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
am likevvise full of ignoraunces and errours in the darkenesse and obscuritie of deathe Thou art my master my light and my guide teache mee illuminate me and guide mee for this vvas the ende of thy comming In these and other like petitions I will spend another while Gene. 32.24 wrestling like Iacob with this angell of the greate counsel with the wrestling of praiers beseeching him not to departe without powring out vpon mee his most copious Benediction The third Pointe FInally I am to make some offers to this our Lord in thankefullnesse for the fauour hee hath donne mee inuiting him seeing hee inuiteth mee Apoca. 3.20 for hereupon hee sayeth in the Apocalips that entring into the soule hee would suppe with her and shee with him for shee suppeth of the celestiall guiftes that this our Lord communicateth vnto her and he suppeth of the feruent affections and purposes that shee offereth vnto him And so in communicating I am to inuite Christe our lord considering what is acceptable vnto him and offering vnto him what is best to his liking 2. And specially I will offer him my hearte for that is the principall thing hee requireth of mee And seeing hee giueth mee his hearte Prouer. 23.26 what is it for mee to giue him mine with a determination to admitte nothing that may bee contrary to his loue nor no thought that may seperate mee from him Ad. Rom. 12.1 I will likewise exhibite to him my bodye as a living host holy and pleasing to his eyes with a desier to carrye euer with mee his Mortification and the signes of his Passion resoluing particularly to mortifye and make a cruell warre against that passion that most hindereth mee to serue him as I ought And besides this it shall bee well that day to inuite Christe in the poore bestowing on them some almes according to my abilitie 3. And if I bee a religious man I may anewe offer vnto him perpetuall obedience to his most holy will most pure chastitie and pouertie of spirit according to my estate And I will allwaies offer somewhat that I may accomplish the same daie endeuouring to spēd it all in thēse exercizes of thankesgiuing and Imitation Cant. 1.12 Ad Gal. 2.20 3. Reg. 19.8 saying as the spouse My beloued shall bee to mee to day a nosegay of mirhe I vvill beare him betvveene my breastes And as the apostle I liue now not I for I haue within mee Christe himselfe who liueth in mee in whose vertue I will goe like another Helias to the mounte of God Oreb ascending from vertue to vertue vntill I clearely and manifestly beeholde him whome in this blessed sacrament I receiue I will conclude with a colloquie to this our Lorde beseeching him that allbeeit the sacramentall species beeing consumed hee departeth as concerning his corporall presence that yet hee would allwaies remaine with mee according to his spirituall presence awaking my memorie that I may allwaies bee mindefull of him illustrating my vnderstanding that I may allwaies thinke and meditate vpon him and inflaming my will that it may allwaies bee vnited with him worlde without ende Amen The XXXVI Meditation of Purgatorie to encourage vs to the workes of Penaunce THe principall ende of this meditation is to encourage those who walke in the purgatiue waie to the exercize of penall workes to pay the paines that they owe for their sinnes and likewise it may be exercized on all soules day in remembraunce of the deade to mooue vs to haue compassion on them and to ayde them The first Pointe First I am to cōsider that God our Lord hath ordained that whosoeuer shall die 2. Machab 12.40 Zachar. 9.11 1. Cor. 3.12 D. Tho. in addit q. 69. 70. Math. 5.26 hauing cōmited mortall or veniall sinne all bee it the fault bee pardoned him yet if he haue not likewise payed the paine correspōdent there vnto hee shall not enter into heauen vntill hee paye it in a prison vnderneathe the earthe deputed to this ende wich is called Purgatorie to the which the soule of the iust is carried by his Angell that hee may there satisfie his whole debt vnto the vttermost farthing 2. Vpon this veritie of our faithe I will ponder first how iust God our lord is and how greate is the righteousnesse of his iustice though it bee mixed with mercie For hee will leaue no sinne without some chastizement and therefore in the Sacrament of penaunce when hee pardoneth a mortall sinne hee chaungeth the eternall into some temporall punishement demonstrating therein his infinite mercy and his iustice His mercie in pardoning the most terrible paine that was perpetuallie to continue and his iustice in requiring satisfaction with another lighter paine that continueth but a while VVith this consideration I will animate my selfe to conforme myselfe to his iustice seeing his mercie is so aboundant towardes me to chaunge millions of yeares in a most terrible fier into a verie fewe of voluntarie penaunce So that all that I am able to suffer in this life is to seeme little or nothing vnto mee in comparison of what I haue deserued and God hath pardoned mee 2. Secōdly I will ponder how this temporall paine if it bee not payed in this life with some very deepe contrition or with some penall workes it must of necessity bee paied in the other aswell for the obseruing the order of the diuine iustice as also because God is so greate a louer of puritie that hee will admitte nothing into heauen but what is very well purged not onely from the sinnes but from the paines which are the Reliques thereof for the glorified church Ad Ephes 5.26 Apocal. 7 14. Colloquie saith S. Paul must neither haue spot nor wrinckle nor any other like deformity and therefore I must labour for such puritie in this life that I may haue nothing to purge in the other O lambe of God in vvhose blood the iust vvashe and make vvhite their soules to bee admitted into thy kingdome graunt mee by the vertue of thy most precious blood so greate compunction for my sinnes that I may likevvise bee free from the paines that my soule beeing loosed out of the prison of this bodie bee not detained in the prison of purgatorie Amen 3. The greiuousnesse of veniall sinne Apoca. 21 27. From hence I will passe to ponder how greate an euill veniall sinne is seeing that therewith it is impossible to bee able to enter into heauen vntill it bee first purified for there as S. Iohn saieth nothing that is polluted may enter And I shall also perceiue how much God abhoreth it when he there detaineth captiues his owne freindes though they bee very holy vntill they bee purified and so much humbleth them that hee giueth them for their prison an obscure place vnder the earthe and neere vnto hell discouering hereby how heauie the burthen is of any sinne whatsoeuer or paine that redoundeth thereof seeing it casteth vs into so profound
Angell Gardian may bee alledged that hee comply with the Office hee holdeth to present our praiers vnto God and to procure a good dispatche of them and that his honour is interessed in our beeing good and hauing a happy issue of our pretention of Heauen and that seeing the Deuill sleepeth not to tempt vs that hee sleepe not but bee watchfull to defende vs. After this sorte wee may speake to the rest of the Sainctes that shall offer themselues in the matter of meditation or to whome wee are deuoted rather to stirre vp deuotion in ourselues then to moue them thereby for as they loue vs and desire our Saluation they are very much inclined to sollicite it Of the Vertues that accompany Mentall Praier and of their Excellencies §. 3. BY what hath beene deliuered in the two precedent paragraphes it followeth how excellent a thing Mentall Praier is wherein are exercized so many Lib. 2. de orando Deo ad finém and so heroycall Actes of the most principall Vertues that are in Christian life For the which S. Iohn Chrysostome saide with very greate reason That as when a Queene entreth into a Citty there enter with her in her Company many Ladyes Noblemen of the Courte beside her Garde and Innumerable People that followe her so when Praier entreth into the Soule there enter with her all the Vertues accompanying the Spirit of Praier Some Vertues goe before preparing the waye and disposing the Soule to pray as it ought as are Faithe Humillitye Reuerence and Puritye of Intention and others which hereafter wee shall speake of according to that saying of the VViseman Eccles 18 â—3 Before Praier prepare thy Soule and bee not as a man that tempteth God Other Vertues goe side by side with her as are Charitye Religion and Deuotion and VVisesedome and those other guiftes of the holy Ghost which illuminate the Vnderstanding and ayde meruailously to Praier as in the 27. meditation of the fifth parte of this woorke shall bee seene Innumerable other Vertues followe after her as are feruent Desiers and Purposes of all that is good in matter of Obedience and Patience of Temperance Modestye Chastitye and the rest And aswell the one as the other inweaue themselues with Praier and among themselues exercize diuerse Actes that are an Ornament and Decking the one of the other for Humillitye ioyneth herselfe with Confidence and Charitye D. Chri. lib. 2. de orando â— Deo Homil. in Psal 4. Nilus ca. 13. de oratione Climacus gradu 28 Charitye with Religion and Thankesgiuing Religion with Obedience and Resignation and thus with a celestiall and diuine Consort they make a musicke of many voices VVhereupon many holy Fathers say That Praier maketh men like Angells not onely for that it is a VVorke of the superiour faculties wherein men are like them but for that it communicateth vnto men an Angelicall life full of puritye and Sanctitye By Praier when it is perfect they participate the ardent Loue of the Seraphins the fullnesse of knowledge of the Cherubins the peace and quietnesse of the Thrones the rule ouer themselues of the Dominations the power against Diuells of the Povvers the Magnanimity for meruailous thinges of the Vertues the discretion in gouernment of the Principallities the Fortitude in difficult and hard things of the Archangells and the Obedience in all things of the Angells and finally the VVisdome Chastitye and Cleane-nesse of the celestiall Spirites For there can bee nothing saithe S. Chrysostome more wise nor more just nor more holy then a man that speaketh to God as it is meete for him from whome hee receiueth most aboundantly those gâ—â—â—â—es and graces wherein consisteth true VVisdome and perfect Iustice and Sanctitye The reason hereof is because as our Lord is very courteous and gentle and Inspireth vs to pray hee speaketh to vs when wee speake to him and conuerseth familiarly with those that enter into theire heart to treate and conuerse with him and the conuersation and speache of God is not of wordes alone but of workes Serm. 45. in Cantica for as S. Bernard saieth Locutio verbi est infusio doni For God to speake is to communicate guiftes infusing his Graces and Vertues vpon them to whome hee speaketh filling them with that spirituall joy that cannot bee expressed with that peace that passeth all Vnderstanding 1. Petr. 1.8 Ad Phil. 4.7 Psal 84.9 And hereupon saide Dauid I will heare what our Lord God will speake in mee because hee will speake peace vpon his People vpon his Saintes and vpon them that are conuerted to the Heart Hereupon it is that in Praier wee are in such sorte to speake vnto God that wee bee attentiue to hearken and to heare what hee speaketh vnto vs by his Inspirations to obey them and to dispose ourselues to receiue those guiftes which thereby hee pretendeth to communicate vnto vs as wee shall see in the second parte in the 26. meditation By what hath beene saide appeareth the excellencye and necessitye of mentall Praier of the which Cassianus saith Colla. 9. c. 1. That it hath such a connexion with all Vertues that neither they can bee perfectly obtained nor conserued without Praier nor perfect Praier bee obtained without them for it saith hee is the ende of all and to it are directed all the Labour and Trauell wee take to gaine them Forasmuch as Praier whereof wee here treate in its perfect degree embraceth vnion with God by the mean 〈◊〉 actuall knowledge and Loue with greate Ioye in possessing him Gradu 28. From whence it ariseth that God as S. Iohn Climacus sayeth in Praier payeth in readye mony a hundreth times double of that which is left or laboured for his cause besides greate pledges of the last rewarde that is to bee giuen in the life euerlasting Many things I might say of this Soueraigne Vertue which I omitte because this booke is written for those that desire to exercise it in respect of the greate estimation they holde of it And in the Prologues and Introductions to euery one of the sixe partes of this booke some thinge shall bee spoken to discouer the excellencye of this soueraigne exercise and the good that proceedeth of it Of the matter of Mentall Praier for Meditation §. 4. THE matter of Mentall Praier wherein the three Faculties of the Soule especially the Vnderstanding are to exercize their Actes is all that which God hath reuealed in the Diuine Scripture especially the principall mysteries of our Faithe which therein are most expressed and recommended These mysteries may bee reduced in generall to three Orders Ex D. Dionys cap. 3. de Eccles Hierar cap. 5. P. Ignatius in annot annotatio 10. Iacob 4.8 Psal 33.6 accomodated to the diuerse Estates of those that meditate among the which some are sinners that desire to get out of their Sinnes or young Principiants or beginners that desire to mortifye the Vices and Passions of
their former life and these walke in the waye which wee call the Purgatiue way whose ende is to purifye the Soule of all these Vices and to obtaine Cleannesse of Hearte Others passe more forward and bee Proficients in Vertue and these walke in that way which wee call the Illuminatiue waye of which the ende is to Illustrate or lighten the Soule with the Splendour brightenes of many Verities and Vertues and to obtaine greate augmentation and increase thereof Others are allready perfect and very much exercized and these walke in that waye which wee call Vnitiue whereof the ende is to vnite 1. Cor. 6.18 and joyne our Spirite to God in the Vnion of perfect Loue. Eache one of these Persons is to haue matter of Meditation accomodated agreing to his Estate and Pretence from the which hee may easily drawe out the Affections and Purposes that his necessity requireth And albeit this matter may bee reduced to three Orders of Misteries and Verities accomodated to those three estates and wayes which haue beene set downe yet for the greater perspicuitye and cleerenesse wee reduce it in this booke to sixe partes assigning two to those that are Principiants or beginners two to those that are Proficients and other two to those that are most Perfect in this forme ensuing Sinners which desire truely to bee conuerted and to turne vnto God and to change their life are to take for the matter of their meditation their owne Sinnes all such things as may aide them to knowe the number and Greiuousnesse of them or that may cause a detestation of them and Sorowe for hauing committed them And forasmuch as Feare is vsually the beginning of Iustification whatsoeuer awaketh this Feare is matter of meditation accomodated to them such are the last things of man as Deathe Iudgement particular and vniuersall Hell and such other like things which shall bee put in the first parte with certeine formes of Praier accomodated for the examination of the Conscience for Confession and Communicating and for the obtaining of perfect Iustification which is the ende of the Purgatiue waye Such as are already justified and desire to horde vp Vertues and to increase in them are to take for the proper matter of their meditation the mysteries of the Humanitye of our Lord IESVS Christe whilst hee liued in this mortall Life for that his Life and Doctrine his Passion and Deathe was a most perfect patterne of all Vertue for all sortes of them that are just Tract 5. super 1. canonic Ioan. D. Th. 2. 2. q. 24. art 9. albeit in a different manner for as S. Augustine saithe and after him S. Thomas Charity when it is already engendred and is borne by the meanes of Penance hath those three Estates which haue ben mentioned of spirituall Childhood of Augmentation or increase and of Perfection The newly Iustified which are the Principiants or Beginners and as it were Infants newly begotten in the beeing of Grace are to take for the matter of their meditation the mysteries of the Incarnation Childehood of our Sauiour IESVS Christ of the which wee treate in the second parte and in those meditations they shall finde sufficient motiues aswell to prosecute and continue on the Iourney of the Purgatiue VVay mortifying and purifying themselues from those Vices and Passions which haue remained in them as Dregges of their former life as also to begin the journey of the Illuminatiue waye storing vp Vertues contrary to their Vices and accomodated to their Estate Such as are Proficients and goe onward increasing in Vertue haue two wayes to this the one by Doing and the other by Suffering I would say either by exercizing of their owne election diuerse workes of Vertue which appertaine to the actiue contemplatiue Life or by suffering with greate perfection greate Troubles Persecutions and Afflictions inflicted vpon them by the hande of another And this way though it bee the sharper is the most effectuall to increase in Vertues and to attaine to their perfection These twoe wayes our Sauiour Christe walked with greate Excellencye In Psal 49. of whome S. Augustine saithe that his exercises among men were Mira facere mala pâ—tiâ— To doe meruailous things and to suffer painefull things and all for our Instruction of which wee treate in the meditations of the third and fourth parte For in the third wee will set downe the mysteries of what hee did and sayed the three yeares of his Preaching from his Baptisme vnto his last entraunce into Hierusalem And in the fourth the mysteries of his Passion and Deathe And albeit both mysteries teache vs to doe and to suffer yet the one is most resplendent and shyning in the first and the other in the last which are the most prowerfull to mooue vs to all kinde of Vertue with greater Excellencye and Perfection Finally those which arriue to the Estate of Perfection walking in the Vnitiue vvaye haue two other pathes to attaine to the perfect Vnion of Loue. The first is by contemplating the gloglorious life of our Sauiour Christe and the wonderfull workes that hee did after his Resurrection sending vpon his Disciples the holy Ghoste which is the Spirit of Loue and of these mysteries treateth the fifth parte The other way is by contemplating the mysteries of the Diuinitye and Trinitye of God his Perfections and Benefits whereof the sixt parte entreateth And these two last partes are most proper to such as are perfect according to the saying of Dauid in the 103. Psalme Psal 103 18. Collat. 10 cap. 13. The high mountaines for harts the Rocke a refuge for Irchins giuing to vnderstand in a mysticall sense as Cassianus noteth that perfect men who like stags runne lightly in the waye of Heauen feede themselues with the consideration of the mysteries of the Diuinitye and Glorye of Christe figured by the high mountaines but men pricklie like Irchins with the prickles of their Sinnes and Imperfections or afflicted with Trauells take for remedye the consideration of their earthe and dust and the mysteries of the Humanitie and Humillitie of Christ IESVS our Lord figured by the Rocke in whose woundes they repose and with whose Doctrine and Examples they sustaine and proffit themselues By what hath beene saied it ensueth that the meditations of these sixe partes are as the sixe wings of the Seraphins which God hath vpon Earthe Isai 6.2 like vnto those which the Prophet Isay sawe with the which they departe from what is terrene and earhlie and flye to that which is coelestiall and Heauenlie where after they haue purified illustrated and perfected themselues they flye likewise to purifye illustrate and perfect others desiring to haue all burne with the Loue with which they burne for that these meditations are ayding to all these endes and in all of them ought all men to bee exercised yea euen those that haue most proffited but with a different ende and manner And the reason is because as in
and what puritye of Intention I had therein with such like being very sorrowfull for any defect that I shall finde and purposing from that time forwarde to amende it 2. Secondly I am to examine whither I were attentiue or distracted whither deuoute or drye whither I contented myselfe with discoursing onely for that were no Praier but studye or whither I had good affections and purposes whither I begged of God and spake vnto him in my Colloquies with reuerence and confidence or without it And if I finde that it hath gonne well with mee in all I will giue thankes to God for it attributing this good successe not to my diligence but to his grace and mercye But if I finde that it hath gonne ill with mee I will examine the cause whither it were any fault of mine or any passion or disordered Affection or any negligence or remissenesse and being sorrie for my fault I will purpose to amende with determination to mortify my selfe and to remooue away the cause of this harme 3. Thirdly I am to examine the motions and Inspirations or Illuminations and spirituall Taste that I haue felt marking well what effectes they haue wrought in mee to knowe whither they spring from a good Spirit or not and to gaine experience that may helpe mee to knowe the Variety of Spirits To which ende it will helpe much to knowe the rules that are prescribed for this of which wee shall set downe many in the discourse of these meditations 4. Fourthly I am to examine the Resolutions that I made in Praier to see when and how I am to put them in execution and generally I am to examine what fruite I drawe from Praier and Conuersation with God for if my Praier bee a Tree without fruite Matt. 21 19. it will bee cursed like the figtree and presently wither but if it beare fruite it shall bee blessed and growe vp like a Tree planted nigh to the streames of waters Psal 1.3 The fruites of Praier are these To reforme manners to withdraw vs from Sinnes bee they neuer so light to auoyde the occasions of them and of all Imperfection to subdue Passions to curbe the Senses to mortifye sinister Inclinations to vanquish the repugnancies and difficulties that I finde in Vertues to fight valiauntly against Temptations to animate myselfe to suffer much Affliction with alacritye to incourage myselfe to fullfill readily the will of God declared in his holy Lawe in the Euangelicall Counsells and in the rules and Orders of my estate and office To procure also the augmentation or increase of Vertues imitating those of Christe IESVS our Lorde especially his Charitye and Humillitye his Obedience and Patience in Afflictions his Loue of the Crosse and of Contempt and of Chastizing the fleshe And particularly euery one is to procure to haue that Vertue that hee hath most neede of according to the quallitye of his Estate whither it bee Modestye or Chastitye or Fortitude or any other of the Theologall or Morall Vertues with a most effectual resolution and purpose as shall be set downe in the 29. meditation of the first part And when I shall make an examination of Praier I must make good Triall whither I haue drawne out any of these fruites in the manner aforesaide Of the seuerall formes of Praying in diuerse Matters accomodated to different Persons and Times §. 9. THE taste of man is so disgusted in spirituall Exercises that it easily begetteth tediousnesse and loathing if his meate bee giuen him dressed allwaies after one fashion though it bee neuer so precious Num. 21.5 as the Israelites were lothed with Manna though it were exceeding sweete because it was alwaies the same For this cause the Sainctes and Spirituall masters haue Inuented diuerse formes of Praier accomodating Praier in sundry manners with this Variety to take away the wearinesse wee might haue in the exercise thereof when the Spirit of God goeth not alwaies renewing the delight of the same making vs Psal 95.1 97.1 as Dauid saith alwaies to sing vnto our Lord a newe song Herein the Seraphicall Doctor S. Bonauenture was very excellent in his very many and large treatises that hee made of these matters and no lesse was our glorious Father Ignatius couching in his litle booke not onely variety of matter for meditation but also seuerall formes of praying for the examination of the Conscience for the application of the Interiour Senses of the Soule and for diuerse Similitudes and Parables and especially hee taught three very proffitable formes of Praier accomodated to those which walke in the three wayes aboue-saide Purgatiue Illuminatiue and Vnitiue although they are all three of greate profit for them all 1. The first forme of Praying is vpon Gods Commaundements vpon the seuen Capitall Vices commonly called the seuen deadely Sinnes vpon the three faculties of the Soule and vpon the fiue Senses taking all this for matter of Meditation and Praier This forme is proper to those that walke in the Purgatiue waye labouring to cleanse themselues of their Sinnes And so wee will declare this forme in the first parte making speciall meditations of all these things with the rest that pertaine to the manner of praying examining the Conscience and preparing a mans selfe for Confession and Communion whereby is obtained the puritye of the Soule 2. The second forme of Praying is vpon VVordes taking for matter of meditation some Psalme of Dauid or some Sermon or Sentence of our Sauiour Christe or some Praier or Hymne of the Churche ruminating euery worde by it selfe and drawing out the Spirit and Affection that is in it For as the wordes of holy Scripture were dictated by the holy Spirit they haue all some misterye worthy of Ponderation And as the Churche is gouerned by the same holy Spirit it speaketh not a worde but it containeth much Spirit The forme of meditating these is to consider who speaketh that worde to whome it is spoken or directed to what ende with what manner and Spirit it was spoken and what is the signification thereof that is to say what it is that it commaundeth or counselleth threateneth or promiseth or what it is that is required or pretended therein drawing out of all Affections agreeing with what hath beene pondered For in another sorte are those wordes to bee meditated which God speaketh to man then those which man speaketh to God The first as a man that heareth God who is his Master Law-giuer Counsellor Protector and Rewarder hearing him with Desire to learne what hee teacheth to execute what hee commaundeth to followe what hee counselleth to feare what hee threateneth to hope for what hee promiseth and to loue him for what hee sayeth The second are to bee ruminated with that Spirit with which hee that ordained them spake them according to the ende whereunto they are directed The which is manifestly seene in the Psalmes of David for some hee made with a Spirit of praising God and thanking him for
hell and the fewell of those eternall fiers whereupon-saieth S. Serm. de resurrect Bernard let selfe VVill cease and there shall bee no hell for if selfe will cease there shallbe◠〈◊〉 sinnes and then what neede is there of hell And besides this if there bee any Hell in this life our owne will is a hell to it selfe for all the miseries of this life so farre are the causes of extreame affliction and heauinesse as they are contrarie to our owne will which if it cease by our conforming ourselues to Gods will that wich is hell is turned into purgatorie and into augmentation of meritte and of crowning in heauen VVhereupon saieth S. Lib. 1. de vocatione gentium ca. 8. Ambrose Our owne will is blinde in desires puffed vp in honours full of anguish in Cares and vnquiet in suspitions more carefull of glorie thē of vertue a greater louer of fame then of a good conscience and much more miserable enioying the things that it loueth then when it wanteth them for her experience augmenteth her myserie Out of all this I will conclude how greate my miserie hath beene in hauing subiected myselfe to my owne will contrary to the will of God bewailing my blindenesse and purposing firmely to abhorre it and to denye it Ioan. 6.38 in imitation of our Lord Christe who descended from heauen not to accomplish his owne will but the will of him that sent him And beeing in the heauinesse and agonies of deathe hee saide to his Father Not my vvill bee donne but thine O soueraigne master I confesse that I am not vvorthy to bee called thy disciple Lucae 22.24 Colloquie because I haue not proffited by thy example May thee sorrovves and Agonye of deathe come vpon mee for the times that I haue sayed against thee not thy vvill bee donne but mine Seperate o my Sauiour from my mouthe so cursed a vvord and fauour mee vvith thy grace to mortifie my ovvne vvill that intirely I may accomplish thine 1. Corin. 10. may I from henceforth seeke not that vvhich is mine but vvhat is thine and my neighbours pretending their proffit and thy glorie vvorlde vvithout ende Amen The third Pointe THe third Pointe shall bee to consider the sinnes disorders of the other interiour faculties of the soule which are the imaginatiō sensitiue appetites with the hurt that procedeth from them First I vvill ponder that my Imaginatiue Facultie is like a hall painted with many images and figures some foule some prophane and others ridiculous monstruous and deformed entertaining it selfe in painting them taking pleasure to beholde them solliciting the vnderstanding to gaze vpon them oftentymes drawing it after it to cogitate vpon them From whence originally spring many sinnes which they call delectatio morosa a continuing or lingering delight in matter of carnallities reuenges Ambitions and auarices delighting myselfe with the imaginanation of these things as if they were present 2. Then will I ponder Ex D. Th. 1.2 q. 23. a. 4 how my appetitiue Faculties are like a rough troubled sea combated with eleuen waues of passions encountring one with another to witte loue and hatred desiring and flying heauynesse and ioy hope and despaire feare and audacitye and anger All which for the most parte I apply vnto euill with greate disorder For I loue that which I ought to abhorre and I abhorre that which I ought to loue I desier that which I ought to flye and I flye that which I ought to desier I reioice in that for which I ought to bee sorrowfull and I am sorrie for that wherein I ought to reioice From whence greiuous sinnes doe arize for the appetites with these affections sollicite the will and carry it after them that with them it may giue its consent 3 Hereupon it is that these passions are the armes and snares of the deuills to combatte vs D. Amb. lib. 1. offic ca. 4. and to intangle vs in greate sinnes for in seeing any passion rize vp they are ioyfull to see it and presently make vse thereof to frame their temptation so that I myselfe giue vnto my enemye the principall armes wherewith hee doth combatte persecute and destroy mee Besides this these passions are my torturers and tormentors for they make warre within mee against the poore spirit molesting mee to make mee will Ad Rom. 7.15 what I would not to doe according to the desiers of my fleshe And so likewise they are one contrary to another for the passion of delight maketh mee desier that which the desier of honour abhorreth and the desire of honour that which the passion of auarice flyeth For as the wiseman saithe I allwayes will Prou. 13.4 and I will not I will vertue because it is good and I will it not because it is laborious I will vice because it is delectable and I will it not because it is dishonest And these willings and nillings of my passions Colloquie Iob. 7.20 Ad Rom. 7.24 are the tormentours of my miserable hearte O vvith vvhat greate reason may I lament mee to myselfe saying to our Lorde VVhy hast thou made mee so contrary vnto thee And hovv am I so heauy troublesome to myselfe Vnhapy man that I am vvho shall deliuer mee from the bodye of this deathe Let thy grace o Lord fauour mee to deliuer mee from so great a miserye From this consideration I am to drawe a very resolute determination to gither with my owne will to mortifie these passions for this giueth life to my Passions and my passions giue life vnto it therefore they must dye togither to bee vanquished following herein the counsell of Ecclesiasticus who sayeth walke not after thy owne passions Eccl. 18.30 and desires and separate thyselfe from thy owne will for if thou grauntest vnto thy soule her concupiscences thy will make thee the laughing stocke of thy enemies To put this in execution wee shall bee assisted with the examinations that shall bee setdowne in the meditations ensuing The XXVIII Meditation wherein is set downe a forme of praying making euery night an Examination of the Conscience ONe of the most effectuall meanes to purifye the soule of vices D. Basil sermo 1. de instit Monach. D. Chrisost Hom in Psal 4. is the continuall vse of examining the conscience euery daye before wee goe to bed which the holy fathers and spirituall maisters doe very earnestly recommend vnto vs. That forme of making this examination which was taught vs in fiue pointes by our glorious Father Ignatius is the most proffitable of all that I haue seene for that it containeth a most excellent forme of praier for all sortes of persons For the vnderstanding whereof D. Bern. alij I breifely aduertize that euery daye wee doe newly charge ourselues with two debtes to our Lord although very different and for very diuerses respectes The first debt is for the innumerable benefits wee receiue of him The second for the
was replenished with God vttered with her mouthe this soueraigne Canticle full of Affections of God which Canticle hath ten verses and is as it were a Psalterion or Harpe of ten strings like to those Psal 42.4 91 4. 143.9 which Dauid commaundeth vs to touche for to glorifye God and therefore it shall not bee amisse to meditate all her Wordes that wee may knowe how spiritually to rehearse them to the honour of the VIRGIN ioyning to euery worde or Verse some holy Affection or ioye of the Vertues of this our Ladye with the peticion and colloquye belonging vnto it My Soule doth magnifie our Lord. In this first Verse the sacred VIRGIN teacheth vs the Spirit of praising God thinking highly and magnificently of him magnifying that which is his in all that is possible that is his Bountye and Mercye his Wisdome and Charitye the excellencye of his Gouernment And this not only with corporall wordes but with the Soule and all her interiour Faculties inuiting them with Dauid to praise our Lord. Psal 102.1 103.1.33 And shee sayed not My Soule did magnifye or will magnifye but doth magnifye to signifye that her principall office and perpetuall occupation was to magnifye God doing on Earthe that which the Angells doe in Heauen O that my Soule might allwayes magnifye our Lorde Colloquie Eccl. 43.30 o Lord of infinite greatenesse litle can I magnifye thee with my praises But as I may I praise and magnifye thee and confesse that thou art greater then I am able to say or to thinke O Soueraigne VIRGIN Psal 33.4 whose Soule allwayes magnified our Lord and like another Dauid inuited all others to magnifye him impetrate for mee that my Soule may likewise magnifye him occupying herselfe continually in singing his Greatenesses worlde without ende Amen And my Spirit hath rejoiced in God my Sauiour In these Wordes the B. VIRGIN discouereth the manner of our rejoicing in God The manner of rejoicing in God nothing fiue Conditions of this Ioye to make it pure and perfect For first wee are not to place our principall Ioye and Alacritye in corporall thinges but in things spirituall nor so much in giftes receiued as in the giuer of Giftes who is God himselfe And allbeeit we are to rejoice in God as he is our Creator yet principally as he is our Sauiour and Sanctifyer for in this sorte he is the fountaine of spirituall Alacritye which is founded vpon the Saluation of the Soule sanctified by Gods grace And this loye is principally to consist in the Spirit or superiour parte of the Soule that it may be the more pure from all that tasteth of fleshe as the sensuall Ioye of the Bodye vseth to doe allbeeit sometimes the Ioye of the spirit redoundeth likewise into the fleshe Psal 83.3 15.9 according to that of Dauid My Hearte and my Fleshe reioiced in the liuing God Finally our Spirit is not to reioice in itselfe as if it had thorough it owne merites those giftes for which it reioiceth but our Ioye is to bee in God our Sauiour who gaue them vnto vs and vpon whome our ioye is to rest as saithe the Prophet Dauid My Soule shall reioice in our Lorde Psal 34.9 and shall bee delighted in our Sauiour Such was the Ioye of the blessed VIRGIN who at this instant behelde our Sauiour whome shee bare in her Wombe and rapt with his exceeding Loue shee saide My Spirit hath reioiced in God my Sauiour O my Soule exalt thyselfe aboue thyselfe in Spirit like the VIRGIN and reioice purely in Christ thy Sauiour placing in him only all thy Alacritye Psal 36.4 Ioan. 16.32.24 Matt. 25.21.23 If thou desirest Ioye reioice in God and hee shall fullfill the desires and petitions of thy hearte that thy ioye may bee full and that none may depriue thee of it vntill at last thou maiest enter into the eternall ioye of thy Lorde Because he hath regarded the Humillity of his Handmaide In this Verse and in those following the B. VIRGIN declareth ten soueraigne benefits three speciall and seuen generall which are the principall causes and respectes that shee hath to magnifye God to reioice in him and to shewe herselfe so thankefull The first is for that he regarded the Humillitye and lowlinesse of his Handmaide In which wordes the VIRGIN pointeth at two rootes of the Diuine Benefits The one principall of Gods parte and the other of our parte It is of allmighty Gods parte that he daigneth to regarde vs with a good eye and to be mindefull of vs to doe vs good For allbeeit it is truthe that he seeth all things yet he is not saide to regarde nor make account of those which he leaueth in the abysme of nothing or in the profunditye of their miserye but of those which he regardeth to vse towardes them his greate mercye The roote of our parte is the acknowledgement of our Lowelinesse by the which we may dispose ourselues to receiue the giftes of his Diuine Liberallitye And so the blessed VIRGIN as illuminated by God joyned both these togither magnifying God for that he daigned to regarde the Humillitye of his Handmaide By the which wordes shee confesseth not so much of herselfe that she hath the Vertue of Humillitye as she exercizeth it for as a true humbled one either she esteemeth not so herselfe or she would haue concealed it but with Humillitye shee confesseth that she is lowly base and contemptible as a Slaue or a Handmaide and that notwithstanding all this allmighty God disdained not to regarde her Whereby shee teacheth vs that the foundation of the Praises of God and of Thankesgiuing for the benefits he doth vs is to bee the acknowledging of our owne basenesse and indignitye for in this sorte there will be no perill of mixing vaine selfe-pleasing as it happened to the prowde Pharisee Luc. 18.14 Rather this Lowlinesse is to be the respect why to beseeche allmighty God to regarde mee with a good eye and to doe mee greate fauours Psa 112 6 for his Condition as Dauid sayeth is to beholde the lowely things in Heauen and on Earthe and to doe them greate mercyes Psal 30.8 And this the saide Dauid had experience of saying of himselfe Because God regarded my Humillitye and Lowelinesse he deliuered my Soule from all her miseries O highest God whose Habitation is in the highest Heauens Colloquie Psa 112.5 beholde the lowelinesse of this thy vile Slaue and vse towardes him thy accustomed mercye raising this begger from the Dust and this poore wretched one from the Dunghill to place him with Princes and to sanctifye him aswell as they Amen Beholde from henceforth all generations shall call me blessed And this is the seconde respect that the B. VIRGIN had to magnifye God for that from that moment that he behelde her Humillitye and that he regarded her all the nations of men that beleeued in Christ aswell the present as those to
will learne to reuerence the secret Iudgements of God to humble myselfe and to passe ouer his Deuises expecting the conuenient time of his visitation seeing there is no day that commeth not at last and what this day hee graunted to S. Elizabeth he gaue afterwardes more largely to Zacharias The thirtenth Meditation Of the birth of S. Iohn the fore-runner of our Sauiour Christe The first Pointe FIrst For the feaste of S. Iohn Baptist Luc. 1.11 I will consider what happened before the Conception of this Sainct for God hauing elected him for his fore-runner was willing to honour him to demonstrate in him the greatnesse of his mercye and the heigth of the office that he gaue him in charge all for the glorye of Christ IESVS whose fore-runner he was As first he would that he should be miraculously conceiued of barren Parents that he should be the Sonne of holy Parents and the Sonne of Praiers holy Desiers for Praier is the meanes that God vseth to execute the Deuises of his eternall predestination as S. Gregory sayeth Lib. 1. dial c. 5. speaking of the birth of the Patriarch Isaac Whereby he moueth vs to haue greate Affection Confidence in Praier though it be concerning things that seeme difficult seeing for all it is auaileable He would likewise that his Conception should be annunciated by the Angell S. Gabriel who annunciated that of his Sonne and with the selfe same spirit of prompt Obedience the Angell came to declare both the one and the other because it was God that commaunded it Tob. 5.5 In the same manner that S. Raphael came to serue Tobias in very base things with no lesse pleasure then if God had commaunded him things of greate heigth for all the Angells place their Glory in accomplishing the will of God Then will I ponder what Greatenesses S. Gabriel spake of the Childe that he might be esteemed by all and to instruct his Father in the manner of his education for so high an office The first was that the Angell himselfe in Gods behalfe gaue him the name he was to haue saying that he should be called Iohn which is as much to say as Crace to signifye that he should be an absolute Portraiture of Grace in whome should be shewen the riches of Gods grace for he truely founde grace before God who without any merits of his elected and called him Isa 49.13 and was mindefull of his name euen from the Wombe of his mother The second that he should be greate before God in those things that God esteemeth for greatenesse which are Vertues and Giftes of Sanctitye So that he should be greate in Humillitye Patience and Obedience greate in Praier and Contemplation and greate in the office that the greate ones haue of the house of God The third that he should be exceeding temperate without drinking wine or sicer as a man of Nazareth wholely dedicated to the seruice of God And for that the Diuine promises are not emptye but full giuing a sufficient portion for all that is promised he addeth the fourth excellencye that hee should be replenished from the Wombe of his mother with the holy Spirit with that fullnesse that was requisite for the Dignitye of his Office because he was elected beginning from the wombe of his mother going on forwarde to his Deathe The fifth that he should goe before our Lord as his Precursor with the zealous spirit of Elias conuerting to God many Israelites and preparing him a People perfectly industriated to receiue the newe Lawe that he was to teache So that according to the Sentence of the Angell this Childe should be perfect in all manner of perfection towardes God towardes himselfe and towardes his neighbours For towardes God he should be greate in the giftes of his Grace towards himselfe rigorous in the workes of mortification and Penance and towardes his neighbours he should be zealous in seeking their Saluation not contenting himselfe to be perfect but endeuoring that all might be perfect and ordaining all this to the glorye of our Lord Christ This patterne of perfection which is the same that is taught vs by the Prophet Micheas I am to set before my eyes for imitation Mich. 6.8 c. And of the Greatenesses that God so much esteemeth I am to pretende for myselfe those which are conuenient for my Estate beseeching his diuine maiestie to giue mee them for the Loue he bare to this Precursor to whome so liberally he graunted them The Second Pointe SEcondly Luc. 1.39 are to be considered the fauours that our Lord did to this holy Babe beeing in the wombe of his mother in the sixth mōneth of his Conception the Worde Incarnate himselfe comming in the Wombe of his mother to visite him and to sanctify him as is declared in the precedent meditation from the which wee may recollect three excellencyes of this Sainct First that S. Iohn was the first fruites of all the Sainctes that our Sauiour made after his Incarnation and therefore he sanctifyed him with greate excellencye giuing him greate Sanctitye and many graces giuen gratis after a very perfect manner graunting him the vse of reason and free will Illuminating his Vnderstanding to knowe his Incarnation and Inflaming his will with feruent affections of Admiration and Loue and with Iubilees and rejoicings in the holy Spirit The second excellencye was that whereas the giftes of God Rom. 11.29 In Luc. 1. as S. Paul sayeth are without repentance it is to be beleeued as sayeth S. Ambrose that he tooke not from him the vse of reason that he had graunted him and consequently that whereas the blessed VIRGIN those three moneths that she was in the house of Zacharias ayded S. Elizabeth to growe in all Vertue so the Childe IESVS that was in the wombe of the VIRGIN ayded the Childe Iohn who was in the wombe of Elizabeth to growe vp in that holinesse that he had graunted him prosecuting it with newe actes of his free-will inflamed with diuine grace by the holy Spirit of whome hee was full The third excellencye was as holy men reporte that in respect of the Childe Iohn Ambr. Bed in Luc. God did so many fauours to his mother that he filled her with the holy Ghost and with the Spirit of Prophecye to giue vs to vnderstand how much he esteemeth this Childe and what good he will doe vs for his sake For the which I am to procure greate Loue to this fore-runner rejoicing at the fauours that he receiued and giuing thankes to God that gaue them him and beseeching him to bee an Intercessor for mee that I may haue some parte in them The third Pointe THirdly I am to consider the most speciall things that happened in the birth of S. Iohn The first was that comming to circumcize him his Parents by Gods Inspiration Luc. 1.59 against the will of their kinred saied his name should bee Iohn which is as much to say as
kinsfolke he would soonest haue beene with his mother To these three things was added the fourth of feruent and long Praier And especially I will ponder what a sad night that was to the blessed VIRGIN how solitarye she was without her Sonne and how she spent it wholely in meditating and mourning like a Doue praying with greate zeale and beseeching the eternall Father not so soone to depriue her of the care of her Sonne but to looke after him wheresoeuer he was and not long to deferre the restoring him againe O Soueraigne VIRGIN thou art entred into a perillous Sea Colloquie there is no remedye for thee but to praye the losse of thy beloued hath beene to thee a bitter and tempestuous Sea the waues of Sorrowe haue entred into thy Hearte and afflicted it with many Cares the Darkenesse of night hath stopped thy passage and thou art as is were ouerwhelmed in the depth of Disconsolation thou findest no ease vpon Earthe and therefore with the cables of praier thou doest presently cast forth the Anchor of thy hope into Heauen hoping for remedye from thence and thy hope shall not be deceiued for the Heauenly Pilot who is thy Father knoweth not how to loue and to abandon nor forsaketh he for euer those that hope in him With this Successe and the cause thereof The absence of God in the Soule I am to lift vp my Spirit to consider the mysterye that it signifyeth Poudering how our Lord God many times absenteth and hideth himselfe from men they not knowing nor perceiuing it according to that of holy Iob If he come to me Iob 9.14 21. I shall not see him and if he departe from me I shall not vnderstand all though I shall be simple the self same my Soule shall be ignorant of And this ignorance vseth to last all day vntill it be discouered at night as in this case it happened to our blessed LADYE the VIRGIN to S. Ioseph and it happeneth diuerse wayes First it happeneth thorough hidden mortall Sinne being committed with culpable Ignorance or by the Illusion of the Diuell vnder the Cloke of Vertue And then God absenteth himselfe man not knowing it and this ignorance vseth sometimes to last the whole daye of this life vntill the night of Deathe when man thinking he hath God findeth himselfe without him whereupon sayeth the VViseman Pro. 16.25 There is a waye that seemeth right vnto a man and the ende thereof leadeth vnto Deathe And this Absence is most terrible because after it followeth the eternall and therefore I am to beseeche our Lord not to absent himselfe from me in this manner and to say vnto him with Dauid Psal 18.13 24.7 Cleanse me o Lord from my hidden Sinnes and call not to minde my Ignorances Other times it happeneth thorough a secret Pride and Vaineglorye the which consumeth substantiall Deuotion and depriueth the Soule of the fauorable presence of God but this is not knowen during the daye of Prosperitye for Vaine-glorye vseth to put a relish vpon good things but the night of Aduersitye and Humilliation comming man beginneth to perceiue the absence of God and the want of true Vertue and findeth himselfe disconsolate and pusillanimous Sometimes againe it happeneth thorough the secret Prouidence of our Lord God who absenteth himselfe and depriueth vs of sensible Deuotion to exercize vs in Humillitye and this vseth to happen vpon solemne festiuall dayes and in the exercizes of good exteriour Workes and albeit we sometimes perceiue not this during our exteriour imployment yet we afterwardes perceiue it in our recollectednesse In these cases it is alwayes most secure to presume that this absence is thorough my Sinnes and in chastizement of my negligences and Omissions albeit I knowe them not saying with the royall Prophet Dauid Ps 118.67 75. Before I was humbled I sinned and thou in thy Truthe didst humble me because iustly for my Sinnes I merited this Humilliation But yet all this notwithstanding I am to beleeue that when I want the grace of Deuotion and the fauorable visitations of God whither it be thorough my fault or no that all happeneth by the disposing of Gods Prouidence for my greater good Ps 118.71 according to that of the Prophet Dauid It is good for me that thou hast humbled me that I may learne thy Iustifications In all these Cases I am to exercize those foure Vertues which were resplendent in the blessed VIRGIN and in S. Ioseph laying deepe roote in Humillitye arming myselfe with Patience animating myselfe to seeke God with Diligence and soliciting him with feruent Praiers for it is written Aske and it shall be giuen you Luc. 11.9 seeke and you shall finde O sweete IESVS that spakest generally to all Colloquie VVhosoeuer seeketh shall finde graunt me such feruour in asking thy sight that I may obtaine it and ayde me to seeke thee in such sorte that I may finde thee for euer and euer Amen The second Pointe THe next daye in the morning S. Ioseph Luc. 2.45 and the blessed VIRGIN retourned to Hierusalem to seeke the Childe IESVS and the third day entring into the Temple they founde him sitting in the middes of the Doctors hearing them and asking them at the which they meruailed greately Vpon this pointe I am often to consider the Time and Place where the blessed VIRGIN founde the Childe the Companye and businesse wherein he was employed and the Ioye that she had when she same him collecting out of all this the Spirit included therein First the Time was the third day after he was lost in the which time the sacred VIRGIN suffered so many howers litle more or lesse of Affliction and Desolatenesse as she did from the Passion to the Resurrection wherein he appeared vnto her liuely and glorious And the mysterye heereof is to signifye vnto vs that when the Soule looseth God and the grace of Deuotion it findeth him not presently rather he vseth to hide himselfe for some time either to chastize it for hauing lost him if it were in fault or to exercize it in Patience and Humillitye and that with this delay it care and Diligence to seeke him may encrease that it may be made worthy to finde him more speedily and with more abundance of grace And this is signifyed by the number of three dayes to encourage our Hope that we be not dismayed by thinking that our remedye shall be long deferred according to that saying of the Iust in Affliction Osea 6. mysticè After two dayes he will reuiue vs and the third day he will raize vs vp againe and we shall liue in this presence Secondly the Place where he was founde was the Temple and House of God which is the house of Praier and of Recollection dedicated to the Worship and Workes of Diuine seruice to signifye that our Lord Christ is not founde in flesh and blood nor among the Pamperings and Vanities of the Worlde but
the soule 140. That of the wicked how terrible it is 147.170 VVhat passeth with the bodie at death 154. the remembrance thereof verie profitable 162. The forgetfulnes of it daungerous 167. Of the dreadfull death of king Balthasar 173. Delight spirituall God hath and vseth diuers waies to cōmunicate spiritual delite in prayer 55. It is granted to some to weane them from worldly delits 62. Deuotion VVherein it consisteth 11. It is the tongue of the soule according to S. Bernard 18. How it is obtayned 53. See Affections Diligence That in Gods seruice what good it dooth against Sloth 272. Distractions Those of praier whence they proceede and the remedies against then 35 37.38.39 Diuel Hee presseth and streighteneth vs at the hower of death 138. He accuseth in the particular iudgment 141.142.144 And in the vniuersall 194. Doctors Schoole-Doctors the third fountaine of mysticall diuinitie 8. End The finall end of all Christians 1. The speciall end of religious folkes 1. Twoe principall ends of mentall praier 14.17 The end of mentall praier and meditations contained in this woorke 52. The last end of man and how it is to be sought for 80. The last end of other visible creatures Enuie VVhat it is whence it groweth the actions hurts and remedies thereof 263. Estates Three sorts of them to wit of Beginners of Proficients and of the Perfect 24. Examination of Cōscience That which we must make at the end of praier 43. That which God will make of the sowle at the particular iudgmēt 146. and in the vniuersall iudgment 191. How we ought to make it euerie inght of the sinnes we commit in the day-time 301. How it must be made of same particular vice to roote out and amend the same 397. How it must be donne before confession 320. Exercises spiritual Those of our glorious Father Ignatius how excellent they are 7. Faith The acts thereof relying vppon fower pillars 341. Fathers Holy fathers the masters of mysticall diuinitie 7. Feare That which afflicteth for giuing account at the hower of death 137. Feare of Gods punishments 116. That which will afflict vs in the generall iudgment 191. It prepareth vs to contrition 323. Fier Diuine and heauenlie fier what propertie it hath 3.4 That of hell 224. Gluttony The acts harmes and remedies thereof 239. The rewards of mortifiyng the same 242. God He is our last end 80. Hearing How God is spiritually heard 59. Hell VVhat and how terrible it is 212.217 The eternitie therof 214. The continuation and varietie of paines therein 216. The miserie of the inhabitants in it and their discord 219. The dreadfullnes of its tormētors 220. The paine of Sense of the damned in hell 222. The paine of fier that they indure 224. The paine of theire interiour senses 225. Their paine of losse or damnation 227. Humility It riseth of the knowledge of our selues 76. Humiliation the onlie meanes to get it 238. Hope That which wee must haue going to communion 342. Himmes VVhat spirituall himmes be 15 Iesus The misteries of his life 25. Ignatius His booke of spirituall exercises of what autoritie it is 7. Ignorance Not knowing in what sort to discourse or meditat the remedies of it 35. That of death what euiles it causeth 167. It is a proper vice of the vnderstanding 293. Impatience The acts hurts and remedies thereof 258. Inspirations How God speaketh by them See Talk How God doth communicate them 55. Intention The authors intention in this woorke 1.4 Intention that wee must haue in praier 32.33 Ioy. How profitable spirituall ioy is 272. See delite Iudgment The particular that is made of the soule at the hower of death with the circumstances of the Assistants Iudge Accusers Time Place and Sentences 140. till 154. The rigorous account to be made therein 146. The terrible sentence in it against the wicked 150. Generall iudgment and the causes thereof 175. The signes going before it 177. That fire that shall before it burne the worlde 180. The resurrection and summoning of the dead to iudgment 183. The comming of the iudge 185. The separation of the good from the euil 188. The publication of consciences to be made at that time 191. The terrible accusations that shall flow vppon this 194. The sentences in fauour of the good and against the wicked and the execution of them 196. Sacramentall iudgment in confession and the acts thereof 320.321 Rash indgmēt and the euils of it 294. Self-iudgment and the hurt thereof 295. Kingdome That of heauen is giuen wholie to the elect in the day of iudgment 199. The kingdome of this life and of the other is promised to the poore of spirit 256. It is iustice peace and ioy in the holie Ghost 256.317 Knovvledge That of God Christ and of our selues the end of mentall praier 52. Experimentall knowledge of God wherein it consisteth and how it is gotten 57. Knowledg of our owne miseries the roote of humilitie and how wee may obtaine it 76. Lavve of God Ten commaundements of Gods lawe and two wayes of vnderstanding them 274. The meanes of sinning against them 275. Maledictions of those that breake them 279. Benedictions of those that keepe them 282. How they must be written in the tables of our hearts 289. Reasons mouing to obserue them 286. Lecherie The acts and chasisements thereof 244. Lent Of the Ashes which wee take in the beginning of Lent 162. Liberalitie The rewardes of it as it is contrarie to Auarice 255. Loue. Our loue towards God hath three estates of spirituall childhood grouth and of perfection 25. Luxurie See Lecherie Masse The manner to heare it by communicating spirituallie 304. Meditation The matter of meditation 23. How it must be made 34. It causeth the fountaine whence it springeth 75. See Praire Meekenes The acts and rewardes of it 161. Mentall praier See Praier Mercie How much Christ will esteeme the workes thereof at the day of iudgment 200. Modestie The importance thereof and the manner how to keepe it 292. Mortification VVherein it consisteth and how it resēbleth death 154. It must be by degrees by little and little and is most necessarie to attaine to vertue 229. Mortifications of the senses what good it bringeth vnto vs. 291. Oathes Chastisements of those that be ill made 273. 282. Paines Paines of hell pag. 212. till 230. See Punishment Patience It is contrarie to Anger 261. Penance The excellencies of Sacramentall Penance 315. The graces fauours that God bestoweth in it 317. Perfection All men ar called by God to persection 2. Petitions To whome they must be directed and from whence they must be taken 11. why they ar to be alleaged in praier 13. How we must present them before God 14. How they be made to God 17. They depende chiefelie of the holy Ghost 18. Pouertie The contraritie that pouertie of spirite hath to couetousnes 255. Praier The holy ghost chiefe master of mentall praier 6. VVhat mentall praier is and how the substance thereof cōsisteth in
fower things 9.10.11 The order of mentall praier according to S. Augustine 14. Two principall ends of mentall praier 14.17 How in it we may haue conference with our owne soule with our B. Ladie Angels and other Saincte 19. what vertues accompanie mentall praier and the excellencie thereof 21 23. VVhat the matter of mentall praier is 23. How it is reduced to there orders fit for three estates of those that meditate 24. Entrance in to praier how it ought to be made 29. How we may aide our selues with our imaginations tongue and other faculties for mentall praier 40. The examination of praier ended and the fruites thereof 43. Diuers formes of praier in diuers matters accommodated to sundry persons times 46. How mentall praier may be vsed of some without manifoldnes of discourses 52.53 Formes ordinary extraordinary of mentall praier and how diuersly God communicateth himselfe therein Presence The presence of God necessarie to be had by vs in praier 20. Pride The acts and punishments of it 233.235 Profit Spirituall profit and aduancement is gotten by dooing and suffering 26. Prouidence That of God towards such as resigne them selues to him 86. Psalmes Interiour psalmes what they be 15. Punishments Punishment of the Angels that sinned 89. Of our first parents 92. Of anie mortall sinne 94.116 That which Christ suffered for sinnes 96. Punishments of pride 235. Of gluttonie 240. Of luxurie 245. Of auarice 154. Of Of wrath 259. Of enuie 295. Of slothe 270. Of those that breake Gods comaundements 279. See paines Purgatorie The terriblenes of it with other circunstances of the soules that be therein 35â— How godly a thing it is pray for the soules that be there 358.359 Puritie Purenes of heart is the end of the purgatiue way 75. Purposes Good purposes and determinations how they ought to bee made by vs in the morning at praier time 308. Reading In reading of good bookes God speaketh vnto vs. 70. It is the first steppe of the spirituall ladder 74. Religion It with three waies thereof is a spirituall imitation of death 157. Resignation That which we ought to haue in the vse of thinges created 85 Resurrection The generall of all men with many circumstances 183. Reuerence That which is due to God in praier 31. Satisfaction Of that which we must make for our sinnes and meanes to stire vs vp vnto it 326. Scripture Holiescripture the principall fruite of spirituall science pag. 7. Seeing How God is seene spirituallie and what is seene in him 57.58 Senses Sinnes of our corporall exteriour senses and their chastisements 287. Mortification of them 291. Internall spirituall senses 56. Sinne. It is most contrarie to ouâ— last end 87. The griuousnes of it by diuers examples 88. By the paines that Christ endured for them 96. By the multitude of them and for the being against reason 100. By the basenes of them that committeth them 104. by the greatnes of God against whome they are committed 108. By the vile motiue that induceth to sinne 115. By compariâ—on betwixt the temporall and eternall paines thereof 116. It is worse then all the euils of paine laide together that are suffered in hell 123. Of the seauen called deadlie sinnes by order 230. Sinnes against the commaundements of God 273. Senses and sinnes of them and of the tongue 287. Sinnes of the vnderstanding 293. Those of our owne selfewill 296. How much veniall sinnes is to bee abhorred for feare of purgatorie 352. Sloth what it is the acts and harmes and chastisement thereof 268. The reward of him that mortifieth it 272. Smelling How we doe spiritually smell God 60. Sorovve Sorowe for sinnes some riseth of loue 322. Some of feare preparing vs to that other sorowe of loue 323. Speeches Colloquies or speeches how they must bee made in praier with God 11.17 with ourselues with our B. Lady Angels and Saintes 19. Talke How we may talke with God in mental prayer 14. Talke with God cause of greate good 21. Talke of God with vs what it is and what it woorketh 22.59 See Speeches Tâ—st How wee doe tast God spirituallie 61 Teares Those of loue and feare how they are obtained 322. Temperance See Abstinence Tentations Those that be against praier and their remedies 39. Thankesgiuing VVhat they are 16. The acts thereof and how to bee practised after Confession 328. How euerie day in the examination of our consience 302. How after communion 345. Thinges The last thinges of man mouing vs effectuallie to detest sinne 125. Tongue The sinnes thereof and the manner how to mortifie it 288.291 Touchinge How wee doe and may touch God with vnion of loue 62. Vaine glory The acts and hurtes thereof 233. Vertues They ar not obtained by consideration only but by mortification of our vices 231. Vices See Sinnes Virginitie See Chastitie Vnion Diuers formes and manners of it pertaining to contemplatiue life 62. VVayes Three wayes Purgatiue Illuminatiue and Vnitiue accommodated to three states of persons â—4 VVill Selfe will what acts it hath the harmes and punishments thereof and meanes how to mortifie it 295.296 VVoorde That of God with what spirit to be ruminated 48. VVrath See Anger Faultes escaped in the printing Pag. 52. contended reade contented p. 53. then them p. 51. him hir p. 172. the thee p. 194 wich with p. 195. regaled recaled ibid. vould would ibid. out our p. 196. perfocre perforce ibid. accumsemee accuse mee ibid. the them p. 202. whosoeuet whosoeuer ibid. mother mother ibid. haut haue p. 203. peruersc peruerse p. 204. thee the. p. 206. haut haue p. 207. danmed damned ibid. neighbout neighbour ibid. hec her p. 210. might night ibid. on wicked on the wicked p. 212. his this ibid. Cod God p. 213. fuffer suffer ibid se so p. 215. deliuee deliuer p. 220. vs as ibid. man many p. 122. which the damned which the exteriour senses of the damned p. 224. ane and. p. 225. and and. p. 227. from all from all this p. 234. these there p. 235. shall shalt p. 296. puritie purifie ibid. bening being ibid fillowing following p. 297. in good in the good p. 299. thee the p. 230. thee there Good Reader if thou finde any other which I haue ommitted I pray thee of thy curtesie to correct them MEDITATIONS VPPON THE MYSTERIES OF OVR HOLY FAITH WITH the practise of mental praier touching the same 〈…〉 Composed in Spanish by the R. F. LVYS DE LA PVENTE of the Societie of IESVS natiue of Valladolid AND Translated into English by F. RICH. GIBBONS of the same Societie THE SECOND PART The contents of this woorke are to be seene in the page folowing SIT NOMEN DOMINIBENEDICTUM IHS Printed with priuiledge M.DC.X. THE CONTENTS OF THIS WORKE These Meditations goe diuided into six partes which be correspondent to the three wayes PVRGATIVE ILLVMINATIVE VNITIVE the first two parts for Principiants in Vertue the other two for those that Goâ— forâ—â—â—â—d and the two last for 〈…〉 And all six doe