Remote Preparations .

WHo soe desireth to meditate well and fruitfully the divine misteries must procure to haue great purity of hart , that he be not guilty to himself of any thing , which may cause great remorse of conscience .

He must haue the passions and affections of his soul so composed , that neither by excesse nor want they be troublesome vnto him .

3 Let him keepe his powers , and senses so recollected , that he neither think , see , nor heare 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 tyme of prayer .

The neerer Preparations .

WHereas , to follow th● example of King Dauid who speaking to God , said : I● matutinis meditabor in te . I will meditate of thee in the morning : the best tyme of meditation ys , when he riseth from his bed ; therefore to make himself more prompt and ready t● this most holy exercise , let him the euening before read twice or thrice with attention , that writing or booke which yealds him matter for meditation , them let him deuide the history or generall matter in to 3. or 4. ●oynts , or considerations , more or lesse according to the number of the chiefe heads , to which we may reduce the principall parts of the mistery , yf so ●t were not before diuided in his booke or writting : then let him propose the end , ( as pre 〈…〉 ntly shal be declared ) propor 〈…〉 nable to the matter prepa 〈…〉 d , to the which he ought to ●ake reflexion when he shall ●editate . And this end may be like in all the misteries of one 〈…〉 rt , ( as for example to all such ● appertaine to the life or passion of Christ ) or yt may be particuler to euery mistery by y self , or yet more particulerly to euery point therof , and so consequently yt may be one only o ● more according to the matte● proposed . For example the ordinary end or intention of a 〈…〉 the misteries of the life o● Christ , shal be the desire to penetrat , and throughly to vnderstand what he doth in th 〈…〉 mistery for our good , and benefit , to loue him more feruent 〈…〉 then before , to imitate him more carefully then in tym● past . The particuler end of th● mistery of the incarnation sha● be to know the great loue an● humility of God , the desyre ● loue him againe in the best m 〈…〉 ner we canpossibly , and to fo●low his example in giuing o 〈…〉 selues wholy vnto him , and ●umbling our selues to all other for his loue .

The speciall end of one point alone shal 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 haue to follow him , in performing the good purposes made 〈…〉 his glory , and to the honour of his diuine majesty . After this ●e must determine , which must ●e his preludiums , or pream●les , least he be forced to loose 〈…〉 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 com 〈…〉 ehended in each point , & all ●is without discourse , or at the most passing them ouer lightly so to open the way for the tyme of meditation . Let him know moreouer that he must not only find out in euery point , the persons , wordes , and work which are there expressed , bu● those also which the ordinary circumstances of the matter do● admitt , especially the person wordes , and works of God , o● the Angels , and deuils , which may be brought in almost in euery meditation , with no sma 〈…〉 fruit and spirituall profit : or e 〈…〉 taking the history as it is related by the authour , from who● we haue yt , withall notin● breefely those persons , word● and works only , which are expresly inserted in the history This done when he shal be i●bed , before he falls on sleepe for the space of an Aue Mary or litle more , let him think on the hower he ys to rise , and call to mind breefly the points prepared , which likewise he ys to doe in the night as oft as he shall awake .

Immediate preparations .

IN the morning when he shall awake , immediatly expelling ●ll other thoughts , let him ●reefly , yet hartely giue God ●ue thanks for his benefits , and purpose earnestly to esthew all ●mperfections , but especially ●hat , which he then seekes with ●iligence to amend , by meanes ●f his particuler examine . After ●his let him tast a litle of his me●itation , and stir vp in himself , ●ometymes sorow , shame and confusion ; at other tymes a desire to know with some clearenes the mistery of the sonne of God incarnate , there by to follow him more perfectly , and loue him more feruently , sometymes sense of sorrow & compassion with Christ , who suffred so bitter paynes for him sometymes againe joy & comfort to congratulate the same our Lords glory and felicity ; a other tymes other affections conforme to the matter of each meditation . Which to perform more easely he shal help him self much by oft reuoluing in his mind some similitude agreable vnto that mistery , or to sa● with great affection a verse o● some Psalme , or other sentence of holy scripture or fathers which may serue fitly for th 〈…〉 his purpose . But when he ys to meditate oftentymes in one day at least a quarter of an howre before meditation , let him read well the points , and commit them to memory , and consider well whither he ys to goe , and before whom to appeare , or at least let him doe some-thing equiualent , to that which he did before his morning prayer .

The manner of presenting our selues in the presence of Almighty God .

WHEN the tyme of meditation ys come , he may ( ys no better cenceit occurr ) imagine himself to be inuited by his good angell or some other saynt to whom he ys deuoted , to appeare before the presence of God . Therfore taking holy water , and hauing made the signe of the crosse , with intention to expell from him the diuell , who at that tyme doth cheefly labour to trouble one , when a man doth most endeuour to stand vnited with God , let him goe presently with a kynd of spirituall egernesse & feruour to the place where he meaneth to make his meditation , which feruour by how much yt ys greater , so much the greater shal be the fruit which his meditation shall produce , & so much the more recollected & deuout he shal be in the course of his meditation .

2 Standing in this manner a step or two distant from the place a Pr. Ave. while , or litle more , let him eleuate his mynd to God thinking him to be there present , as one who heedfully behouldeth what he ys to doe ; which he may doe , either imagining himself to be conducted by his giud in to heauen before the high throne of Gods diuine majesty , or persuading himself that our most benigne Lord doth shew him in that very place his most amiable countenance most worthy of al respect , & veneration .

Fiue wayes how to frame the presence of God .

THE presence of God may be framed either by the vnderstanding or imagination . Yf by the onderstanding , yt ys done by acts of faith after two manners .

First conceiuing that God doth so compasse him about as the water the fishes in yt conteyned .

Secondly beleeuing God to be within him , or in some other thing before his eyes ( as in dee● he ys in all his creatures by hi● essence , presence , and power seing perfectly what any creature doth & administring needfull help to performe the same ▪ And one of these two wayes i● ys good that he doe vse , who y● eyther weake of imagination or ys in danger to haue wrong apprehensions in doubts , or errours in matters of faith , and obserue , that yt will further devotion to speak these or the like words with the hart ( and they should be spoken hartely ) God is here before me , God standeth behoulding what I am to doe . God is here present to giue me as gratious audience as if he had nothing els to attend vnto . Yf the imagination doe frame this presence of God , yt ys to be done by way of apprehension , & that in diuers manners . First by imagining Gods presence in that manner as the paynters vse to paint the blessed Trinity . Secondly apprehending a great globe of inaccessable light , which may cause in him a certayn pious horrour according to that of S. Iohn , God is light , & in him there is no darknes at all .

Thirdly representing God vnto himself , in that manner as he ys described by the Prophet meditate fruitfully , must marwell , that yt greatly helpeth attention to conceaue the presence of God , in the most liuel● manner he can , and to procur with the psalmist , that his med●tation be still fixed , as much a humane frailty will suffer , in vision , or contemplation of hi● diuine majesty , vsing to th 〈…〉 purpose some especiall diligence , vntill such tyme as the good habit thereof procure facillity ▪ Yet must not God be alwaye conceiued with the self sam● forme , but according to the variety of the meditations , sometymes with a benigne & pleasant , other tymes with a seuer● and terrible countenance , no● with a gentle and mild then with a hard , and stern look that he may talk with Gods divine majesty in such sort as the matter requireth which he ys to meditate , and according to the different apprehensions of his diuine presence .

Actes to be produced after this of the presence of God .

AFTER that he hath conceiued the majesty of God present in one of the manners afore said , he may reflect on his owne basenes and indignity , & stirr vp in himself a pious reuerent feare , reciting to that purpose some sentence of holy scripture , as : Loquar ad Dominum Deum meum , cum sim puluis & cinis . I will speak vnto my Lord , though I be dustad ashes , or the like . Then let him setle himself to doe reuerence to God , with an humble externall gesture , together with an externall act of adoration , and with Manasses , bowing the knees of his hart before his Lord , let him kneele downe hereby acknowledging the presence of the most high , and diuine Trinity , with these or the like words . Blessed be the holy , and vndeuided Trinity . &c. Or els : Glory be to the Father , and to the Sonne , and to the holy Ghost , &c. Or els : Holy , Holy , Holy , Lord God omnipotent who was , ys , and euer shal be , or Benediction , clarity , wisedoms , and thank giuing , honour , vertue , 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 professe himself with much inward remorse to be a sinner ; let him demaund pardon for his defects , saying the first foure verses of the Psalme Miserere , yf 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 feare , for I am afraid of thy judgments .

And let yt not seeme from the purpose to stirr vp in himself this reuerentiall child-like feare , and the sorrow for his synnes ; which ys before described , not with standing that he framed the presence of God after a pleasant , and gratious manner , for euen the Seraphins , although they haue God alwayes most fauourable vnto them , yet were they seene , for our example , to couer theyr faces with theyr wings in the presence of God : And besides we for our part ought alwayes to retayn feare and sorrow , for the many imperfections wherewith we are replenished .

And yet for all this , we must not forbeare on the contrary side to raise our mind with confidence towards God , euen at the tyme when we frame him present in a seuere , and dreadfull manner remembring as the Prophet saith : Non in perpetuum irascetur : he wil not perpetually be angry . And persuading our selues , that God being now present to heare our prayers , we may conceue ground hereby to moue vs to confidence . But heare we must note , that all this ys to be done very briefly , that yt may not take away the tyme alotted for meditation , therefore yt must be done only in such manner as ys necessary for our better dispositiò to treat with the majesty of God , before whom yt ys not fit we appeare rashly , or vnprepared .

Preparatory Prayer .

AFTER recouering a litle boldnes , as one who hath obtayned pardon for his synnes , let him take hart to lift vp his countenaunce towards the most high majesty of God , and acknowledging the obligation he hath to imploy himself wholy in the seruice of God his maker , let him with great feeling , and deuotion , make his preparatory prayer , desiring grace of our Lord , That all his forces , and actions , may be incearely directed to the honnour and glory of his divine majesty : and this preparatory prayer as yt should be alwayes the same in words so yt should euer be done with the greatest affect that may be .

The first Preamble .

HE shall make his first preamble , reducing briefly to mynd the history of the mistery proposed , and that as though he should recount y● only to some other , withou● making any discourse at all , fo● beginning to dispose his soul to the matter more immediately the better to rest yt self afterward in euery part thereof , by pondering yt well , and penetrating yt thoroughly in the tyme 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 endeuour to represent them so liuely , as though really he had them these present .

And here let him mark , that ●e ys to frame so many seuerall ●laces for his meditation , as were the places , in which any art of the mistery did happon which he ys to meditate , although yt should be needfull to ●ame 2. or 3. or more in one only myditation .

As for example , in the most ●oly mistery 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 betweene heauen and earth b● which the Archangel Gabrie● did passe ; likewise the superfices of the whole earth , in which diuers sorts of men did dwel● diversly busied ; then also the house of Nazareth in which the B. Virgin remayned , and in which the mistery was accomplished .

Let him also note that wh● he hath framed a place in a● fashion concerning some m●stery with happy successe , neede not at any tyme chan● that imaginary place , or composition so well made , althou 〈…〉 he should vse to meditate to same mistery oftentymes , v● lesse perhaps yt shal be to add some circumstance therein to perfit yt the more .

Two wayes of making the second Preamble .

THE way of framing such places shal be , either imagining that God in heauen doth shew them vnto him distinctly paynted in some fayre image : Yf with his imagination he was first transported thither . Or ( yf ●he presence of God be formed on earth ) imagining those pla●es to be there present before him . Or finally that he himself with the help of God , ys con●eied to that place where the mistery was wrought .

Which to performe more ea●ely , and without daunger of wearying his head yt will help him not a litle , to haue before with attention beheld some image liuely representing the mistery , or to haue read , or heard , what authours haue written concerning those places , and in particuler to haue noted the distance from one place to an other , the height of the hills where any mistery hapened , where the city , castle , or village was scituated in which our sauiour wrought his miracles . And yt import● much to vse all these particuler circumstances of diligence , for that of the well making of the second Preamble , depends not only the right vnderstanding o● the mistery , but also attention in tyme of meditation , a thing of so great importance in this holy exercise .

The third Preamble .

HE shall make his third preamble de maunding instantly of God , that which he proposeth as the end , and scope of his meditation , after that manner as hath beene before explicated , whether yt be common to all matters of that sort , or particuler only to that one meditation , or to any one point thereof . And this ys to be done , with the greatest affect , humility , confidence , carnestnes & instance that ys possible , con●idering that the whole fruit he expecteth doth principally , consist in attayning to the end which ys proposed to the me●itation , and that ys cheifly to be obteyned by the assistance of Gods grace .

The exercise of the Powers of the soule about the poynts .

THEN let him beginne the meditation yt self , from the first of the poynts prepared , exercising first his memory in remembring orderly the matter and other things also , eyther read in holy scripture , and the● good bookes , or receiued by the direction of some discreet spirituall person , so that yt make to the purpose of the thing to be meditated . Then let him exercise his vnderstanding , by discoursing vppon the self same matter , confirming the same a need shall require , with reasons , authorityes , similitudes examples , &c. inferring one thing of an other , there-hence deducing true , firme , and stable conceits .

Lastly exercising his will , by mouing in himself those affections , and making such good purposes , as the subiect doth require , and as the vnderstanding before hath proposed for good . Besides these three principall powers , he shall now and then according as neede requireth , exercise his phantasy also , representing thereby vnto the vnderstanding the scituation greatnes , 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 Saynts , when he ys to ●peake vnto them .

The manner how to dilate the meditation by the vnderstanding .

THE manner of exercising these powers of our soul , ( speaking chiefly of the vnderstanding , 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 ys to say , eyther to frame the discourse of the whole story in such sor● as yt was likely to happen , there in determining the persons words , and works which by probability were likely to passe in such an history : or els to take the history only as yt ys expressed in the authour from whom he hath yt , and to conceiue only , those persons , wordes , and works which are specifyed in the same authour , with out care to search , or synd out any other which eyther the likelihood of the matter or decorum would seeme to require .

When therefore he hath vsed the first sort of preparations , he shall in the tyme of meditation exercise his powers in this mā●er .

First , by his memory he shall ●ecunt so much of the mistery , beginning from the head ) vn●ll he come vnto some one word or action of that person from whom ys deduced the ●hiefe subiect of the history . As ●or example , yf one will medi 〈…〉 te the holy mistery of the in●arnation of Christ , supposing the history as already found out , in such sort as in deed yt might happen , he shall then say with his memory . Many yeares being passed after that men were created , made for the glory of heauen , God did look down vppon them from his throne of majesty .

This done let him cease from the exercise of his memory , and with the vnderstanding let him vndertake the matter , at that word , or at that action , which the memory hath proposed , and let him goe on considering the same throughly , vntill he hau● fully apprehended the matter helping himself ( for the bitter vnderstanding thereof ) with the conditions that be prope● vnto yt , ( of which we shall speak by and by ) as they shalb● suggested vnto him , from tym● to tymes , according as neede shall require .

And he may beginne ( if so he think good ) with the first condition , which in words as proceeding from an authour , and in works as proceeding from a beginninge , doe comprehend , and expresse the person , who eyther 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 fountaine doe proceed the words or actions where of he ys 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 proceede ●n the subiect already set down ) for that the memory doth lay before the vnderstanding an action of God , which ys tooke downe from heauen vppon the sonnes of men , the vnderstanding then shall discourse in this manner . The beginning and efficient cause of this action ys God , who although he be alwayes attentiue to behould himself , and in so doing ys infinitely blessed , and happy , nor hath the least neede of mans help in any sort , yet not with standing , ou● of the aboundance of his mercy , yt pleaseth him gratiously to behold mankind thereby to help them .

This being done let him beginne to consider attentiuely whether this beholding of makynd may stand well with the nature , and substance of God o● no , as with the vnderstanding the will , and the other conditions , which are known to belong to the person of God ; confirming also this discourse , as hath beene said before , with some authority reason , or example &c.

And this being done he shall then consider the other particuler conditions of the same action , as in the example proposed of Gods behoulding of men : to wit , what ys the nature , the quality , the end , the manner , and other circumstances of ●he same behoulding .

In the like manner shal be considered the conditions of ●ny word , which the memory ●hall propose to the vnderstan●ing , pondering the same , with ●onsideration euer had to the ●onueinency , or litle congruity , which yt hath to the person from whom yt 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 fynd that one or two or more conditions concerning the person be conformable , o● not conformable vnto the word or action proposed , there he must apply vnto himself , that knowledg so gotten , and draw out of the same some light , or practicall poynt to be applyed to his owne spirituall neede and to the amendment of hi● manners , concluding there vppon , that yt ys conuenient to performe 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 vertuously , conforme to his conditions . Or els put case , the word , or action , which the person doth , be not conforme to his conditions , yet because the word , or action ys good in yt self , and sitt to be done , he letteth not to performe them .

And here obserue , that yt yealdeth discourse , & great variety thus to endeuour to fynd out these conditions of the persons whether they be , or be not conforme to the word , or action , whereof he doth then meditate . As for example , to prosecute the meditation already commenced , let the vnderstanding say : How doth yt belong to God to stand looking vppon men ? he ys in fallibly a diuine nature , perfect in yt self , and independant of any other , not hauing need of any whosoeuer , as holy Dauid confessed in the name of all makind , when he said , speaking vnto God : Deus meus estu , quoniam bonorum meorum non eges : Thou art my God , for thou hast no neede of my goods : And neuertheles , notwithstanding this his perfection , and naturall independance , he wil stand behoulding men from heauen . Yt doth not therefore seeme , that this action ys conforme vnto his nature , which ys so independant as nothing more .

And then he shall confirme this his discourse with some reason , or authority , to the end he may apply the same more soundly to his owne profit . For example he shall say : The men of this world vse not to doe so , who the greater they are , and the more independant of others , the lesse they will vouchsafe to behold any man , that hath neede of theyr help . So we may see in the person of the rich glutton in respect of poore Lazarus , for he esteeming himself to stand in no neede , and to be wholy independent of that begger , although the poore wretch did lye neere vnto his ●ouse , all couered with sores , yet did he ●ot once vouchsafe to looke vppon him with a good will . And yt seemes to be grounded in humane reasen , for such ●s the nature of independant things , that they are so fully contented with theyr ●wne estate , that they will not loose ●yme about any but themselues , or that which doth belong vnto them .

Then to conclude , and to proue , that God not withstanding doth very well in behoulding men , and to vnderstand that action in God to be conformable to his diuine majesty , he shall therefore adioyn : But God vseth to proceed in farr different manner from the customes 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 wayes my wayes ; and he vseth performe much more then humane reason doth dictate , or can reach vnto . Fo● although he by his high perfection , an● independaunce of thinges created had no neede at all of men , yet notwithstanding for that his nature ys not only perfect by independance , but most perfe 〈…〉 also by charity , the which ys so essential vnto him , that yt ys his very self , as witnisseth S. Iohn in his first epistle the fourth chapter , yt ys therefore conform 〈…〉 to this his nature , that he doth so behould mankynd , to the end he may succo 〈…〉 them hauing need of his help .

This done let him conclude this first discourse , applying ●nto himself , ( as ys before pre●cribed ) that which he hath ●hus seene , and considered con●erning the person of God , and ●hall say in this manner : Yf then ●lmighty God , notwithstanding his nature independant of men , and most perfect in yt self , might forbeare to looke ●ppon them , yt through the aboundance ●f his charity doth not cease to sixe his mercifull eyes vpon them : yt ys also no doubt very needfull for me often tymes ●o life vp the eyes of my soul towards his ●iuine majesty , aswell in prayer , as in ●ctes of loue although my case were such which ys impossible , that I had no neede ●t all of his help , and could remayne with out dependance of him , for euen so , yet were yt conuenient I should vse some act of charity towards him , seeing ●hat he doth so towards men in vniuer●all , and towards me in porticular , for whom alone he would haue done as much , as he hath done for all , yf so y● had beene needefull . Moreouer I should in likemanner behold my neighbour with the eyes of loue and care , and consider whether he hath neede of my help in any thing , and this although I were altogether independant of him , and has not neede of his help in any cause whatsoeuer .

Hauing drawn out these two lights by the help of his vnderstanding , he shall propose one at once vnto his will , or els , both together , yf so yt seeme better , and shall procure to stirt vp therein that affection which shall seeme most conuenient to his owne estate ; As for example ( resting still in the matter proposed , ) that of sorow and confusion , considering he hath not vesed to lift vp his mynd to God , eyther so often in prayer , or with such acts of loue , as had beene needful , nor yet hath attented to the spirituall necessity of his neighbour as was convenient ; And this , yf he that doth meditate be in the state of a beginner , but yf he be in state of ● proficient , let him seeke to ●aise in himselfe desyre , and ●ope to doe yt for the tyme to ●ome with greater diligence ; ●nd yf he be in the state of the ●erfect , let him stirr vp joy , and ●omfort , as being inuited by God , both to lift vp his mynd to ●is mercifull goodnes , and to ●ommunicate the good thinges which he hath from his diuine ●ajesty vnto his brethren . And ●o doe this with more facility , ●e shall serue himself of those ●otiues , which shal be setdown ●litle after , or els , of such other , as shall occurr to his mynd .

When he hath thus raised the affect in his will , which he desireth , by the meanes of such motiues , or els paraduenture hath found out his will some what backward , and not so moued with the affect , as he desireth : he may beginne againe to dilate , and endeuour to awaken his will anew , by the vs● eyther of all those manner which heareafter shal be se● down , or at least by some of th● as yt shall like him best , or as he shall feele to be requisite , for mouing his slow , and dull affection , to the good which was shewed to his will , by his vnderstanding . But in particul 〈…〉 he may vse most commonly that manner which we wi〈…〉 hereafter call Purpose , directe● ●o the abhorring , and flying of ●uill , and to the chosing , and ●mbracing of good , which mā●er of making purposes should ●e vsed , although the sense see●e to repugne , especially yf reason before conuinced . And this ●o the end , that the meditation ●ay be more fruitfull , and fur●hered to execution in rooting out of the soule vicces , and im●erfections , & to plant vertues , and to proceed to all kind of perfection : and to the end yt may likewise gather out of the meditation , three sortes of ●ruites , & commodityes which are to be sought for in that holy exercise , to wit , Lights in the vnderstanding , Affects in the will , Resolution in regard of effectuall execution to be afterwards put in practice . And this ys the first manner of exercising the three powers , answerable to the fir 〈…〉 manne of preparations .

The mànner of more copius exercise . of the vnderstanding .

AS for the second manne● of preparation , and th 〈…〉 discourse with our vnderstanding , which may be conformable vnto yt , let him take only the history which ys recounted by the authour , summarily without any other obseruatiō● but only of the persons , word● & actions expressed therein , & before he enter in to the foresaid manner of exercising th● 3. powers , he may beginn t● exercise his memory , & his vnderstanding , in making a pio 〈…〉 consideration with a discours● better grounded , then that which ys to be made when he ●ecordeth the same history ●t the first in his preparation , be●ore he beginne to meditate : And he shall seeke out what ●ther persons might in likely●ood be actors in that mistery , ●nd what other words , & acti●ns might be spoken or done by 〈…〉 em , to the end he may afterwards consider of each in par 〈…〉 culer seuerably ( yf he will ●imself ) conforme to the first ●anner of dilating aboue men●oned .

The manner of framing this 〈…〉ous consideration shal be this ●hich followeth . The memo 〈…〉 shall propose vnto the vnder 〈…〉 anding , the beginning of the ●istory , as yt ys read in the au 〈…〉 our , vntill yt come to the first action , or word of any person therein as hath beene said in the first manner , and then the vnderstanding shall beginne to discourse there vppon with the help of the memory , grounding vppon some of those conditions which shall appeare , eyther in the person , word , or wor 〈…〉 proposed , and pondering th 〈…〉 same well , shall gather by necessary consequence , or at lea 〈…〉 by some conuenience , that such a person , word , or action , hauing such , or such conditions , conforme to 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 perform● such and such actions , which in decorum haue connexion with that person , or speach , o● action proposed , in respect of some circumstance , either precedent , or concomitant , or subsequent .

As for example , ( not to part from the mistery already proposed of the incarnation ) if in the preparation he did only read the history of the Annunciation , related by S. Luke , in the first chapter , where he saith : The Angell Gabriell was sent from God to a citty of Galilee , which was called Nazareth , to a Virgin espoused vnto a man whose name was Ioseph of the house of Dauid , and the name of the Virgin was Mary . Here without framing the whole discourse of the history , as yt may piously be thought to haue happened , and without considering to particularly what action God might performe , or what word he did speak , before he sent the Angell downe to the earth , the memory shall first propose vnto the vnderstanding , the beginning of the history , & shall say in this manner . God sent Gabriell the Archangell to Mary the spouse of Ioseph in Nazareth .

Then let the vnderstanding being assisted by the memory , take one or more conditions of those which belong to the person of God , who sent the Angell and let yt say in this manner , God hath a most judicious and prudent knowledg in his determinations , and from hence he shall take occasion to discourse and to conclude in this manner . Therefore God did not rashly send the Angell to the blessed Virgin , but with great judgment , and consideration , for so we see prudent and wise men vse to vndertake , and performe theyr actions . He that will judiciously send any embassage , ought to haue without doubt some just motiue to send yt , and ought to take occasion of sending , from that which he shall see therein represented vnto him . Therefore some motiue must needs be represented vnto God , whereby he must be moued to send the Angell . But what motiue can euer be found for such an action ? The motiues by which men are commonly induced to such actions , are taken either from theyr own person , or from the person of them to whom they send the embassage , therefore the motiue which induced God to send the Angell , must eyther be taken from himself . or from those persons to whom the Angell was sent .

Here the memory shall suggest to the vnderstanding other conditions of God , & in greater number , and shall say . God hath a most perfect nature and inmortall , and blessed substannce ; an vnderstanding most cleare , and able to find out whatsoeuer he will ; most potent forces , and able to performe whatsoeuer he pleaseth , and this by himself , without needing any other help . Then the vnderstanding shall conclude . Yf God therefore be of such a nature , substance , vnderstanding , and forces , as in deed he ys , yt may not be thought that he was moued to send this embassage for any respect to himself , as hauing need of the seruice of man , especially seeing , that he was blessed with out this from all eternity , and had at this tyme a multitude of Angels which continually did serue , and praise him ; but we must conclude that he was moued by the miseryes of men themselues .

Here the memory shall add some condition concerning the person of men , saying . Men had theyr vnderstanding darkened , and blinded in all things that belong to God , according to that which the Apostle said of the gentills in particuler . Tenebris obscuratum habentes intellectum : they had also theyr will feeble and faint towars any good work , and prompt to euill ▪ breefly they had most bad inclinations . and peruerse habits , and that was most truly verified in them , which Dauid said . Omnes declinauerunt , simul invtiles facti sunt , non est qui facit bonum , non est vsque ad vnum . All haue declined , all were togither made vnprofitable , there ys not any that doth good not so much as one . Theyr senses were applyed to euill , conforme to the saying of the wise man : Proni sunt sensus hominis ad malint : Theyr tougne did speak deceitfully , linguis suis dolose ag●bant , venenum aspidum sub labiis eorum . With theyt tongues they did deceitfully , the poison of aspes vnder theyr lipps , theyr hands were full of bloud , theyr feete swift to euill workes . Then he shall add here vnto : And mankind being in this estate , our Lord wouchsafed to looke vppon them , as the Prophet said . Dominus de caelo prospexit superfilios hominum , vt vide at si est intelligens aut requirens Deum . Our Lord looketh forth from heauen vppon the children of men to see yf there be that vnderstandeth , and seeketh after God , and he found that all were corrupted , and become abhominable , non erat qui faceret bonum , non erat vsque ad vnum , there was not one that did good , no not one . From thence the vnderstanding shall inferr . This without doubt was the motiue which moued God to send the Angell down to the earth , to wit , that he might reforme in men theyr vnderstanding , theyr will theyr inclinations , theyr senses , or in one word , to make them wholy other men then 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 Angell , he did looke down vppon the earth , to see in what state mankind did stand , which he had created for heauen .

Then the vnderstanding having found out an action , which God did performe , before he did send the Angell , yf he that doth meditate desire to fynd out any more , let the memory propose some other condition of God , saying for example . Although God haue properly no passions , ●et neuerthelesse after a certayn manner he doth seeme to let himself be trās●orted ( to speake after the custome of ●en ) by the passion of Loue . And out of this he shall gather with his vnderstanding . Therefore surpri●ed as yt were by this loue towards men , when he saw them reduced to so poore tearmes , and that they did runne altogither headlong towards hell , he could not endure they should continue any longer in such miseryes , and dangers of perdition .

And this discourse he may confirme with some reason , or authority ( as I said before yt was needfull to doe ) as in this manner . And truly yt seemeth he could doe no other , supposing he did loue men with so harty affection : for the nature of loue ys such , that yt cannot endure to see the party loued in perill , or mistery . And therefore so yt befell the father of the prodigull child , who for that he loued his soune with great , and passionate affection , albeyt the sonne had behaued himself very ill towards his father , had for saken him , and spent his goods , had dishonoured his house , & in few words had giuen him very ill satisfaction : yet notwithstanding so soone as the father saw him return , and fallen into so great misery , he could not contayn himself from being moued to mercy , ( Luc. 15. ) & accurrens cecidit super collum eius vt oscularetur eum , and running to him fell vppon his neck that he might kisse him . What did then almighty God the father of mercyes , when he saw the misteryes of mankind ? God ( shall the memory say ) ys by nature so mercifull , that as the prophet saith , his mercyes are aboue all his works ; and of him yt ys truly said , cui proprium est misereri semper , & parcere , to whom yt ys most proper euer to take pitty , & to pardon , and further he hath a will most ready , & effectually inclined to perform the workes of mercy , and loue . Therefore ( shall the vnderstanding say ) moued by his diuine nature and the loue he beareth to mankind , he was sodainly inclined to compassion , and tooke the resolution of redeeming them , from the miseryes and perills they were in , and with his most prompt , and effectuall wil resolued to doe yt with out delay , and so begann to think in what manner yt might best be effected . And because the understanding of his diuine majesty ys most cleare , and swift , and seeing all in an instant , that can be in the matter , he presently found out the meanes of effectuating this charitable resolution of his will , and did soone perceiue , that no pure creature could possibly remedy so great an euill , and that yt was absolutely necessary that his diuine power should therein supply the impotency of creatures . He did therefore see , that yt was conuenient to proceede in this cause , not only as his most mercifull nature required , but also as his naturall justice did exact : wherefore he considered , that although his mercy might haue been contented with the satisfaction which some Angell might haue offered , or some just man haue performed , or els by a liberall and free pardon , which yt might haue pleased him to haue giuen to mankind ; yt would not his justice haue taken this for good payment : He did further see , that yf he did become man , he should by that meanes yeald full satisfaction both to his mercy , and justice : for that giuing himself vnto man , being the God of majesty , his most mercifull nature , was fully satisfyed , and then performing some act of satisfaction by his manhood being vnited with the Godhead , he should fully pay all that his diuine nature could exact as just .

Hauing seene all this his inclination to doe good vnto men , & the loue which he bare them , did effectually moue him , to the resolution of taking vppon him our humane nature . Here shall the memory adioyn . But God although he be of nature most simple , hauing but one most perfect essence , ys notwithstanding distinct in three persons . Yt ys true ( shall the vnderstanding say , ) and therefore those three persons being one , and the self same charity , euery one would shew himself most prompt to become man for the loue of men , the father to shew his power where omnipotency was required , the holy ghost to shew his loue in such an act of loue ; But the sone of God alleadged that yt was most fit for him , being the second person , and the wisdome of God : that , as man did fall into synne by affectation of knowing to much , so the remedy might proceede from the Diuine wisdome that knew all things . And that the father , might sufficiently exercise his power in ouershadowing his mother fo whom he was to take his bodily substannce ; and the holy ghoust might shew his loue in framing that body which he was to vnite to h●s diuinity . Yt was therfore concluded in that diuine consistory of the most blessed Trinity that the sone of God should become man for the loue of men .

And so here ys found out in respect of the persons , besides the foresaid consideration of God , the persons also of men , & God himself ys found distinct in three persons . As for words we haue found out part of that , which the father or the sone , or the holy ghost might speak , and we haue in sinuated that which might be said also by men : As for workes we haue found out , besides that of gods behoulding the earth , that he also , being moued with compassion towards the miseryes of mankynd , resolued to help them : determined in the deuine counsell , that the second person in trinity , & no other person should be incarnat . But because in likelyhood the history would seeme to contayne more then this , the memory shall passe further , & shall propound other conditions of God , and shall say . The diuine nature ys so perfect , & yt ys naturally so proper vnto yt , to be most farr from all imperfection , and defect , especially of that kind which hath any resemblance or shadow of sinne , that yt will not by any meanes admit the least iott thereof , eyther in yt self , or in any thing that belongeth vnto yt : but rather ( to speake after our manner ) supposing he could suffer himself to be ouerruled by passion of hate or colher , he should be so ouerruled with them towards synne and synfull defects , that he would wholy destroy them .

Here shall the vnderstanding reply . Therefore that he might not contract any like stayne , in making himself man ; for that he well knew the castisement which he had ●aid vppon Adam for the synne that he had committed ( to wit , that all should be borne in originall synne , proceeding from him by way of generation betweene man and woman ) he did therefore resolue , not to begotten or brought forth in this manner . And as he ys wisdome 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 yt self with this , but would vnite vnto himself a body which should be in all respects most perfect . And because a tinge ys then more perfect , when yt ys framed of more perfect matter , and when yt hath also other accidentall dispositions more perfect in theselues , he did therefore resolue , 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 bloud , the same should also be most pure , and without all imperfection .

Here shal the memory suggest . God doth not only permit himself ( according to our manner of vnderstanding ) to be ouercome with the passion of Loue , in bearing affection to mankind , but likewise in his affection to vertue , and in particular to humility : Yea , I doe remember , I haue read in S. Bernard , that humility ys so pleasing o God , that yt seemeth to haue power ouer him yea to commaund him ; and that Virginity yt self doth not please without yt .

Hereof the vnderstanding shall inferr . Therefore he would not take flesh of any one that had beene only a virgin , vnlesse shee had beene also humble . And therefore with his diuine vnderstanding , vnto which all things are present , and manifest , he did clearely see , that Mary the spouse of Ioseph in Nazareth had both these vertues ioyned together in great perfection , & so determined to make her his mother , Here finally the memory shall adioyne . God hath imperiall digniti , and absolute dominion ouer all creatutures . Then the vnderstanding shall say . Here vppon , as supreame King and Lord of the Angels , to whom yt belongeth to serue himself of his subjects , he called vnto him Gabriell the archanhell , and deliuered , and declared his diuine will , and pleasure , committing vnto him the embassage , which in his name should be deliuered to the Virgin , wherefore the Euangelist saith very well . Missus est Angelus Gabriel . &c. The Angell Gabriell was sent . &c.

The discourse being ended in this manner , yf peraduenture he desyre not to make so long stay , as to search out the cause , why almighty God made choise rather of the archangell Gabriell , then any other , let him 〈…〉 en beginne to apply yt vnto 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 . Yf almighty God before he sent the Angell down to the earth do ponder and think so diligently vppon the matter he had in hand : yf he permit himself to be ouercome by the passion of Loue towards men : yf he doe presently and without delay goe about to remedy theyr miseryes : yf the three diuine persons doe striue in such manner who shall be in●arnat : yf God doe so carefully avoid ●n the manner of his conception , all re●emblance and shadow of synne : yf he make choise of a mother , that ys both ●ure a Virgin , and humble : yf he ●mploy that dominion he hath ouer An●el : in the seruice of men , yt ys then doubtlesse most conuenient , that I doe ●se to forethink prudently , what wille ●he successe of my actions , before I be●eginne them : that I also doe suffer my self to be transported with the passion of loue , towards his diuine majesty , to the accomplishment of his diuine will whatsoeuer : that I presently goe in ●and with the work , and shew in effect what I haue in affection : that I striue and contend euen with the best , for my greater vnion with God , and better performance of his seruice ; that I fly from all perilles , yea and from the ●hadow of sinn : that I haue in most high estimation bo●h humility and peuer●y : and finally that I imploy all h●● I haue , & can in the seruice of almighty God .

Hauing gathered out these lights , he shall stirr vp in himself answerable vnto them , or vnto 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 ys aboue s 〈…〉 ; & he shall dilate them , & continue the in such manner as shal be said heareafter , drawing them to practicall purposes , as ys before touched , in the most effectuall manner he can , to the end he may draw out of the meditation , the 3. vtilityes before specified , to wit , Lighs , Affections , a●● , Resolutions .