in arcu meo sperabo, & gladius meus non saluabit me: I will not hope in my bow, and my sword will not save me. Also reducing himself to his own nothing. Ego ad nihilum redactus sum & nescivi. I was borough to nothing and knew not. Also attributing it to his own deserts when he suffereth tribulation. Priusquam humiliarer ego deliqui. Before I was humbled I offended. Also esteeming yt a good, and beneficial thing to be humbled. Bonum mihi quia humiliasti me. It is good for me that thou had humbled me. Confessing that God justly depressed, and debased him. Cognout domine quia aquitas judicia tua, & in veritate tua humiliasti me. I know o Lord, that thy judgements are equity, & in thy truth thou hast humbled me. Sometimes acknowledging himself unworthy to be admitted to the presence of God; to be illuminated; to have the feeling of the affections in his prayer; to be comforted, etc.  
The thirteenth is of Invitation, inviting almighty God to be mindful of him. Exurge domine Deus, exaltetur manus tua, me obliviscaris pauperem. Arise Lord God, let thy hand be exalted, forget not the poor. Also that he will come quickly. Veni domine & noli tardare. Come o Lord and do not stay. Also that he will visit the soul, Deus virtutum convertere, respice de caelo, & vide, & visita vineam istam. O God of hosts return, regard from heaven, and see, and visit this vineyard. That he will save us from dangers etc. Excita potentiam tuam & veni, & saluos facias nos. Raise up thy might, and come to save us, inviting also all creatures; that they do praise, & bless almighty God. Benedicite omnia opera domini domino, laudate, & superalte eum in saecula. Bless ye our Lord all the works of our Lord, praise him, superexalt him for ever. Likewise inviting his own soul, that it give it self to the practice of virtue; that it be mindful of heaven; of God, and of it self that it convert it self to God, who is his true, and proper centre. convertere anima mea in requiem tuam, quia dominus benefecit tibi. Turn o my soul into thy rest, because our Lord hath been good, to thee.  
Also inviting the Angels, and men, and all creatures to come & behold how he hath defiled his soul; how many works he hath done unworthy of his estate etc. Also how much God hath debased himself for him, and to what poor terms his sins and imperfections have brought the King of glory, and how they have treated, and used him, inviting them that they will assist him to do his duty, and to answer worthily to the majesty of God for the graces received in so great abundance, etc.  
The fourteenth, is of laud's and Praises, exalting the power and wisdom of God. Magnus dominus noster, & magna virtus ejus, & sapientiae ejus non est numerus. Great is our Lord, and great is his strength and of his wisdom there is no number. Also the greatness of his works, Magna opera domini exquisitae in omnes voluntates ejus. The works of our Lord are great, exquisite according to all his wills. And his infinite mercy. Misericors miserator dominus, patience, & multum misericors. suavis dominus univorsis, & miserationes ejus super omnia opera ejus. Our Lord is pitiful, and very merciful, patiented and very merciful. Our Lord is sweet unto all, and his commiserations, are over all his works. In like manner his equity, and justice. Quoniam rectus dominus Deus noster, & non est iniquitas in eo. The Lord our God is righteous, and there is no iniquity in him. Sometime exalting the continual practice of the Angels in praising God, and their readiness in obeying his will; also commending the charity of the Apostles; the patience & fortitude of the martyrs; the perseverance and stability in well doing of the Confessors; The purity of the Virgins, the penance, and retired life of the Anchorites, in comparison of which, himself hath not hitherto done any thing worthy of his estate, and the grace received from God.  
The fifteenth is of Menaces, threatening himself some punishment on the behalf of God, or as from himself, for that he doth not perform his duty as he ought, and will not as yet convert himself so seriously as he is bound. Nisi conversus fueris, gladium suum vibrabit, arcum suum retendit & paravit illum. Unless thou wilt be converted, he shall shake his sword, he hath bend his bow, and prepared it. etc. Also threatening the understanding, because it is curious; the will because it affecteth to much terrene things, & the memory, because it doth not remember God so often as it should. Intellige haec qui oblivisceris Deum ne quando rapiat & non sit qui eripiat. Understand these things thou that forgettest God, lest he take thee violently, & there be none to deliver thee. Also the fantasy, because it wandereth so like a vagabond: the eyes because they are not modest, nor composed: the tongue because it is talkatyve, head long, and deceitful. Dilexisti omnia verba praecipitationis lingua dolosa, propteria Deus destruet te in finem evellet te etc. Thou hast loved all words of precipitation, a deceitful tongue, therefore will God destroy thee for ever, he will pluck the out for ever. etc. Briefly to all the powers & senses in like sort, because they do not employ themselves in the service of God, as it were beseeching his divine majesty that he will chastise them.  
The sixteenth is of Narration, recounting unto God, the things performed by his sacred majesty. Annunciavi justitiam tuam in ecclesia magna. I have declared thy justice in the great congregation. justitiam tuam non abscondi in cord meo, veritatem tuam, & salutare tuam dixi; Thy justice I have not hid in my heart thy truth, and thy salvation I have spoken. Also showing our constancy, & perseverance in divers probations. Dedisti nos tanquam oves escarum. Thou hast given us as sheep, that are to be eaten. Posuisti nos opprobrium vicinis nostris, etc. Thou hast made us a reproach to our neighbours etc. Haec omnia venerunt super nos nec obliti sumus te, etc. All these things have come upon us, neither have we forgotten thee, & non recessit rotro cor nostrum, etc. And our heart hath not revolted back. Also he may recount sometimes the things which almighty God hath performed toward himself. Deus docuisti me a jwentuta mea, & usque nunc pronunciabo mirabilia tua. O God thou hast taught me from my youth, and until now I will pronounce thy marvelous works. And that which he hath done to others, who have put their trust in his divine help. In te speraverunt patres nostri, speraverunt, & liberasti eos. Ad te clamaverunt & salui facti sunt, in te speraverunt & non sunt confusi. In thee our fathers have hoped, they have hoped, and thou hast delivered them; They have cried to thee and were saved, they have hoped and thy truth from the great counsel Also that he doth not put his trust in his own forces or industry. Non enim in arcu meo sperabo, & gladius meus non saluabit me. For I will not hope in my bow, and my sword will not save me. Or if his conscience be clear, that he hath not committed any error for which he should deserve that punishment. Neque iniquitas mea, neque peccatum meum domine, sine iniquitate cucurri & direxi. Neither is it my iniquity nor my s●nne● Lord, without iniquity, I have run, and gone directly. Also not to have any evil intention. Non proponebam ante oculos meos rem initstam, non adhaesit mihi cor prawm etc. I did not propose before my eyes any unjust thing, a perverse heart hath not cleaved to me. Or else that he hath not been chastised according to his deserts. Non secundum peccata mea fecit mihi, neque secundum iniquitates meas retribuit mihi▪ He hath not done unto me according to my sins, nor hath rendered unto me according to my iniquities. Also that he doth not deserve either honour or glory in any sort. Non mihi domine, non mihi sed nomini tuo da gloriam. Not to me o Lord, not to me, but to thy name give the glory. also that he hath not lifted up his heart with pride, nor to have been puffed up with any vanity. Domine non est exalcatum cor meum, neque elati sunt ●culi mei, neque ambulavi in magnis, neque in mirabilibus super me. Lord my hearts not exalted, neither are my eyes lofty, nor have I walked in great things, nor in marvels above myself. Also not to have done his duty as others do think of him. etc.  
The eighteenth is of Offering, offering himself wholly to God for a servant. O domine quia ego servus tuus, ego servus tuus, & filius ancillae tuae. O Lord because I am thy servant, I am thy servant, and the son of thy handmaid. Suscipe servum tuum in bonum; Receive thy servant unto good. Suscipe me secundum eloquium tuum, & non consundas me ab expectatatione mea. Receive me according to thy word, and confound me not of my expectation; And even for a horse or beast of carriage, which will all ways be ready to the service of his divine majesty.  jumentum factus sum apud te, & ego semper tecum. As a beast I am become with thee, and I always with thee. Offering up all that he hath, the understanding the will, the memory, the heart, the tongue, the operations etc. showing himself to be ready to execute so much as he hath perceived of God's will, either in that meditation or out of it: offering himself prepared to imitate jesus, as much as he can possibly, and to suffer whatsoever, for the love of his divine majesty. Quoniam in flagella paratas sum, Because I am ready for scourges, Domine tecum paratus sum in carccrem, & in mortem ire. Lord I am ready to go with thee into prison, yea to death.  
Also to seek all means to please almighty God, and to observe his holy precepts. Paratus sum, & non sum turbatus ut custodiam mandata ●ua. I am prepared and am not troubled to keep thy commandments.  
The nineteenth is of Obsecration, begging instantly at the hands of God, that he will grant him those affects, and those graces which he desireth, either for his own good, or for the good of others, & this for his infinite love, and mercies sake. convertere domine, & eripe animam meam, saluum me sac propter misericordiam tuam. Turn thee● Lord, and deliver my soul, save me for thy mercies sake; Exaudi me domine, quoniam benigna est misericordia tua. Hear me o Lord, because thy mercies benign. Secundum multitudinem miserationum tuarum respice in me. According to the multitude of thy commiserations have respect to me. Secuudum misericordiam tuam memento meitu propter bonitatem tuam. According to thy mercy rentember thou me for thy goodness o Lord. Begging all this for his name sake that is most holy and ineffable. Propter nomen tuum domine propitiaberis peccato meo, multum est enim. For thy name o Lord thou wilt be propitious to my sin, for it is much. Adiwa nos Deus salutaris noster & propter gloriam nominis tui libera nos, & propitius esto peccatis nostris propter nomen tuum etc. Help us o God our saviour, and for the glory of thy name o Lord deliver us, and be propitious to our sins for thy name sake. etc. Also by the most grateful merits of his most beloved son. Respice in faciem Christi tui, Look upon the face of thy Christ. By the purity and sanctity, of the most sacred Virgin, & by other things, at the aspect whereof he thinketh God will be moved to grant him that which he demandeth.  
The twentieth is of Petition, simple indeed but fervent, craving of almighty God those favours which he desireth for himself and others. For example, sometimes demanding to be heard. Exaudi orationem meam domine, deprecationem meam auribus percipe. Hear my prayer o Lord, and receive my petition with thy ears. Sometimes to be assisted and helped by almighty God. Illumina oculos meos ne unquam obdormiam in morte. Emitte lucem tuam, & veritatem tuam. Illuminate mine eyes, that I sleep not in death at any time, send out thy light & thy truth. Sometime that he will renew his heart and spirit. Cor mundum crea in me Deus, & spiritum rectum innova in visceribus meis. Create a clean heart in me o God, and renew a right spirit in my bowels. Sometimes that he will strengthen his steeps in the way of salvation. Dirige in conspectu tuo viam meam. Direct my way in thy sight. Dirige me in veritate tua & doce me. Direct me in thy truth, and teach me. Legem pone mihi domine in via tua, & dirige me in semitam rectam. Set me a law o Lord in thy way and direct me in thy right path. Vias tuas domine demonstra mihi, & semitas tuas edore me. Lord show me thy ways, and teach me thy paths. Sometimes that God will teach him his divine will, and pleasure. Doce me facere voluntatem tuam quia Deus meus es tu. Teach me to do thy will, because thou art my God. Domine quid me vis facere. Lord what wilt thou have me to do? Sometimes that God will keep and guard his tongue. Pone domine custodiam ori meo, & ostium circumstantiae labiis meis. Set o Lord a watch to my mouth, & a door round about to my lips. Sometimes that he will draw back our eyes from evil. Auerte oculos meos ne videant vanitatem. Turn away mine eyes that they see not vanity. Sometimes that he will give him understanding to conceive the things that be good. Da mihi intellectum ut sciam testimonia tua. Give me understanding that I may know thy testimonies. Sometimes that he will settle, & confirm him in his good purposes. Manda Deus virtuti tuae, confirma hoc Deut quod operatus●es in me. Command thy strength o God, confirm this o God, which thou hast wrought in me. And sometimes let him demand other things according to his necessity, and desire etc.  
The twentieth one is of Purpose, proposing, and resolving firmly in the sight of the whole celestial court, that he will perform whatsoever he hath known or shall know to belong to the glory of God, and that he will often praise his divine goodness, and mercy. Consitebor domino secundum justit●am eius, & psallam nomini domini al●issimi. I will confess to our Lord, according to his justice, and will sing to the name of our Lord most high. Laudabo nomen Dei cum cantico, & magnificabo eum in laud. I will praise the name of God with canticle, and I will magnisi him in praise, & that he will for ever observe the commandments of God. Custodiam legem tuam semper, in saeculum & in saeculum saeculi. I will keep thy law always for ever, & ever. juravi & statui custodire judicia justitiaetua. I swore and determined to keep the jugdments of thy justice. Also to do some voluntary acts which are not commaunned. Voluntary sacrificabo tibi, & confitebor nomini tuo domine quoniam bonum est. I will voluntarily sacrifice to thee, and will confess to thy name o Lord because it is good. Also to persecute vices, and to punish his own flesh. Persequar inimicos meos, & comprehendam illos, & non convertar donec deficiant. I will pursue my enemies, and overtake them, and will not return until they fail. Also to offer my prayers in the morning. In matutinis meditaber in te. In the morning I will meditate on thee, Mane astabo tibi quoniam non Deus volens iniquitatem tu es. In the morning I will stand by thee, and will see, because thou art not a God that wilt iniquity. Also to sound out and publish the commandments of God. Narrabo omnia mirabilia tua, latabor & exultabo in te. I will tell all thy marvelous things, I will be glad, and rejoice in thee. Confitebor domino nimis in ore meo, in medio multorum laudabo in eum. I will confess to our Lord exceedingly with my mouth and in the midst of many I will praise him. Narrabo nomen tuum fratribus meis, in medio ecclesiae laudabo te. I will declare thy name to my brethren, in the midst of the church I will praise thee. Also to hope in God, and there upon not to fear any thing whatsoever. Si consistant aduersusme castra non timebit cor meum, si exurgat adversus me praelium in hoc ego sperabo. If camps stand together against me my heart shall not fear, if battle rise up against me in this I will hope.  
Also never to departed from the will of God, which it shall please him to make known unto him. Ipse Deus meus & salvator meus, adiutor meus, non emigrabo. He is my God, and my saviour, my helper I shall not remove. And to persever firm and constant, & to make good the promises made unto his divine majesty. Reddam tibi vota mea, quae distinxerunt labia mea. I will render thee my vows which my lips have distinguished. Vota mea domino reddam coram omni populo eius. etc. I will render my rows to our Lord before all his people. And so of other things in like manner appertaining to our spiritual profit. etc.  
The twentieth two is of Prosopopeia, which is sometimes to fain as though almighty God did lament himself, and complain of us. Populus quem non cognovi seruivit mihi, in auditu auris obedivit mihi, Tu v●ro ●epulisti & despexist●, & distulisti Christum tuum. etc. A people which I knew not hath served me, in the hearing of the ear it hath obeyed me; But thou hast repelled, and despised, thou hast differeed thy Christ. Quomodo facta est meretrix civitas fidelis, plena jud●cii? How is the faithful city full of judgement become an harlot? Quomodo obscuratum est aurum, mutatus est color optimus? How is the gold obscured, the best colour is changed? Sometimes that he doth upbraid thee of thy evil customs, & thy little correspondence to his love showed? Quare tu enarras justitias meas, & assumis testamentum meum per os tuum? Tu vero odisti disciplinam, projecisti sermones meos retrorsum. Why dost thou declare my justices, and takest my testament by thy mouth? But thou hast hated discipline, and cast my words behind thee. Quid est quod ultra debui sacere vineae meae, & non feci? An quod expectavi ut faceret vuas, & fecit labruscas? What is there that I ought to do more to my vineyard, and have not done to it? whether that I looked it should yield grapes, and it hath yielded wild grapes? Sometimes that God doth reprehend him for following vanities. Fili hominis ut quid diligis vanitatem, & quieris mendacium? O son of man, why dost thou love vanity, and follow a lie? Sometime that he doth exhort thee to praise his holy name. Immola Deo sacrificium laudis, & red altissimo votatua. Immolate to God the sacrifice of praise, and pay thy vows to the highest. Sometime that he doth promise thee his divine help. Inuoca me in die tribulationis, eruam te & honorificabis me; Invocat me in the day of tribulation, I will deliver thee, and thou thalt honour me etc. Sometimes that the devil doth rejoice that he is more followed & obeyed then God himself, and that he can handle the matter so cunningly, that he can induce men to sin, and some others to wax cold in devotion etc. Sometimes feigning that the virtues themselves, if they could speak would lament, that they are not prized and esteemed according to their merits.  
The twentieth three is of Quarrel, or Complaint, taking a certain kind of boldness, but yet with due reverence, & humility to complain of almighty God, for that he permitteth his troubles, and temptations ut glutiam salivam meam? How long dost thou not spare me, nor permit me to sir allow m● spi●le? And for that it seemeth God is become cruel unto him. Clamo ad te, & non exaudis me, sto & non respicis me. I cry out unto thee, and thou hearest me not, I stand, and thou dost not respect me. Mutatus es mihi in crudelem, & in duritia manus tuae adversaris mihi. Thou art changed to be cruel towards me, & in the hardness of thy hand thou art against me. Also for that he doth not deliver him from his sins. Cur non tollis peccatum meum, & quare non aufers iniquitatem meam? Why dost thou not take away my sin, and why dost thou not take away my iniquity? At other times he may lament and complain of himself, for that he doth not stand steadfast in his purposes, in resisting temptations, in flying occasions of offending God. Sometimes also let him complain of his own flesh for that it doth often move him to evil: sometimes of the devil, that he is to importune with his wicked suggestions. Sometimes also of men, for that they cease not to solicit him to evil.  
The four and twentieth is of Rendering thanks, yielding thanks to his divine majesty, for so many benefits bestowed, and so many promises made & so favourable audience granted; for the lights, and affects communicated in the time of prayer etc. stirring up his soul, to bless, & praise almighty God, for the pardon obtained of his synns, and the grace received. Benedic anima mea domino, & noli oblivisci omnes retributiones ejus, Qui somno tuo? How long wilt thou sleep● sluggard? when wilt thou rise out of thy sleep? As one that is proud. Quid ●e elevat cor tuum? Quid tumet coutra Deum spiritus tuus etc. Why doth thy heart elevat thee? Why doth thy spirit swell against God?  
The six and twentieth is of Solliciation, soliciting almighty God, and instantly beseeching him, that he will come speedily to help us. Inclina ad me aurem tuam, accel●ra ut eruas me. Incline thine ear to me, make haste to deliver me. Adjutor meus, & protector meus es tu, Deus meus ne tardaveris. Thou art my helper, and my protector, my God be not slack. Exurge quare obdormis domine? exurge & ne repellas in sinem. Arise, why sleepest thou o Lord? arise, and repel us not to the end. Eripe me de inimicis meis Deus meus, & ab insurgentibus in me libera me. Deliver me from my enemies o God, & from them that rise up against me defend me. Eripe me de operantibus iniquitatem, & de viris sanguinum salva me. Deliver me from them that work iniquity, and from bloody men save me. Sometimes soliciting the blessed Virgin that she will obtain grace for us at the hands of God etc. Also the saints, that they will relieve our necessities, and that they will assist us in giving glory to God. Asserte domino gloriam, & honorem, assert gloriam nomini ejus. Bring to our Lord glory, and honour, bring to our Lord glory to his name. Sometimes soliciting his own soul to be diligent about performing the good he hath determined to do, and to eschew with speed all occasions of evil, and of his imperfections. men. And to think virtues much more amiable, and deserving our best love, although it be hard than vice although it be never so easy etc.  
The eight and twentieth is of Taxing, taxing himself with some certain pain, if he do not his duty, if he perform not his purposes, if he be not mynfull of God, of heaven. Si obl 〈…〉 ut fuero tui, oblivioni detur dextera me●, adhaereat lingua mea faucibus meis, si non meminero tui, si not. propositoro jerusalem in principio laetitiae meae. If I shall forget thee, let my right hand be forgotten, let my tougn● cleave to my iures, if I do not remember thee, if I shall not set jerusalem in the beginning of my joy. In like manner taxing himself with some pain annexed to a time, as for example. If to day, or within two days I do not this, or that thing. If I do not overcome this or that passion. If I do not fulfil this or that purpose; I will submit myself to this or that punishment. Taxing or stinting himself also to a certayu measure of attending to prayer, to the extirpation of vices, to the exercise of virtue, determining with himself such or such penance if he do not perform such good works in such or such manner. etc.  
The nine and twentieth is of that which in latin is called Vi●uperium, that is to say. Rebuke or disprais, dispraising his own blindness in spiritual matters, his to much carnal prudence in worldly business, his sloth in executing any good purpose; his malice in abusing the mercy and grace of God etc. His little should glory in their evil. Vsquequo peccatores domine, usquequo peccatores gloriabuntur? How long shall the sinners o Lord, how long shall the sinner's glory? Also as being offended with himself, disdaining that his soul and powers shall rebel against God. Nun D●o subjecta erit anima mea? Shall not my soul be subject to God? desiring that all the trains, and deceits of his spiritual enemies may be dissolved, & come to nothing. Decidant a cogitationibus suis, secundum multitudinem impietatum eorum expelle eos. Let them fail of their cogitations, according to the multitude of their impietyes expel them. Also that malediction, and all other vices may be banished out of the world. Disperdat dominus labia dolosa, & linguam maguiloquam. Our Lord destroy all decei full lips, & the tongue that speaketh great things: Also that the enemies of God may be rooted out. Exurgat Deus, & dissipentur inimici ejus. Let God arise, and let his enemies be dispersed. Also that the evils may fall upon his enemies that they have sought to lay upon him, if it be to God's honour. Veniat illi laqueus quem ignorat, & captio quam abscondit apprehendat eum, & in laqueum cadat in ipsum. Let the snare which he knoweth not come on him, & the net which he hath hidden catch him, and let him fall into the very same snare. Also that there may be no more memory left of vices, of imperfections nor of wicked men. Dispereat de terra memorta eorum etc. Let the memory of them perish out of the earth. etc.  
Other manner of amplifications may be used for like ends to these as for example, of Accusation, of Invocation of Protestation, of Representation of our occasions, of Resignation, of Defiannce to the world, the devil, and the flesh; which kind of manners were used sometimes as occasion served by S. Augustine in his meditations, & soliloquiums; and S. Bernard also in his meditations, & others. But because there is none so hard hearted, or insensible, who having used one or more of these manners here set down, will not be moved, it shallbe needless to enlarg ourselves any further in this matter.  
I am not ignorant that the greater part of these places, and sentences of holy scripture alleged for exaples of the manners above said, may also serve for jaculatory prayers to renew one self often in the day, as we are counseled by the masters of spiritual life, according as one would move himself to this or that affect in what manner he liketh best, & this with no small profit also towards the help of our best use of meditation.   

The practical use of the foresaid manners of Dilating.  
BVr notwithstanding all that hath been said, I will not omit to set down for every one of these manners, a practical example over and above the aforesaid, which are taken out of holy scripture, to the end that the person in his meditation, may according to these use to amplify his affects, and know how to connect one manner with an other; that thereby he may the more easily entertain himself in the exercise of his will as is convenient.  
Therefore to continue in the matter which we made choice of before of the most holy Incarnation, after he hath represented unto his will the aforesaid motives, to raise in it the desire of lifting up the eyes of his mind often to God, in imitating of his divine majesty, who from heaven did look down upon men; he may then endeavour to awake in himself this affect; or if it be already raised, he may continue and amplyfy it in the manners which follow.  
First by the way of Admiration. And yet art thou stell obdurate o my heart, not a heart of flesh, but rather as hard as the hardest stoe? And yet art thou not moved, neither in that God, without having need of thee, doth look upon thee continually, to make thee remember thine own necessities: nor for that it is one of the least things thou canst do to behold, and consider often the goodness and charity of God; nor for that thou art to reap thereby so much profit, so much honour, and so much pleasure. Nor for that by so doing, thou shalt give so much contentment to his diviue majesty, and to the Angels, and saints in heaven, and shall cause so much discontentment to Satan thy capital enemy; nor finally, because in doing this, thou shalt become the true disciple of JESUS CHRIST, which yet thou hast so often times desired? And how is it possible, that I have remained even till this time, so remiss and careless in this act of duty? Nay rather, hou● is it possible, that at this instant I yet remain so little resolved, that I cannot move myself effectually to perform my duty therein. Quamdiu ponam consilia in anima mea? How long shall I put counsels in my soul? How long time will I yet take to deliberate? May it not be sufficient to make me to resolve, that I see any little sign of Gods will and pleasure in this matter? O my God I see well, I am not only not moved at a beck, as I should be, no neither commandment, nor example doth suffice me. And what shall I say? Marvel at me, o th●u earth, for that thou seest so much hardness and obduration, I should say malice of the heart of man. God doth behold me without regard to his own interest, and without any merit on my part, and I do not lift up my eyes to him, although it would be an unspeakable benefit to my soul, and of his part is infinitely deserved: But I stand deliberating, and debating the matter, whether I should do it or no. Marvel at me o ye heavens, for that he that is author of your motions, doth in dine himself to behold the dirt, and man that is but dirt doth not vouchsafe to lift up his eyes and to raise himself that he may behold his divine majesty, but standeth prolonging the time, and disserreth to do it under pretence of searching out, whether he be able to contrive it, that he may not seem unconstant. Marvel at me o ve Angels, for that you find more resistance to move a heart of earth, than you do in turning about the celestial spheres. Marvel at me, o my Lord, and God, for that at the least sign of love which a poor unworthy creature doth show me I cannot forbear to see them, to mercy, Deus meus, misericordia mea, quid retribuam tibi pro omnibus quae retribuisti mihi? My God my mercy, what shall I render to thee for all things that thou hast rendered to me? And shall not then my heart be melted as wax before the sun?  
The fourth is by way of Oblation. Yes Lord, so it is fit it should be by any means, behold therefore here is my heart which is become like melting wax. It is not as yet fully melted, but it will meelt by degrees in presence of thy burning beams, and it will become so soft, that thou mayest imprint therein any image whatsoever, or letter, or writing as shall best please thee. If thou wouldst imprint the image of compunction for that it hath offended thee, & hath been ungrateful to thee, behold it here made like wax that melteth; if thou wilt have in it an image of mortification or pennamnce to blot out & satisfis for the faults committed, behold it here like melted wax. If thou wilt have an image of gratitude, and of charity towards thee, for that thou didst scarce expect to hear me cry, peccavi, I have siuned, & to see some small fruits, which might be thought worthy fruit of penance, but transtulisti peceatum meum a me: Thou didst transfer my sin from me, as to thy servant David, behold therefore my heart become as a piece of soft & tender wax. If it be thy pleasure to write in it any necessary advertisements, to the end, I may persever the better in thy grace & not return unto my former misrable estate, writ it hardly. Ecie sanus factus est iam noli peccare ne deterius tibi aliquid contingat: Behold thou art made whole, now sin no more, lest sun worse thing ●appen unto thee; for lo my heart is now mollified, & fit to write in. If it be thy will to join thyself unto it & to leave such impression, that it be always mindful to do according to thy divine inspiration, and to presever with more facility, behold it here in thy hands melted, so fit & tractable; behold it wholly thine, behold it prompt to do whatsoever shall best please thee, behold, it can say nothing else but that which it learneth of the apostle, Domine quid me vis facere? Lord what wilt thou have me to do?  
The fifth is of Confession; And now o my Lord, if thou say unto me that I have many times before this made like offers unto thee, & sometimes more full of affect then now I do, and yet when contrary occasions were offered I went back, and did the contrary to tha● promised: I grant in deed, this I have done, & that most often times, and that my failings have been much more frequent than my purposes to do well, and that thy divine majesty hath most just cause to object it unto me. I confess o Lord, that I am one of those, of whom thou didst heretofore lament by the mouth of the prophet saying: filii ephraem intendentes & mittentes arcum, conversi sunt in die belli. The children of Ephraem, bending and shooting with bow were turned in the day of battle; for being once truly made by the grace thy elected son, and one that should have been fruitful unto thee, thy manner being to work increase, and to abetter still the hearts of those that truly love thee; yet I became like one of those vain glorious, yet dasterdly soldiers, who before the day of battle can do nothing but bend their bow, and shoot their arrows, but when they come to try their valour, are the first that show their heels.  
The sixth is by way of Purpose. I confess o my Lord, that all this is to to true, but I now purpose most firmly in thy divine presence taking for witness of this my firm resolution all the saints of thy celestial court, who always do conssantly continue in contemplation of thy beauty, and most worthy praises, that from this time forward, I will not omit for any cause, at the least seven times a day, to lift up my mind towards heaven, which I see ys drawn down to the earth by the poise of my corruptible body; I know well that I offend thy majesty not so little as seven times a day, and for that, I purpose, by thy grace, at the least so often to honour thee. But it seemeth thou sayest to me, o Lord, that I will not do it, and that this is my old wont, to promise much and performelitle. But, o Lord, what is it to remember thee seven times a day? Can I be less mindful of thee then so, that should remember thee as often as I breath? Certainly, o Lord, I will remember thee. Reddam tibi vota mea quae distinxerunt labia mea, I will render thee, my vows which my lips have distinguished.  
The seventh is by by way of Taxing. I well foresee o Lord, that the Devil will not fail to put into my head a thousand impertinent thoughts to make me easily forget, what I have purposed: I know well there will sometimes fall out so many occasions of business that either I cannot make good what I have promised, or not remember it. I see also, that this new suggested purpose will appear somewhat hard unto my flesh, but certain it is, that I am to do it, and I may not take it for a new or slight suggestion, that, which is to turn to my so great commodity. Wherefore o my Lord, I do here so freely it is much better to suffer a little while, the trouble I shall have in the careful practice of this purpose, then to continue in the former manner without due memory of thy divine majesty. Better it is to deprive myself of that content, which I had before, in the false liberty of a careless life, then to be debarred of these true consolations which are to be enjoyed by treating with thee. Meliora sunt ubera tua vino, saith the spouse unto thee in the canticles: Better are thy breasts, than wine, according to the understanding, which thy devout Saint Bernard giveth of these words, for that the affect of devotion which is tasted by treating with thee, doth truly, and that by many degrees surpass all the pleasures and delights which any sensual thing can bring us. And the same o my Lord, do I now affirm at this present, although I have not now so much taste thereof, as I should, if it were not for my own fault. Meliora sunt ubera tua. Better are thy breasts, that is the sweetness which is tasted in lifting up the mind oft to thee: vino, thenwine, which is the licensing our heart to go wandering where it list, without restraining it to return and be mindful of thee. Meliora sunt ubera tua vino. Better are thy breasts then wine. And if thy holy prophet estteemed more one day of abode in the courts of thy palace, rather than to stay thousands of years in the most sumptuous, and commodious lodgings of the world, when he said, Melior est dies una in atrijs tuis super millia, better is one day in thy courts above thousands, wherefore to do that is thus elected by thee, and made thy friend? Inhabitabit in atrijs tuis, he shall dwell in thy courts, certes to treat & commune with thee. This is that I desire to make proof of.  
The tenth is by way of Nogation. But what is this which I feel in my heart? It seemeth o Lord, that thou thyself dost say unto me, that thou wilt not admit this my friendship, because I am as yet full of inperfections, and because I take delight to converse with men, which be contrary unto thee, and that thou wilt have only those for friends, who having abandoned all other things will cleave to thee alone. It is true o my Lord, that in me are to be seen nothing but defects: it is true that I have not my affections so purged, as were convenient I should, when I am to treat with thy sacred majesty: but that I should delight to converse with any that be contrary to thee, pardon me, o Lord, I trust with thy grace, that shall never be verified in me. Any other kind of sin might rather be objected unto me I deny it not; but certain it is. Non sedi cum concilio vanitatis, et cum iniqua gerentibus non introivi. I have not sit with the counsel of vanity, and with those that work iniquity I have not entered: I have not that perfection of life which I ought to have; I have not that perfect health full estate of my mind, and heart; I have not that peace of conscience that I desire; all this I grant, o my Lord is most true. Non est sanitas in carne mea, non est pax ossibus meis; there is no health in my flesh, my bones have no peace, but yet I must still say, cum iniqua gerentibus ●onintroui: with those that work iniquity I have not entered. Some have desired to treat with me, and some vain glorious people have sought my friendship, some that cannot speak a good word, either of thee or their neighbour, but I shall make good that which I have said. Non habitabit in medio domus meae qui facit superbiam, qui loqutur iniqua non direxit in conspectu oculorum meorum, he that doth proudly, hath not dwelled in the midst of my house, he that speaketh unjust things hath not directed in the sight of my eyes, o my God, I neither can digest, nor ever will such persons, as call evil good, & good evil; they shall never find me to take their part, that prefer the bitter of their own malicious, and heavy heart, before the sweet of thy holy conversation, and esteem the sweet of Diuin consolations like the bitter of worldly delights.  
The eleventh is by way of Petition, And therefore be thou pleased O my Lord, to admit me to thy friendship, grant me so much as thou seest needful, and expedient for me, have not respect to my unworthiness, but to the desire I have to please thee. Thou hast given me this desire to treat with thee, thy grace hath moved me to make a firm, and settled purpose, be thou my good Lord, and confirm me therein, grant me thy grace to put it in execution.  
The twelfth is by way of Obsecration. And if o my God, thou wilt not grant it, in respect of my petition, which is offered in this cold manner, yet bestow it upon me, in respect that thy best beloved son doth ask it most fervently in my behalf. Respice, Respice in faciem Christi tui. Behold, behold the face of thy Christ. I deserve it not it is true, but thy beloved doth deserve it, they be his merits that I offer unto thee; by these I beseech thee, that thou wilt vouchsafe me this Comfort; And if peradventure he make some stay in granting thee this grace, be not thou for all that anything desm aid, for such is his manner of proceeding: so he is accustomed to do, that his favours may be so much the more esteemed, by how much they are obtained with greater, and more fervent desires. How long did the prophet expect, when he said, Expectaus, expectavi Dominum. Expecting, I expectedour Lord, & he concluded the psalm with. Deus meus ne tardaveris; my God be not slack? how much did Christ himself expect, who was permitted to make his prayer three times, before the Angel came to bring him comfort? Do thou therefore take courage in like manner. Expecta Dominum, et custodi viam eius; Expect our Lord, & keep his way. But this is one important point, that thou begin to work conformably unto his holy will, and then thou mayest securely expect, not only that hewil grant thee the force to raise thyself unto him, but that he will grant thee so much favour, that he will come himself unto thee. Therefore si moram fecerit expecta eum, quia veniens veniet et non tardabit, if he make stay, expect him, for coming he will come, and will not stay.  
The seaventinth is by way of Communication. So will I do o my gracious Lord, I will expect thee with patience, I will hope thou wilt come at length. I will not distrust if thou make some stay. dispose of me in the mean time as shall please thee. But what thing is it then thou requirest I should do for my better disposition to receive thee, or to make me fit to be raised to heaven, there to treat with thee? Thy holy Prophet demanded of thee, who should dwell with thee in thy palace. Domine quis habitabit in tabernaculo tuo? Lord who shall dwell in thy tabernacle? I do not ask, who shall be worthy to dwell there, but it sufficeth me to know at this present who may be admitted for some little time to repose in the holy mount of Contemplation of thee? Quis requiescet? Quis repuiescet in monte sancto tuo? who shall rest, who shall rest in thy holy hill? Go to, I perceive it already, I perceive o my Lord, what thy answer willbe. Qui ingreditur sine macula, et operatur justitiam: he that worketh with spot, and worketh justice. I know it o my Lord, I know it, Innocens manibus, et mundo cord, the innocent of hands, & of clean heart. This is the thing thou requirest of me, that my exterior works, which are signified by my hands be holy, and that my interior thoughts, designed by my heart, be chaste, and pure. Qui ingreditur sine macula, he that walketh without spot▪ without blemish thou wilt have me, and without defect, thou requirest that I should be pure both within, and without. If I will treat with thee.  
The eighteenth is by way of Praise, or Laudes. And in deed what other condition couldst thou require of him whom thou meanest to make thy friend but purity, thou being purity itself? What other thing couldst thou desire at my hands thou that art a glass without stain or spot. candour lucis aeternae, the brightness of eternal light, a light most shining bright, without mixture of any darkness, a spirit, & act most pure? well was it said by thy most blessed son. Beati mundo cord, quoniam ipsi deum videbunt. Blessed are the clean of heart for they shall see God. For the holy Prophet well knew, what they nature was, how perfect how far from composition of any matter, be it never so pure or mixtur of any thing whatsoever. And how much more clear is it than the clearest crystal, how much more shining than the sun itself? and therefore he required, that he that would behold thee, should with the purity of his heart, proportion himself the best he could, to that infinite purity, and brightness he was to view; So that I cannot but yield due praises unto thy majesty, for that thou dost require at my hands this purity of works, and cleanness of thoughts, if I will raise up my heart to treat with thee.  
The nintenth is by way of Benediction. Blessed be thou o my Lord a thousand, thousand times, blessed be thou o my God, aswell for that thou dost so much love purity, and sanctity of life, that thou dost only grant thereunto access unto thyself, as also for that thou dost teach me, that I labour to procure it, if I desire to become thy friend. Benedictus Dominus Deus meus, qui doces manus meas ad praelium. Blessed my Lord God, who dost teach my hands to fight against the impurity of thoughts, against the vanity of works, against evil intentions and against imperfect actions Benedictus Dominus Deus meus. Blessed my Lord, my God.  
The twentieth is by way of Reprehension. But thou o my soul what dost thou all this while, foolish, and malicious as thou art? how often hath this thy heavenly master taught thee already the same doctrine? and thou by thy sluggish sloth, as to say more plainly that which is true, by thy most perverse, and crooked disposition thou wouldst never understand it, or rather, thou wouldst never attend sufficiently, that thou mightest conceive it rightly? How oftentimes hath he said unto thee in thy heart, that thou hadst not so right intention in thy works as thou shouldest have? Ho● often hath he objected unto thee th● thy thoughts, and desires were not pure and clean? but impure, & mixed wi● falsehood, and doubleness? For although thou didst affirm that thou hadst a desire to attend to God's service, and treating with his Divine majesty, and banish from thee all other things th● might hinder thee from so doing, the hadst notwithstanding other designments in thy heart.  
The twentieth one is by wa● of Prosopopeia, or supposition 〈…〉 a person induced to speak. B● this had been a less evil, if it had h 〈…〉ned only at such times, as thou hadst 〈…〉 receeved so much light, and so many their favours from almighty God; but t 〈…〉 worst is, that his most wise, and also 〈…〉ing eye, discovereth plainly even to the hour, that thou art the same that the wert before. hearken, hearken what saith to thee, at this present complaining of thee. Thou son of man, or rather thou son of God, for so in deed I have loved thee like my child, and have cherished thee like my child, and have conserved thee like a thing of mine, even like the sight of mine eye, ut quid diligis vanitatem, & quaeris mendacium? Why dost thou love vanity, and seek a ? Thou sayst in deed thou wilt often treat with me that thou wilt have nothing to do, with any but with me, that thou wilt put all thy delight in standing in my presence, that thou desirest to have me for thy father, thy mother, thy maester, thy friend, thy beloved, thy meat thy glory, and briefly all: but for all this I see, that deligis vanitatem, et quaeris mendatium, thou lovest vanity & seekest a . What ●s it else to live to be esteemed good and ●oly, which thou dost join with the desire to treat with me, but, diligere vanitatem to love vanity? what else to have a will that others speak well of thee and say thou art a saint, but quaerere mendacium, to seek a ? take away therefore, cast from thee this iniquity out of thy desires, if thou wilt that I accept thee: take unto thee the pure desire of my glory for scope of thy affections, if thou desire that I assist thee to attain them.  
The to and twentieth is by way of Menacing, or threatening, Did not I tell thee, o perverse soul, that thou knowest not how to cast from thee the impurity which thou hast in thy desires, and that thou hast always some other designs, although thou say thou wilt have no other but according to the will of God? And when wilt thou once resolve to do as thou oughtest? When wilt thou understand, and be made thoroughly capable, that God will not admit any company in thy heart together with himself? Thou must not think, that he is like to Dagon, who accepted willingly the ark of God to be with him in his temple; no, he is like to the ark, which could not suffer that Dagon should stand and rest unmayned in his presence. he, He alone sufficeth to fill thy heart, and many thousand hearts, and to content them fully, why dost thou not then as yet understand this verity, and dost not thou remember that God doth possess thee only? Intellige, intellige haec qui oblivisceris deum, nequando rapiat, et non sit qui eripiat. Understand, understand these things, thou that forgetest God, lest sometime he take thee violently, and there be none to deliver thee. Certain it is, that if thou dost not perform thy duty, he will take thee, and chastise thee according to thy merits, and then of imperfections. This is indeed thy manner of proceeding, & the way which thou lightest into ever and a none, and when thou hast done, thou dost please thyself, and deceive thyself therein, as if by a good desire which thou hast, together with so many imperfections, thou wert already arrived to the third heaven. Haec via tua scandalum tibi. This thy way a scandal unto thee. These are thy proofs, and thy provess, & well worthy indeed of a person, that makes show as though thou wert spiritual, & postea in ore tuo complacebis, and afterward in thy mouth thou wilt take pleasure, flattering, & praising thyself, as though thou didst walk uprightly, and with great fervour in the way of heaven.  
The four and twentieth is by way of Zeal, Be thou therefore now at length ashamed, and have thyself in disdain, for that living as thou dost, thou darest yet ambitiously pretend the friendship of God. And why art thou silent then o my God? how canst thou endure to see so great boldness and arrogancy? Deus quis similis tibi? O God who is like to thee? what man in the world could endure to see continual injuries done to his face, and to see a vile worm preferred before him, and to see himself scorned, and derided by one that made show to be his friend, and yet for all this to be patiented, and not to speak a word in his own cause? Deus quis similis tibi? ne taceas, neque compescaris Deus. O my God, who is like to thee? hold not thy peace, nor be appeased oh God. It is fit, o my Lord, thou give me these chastisements which I deserve: let this be instead of admitting me to treat with thee, to punish my temerity, and overbouldnes. Ne taceas, neque compescaris Deus, hold not thy peace, nor be appeased oh God. to demand thy aid, & attraxi spiritum, and I drew breath, and I received forthwith, not only help to be delivered from my sins, but withal the spirit of devotion, spiritual sweetness, and internal joy.  
The seven & twentieth is by way of Solicitation. Come now therefore once again my Lord, & show the same mercy to me as before. Come, come o my God, and my mercy, come and make no stay, for woe unto me i● thou differ to grant me thy grace. The Devil standeth expecting to say vnt● me, what great matter hopest thou for, by treating with God, perceiving we● thou makest show to respect me. I ha●e the flesh also, that is apt to murmur, for that I oblige it to serve me seven time● a day in lifting up my mind to thee, perceiving thou makest no show to regard my service, and seemest to have forgotten me. There is the world als● which offereth her present delights, & saith unto me, that from thee o Lord I shall have none, or very slowly afforded. Therefore my good Lord make the world alyar, grant that my flesh, may not dare to speak any more in that behalf, and put the devil to silence. Come, come, veni Domine, & noli tardare. Come o my Lord, and do not stay. Exurge Domine, quare obdormis? Rise o my Lord, why dost thou sleep? no, no, I beseech thee o Lord, it is not now time to sleep. Exurge & ne repellas in finem. Arise and do not repel me for ever.  
The twentieth eaight is by way of Quarrel, or Complaint. And yet wilt thou stay o my God, wilt thou yet make me expect thee, having showed thyself ready to help me at other times? Give me leave I beseech thee to speak somewhat freely to thee. Quare faciem tuam avertis, why dost thou turn sired. O most beloved veni cito: O veni cito most joyful, most joyful, and divine: O what thanks shall I render thee, o my gracious Lord, for so great and prompt benignity? what words may suffice to show the mind, and desire I have to yield thee due thanks, seeing that indeed I have no power to do it in affect? Accept therefore o Lord for this time my iteration of that thanks giving which thy best beloved son did use, when he raised Lazarus from death to life. Pater gratias ago tibi quoniam audisti me. Father I give thee thanks that thou hast heard me. If thou regardest the sound of these words, and him that pronounceth them, they are not sufficient to yield thee the thanks which thou deservest, but if thou do acknowledge them, and accept them as the words of thy best beloved son directed unto thee, and united now to that affection with which he then did utter them, I know they will content thee. Accept them therefore as such o my God, for as such with the good leave of the same thy divine son I do offerr, and present them.  
The thirtieth is by way of Invitation. And you o blessed Angills, and holy Saints inhabitants of heaven, will you not aid me to perform worthily this duty of thanksgiving to your God, and mine, so full of all benignity? our Saviour is well pleased, that I do offer to his ever blessed father that thanksgiving which he himself did offer, whilst he lived here amongst us. Be you therefore pleased to join with me, & assist me to pay this duty, which I desire to perform unto my God. Do you also thank him for me, with that affection which you know well how to use, for the greater honour of his divine majesty, and of his infinite greatness. ry to proceed by the order of the alphabet, as these manners of delating were first set down, nor yet with the order observed in this parctical use, but the person may choose, & use now this, now that, according as it shall seem most commodious unto him: Yea and he may in the self same manner of dilating of any one affection, use often any one of the manners alleged. As in the use of that which is now proposed, after the foresaid manner, concluding the exercise with the last colloquium directed to God the father, according as shall now be set down, he may resume again the precedent manners of dilating by way of Rendering thanks, of oblation, of Purpose, of simple petition, and of Obsecration, speaking these, or more affectuous words. Behold o most benign father, most merciful, and loving, & most liberal, thou that art all charity, even charity itself, behold how all thy dear and beloved courtiers do give thee thanks for me. Behold how thy best beloved son, it well pleased that I offer his own words of thanksgiving for the light it hath pleased thee to give me of knowing the necessity I have to list up my mind often unto thee, and for the desire thou hast kindled in my heart, of performming it at least seven times a day, and for the hope which thy goodness hath granted me to perform it, notwithstanding the contradiction of my flesh, and the importune troubles, and temptations of the devil, and for the facility which in thy mercy thou showest to admit me to thy presence, as often as I will come. Accept therefore, o Lord, all these thanks which I offer unto thee, and together Lord, my mercy, who livest, and reignest for ever. Pater noster.  
Lastly it is good to know that in this manner he is to proceed, when he will meditate by way of affects (as some do use to call it, though improperly) or when he doth meditat as some others do say by way of Love, or by way of Fear, or of Presuming, or of Hope, or of Compassion, or of Invitation, or of Compunction, or in any other manner; for in fine it is no other but to propose unto himself for the end of his discourse (be it as long, or as short as it will) or at least for the e●d of his apprehension (if he desire not to discourse, but only to apprehend the matter) the raising, and dilatation of the affect of love, or of fear etc. the which he may with great facility perform, by these thirty ways of dilating, which I have here set down for the commodity of him that will use them.  
It is also to be noted, in this matter of moving, and dilating the affects that it doth greatly help, to introduce in any of the for said manners, the words or sentences which in reading one shall find in holy Scripture and in the books of Saints, such especially as are full of affects, (to which end I have put in each one of the foresaid manners, some passages of the holy Scripture for an example, accommodating it to the matter as I might, when I could not apply it so properly as I would) especially if he feel devotion in any particular word, he may then repeat the same again and again, as S. Augustine used to do, saying. Sero te amavi pulchritudo tam antiqua et nova, sero te amavi, I have loved thee to late, obeauty both ancient, and new, I have loved thee to late. And as David, when he iterated those words twice over. Paratum cor meum Deus, paratum cor meum, my heart is ready o God, my heart is ready. And at other times, when he did solicit almighty God, or felt any extraordinary affect, as may be seen in sundry of the examples before alleged. And this may also be done when the person either by the instinct of the holy Ghost, or of himself shall have spoken any thing which containeth some like affect to those which he hath found in the writings of Saints.   

The moderation to be used in the foresaid exercise of the powers.  
IT must be here carefully observed that in exercising the affections, in descoursing, using the memory, and imagination, finally in all the actions of fruitful meditation, it is needful that the person have care that he hurt not his breast, nor head by using to much violence: for besides the corporal hurt, there follow after many spiritual damages, as a certain languor, and remissness in meditation for fear of hurting himself a new, ascertain coldness, and inefficacy of the affections, little disposition to receive the seeds of divine inspirations, & influences, leaving of easily the heart, and of his spiritual necessities by the means of examen of conscience, and by reason of spiritual books, be hearing of sermons, and exhortations, hath learned after some sort how to talk with God almighty, how his divine majesty, is ready to secure men's necessities, and how he himself doth incite them to demand grace of him: so that it doth not seem there can be found a case in which the person, coming to his meditation, as hath been said, shall not perform it as he ought to do.  
True it is that in discoursing with some person of respect, & in public, the sensible object there present, helps not a little, that the discourse may prove good, which it seems cannot hap so well to us in meditation, where the person of God, or of any other, with whom man speaketh is not represented as an object truly sensible, but only imagined or conceived by faith: yet nevertheless, it is also true, that if some diligence be used in such imagination or conceit, it doth ordinarily remain so fixed, that sometimes it wanteth lied of the presence, and vision of the sensible object, especially seeing that this object sometimes, either by itself, or for the connexion with some other thing, yields easily occasion of distraction, which the person of God well conceived in the imagination, ordinarily doth not, but rather with a certain reverence, and holy horror, causeth also true, and respective answerable to the matter of his meditation etc.  
Notwithstanding all this, towards the end of his meditation he must make a new, either one, or more colloquiums, according as his present devotion shall move, and direct him, and those he shall conclude with some vocal prayer which makes to the same purpose, as the Pater noster, when he speaks to God the father, or Anima Christi, when his speech hath been to God the son, or veni creator when he hath treated with God the holy Ghost, or ave Maria when the Colloquium hath been to the B. Virgin, or the psalm Benedicite omnia opera Domini Domin●, when his last speech hath been made to creatures; or finally the psalm Benedic anima mea Domin●, when he hath discoursed with himself. For withal these different people or things the Colloquium may be made, conforming the same to the matter, and to the affection of him that doth meditate.  
Yet is it very true, that the last of all, which shall serve for the conclusion of the meditation, & a respective departure from that great Lord of whom he hath had so easy audience, and so good entertainment ought to be made to the divine majesty, & concluded with Pater noster, seeing the other Colloquiums, which are made to saints, or to creatures either serve to move and dilate the affects, as hath been said, or to obtain some grace by means of their intercession, whereas the other an inward, & outward reverence to God almighty, from whose worthy conversation he then departs, yet with a mind to renew sometimes in the day the memory of that which hath passed between him, & Gods divine majesty, ut reliquiae cogitationum diem festum agant Domino, that the Relics of those holy thoughts may serve him to remain as a continual, and festival banquet.    

WHAT IS TO BE DONE AFTER MEDITATION. Chap. III.  

The examination of the manner which hath been used in meditation.  
THE meditation being ended (either sitting or walking, or in other manner as he will himself) let the person examine how his meditation passed, and first, how he prepared himself, how he conceived the presence of God, how he made the preparative prayer, and the Preambles, after what manner he stirred his memory, his understanding, will, and imagination in the progress of his meditation, & finally how he made his Colloquiums, so that finding that all hath passed well, he may learn to proceed still after the same manner, yet still endeavouring to persitt the same more and more as he may. And if ●e find any thing hath succeeded ill, let him correct that which is amiss.   

Of Distractions.  
LEt him examine the Distractions he hath had in time of his meditation, and let him consider, whether they did proceed from his little recollection or from the slender custody o● his senses, and of his heart, or from the rising of any passion, or from the to much liberty he granted to his fantasy to discourse where it list, either before o● in the time of meditation i● self, or else whether they were caused as thoughts cast in by th● Devil, to hinder the fruits o● his prayer, or perhaps permitted by God for the chastisement of some fault of his, or for an● admonition that he use to kee● himself more recollected, en● more wary in the course of his life. And this done, let him make a full purpose to use all diligence that they come not to hinder him an other time, and let him resolve to take away, as much as he can being assisted with the grace of God, all the occasions, which any way depend upon himself or his endeavours.  
Then let him examine the remedies he used to put from him such distractions, which remedies for the most part should be, either to humble himself in the presence of almighty God: or to reprehend himself for such negligence, or to ask aid from God against the violence done unto him: or to apply the distraction itself to his purpose: or which is better to return with renewed, & greater attention than before unto the matter he had in hand, making use of that distraction, as a warning sent him, that he was not before sufficiently attentive, and his thoughts not well, & duly employed about the meditation. Or else he may renew the presence of God, with greater efficacy and vigour than before, or by any other way that the holy Ghost shall direct him, who is the best master & leader in meditation. And this is understood of the remedies which are to be used in time of meditation, for before meditation these others may be used with greater fruit, which I will now se● down.  
The first is to endeavour to stand united with God as much and continually as he can by means of iaculatory prayers, of which kind many may be taken out of those places of Scripture, which I have recited before in the manners of dilating our affects, or otherwise as his devotion shall serve him.  
The second not plung himself so far into exterior business which he undertaketh, either by his own free will, and election, or by obedience that he lose that peace, and tranquillity of mind, which should be ever conserved so much as may be possible.  
The third is, by reading sometimes in the day some spiritual book such as is devout, & simple, and rather made to nourish the affects of the will, then to satisfis the curiosity of the understand own goodness to grant him such recollection, and devotion as he desireth.   

Of Consolations.  
LEt him examine the consolations he hath had, seeking out the occasions of them, and giving God thanks for them.  
Now we must know that consolations do consist. First in certain inward motions, by means whereof man is brought to love no creature, but for the Creator's sake.  
Secondly in tears springing from love, or sorrow, or any other occasion rightly ordained to the honour & glory of God.  
Thirdly in the increase of hope, and charity.  
Fourthly in all manner of joy which sets the soul on fire in the study of perfection.  
Fiftly in divine illumination, by which we understand, somewhat not known before, or else we apprehend better, and more clearly, that which we understand, and know already.   

Of Desolations.  
LEt him examine the desolations, if he have endured any, and let him search out the occasions, being sorry for his fault, which happily he might have committed about them, & let him make a full purpose of amendment.  
By the name of desolation are understood. First that which spreads it self like a veil before the eyes of our soul, so that it cannot see those things which appertain to the glory of God, and our own perfections.  
Secondly, that which doth trouble us, and move us to the seeking of earthly and outward things.  
Thirdly that which draws us to be distrustful of attaining perfection, of making well our prayer, of knowing the will of God, of persevering in the good we have begun.  
Fourthly, that which drives away hope and charity.  
Fiftly, that which brings the soul to a certain tepidity, heaviness, and a spiritual tediousness etc.   

Of Fertility, & Aridity in time of prayer.  
LEt him mark, if he have had plenty of discourse, and of matter, or else dryness in time of his prayer, and let him examine whether that dryness did proceed from any indisposition of his head; or rather from the little endeavour he used to prepare himself; or whether from the matter itself which afforded no great variety of discourse; or whether perhaps from the chastisement of God, sent him for some secret pride, or to much confidence in himself: or some such other his defect: or finally from some impediment which the devil did occasion, permetted by God for his greater dinary favour, and assistannce of God, or else received by particular gift from his divine goodness: whether they were well grounded or not so well settled in his mind: whether they were only speculative or also practical etc. And he shall resolve to procure the best he can of that kind against his future meditations, yielding humble thanks in the mean time for those which it hath pleased the goodness of God to bestow upon him for the present.  
By Lights, I do here understand a certain clear knowledge which we may have of the goodness, providence, mercy, & other perfections of God, and of the virtues, and perfecttions of the B. Virgin, and of the Saints: or else some lively apprehensions, and knowledge which may be attained of the beauty, necessity, utility, delight etc. of virtue both in general, and in particular: of the ugliness, enormities, and losses which are in sins, and vices etc. or finally certain conclusions axions of spiritual life, out of which are usually drawn, certain points of doctrine very profitable, and helping much to the obtaining of perfection.   

Of Affections.  
LEt him examine the affections he hath felt, and let him see of what sort they have been, whether vehement or moderate etc. how long they have endured, how they have been stirred up, and how continued, as may be to God's greater glory.   

Of the points worthy to be noted.  
LEt him note in a little book the things that have occurred unto him in time of his meditation, if he judge them worthy, reducing them all in as brief manner as he can, to the three kinds last specified, to wit, Light, Affects, and Resolutions which are the three fruits that ordinarily should be pretended and sought for in meditation, as I have before declared. True it is, that if there should happen any consolation, or desolation extraordinary, or any discourse that were very ample, & unwonted, which easily could not be reduced to the three foresaid heads, he may then write down separately so much thereof as he shall judge to be extraordinary & unusual.  
And it is to be noted, that the writing down of these foresaid points is very fruitful, either to serve for a Larom to awake, & raise him to yield due thanks unto God for favours received: or else for a spur to set him forward in the amendment of his life, & in walking the ways of perfection, or else, that he may the better hereby yield account to his spiritual father to secure himself the more from illusions: or else to serve himself in time of dearth, of such provision: or finally for any other good end, accustomed by persons very spiritual, and well grounded in virtue.   

The Manner of nothing the fruits.  
THe manner of noting these fruits may be like to these which follow, in which I will briefly set down some fruits of the meditation which I have set down for an example in this treatise, upon the Incarnotion of our Saviour Christ, & conform unto the first manner of dilating which I set down in the beginning.  
First, I have known that God out of his mere charity, did vouchsafe to fix his merciful eyes upon mankind.  
Secondly, I did well understand, that it is fit for me to lift up the eyes of my soul to God with the acts of love and prayer, yea although I had not that need of him that I have.  
Thirdly, I did penetrate, that a man ought not to esteem any thing to be either so nessary, profitable, delightful, or honourable unto him, as to lift up his eyes often unto God.  
Fourthly, I did feel the affect of horror, & anger against my own folly, & malice, that in time passed I have not used to lift up my mind often unto God.  
Fiftly, I had a great desire, and much lively hope to do it for the time to come, with fervour & diligence notwithstanding any contradiction to the contrary whatsoever.  
Sixtly, I did fully resolve to begin & continue the custom of lifting up my mind to God at least seven times a day.  
Seventhly, I did set down a firm purpose to do it, when I awake in the morning, when I begenn the first action after I am up, when I go to dinner, & when I rise from dinner, so also before, and after supper, and when I go to bed.  
Eightly, I have resolved to examine myself carfully about this matter every night, and finding myself faulty to do penance for it.  
Ninthly, I have found extraordinary consolation in offering myself to God as a piece of soft wax, and entreating him, that he would be pleased to look upon the face of his beloved son, who offered up his acts of merit for my miserable soul etc.  
The fruits being noted in this manner, he shall a new yield thanks to the goodness of God for all his good success, and let him procure to live in such manner, as he hath been taught by the divine wisdom, unto the which be all praise, & glory for all eternity.  
Amen.     

THE PRACTICE OE APPLYING THE FIVE SENSES TO THE mysteries of Christ our Lord and others.  

THE PROME.  
FOR that all persons either cannot or else know not how to attend to the consideration of the mysteries of our Lord, & the Saints by way of meditation: and yet besides the great, profit, which may be reaped by it, it is a thing very delightful, & convenient to lay before the eyes of our soul, as oft as we can, the admirable things of those personages, whom we must have for guides & masters in our spiritual affairs: And for that also those who know how to meditate, being sometimes wearied out, cannot though it grieve them much, do it with such facility as they would: It hath seemed good unto me after the practice of meditation, to adjoin unto it, the manner of fruitful application of the five senses unto the same mysteries by the operation of the fantasy, seeing so far distant both from the time and place wherein they were wrought, cannot properly, and immediately apply our senses unto them. And I am more easily induced to do this, for that this exercise is fit for all kind of persons, who have not their imagination either wheake, or hindered, & for that it requires not so much labour, wherefore aswell these first sort of persons as the second may easily make use of it. I add moreover, that it hath been a thing very usual to the saints to exercise themselves in the mysteries of our Lord after this manner, as may be seen in their meditations, wherein sometimes they seem to behold our Lord, the B. Virgin, the Angels, and other personages; sometimes they seem to hear them speak; othertimes to fall down at their feet embracing, and kissing them; now to smell the stench of the stable, of judas foul feet, of the Mount Calvary; then to taste the gall, aloes, and vinegar with Christ in his passion; and sometimes also the miraculous wine of Cana   

WHAT IS TO BE DONE BEFORE THE APPLICATION OF SENSES. CHAP. I.  

Preparations.  
BEsides the things set down in that first practice, which are also after their manner proper to this second, it is good, that those persons who know how, and can exercise themselves in the mysteries of ou● Lord, by way of meditation, to have first with some diligenc● employed the three powers o● the soul, to wit, the memory understanding and will in th● same mystery, to which he would now apply his senses & that he have so meditated thereon, that they be surely possessed of all the persons Which are contained therein, in all the words they speak or might speak, according to the decorum of the matter, and all the works they did, or might do agreeable to the occurrance. But for those that cannot, or else know not how to meditate, it shall be well done, either to read, or else to hear attentively once, or oftener the relation of that mystery, observing the number, and quality of the people, words, & works, which are contained therein, that so their mind may be fully possessed of them all as hath already been said.  
Secondly he that would make this application of senses, must so recollect himself at least for the space of a quarter of an hour before he begin, that his senses be not distracted, nor busied as little as is possible in any other objects, that so he may be more ready to employ them in the mystery which shallbe first proposed unto them.  
Thirdly, in the same time also let him endeavour to stir up in the mind some affections agreeable unto that mystery, either of desire, or love, or joy, or grief, or others, considering also whether he intends to go, what to do, and with whom he means to speak etc.    

WHAT IS TO BE DONE IN THE TIME OF APPLYICATION OF SENSES. CHAP. II.  

The Presence of God, Praeparatory prayer & Praludiums.  
HE shall do all those things which have been said in the practice of meditation, before he consider the points, aswell in making his appearance before God with humility & reverence, as also in making his preparative prayer, & his three accustomed preambles: But if he make the application of senses upon two or more mysteries at once, again the eternal father, who with much attention, and with a countenance full of compassion beholds from heaven, mankind going headlong into hell, which when he hath seen with his imagination, let him frame with his understanding this discourse.  
It is not usual to behold so firmly any thing, unless it be either pleasant, or much esteemed of the beholders, neither doth any use to show compassion if he have not a very charitable, and flexible heart; seeing therefore that God behoulds men with such attention, and with so merciful a countenance, it is a sign he loves them, that he takes pleasure in them, and that their miseries touch him near in his compassion. Which short discourse being made, let him join to it his will by the way of Admiration. What do I therefore that I settle not my mind to behold almighty God? that I love him not? that I take not pleasure in his infinite goodness? Is it possible, that if he move himself to compassion at the misery wherein I now find myself through my sins committed, that I am not moved at the same misery of mine, & that I procure not to raise myself out of this so great a misery by penance and love of him, who takes so great care of me most miserable creature?  
Then let him enlarg his affection by way of good purposes and resolution. No no it shall not be so hereafter, for that hence forth, I will most seriously employ all my study in loving so benign a Lord, and in flying far from the occasions of such misery, and not to turn the compassionate sight of God quite away from me, but that hereafter he may behold me for some other motive.  
When he shall have done thus about one thing that he hath seen, let him pass on to see or hear, smell, taste or touch an other; and let him in like manner make thereon some brief discourse, and move his affection, according to the manners set down in the first practice, and as he hath seen in the example here set down; & so from hand to hand, he shall pass over all those things, which are contained under the objects of the senses, making thereon his reflection at the end, as it hath been said, that this exercise be not only a delightful entertainment, but withal a fruitful operation.  
Neither is it needful in this sort of exercise to trouble one's self in searching out many reasons, or to resent sundry motives to the will to awake the affections, because for the most part the only representation of the objects, unto which the senses shall be applied, with the only help of such a small discourse as was now set down for an example, willbe sufficient to move it, especially when upon the same matter there hath been used before some meditation by way of discourse, for then the will is easily moved, by remembrance of those motives, which the understanding before proposed unto it.  
But if for all this the will should resist, and appear hard to be moved, then shall it do well to propound unto it some of the motives specified in the first practice of meditation. But yet it must so be done, that we be if they be found in one thing etc.  
Fourthly about the motion; whether the tastes pastefr am one part of the palate to the other; or whether they remain firmly etc.  
Fiftly the diversity whether in all the meats, and drinks, there be the same taste or no; now one, now an other etc.   

Of Smelling.  
THe sense of Smelling doth exercise itself about the odours, distinguishing whether they be good, or bad; sweet or not; gross, subtle, or of a mild temper; if one or many; if a far of, or near hand, natural or artificial; if they increase, or diminish etc.   

Of Touching.  
THe sense of Touching doth feel bodies, attending in them first their qualities, whether they be hot or cold; dry or moist; soft or hard, whether clammy & easy to stick; or fluent, and slippery; rouh or smooth, liquid or solid, like or unlike etc.  
Secondly the weight, whether heavy or light etc.  
Thirdly the figure whether oval orpiramical, circular or quadrangle; if plain, bend or hollow, strait or crooked etc.  
Fourthly the quantity, whether great or little, gross or slender, large or strait, long or short, equal or unequal.  
Fifthly the number, whether 2. 3. etc. if equal or unequal.  
Sixthly the motion, whether strait or crooked; slow or quick upward or downward.  
seven the rest and quiet; whether of all the body, or of one part only; if continued, or interrupted. etc.  
Eightly the distance; whether much or little; if it increase, or diminish.  
Ninthly the position, whether standing, or sitting, or inclining etc. if natural, or artificial, commodious, or inconvenient.   

Objects metaphorical and spiritual.  
THese be the things which ordinarily the senses do observe in their material objects; but for that sometimes it hapens that in the mystery we have prepared are not such like objects, answerable to all the senses, especially to the smell, & taste, he who will use this exercise, may imagine metaphorically, by a certain proportion, to see, hear smell, taste, & touch spiritual things in the same manner, as corporal and sensible are seen, heard, smelled, tasted, and touched. The example may be, applying the senses to the speech, which Christ made to his Apostles, and the multitude, where he expounds the beatitudes. Let him imagine to see the words of Christ coming out of his Divine mouth, like a beam of light, which go with adirect motion, yet often doubled to the ears, and hearts of the hearers; Let him imagine to hear that spiritual sound, which arriving at the hearts of the audience, move them, and finding any one hardened against it, doth mollify, and break it in sunder; To smell the sweetness but young beginners. It is good also to imagine, not only to see hear, smell touch, & taste those things, which are clearly, and expressly set down in the mystery; but also as it was said in the practice of meditation, to imagine other things, which might occur in those persons, words and works, whereof there i● made mention in the history yet still observing the needful decorum in all things.   

The last Colloquiums.  
THis exercise of application of the senses being ended let him make one or more colloquiums, according to the affect he then feeleth, after th● manner as is usual at the end o● meditation. And it shall help him notably to make them well, and with feeling, if he maintain as it were alive some one of those imaginations, in which he found more consolation, when he applied the senses. As for example; having lively imagined to see that so humble, & submiss position of our Lord JESUS when he prayed in the garden to his eternal father, to hear that voice so free, and risigned into the hands of his father, even in the apprehension of those extreme pains, when he said: Not my will, but thy will be done, to taste the sweetness, to smell the fragrant odour, to touch the heat of that divine blood, which fell in that sweat, from his most precious body, or some such like thing; if he than turn to the same loving JESUS, with the lively apprehension of some of these things yielding him most humble thanks for that which he suffered, offering him to undergo whatsoever for him, and ask force to perform it with constancy, and perseverance in every occasion.    

WHAT IS TO BE DONE AFTER THE APPLICATION OF SENSES. CHAP. III.  
FIrst all those things which are set down to be done after meditation are also to be done here, as much as they agree to this exercise.  
Secondly in particular, h● shall examine, how his imaginations have succeeded, whether they have been easi, or hard whether wrong or doubtful, or just & clear; if violent & hurtful to the head, or else sweet, or delightful; observing how he may behave himself hereafter, to avoid the hurting of his health, lest he be forced thereby to leave of so noble an exercise: And finding that it hath proved well, let him make a purpose to continue it, to the greater glory of God, to whom be given all praises, and benediction, now and ever.  
Amen.    

MATTER OF MEDITAtion for every day of the week.  

SUNDAY.  
HAVING set down the precepts of meditating well, & applying of the senses, I will now add matter for seven meditations of this latter kind, answering to the seven days of the week, that so after the example of these, the person may from hand to hand frame the other that he will make, without any great trouble. These shallbe upon seven viages which our Lord, and saviour made for our sakes in the time of his painful passion, and they may serve either for our ordinary meditation, or else for an holy entertainment of each day, supposing we make our meditation of some other matter: or else to serve for a short view, after on hath ended his divine office, or the hours of our Lady, applying unto every hour one voyage: or else to have matter to think on, for seven several times in a day; or to entertain himself fruitfully in visiting the seven Churches, applying one voyage to each of the said Churches.  

The first voyage. From the place of his last supper unto the garden.  
1 Having ended supper, washed the Apostles feet, instituted the most B. Sacrament, and distributed the same to all his Desciples, having discovered, that one there present should betray him, and finally having given praise, & thanks to his eternal father, our B. Saviour Christ jesus departed with his Apostles from the place of supper.  
Secondly, by the way he comforted the Apostles much afflicted at the warning of the treason; of their scandel, & the bitter passion of their master; he caused eight of his Apostles to remain in some one part of the garden of Githsemani; he discovered to the other three the heaviness and fear, which so much afflicted him; and lastly he left also those three in a nearer part of the garden.  
Thirdly he withdrew himself from those three the space of a stones cast: he fell prostrate upon the ground; prayed thrice to his eternal father; was comforted by an Angel; he sweat blood; he returned oft to his Desciples, being then a sleep; he offered himself of his own accord to the traitor judas, and to those wicked ministers, who were come to apprehend him.   

The form of gathering the persons, words & works, for the points of meditation.  
IN the first point, there are the persons of jesus, of the twelve Apostles, of the master of the house, of his servants, of the eternal father, of the holy Angels, of the Devil. sire.  
The eternal father invites the Angels to behold that which passeth in the parlour; he praiseth the obedience of his son; he laments at the hard heart and malice of judas.  
The Angels speak with admiration, to see their Lord come to such a point, as to be betrayed; they desire the eternal father to hinder that foul treason, and offer themselves ready to divert it.  
The devil speaks with extreme anger against jesus; he stirs up judas to betray him in any case; he urgeth instantly, and maketh fair weather that he be not moved, neither with admonitions nor with humiliations, nor yet with benefits. etc.   

These he the works which are wrought.  
Iesus enters into the dining room; he comes to the table; he eats the Paschal Lamb; he stands on foot with his loins girt; he eats the lettuce ordained by the law, he puts of his upper garment; he takes the towel, & the vessel of water; he washes the feet of all the Apostles, he returns to the table; he instituts the blessed Sacrament; gives it to the Aqosteles; he is troubled at the treason; he gives the sop to judas; he riseth from the table, takes leave of the goodman of the house; and departs from the parlour.  
The Apostles make ready supper, they eat with jesus; ch it to the Apostles; with exultation of spirit, and body he riseth from the table; gives thanks to his eternal father; he takes leave of the goodman of the house, and departs.  
Let him behold the Apostles, who also humbly salute the master of the house; they modestly wash their hands, and decently come to the table; they eat hastily the paschal; they have their countenance altered in the prediction of the treason; they musse that jesus girds on the towel, that he takes the water, that he washes their feet; they are ready to make resistannce to the washing of them; S. Peter resists; they are attentive to the exhortation which our Lord did make unto them; they lift up their eyes to heaven with him they receive with devotion the B. Sacrament, with affections they give thanks unto our Lord; S. john with confidence and devotion reposes his head in our saviours bosom; judas distempered with rage against our Lord, as it were steals away secretly; the other Apostles wondering at his departure; they reverently take leave of the master of the house and with fear, and heaviness departed.  
He shall behold the good man of the house, who useth all curtesis possible in entertaining our Lord, and accompanying him at his departure.  
He may consider the servants ready to do what is to be done, solicitous to do that which they are permitted, sad in countenance that they are sent away.  
He shall see the eternal father who with much attention, and satisfaction, behoulds from heaven, that which passeth in the parlour; he makes show to the Angels of rejoicing to see his son at judas feet.  
He may see the Angles go presently whether God appoints them; they are astonished at that they see; they behold one an other through admiration; they are ready to descend to do that which they see their Lord doing; they show themselves moved at judas proceed, some of them also attend at the table.  
He shall behold the Devil, how he drives on judas; how he shows himself joyful at the perturbation of the Apostles, & at judas obstinacy; that he is afraid lest judas should cese from his treason.  
His ears shall hear the sweet words of our Saviour, the courteous manner with which he salutes the master of the house, and accepts his courtesy; the affectuous, and pious manner he useth in blessing the meat; the compassionate prediction of his betraying; the affectual reprehension of S. Peter, his grave speech in recommending the example of his humility, the de●out & liberal oblation he makes of his most precious body and blood, the loving and tender recommending the memory of his sacred passion; the affectuous thanksgiving & courteous demeanour he useth with the master of the house  
He may also hear the submissive food of the most sacred body, & blood of Christ our Lord; the gust of our saviours soul, whilst he gives himself for our meat, repast and drink; his joy whilst he washeth the feet of all, but in particular the feet of judas; the Apostles devotion, whilst they communicate, and the grief they have at the treason.  
He shall smell the sweet odurs, placed by the goodman in the dining room, the savour of the meat; the ill sent of the feet of the Apostles fouled with dirt, but especially the filthy feet of judas, the foulness of the water where with they were washed; the ill savour, foul smell of the whole person of judas; the good odour of the courtesis of the goodman of the house; as also of the charity, and humility of our Saviour; of his most sacred body and blood, of the devotion of the Apostles; of S. peters remitting himself unto the will of our Saviour, the ill smell of judas sins, in particular of ●is covetousness, & obstinacy.  
With the sense of touching he ●hal help to prepare the supper & shall wait at the table; he shall ●ouch that coldness of the Apostles feet, who are sad, and a●onished at the news of the reason; he shall kiss the feet of ●is beloved jesus, and embrace ●●hem, he shall wash them with ●ares, & dry them; he shall help 〈…〉 wash, to dry, and kiss the feet ●f the Apostles, and of judas al●, he shall touch the roughness of 〈…〉 das feet, the heat of those co 〈…〉 teous desires enkindled in his them all down backward, upon the ground; letting judas approach, & receiving his kiss, and having advised him of his error, he permitted himself to be apprehended, & bound like a thief.  
2 Bound and enchained, he was abandoned of all his disciples, he received many blows, sporns, & buffets; he was with violence drawn by uneven, & troublesome ways; he was in likelihood often thrown on the ground, and trailed thereon: he was in a manner continually deridded of the officers, & others, who either by chance passed those ways, or else came of purpose out of their houses, hearing the noise made in the street▪ he was led to Anna's house the fatherinlaw to Caiphas, where by him he was expected, with others his equals in malice and hatred to thy afflicted Lord.  
3 jesus being arrived at the house of Annas, wholly wearied, and misused, was derided by him and others there present: they rejoiced that he was fallen into their hands; the soldiers, and ministers vaunted of their valour in apprehending him, they upbraided his power, miracles, and the like etc.    

TVESDAY.  

The third voyage from Annas to Caiphas.  
1 THy Lord jesus, being thus ill, and scornfully handled, was bound a new, and that more strait, hastily, and after a cruel manner, was with rumore of jesus his apprehension spread far abroad, & therefore he was accompanied of many in this his voyage, not for compassion of thy afflicted Lord, but most of them with their opprobrious mocks increasing his affliction in this also was he misused even as in his other voyages, and peradventure worse, to the excessive grief of his most grieved mother, who peradventure might meet her beloved son in this his so doleful journey.  
3 He was courteously received of Herod, with no small disgust of those who led him thither, he was there with great instance demanded of many matters, & in particular to work some miracle; but he condemning with his silence Herod's curiosity, and being vehemently accused of the chief priests, and scribes, was despised of the King, & his Court and esteemed for a fool, was contemptuously clothed in a white garment.    

FRIDAY.  

The sixth voyage, from Herod to Pilate.  
I  and Herod, being become friends, who were before enemies, jesus was sent back again to the Precedent in that white vesture, & was therefore with more liberty outrageously abused by the way, both of the officers, & others, & what through feebleness being not able to sustain himself, as also through the fiercnes of his enemies was often trailed on the ground, as we may piously and with reason suppose. a new, and more outrageously dealt withal then ever before; he was led to Mount Calvary with great joy and exultation of the wicked, and no less sorrow of the just, & good persons, especially of his distressed mother, and of his afflicted devoted friends; he fell oftentimes under that heavy burden, but was at last assisted by Simon Cireneus in the carriage of his Cross,  
3 Arrived at Mount Calvary he was entertained with wine mixed with Myrrh; he was stripped naked, and nailed to the Cross, with much stretching of his arms, & legs, to fit them to the holes already made in the Cross, & so nailed, was raised up in the midst of two thieves; whilst he lived on the Cross he prayed to his eternal father for himself, & his Crucifiers▪ he commended his B. Mother to S. john, and him also to his mother; he promised paradise to the good thief; he showed that he endured great thirst, that the prophecies were fulfilled; he recommended his spirit to his father, and crying with a loud voice yielded up the ghost. After his death his blessed side was opened with a spear; he was acknowledged for God by many, & declared for no less of the insensible creatures in the best manner they were able.    
FINIS.  
Praises be to God, to the B. Virgin and to all Saints.   


A TABLE OF THE CONTENTS OF THE CHAPTERS CONTAINED In this book.  

CHAPTER I.  
REmote Preparations. pag. 1.  
The nearer Preparations. pag. 2.  
Immediate Preparations. pag. 7.   

CHAPTER. II.  
THe manner of presenting ourselves in the presence of Almighty God. pag. 9  
Five ways how to frame the presence of God. pag. 11.  
Observations for the better conceiving the presence of God. pag. 14.  
Acts to be produced after this of the presence of God. pag. 17.  
Preparatory prayer. pag. 21.  
The first preamble. p. 22. said exercise of the powers. p. 271.  
The last Colloquiums, or speeches of meditation. pag. 278.   

CHAPTER. III.  
THe examination of the manner which hath been used in meditation. pag. 284.  
Of Distractions. pag. 286.  
Of Consolations. pag. 292.  
Of Desolations. pag. 293.  
Of fertility, & Aridity in time of prayer. pag. 295.  
Of the lights. pag. 297.  
Of Affections. pag. 299.  
Of Purposes, and Resolutions. p. 300.  
Of the points worthy to be noted. pag. 302.  
The manner of noting the fruits p. 304.    

THE PRACTICE OF Aplying the five senses.  

CHAPTER. I.  
Preparations. pag. 312.   

CHAPTER. II.  
THe presence of God, preparatory prayer and praeludiums. p. 315.  
The exercise of the senses. p. 316.  
The manner of exercising these senses. pag. 317.  
The object of the senses. And first of the sight. pag. 322.  
Of the hearing. pag. 325.  
Of the taste. pag. 327.  
Of Smelling. pag. 328.  
Of Touching. pag. 328.  
Objects metaphorical and spiritual. pag. 330.  
Things to be observed in this aforesaid exercise. pag. 332.  
The last Colloquiums. pag. 334.   

CHAP. III.  
WHat is to be done after the application of senses. pag. 336.    


MAtter of meditation for every day of the week. pag. 338.  
The first voyage, from the place of his last supper unto the garden. p. 339.  
The form of gathering the persons, words and works, for the points of meditation. pag. 341.  
These be the works which are wrought. pag. 345.  
The form of drawing matter for application of senses. pag. 348,  
The second voyage, from the garden to the house of Anna. p. 359.  
The third voyage, from Annas to Caiphas. pag. 361.  
The fourth voyage, from Caiphas to Pilate. pag. 363.  
The fift voyage from  to Herod. pag. 365.  
The sixth voyage, from Herod to Pilate. pag. 367.  
The seventh voyage, from the palace to mount Calvary. pag. 369.    
FINIS.