into that darkenesse not permitting him libertie to exercise the workes of light or of ioye VVhervpon a mans owne will not being fullfilled shall bee the Hell of itselfe to chastize it for those many times that in this life it was fullfilled contrarie to the will of God Finally I will consider that the Hearte of one of the damned is like a most bitter sea whereinto enter ten Riuers of most terrible torments Fiue for the fiue exteriour senses And other fiue for the fiue interiour faculties to chastize the sinnes they committed against the ten commaundements of Gods lawe or against any one of them For as the Apostle saithe whosoeuer breaketh one Iacob 2.10 Colloquis shall passe thorough the same kinde of torment which hee shall that breaketh all Then vvhat greater vnhappinesse can there bee then that those faculties vvhich God our lord gaue mee to enioy him and to innoble myselfe should bee conuerted into my cruell executioners to torment and confounde mee Immense God ayde mee to mortifie and subdue the faculties vvhich thou hast giuen mee and let mee bee their tormentour in this life rather then they should bee mine in the life to come The fourth Point FOurthly Pana damni D. Tho. 1.2 q. 87. ar 4. I am to consider that paine which they call of losse or Damnation which is infite because it depriueth of an infinite good which is God So that these wretches shall for euer bee banished from heauen and depriued of the blessednesse and ende for the which they were created and of the cleare beholding of God of the loue that maketh blessed and of that Riuer of delightes which proceedeth from all all which shall giue them terrible torment and heauinesse especially those who in this life beleeued therein For allbeeit that their vnderstanding bee obscured to knowe other things it shall not bee so to ponder and esteeme this Gods diuine Iustice so ordaining it for their greater torment 1 The terriblenesse of this paine may bee considered two wayes the first is by that which holy men feele here who haue the light of heauen to knowe the greatenesse of the Glorie and the high felicity that it is to see God who holde it for an extreame paine to want this sight and tremble onely to thinke on it as is noted in the third pointe of the sixte Meditation Thesecond waye is by that which the damned themselues feele by wanting this high felicitye not in so much as it is an honest Good for they neither loue God nor any holy thing But for so much as they want that which should giue them high and eternall rest and free them from so horrible a torment This I may come to find out by some likenesse of things of this life For if men haue so much feeling to bee depriued of an Inheritance wherevnto they had some right how much more shall they feele to bee depriued of the eternall inheritance of heauen to which they might haue had right if they had not forfeited it thorough sinne And if the priuation of finite and limited goods and delightes doth so much grieue the hearte how much more will it bee grieued with the priuation of an infinite Good wherein are eminently comprehended all the goods and pleasures created And if among terrible things deathe is the most terrible because it diuideth the soule from the bodye and from this visible worlde how much more terrible shall eternall deathe bee wherein the soule is diuided from God from his kingdome and from the inuisible worlde And as neither eye hath seene nor Eare hath hearde 1. Cor. 2.9 nor hath it ascended into the hearte of man vvhat things God hath prepared in Heauen for them that loue him So likewise it is not possible to imagine the terriblenesse of the euills that are included in wanting for euer these Goods O infinite god Colloquie let all the other paines of sence bee discharged vpon mee so I may bee vvithout sinne rather then thou shouldst chastize mee vvith this paine of lesse depriuing mee thorough my sinne of thy amiable presence To this paine is annexed the wanting of the sight and companye of our Sauiour Christe of his most blessed mother of the nine Quires of angells and of all those that are blessed The which shall inflict much terrible Torment vpon these wretches when in the daye of iudgement they shall see parte of the glorie of this blessed Companie and shall bee diuided from them the memorie whereof shall perpetually remaine in them with a furious Enuye and rage Finally by the terrible euills which they suffer they shall collect what most excellent Goods they want because they coniecture that God will bee as liberall in rewarding as hee is terrible in chastizing that in that most beautiful place of heauen hee hath as many Delectations as there are torments in that most wretched place of hell of which greate goods to see themselues depriued will exceedingly augment their euills VVith these considerations I will cast deepe roote in the affections of the feare of God and detestation of my sinnes accompanying them with a greate confidence in Gods mercye that hee will deliuer mee from this extreme miserie so will I begge it of our Lord saing vnto him I confesse o my god Isa 26.10 that I am that miserable sinner vvho in the lande of the sainctes committed innumerable sinnes for the vvhich I deserue not to see thy glorie nor to bee admitted into the companye of those that enioye it I am sorrye for those sinnes by vvhich I haue merited so greate punishment Pardon them o Lord thorough thy mercye that the vvorke of thy Handes bee not destroyed nor vvant that ende for vvhich it vvas created Let not mee helpe to people Hell nor to bee fevvell for that neuer ending fier Psalm 6.6 suffer mee not to fall into an estate vvherein I thould curse and abhorre thee For in hell vvho shall praise thee No no o Lorde it must not bee so for I must for euer loue and blesse thee and after this life thou must place mee in the other vvhere I may loue and praise thee vvorlde vvithout ende Amen Here followe other Meditations and formes of Praier to obtaine puritye of soule and perfect Mortification of her vices and Passions TO obtaine perfect Puritie of soule which is the perpetuall ende of the Purgatiue waye there are ordained certaine formes of Praier prescribed in the ninth § of the introduction of this booke of which the first containeth for matter of Meditation the Seuen capitall or Principall Vices commonly called the Seuen deadely sinnes And the Ten commaundements of the lawe of god And the Three faculties and Fiue senses of Man And it is very profitable to knowe more particularly the multitude and greatenesse of our sinnes and to learne how to examine the conscience as well for sacramentall Confession as for the quotidian examination which is euery night to bee made And finally
is set downe a forme of Prayer applying the interiour faculties of the Soule to the contemplation of the mysteries that haue beene meditated IN the eleuenth § of the Introduction of this booke I made mention of a forme of Praier by application of the Senses vpon the mysteries of our faithe and it is a forme rather of Contemplation then of meditation for as there it is saide in the tenth § Meditation runneth from one thing to another seeking out bidden verities as hitherto hath beene donne but Contemplation is a simple beholding of the Truthe without varietye of Discourse with greate affections of Admiration and Loue and as regularly it is obtained after meditation so after we haue meditated these mysteries of our Sauiour Christ it shall not be amisse to runne ouer eache of them againe with this manner of affectuous Contemplation which wee call Application of the faculties for as the exteriour faculties doe very breifely without the windings of discourses perceiue their objects and are delighted and pleased in them so in this Contemplation the interiour senses of the Soule which are her owne interiour faculties with the variety of their Actes without newe discourses presupposing those which haue beene donne at other times per ceiue these Verities and collect from thence meruailous affections of Deuotion our Lord preuenting them with his especiall grace without the which we shall erre in entring into this manner of Contemplation as in the place before cited hath beene saide Allbeit we for our parte may somewhat ayde ourselues in this manner that followeth The first Pointe THe first pointe shall be to beholde with the interiour eye of the Soule be it the Imaginatiue or the Intellectuall all such persons as were in the Inne at Bethlehem or in the Temple of Hierusalem and what they doe with the circumstances which are the object of the Sight collecting from them Affections of Admiration and Loue of Ioye or Compassion or Imitation and if from these there happen to proceede any newe ponderations and meditations as our Lord vseth to communicate in these cases I am to admitte them detaining myselfe in them all the time that the light shall continue that was giuen me The practize is this beholding God-man layed in a Stable with Beastes I will shrinke vp my shoulders with admiration and astonishment of so profounde Humillitye to be resplendent in a Lorde of so greate majestie Beholding him made a tender Babe to make himselfe more amiable because Babes ordinarily are amiable I will melt myselfe in the Loue of so precious and beautifull a Babe wantonning with him as with my elder brother the heire of my father and so much mine that he is borne for me and for my benefit Beholding the Hearte of the Childe burning in Loue and in Desier of my Saluation shedding teares of Sorrowe for my Sinnes and offring himselfe for them to the eternall Father I will joyne my Heart vnto his that he may fasten vnto it that Loue and that Sorrowe entring into Discourse with him that he may joyne me vnto himselfe So likewise beholding his Vertues his Pouertye Humillitye Meekenesse and Patience I am to collect them to my owne vse as one that gathereth a nosegay of mirrhe to weare before his brest and to joyne it to his Hearte saying vnto him with greate tendernesse Cano. 1.12 My beloued shall be to me as a bundle of myrrhe I will alwaies haue him in my eye that I may neuer loose the sight of him nor neuer forget him The like may be donne contemplating our blessed LADYE the VIRGIN and Mother with affections of admiration contemplating with what Modestye Deuotion and Reuerence she standeth before the Childe with a Desier to imitate her and beholding what compassion she hath of the Teares of the Childe with a spitit to accompanye her and to be compassionate with her Beholding likewise S. Ioseph or holy Simeon and the feruour and Spirit resplendent in them I will admire at the giftes that God hath giuen them with a desier to imitate them in all that I ought or am able according to my abilitie The Second Pointe THe second Pointe is to heare with the eares of the Soule the wordes that are there spoken attending to hearken vnto the interiour Wordes and Inspirations that God shall speake vnto my Hearte Wherein it is to be considered that not only in this pointe but for any other forme whatsoeuer of mentall or vocall Praier that as was pointed at in the third § of the Introduction of this booke being placed before God and contemplating these mysteries it is good for a while to staye with reuerence as one that attendeth to heare what is saied or to receiue the almes that is vsually giuen him placing himselfe as the Woman of Chanaan saide Matt. 15.27 like a whelpe that standeth at the table fixing his eyes vpon those that eate hoping they will cast him some small morsell of breade Psa 122.2 Or as the Prophet Dauid sayeth like the good Seruant that hath his eyes fixed vpon the handes of his Lord attending what he commaundeth him as did the Prophet Abacuch when he sayed Abac. 2.1 I will stand vpon my watche and fixe â—â—y steppe vpon the munition and I will behold to see what may be said to me and what I may aunswere to him that rebuketh me Which is to say Seated in my Contemplation I will hearken what God inspireth into me what he speaketh within my hearte either reprehending and correcting me for the euill that I haue committed or comforting and exhorting me to the good that I ought to doe or giuing me some interiour aunswere to what I desier as the holy Spirit did the like in praier to S. Simeon And hauing continued a while in this silence if I feele not some Inspiration of our Lorde I am not to stand Idle but to prouoke him to speake vnto mee I speaking vnto him and saying with Samuel 1 Reg. 3.9 Cant. 2.14 Speake Lord for thy Seruant heareth Or as he himselfe sayed to the Spouse Let thy Voice sounde in my eares for thy Voice is very sweete vnto mee O eternall God that saidest by thy Prophet Colloquie I will lead her into the wildernes and will speake vnto her hearte Ose 2.14 cause in my Spirit an interiour solitude of wandering Cogitations that thou only maiest speake vnto me with thy Inspirations and that I may heare and fullfill what therein thou commaundest mee Then putting myselfe in the presence of the Childe IESVS I will with the eare of my Soule hearken vnto the wordes which he speaketh to his eternall Father and vnto the amorous colloquies he holdeth with him vpon the businesse of our Saluation rejoicing to heare them and making my proffit of them I will also hearken vnto the exteriour Lamentations that he maketh and will learne to lament my sinnes I will heare what this Childe would say vnto mee if he should speake to me there
omnes qui in domo sunt vestra Si amatur à vobis corpus Christi id est vnitas Ecclesiae rapite eos ad fruendum dicite Magnificate Dominū mecum exaltemus nomen eius in idipsum If you Loue God attract and drawe to the Loue of God all those that are joyned with you and all those that liue in your house If you loue the bodye of Christe which is the vnitye of the Churche attract them all to enjoy God and say vnto them with Dauid Magnifye ye our Lord with mee and let vs praise his name together and herein bee not sparing nor backward but Rapite quos potestis hortando portando rogādo disputando rationem reddendo cum mansuetudine lenitate Gaine vnto God as many as you can by all possible meanes according to your habilitie by exhorting them by supporting them by entreating them by disputing with them and by giuing them reason for all things appertaining to Christian Faithe perfection with all Meekenesse and Lenitye to the ende that all may magnifie God with one and the same spirite of loue For this diuine fier whose propertye is Pro. 30.16 neuer to say enough is not contented to inflame the hearte of him whome it possesseth that hee alone with all whatsoeuer is within him should burne in the loue of his Creator but without all trace of enuie it extendeth its sparkles and flames to all his kinred freindes and neighbours to all those that are any way joyned vnto him but especially to those of his owne house that liue vnited with him in the same profession that there may bee no one at all therein but may loue and glorifye God with great feruor in such sort that inkindled with this fier they may fasten it vpon others and those others vpon more that so it may bee dilated thoroughout the whole worlde fulfilling that desire wherewith our Lord IESVS Christ came from heauen as hee himselfe declared it Luc. 12.49 saying I came to cast fier on the earth and what will I but that it bee kindled And this was my intention in writing these meditations wherewith by the vertue of Gods Spirit Psal 38.4 this coelestiall fier may bee inkindled in our heartes The forme whereof with other Aduertisements how to make best proffit of them I will set downe in the Introduction which followeth especially in the fourth and last paragraph ◠And if it shall please our Lord that I attaine to what I pretend I beseeche the Christian Reader that shall participate of this fier to put in vre the counsell of the Psalmist Psal 33.4 and of his Commentator S. Augustine with mee magnifying and praising God the fountaine of all good and procuring that this fier may bee communicated to others to the ende that all men both present and to come may loue magnifye and praise our Lord God world with out end THE INTRODVCTION TO THESE MEDITATIONS Wherein is set downe a Summarye of such things as are comprehended in the practise and exercize of Mentall Praier SO high and soueraigne is the exercise of Mentall praier wherein wee meditate vpon the mysteries of our holy Faithe and conuerse familiarly with God our Lorde that the principall master thereof can bee no other but the holy Ghost himselfe who as S. 1. Ioan. 2 27. Iohn saithe is the Vnction that teacheth all things by whose inspiration the holy Fathers learned it and left vs in writing many aduises and documents of much importance how to exercize it with proffit following the motion of that principall master whome they followed in imitation of whome making my proffit of their doctrine and experience I will heere make a summary of the principall things wich mentall praier comprehendeth which stallbee briefe cleare and distinct that all may vnderstand it and reduce it to practize omitting larger declarations and discourses of what I shall saye to that which other Doctors haue written thereof Neuerthelesse for the manifestation of the truthe and authority of what I am to saye aswell in this summary as in the meditations of this booke I will alledge in the margent the Fountaines from I whence I haue drawne it which are three The first is the Sacred Scripture Ioan. 5.39 the principall Founte of this Spirituall Science wherein is contained life euerlasting and the most excellent meanes that are to arriue to haue a taste of it in this life and full possession of it in the life to come The second Fountaine is the holy Fathers who were the masters of mysticall Theologie or diuinitie making choise of the most auncient and by God most illustrated or lightened therein such as were S. Dyonise S. Basile S. Augustine S. Chrysostome Cassian S. Gregory S. Bernard and such others and with them I will likewise take for my Guide our Father and Founder Ignatius of glorious memorye following the order and forme which hee left vs in his booke which hee made of Spirituall Exercises the authoritie whereof is very greate aswel for that wee beleeue and not without much foundation that hee wrotte it by speciall reuelation and inspiration of God as the holy Spirit interiourly dictated vnto him and taught him these Exercises as also for that it was approoued by Pope Paulus Tertius in a Bull graunted the yeare 1548. which goeth in the beginning of the saide Booke whose approbation experience hath confirmed with meruailous effects which our Lord God hath wrought and daily worketh in those which exercize his meditations as it is largely prosecuted by Father Pedro de Ribadeneyra in the Historye Lib. 1. cap. 8. which hee wrote of the life of this excellent man I will heere adde onely concerning his booke that the kingdome of Heauen which is comprehended in the Doctrine thereof Matth. 13.32 is like as is also the diuine Scripture from whence hee extracted it to a graine of mustard seede which being the leaste of all seedes groweth to such greatenesse that it becommeth as it were a tree vpon whose branches the foules of the aire doe repose for if wee beholde but the outside and apparence of this booke it is litle and breife and written in a plaine and simple stile but if wee regarde what is contained within it is effectuall in vertue ardent in affections lofty in sense large in discourse and ample in the seuerall manners of praying and contemplating in such sorte that vpon the branches thereof they may finde rest and spirituall foode who like the foules of the aire soare aloft in contemplation Ad Philip 3.20 hauing as S. Paule saith their conuersation trafficke in heauen All this shall bee clearely made manifest by that which wee shall pointe at in this breife Introduction shall more amply discourse of in the sixe partes of this booke which are as it were sixe branches of the tree of these soueraigne Exercises Cant. 2.3 Apoc. 22.2 Cant. 2.5 whose shadowe shall bee the refuge of such as