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death_n	die_v	let_v	sin_n	8,430	5	5.2365	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73078	A treatise of mentall prayer With another of the presence of God. Composed by the R. Fa. Alfonsus Rodriguez, of the Society of Iesus. And translated out of the Spanish, into English.; Ejercicio de perfección y virtudes cristianas. English. Selections	Rodríguez, Alfonso, 1526-1616.; Matthew, Tobie, Sir, 1577-1655.; Wilson, John, ca. 1575-ca. 1645?	1627 (1627)	STC 21148; ESTC S123265	122,250	331

Note towards the obteyning of an Vnion of the soule with God by the bond of perfect loue and these belong to the Vnitiue way And this they ordayne to the end that euery one may imploy himselfe in that exercise which is most agreable and fit for his owne disposition and state But yet know this the while that how perfect soeuer a man be he may safely exercise himselfe in sorrow for his sinnes and in desiring pardon of God for them and begging grace that he may neuer offend him and this wil be a very good Exercise of his mind and very acceptable to God And both he and that other man who is still procuring but to purge his soule from vice and inordinate affections he also who laboureth to obteyne Vertue may also exercise himselfe in acts of the Loue of God to make that other exercise which he is chiefly about more easy and sweete Therfore all men may imploye themselues sometymes in this purgatiue exercise by making such Acts as these O Lord that I had neuer offended thee Do not permit O my Lord thus euer I may offēd thee any more Let me dye as much as thou wilt but neuer let me sinne against thee Let is please thy diuine maiesty that I may rather die a thousand deaths them euer commit one mortall sinne At other tymes one may raise his hart to God by giuing him thankes for all his benefits both generall and particuler which he hath receiued or els by begging the gifte of some vertue sometymes profound humility at other tymes perfect Obedience at other tymes Patience at others Charity Agayne at other tymes a man may raise his mind to God by acts of loue and conformity to his most holy will saying this or the like Cant. ● 141 Luc. 22 4● Psa 72.29 Dilectus meus mihi ego illi Non mea voluntas sed tua fiat Quid enim mihi est in caelo à te quid volui super terram These and such others are very good aspirations and iaculatory Prayers wherby a man may go alwayes in this exercise of the Presence of God Note And they vse to be the best and most efficacious which the hart being moued by Almighty God doth conceaue within it selfe although it be not done in words so well composed and ordered as those which we haue heere set downe And there is also no necessity at all that these iaculatoryes should be many in number For one alone being very often repeated and with great ardour of mind may suffice a man for the going in this exercise may dayes yea and euen all his life Note If you finde your selfe well with alwayes saying those words of the Apostle O Lord what wilt thou haue me do Or those other of the Spouse My beloued to me and I to him Or els those words of the Prophet What haue I to desire O Lord in heauen or in earth but only thee you haue need of no more deteyne your selfe here and entertayne your selfe herein and let this be your continuall Exercise and your going in the Presence of God CHAP. IV. The practise of this Exercise is further declared and heere a way is laid downe of going in the Presence of God very easy very profitable and of much Perfection AMONGST other Aspirations and Iaculatory Prayers which we may vse that one is a very principall one and very much to purpose for the practise of this Exercise 1. Cor. 10● 31. which is taught vs by the Apostle Saint Paul in his first Epistle to the Corinthians Siue manducatis siue bibitis siue aliud quid facitis omnia ad gloriam Dei facite Whether you eate or drinke or whatsoeuer els you do let all be done to Gods glory Procure Note in all things that you do or at least the most frequently that you can to lift vp your hart to God saying For thee O Lord do I this To content thee and to please thee Because thou wilt haue it so Thy will O my Lord is mine Thy contentment is mine I haue no other will nor no other not-will but that only which thou wilt and that which thou wilt not This is all my delight all my contentment all my ioy the accomplishment of thy will to please thee and there is no other thing but this for which I care nor which I can desire nor which is worth so much as the looking on eyther in heauen or in earth This is a good way of going allwayes in the Presence of God and very easy and very profitable and of much perfection For it is to go in a continuall exercise of the loue of God And because I haue treated hereof else where Tract 3. cap. 8. Tract 8. cap. 4. I will only add in this place that this is one of the best and most profitable wayes of going euer in Prayer of all the wayes that can be thought For it seemes that there wanted no other thing to extoll and canonize this Exercise but only to say that by it we shal be in that continuall prayer which Christ our Lord demaunds of vs in the holy Gospell Oportet semper orare non deficere Luc. 18.1 For what better Prayer can there be then that one should be euer desiring the greatest honor and glory of God and to be euer conforming himselfe to Gods will Not hauing any other eyther will or not-will but that which God will and willeth not and that all his contentment and ioy is the contentment and good pleasure of our Lord God Therfore sayth a learned Doctour Dionis Richel l 1. de contempla cap. 25. and with great reason that he who shall perseuere with care in those affects and interiour desires shall reape so abundant fruite therby that in short tyme he will feele his hart all conuerted and changed and will find therein a particuler auersion frō the world and a singuler affection to Almighty God This is to begin already to be a kind of Cittizen of heauen and a standing seruant in the house of God Eph. 2.9 Iam non estis hospites aduenae sed estis ci●es Sanctorum domestici Dei. These are those Courtiers whome S. Iohn saw in the Apocalyps who carried the name of God written in their forheads which is the continuall memory and Presence of God Et videbunt faciem eius Apoc. 11.4 Phi●ip 3.2 Cor. 4.18 nomen eius in frontibus eorum For their conuersation and discourse is not now on earth but in heauen Nostra autem conuersatio in caelis est Non contemplantibus nobis ea quae videntur sed ea quae non videntur quae enim videntur temporalia sunt quae autem non videntur aeterna It is further to be considered in this Exercise Note that when we produce these Acts saying For thee O Lord do I this For thy loue Because thou wilt haue it so the like

acts of seuerall Vertues and passe them ouer in a posting manner One of the reasons why some do not profit so much in Prayer is because they are faulty in this point and go leaping and skipping on the acts of seuerall vertues saying within themselues heere an act of Humility comes well in and then they make an act of of Humility then away then they thinke it is to the purpose if they make an act of Obedience and then they make an act of Obedience and shortly after of Patience so they go runing like a Cat ouer the coales so lightly that although there were fire it wold do them no hurt Therfore when they rise from Prayer all is forgotten and lost and they remayne as tepide and vnmortifyed as before Auila e● 75. in Audi-filia Doctor Auila reprehendeth them who being about one thing in Prayer as soone as any other thing doth offer it selfe they instantly giue ouer the former And he sayth that vsually this is a fraude of the diuel who by inducing them like some Pye to skip from one branch to another depriues them of the Fruit of their Prayer I say it importeth much that we deteyne our selues Note in the affects desires of vertue till such tyme as our soules be euen imbrued therewith As if you will actuate about contrition or griefe for sin you are to stay therein till you find a great detestation and horror of sin according to that of the Prophet Iniquitatem odio habui Psa 118.163 abominatus sum For this will make vs depart from Prayer with firme purpose rather to vndergoe a thousand deaths Note then to commit one single mortall sinne And so doth S. Augustine note very well that to conceiue horrour against some sinnes as Blasphemy the murthring of a mans father and the like is easily done for men seldome fall vpon such crymes but it is to be endeauoured concerning other more vsuall offences wherof the Saint affirmeth that Consuetudine ipsa viluerunt By custome men haue lost the feare and horror which is fit and therefore men easily fall into them In the same manner if you will actuate and exercise your selues in Humility you must deteine your selues in the affect and desire of being meanely esteemed and despised till at last your soule may go drinking vp and be imbrued with this affection and desire so all these fumes and frothes of pride may go diminishing and decaying And the same is to be done in exercising the affects and acts of other vertues Hereby it doth easily appeare how much it will help towards our good that we take to hart and insist perseuere in the demaund of some one thing after the fashiō which we haue declared For if this affect and desire of being despised and held in meane accounte or any other like affect might continue in vs one houre in the morning and another in the euening and as much in the day following and diuers other dayes after that it is plaine inough that it wold worke another manner of effect in our hart and our soules would receiue another manner of impression and incorporation of that vertue then if we should passe it lightly ouer Chrysostome S. Chrysostome sayth that as no one shower of raine nor watering by the hand will suffice for any soile how fruitfull soeuer it may be Note but there wil be need of many showers and many waterings so also will it be necessary that our soule may haue many wateringes of much Prayer to the end that it may be bathed and imbraed therewith And he bringeth to this purpose that of the Prophet Septies in die laudem dixi tibi Psa 11● 164 Seauen tymes a day did the Prophet Dauid water his soule with the streame of Prayer and he deteyned himselfe much in the same affects repeating the same ouer and ouer many tymes as is to be seene abundantly in the Psalmes And in one alone he repeateth the same thing seauen and twenty tymes Et in eternum misericordia eius Psal 135. Psal 150. proclairing and exalting the mercy of our Lord. And in fiue only verses of another Psalme he awaketh and inuiteth vs to praise God an eleauen seuerall tymes And Christ our Lord did by his owne example instruct vs in this kind of Prayer and in perseuering about the same thing as we see in his Prayer of the Garden Matt. 26.44 for he was not contented to make that Prayer to his Eternall Father only once but he renewed it the second the third tyme repeating the selfe same words Eumdem sermonem dicens Yea and the holy Gospell sayth Lucae 22.43 that at the end he prayed more at large then he had done before To teach vs that we are to insist and perseuer in Prayer about some one and the same thing repeating it and replying more then once For by this meanes and by perseuetance therein we shall come to attaine that vertue and perfection which we desire CHAP. XVI How we may be able to deteyne our selues much in Prayer about the same thing and the way and practise of a very profitable kind of Prayer is set downe and that is to descend to particular Cases IT remaynes that we deliuer the manner which we are to hold herein to the end that we may be able to deteyne our selues in Prayer a long tyme together in desire of one and the same vertue since it is of so great importance as hath beene sayd The playne and vsuall meanes which is wont to be giuen for this purpose is to procure to continue the selfe same act and affect of will or to reiterate it and repeate it agayne like one who giues a push to a wheele that it may not stand or like one who still is casting fresh wood into the fire helping our selues for this purpose of the same first consideration which in the beginning did moue vs to this affect and desire when we finde that it is apt to coole and saying with the prophet Conuertere anima mea in requiem tuam Psa 114.7 quia Dominus benefecit tibi A wake thou O my soule and returne to thy repose and rest consider how much it imports thee and how great reason it is that thou shouldest serue our Lord to whome thou owest so much When the first consideration doth not serue to moue vs we must serue our selues of some other or els passe on to some other Point And for this purpose we are euer to carry diuers Points prouided to the end that when one of thē is dispatched that already it seemes to moue vs no more we may proceed on to another and yet another which may by refreshing affect and moue vs to what we desire And further we must doe in this as in the case of corporall foode which to auoyd that fastidiousnes which is vsually caused by continuing long to eat of the same meate we