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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07608	A treatise of mental prayer· In vvhich is briefly declared the manner how to exercise the inward actes of vertues by Fr. Ant. de Molina Carthusian. Whereunto is adioyned a very profitable treatise of exhortation to spirituall profit. VVritten by F. Francis Arias of the Society of Iesus. Togeather with a dialogue of contrition and attrition. All translated out of Spanish into English by a Father of the Society of Iesus.; Exercicios espirituales. English	Molina, Antonio de, d. 1619?; Sweetnam, John, 1581-1622.; Everard, Thomas, 1560-1633.; Arias, Francisco. aut; Haller, Richard. Breve apuntamiento acerca de la contricion. English. aut; Wilson, John, ca. 1575-ca. 1645?	1617 (1617)	STC 18000; ESTC S112795	94,576	370

in the meditation of the mysteries of Christ our Sauiour principally in those of his Passion this forme may be kept supposing the preparation reading of the mysterie in those who haue need and the rest of the documēts which are taught by those who haue written of this matter for we pretend not heere to handle all these things but only of the manner how to meditate 4. The Meditation may be deuided into three points The first is to consider the story of the mysterie whereof we are to meditate The second is to ponder the circumstances which concurre in it And the third is to draw the fruite and actes of vertues which may be gathered out of them But it is to be noted that although here we put these three pointes distinct and in their order it must not be vnderstood that in the meditation they go by this order and distinction euery one by it selfe but that they may be mingled and ioyned one with another As for example we beginning to cōsider the story of one mystery if there it happen that we consider any circumstance therof or any vertuous or deuout motion shall offer it self therin must we detayne our selues and afterward passe to another thing And if in the first word there occurre consideratiōs and do moue affects for the time prefixed for prayer it is not necessary to go any further but to spend all the time in that And the same I say if one circumstance suffice or one affect to spend all the time of prayer be sufficient then it is not necessary to discourse of the rest But these things are set down heere distinctly by themselues euery one that they may be vnderstood the better and to giue sufficient matter of meditation 5. The first point is to consider the story of the mystery literally and plainly as it happened according as the holy Ghospell sayth or according to what may be read of that mistery in good approued and deuout bookes or according to that which piously may be considered with good discretion or lastly according to that which was wont to happen in such like cases As for example if you consider how our Sauiour was whipped at the pillar you must imagine your selfe present in a Court or Auditory where the President or Iudge is set in his Chayre or Tribunall seate and with him many principall men of authority iudging one poore man a very Saint and Innocent and yet accused of grieuous offenses and great crymes and the Iudge although he knoweth the accused to be guiltles yet to condescend to the importunity of the accusers and to content them he commandeth him to be whipped And presently some shamelesse wretches and cruell ministers of Iustice take and carry him away with great speed gladnes command him to be stripped and they to hasten him the more help him forward but very discourteously and in the meane tyme others prepare most cruell whipps and scourges with which they are to whippe him and being naked they speake many shamefull and discourteous wordes vnto him and they tye him very hard vnto a pillar of that Court and begin to whippe him most furiously with all the force they had all his body ouer without any kind of pittie and some souldiers being wearied there come others with a fresh supply with other kind of whippes for the first were now halfe broken or worne out and perhaps they vntie him and turne his other side from the pillar that no whole place may be found in all his body and these also whippe him vntill they be weary and for feare of not killing him for they had no order for that they leaue off and vnbind him and how he with very great patience and fortitude suffereth such terrible griefes and tormentes which all this while he felt and then with great humility and mildnes gathereth vp his garments on the ground and resteth himselfe agayne without once opening his sacred mouth to complaine And so in like manner you must consider any other mistery as piously we may belieue it fell out 6. The second point is to ponder with attention the circūstances which are concerning that mystery how it passed as we haue said of the Pillar to ponder who is that President which is there with such authority that he is but a poore miserable man a sinner an Idolatour without knowledge of God that to morrow he may die and his body shal be conuerted into wormes meate and his soule shall go to suffer eternall torments in Hell with the Diuells And who is he that is accused who is he that is so tyed with so great humility and dispect that he is Iesus Christ God Man according to his Diuinity he is Creatour of al things whom all creatures serue and adore and according to his Humanity he is a person of so great authority amongst the people who wrought so many miracles and made so many Sermons that euery one thought himselfe happy that could touch his garment What would he thinke to see himselfe so abused against Iustice to see himselfe deliuered into the hands of such vile and cruell ministers And when such a person so venerable and chast should be stripped before so many people how great the griefe would be which he felt in so delicate a body being whipped so vnreasonably by such cruell and vnmerciful slaues And many other such like circumstances which heere passed as in all the rest you must proceed pondering of them with particuler consideration Of the generall circumstances which may be considered in the mysteries of Christ our Sauiour CHAP. II. THE circumstances which generally may be considered in the mysteries of our Sauiour Iesus Christ especially in his holy Passion are these VVho VVhat For whome For what Of whome How and the declaration is that which followeth §. I. VVHO 2. The first circumstance is to consider attentiuely VVho is the person that doth that worke or suffer that payne that it is Iesus Christ God and man who being God from all Eternity without any beginning of his Being for the saluation of the world came downe from heauen and was made man in the wombe of the sacred Virgin Mary 3. And in as much as he is God he is the Word of his eternall Father second Person of the Blessed Trinity and as eternall as great as God as powerfull as the Father and the holy Ghost and finally one and the same God one and the same Essence with the Father and the Holy Ghost who created all thinges and doth conserue and gouerne them and whome all they serue and praise and the praise which they giue to him and those which all creaturers can giue do not come neere by an infinite distance to that which he deserueth in praise seruice and loue And al creaturs togeather in his comparison are not an Ant before him nor so much as a sand of the sea in whose presence the highest Seraphims tremble and feare as also all

veniall sinne and I will deny nothing to any one who shall aske me although it be needfull for my selfe and so in like things 4. God giueth him a desire to content our Sauiour in all things he must not be content to propoūd it so in generall but come in particuler to cōsider But in what can I content him In fullfilling better my profession being more obedient to my Superiours more obseruant in all things of the Religion in giuing good example to my brethren in performing those things that obedience commands me which more diligence and deuotion in louing my neghbours from my hart in seruing them with great charity and in procuring to giue them content in whatsoeuer I canne for Gods sake and propound to do all these things with constancy 5. God giueth him a desire to go forward in vertue see presently Well what is it that hinders me And he shall find that selfe loue hindreth him and too much affection to himselfe his slouth negligence in the exercise of vertue his selfe will not hauing mortified his senses and appetits and many other thinges which eueryone in himselfe will find by experience Then to propound to amend al this and euery thing in particuler And in the same fashion he must make actes of all the rest of the vertues particularizing of them according to his manner of proceeding and marking all wayes the thing he hath most need of to put there most force 6. But marke well that these particuler actes be not made so that they deuert him from his prayer occupying his imaginatiō in framing the things which he must do or the persons with whome he is to conuerse For in this there must be much regard that in such sort he attend to that which is vertue that he distract not his thought to things that be impertinent and not to the purpose in this sort this exercise is the most profitable that is done in prayer for all prayer is ordayned to reforme bad customs and perfect vertues and this is not gotten with such efficacie in the generall acts as descending to the particuler 7. For it is a thing very easy for a man to desire yea and to propound with himselfe purpose to be humble and temperate in generall and as it is easily purposed so it is easily left But where the profit doth consist is to come to the particuler and make the acts as is before said And afterward when he shall make the examine of his conscience see how he doth fullfill those purposes to amend that which is wanting and desire grace of our Sauiour to fullfill it CHAP. IIII. Wherin briefly is repeated and declared all that is aboue said BECAVSE it is of great importance for those who begin to pray to learne and know how to discourse of the circumstances which they are to cōsider and to excercise the affects which they gather out of them that they may the better be kept in memory and all that we haue said before I thought it would be of great profit and commodity to reduce it all to a briefe Summe as followeth A Summe of the generall circumstances which may be considered in the mysteryes of Christ our Lord. §. 1. 1. THE principall circumstances be six signified by these words VVho VVhat For whome For what Of whome How and the declaration of them is this The first circumstance VVho is he that suffereth That it is Iesus Christ God and Man in as much as he is God he is the Eternall Word of his Father second person of the most B. Trinity which created all things and conserues and gouernes them and whome all serue and obay In as much as he is man he is King and vniuersall Lord of all that is created to whome all creatures owe obedience and subiection According to his body he is conceiued by the holy Ghost and so is the most beautifull and perfect of all men that God created and the most delicate and sensible of all that euer were or shal be According to his soule he is full of grace charity and of all vertues and giftes of the holy Ghost full of meruailous science wisdome by which he seeth and knoweth most perfectly euery thing that is were or shal be and that most holy soule is full of glory and blessednes Beside this he is a great Prophet a most holy man who made such excellent sermons and wrought such great miracles whome all people had in great veneration and esteeme 2. The second circumstance VVhat is that which he suffereth That they were the greatest torments paynes and griefs that euer were suffered in the world ioyned with most grieuous iniuries scoffes and mockeries and besides that which he suffered outwardly it was far more that he suffered inwardly in his soule in the inferiour part of it First for the representation al the sinnes of the world particulerly those of that people in putting him to death Secondly by reason of the knowledge he had and the memory of all the soules that were to be condemned and especially of those that be Christians Thirdly by reason of the liuely representatiō that he alwayes had of the griefs of his passion by the which he alwayes suffered them altogeather interiorly Fourthly for the most bitter griefs and panges which he saw his most holy Mother to suffer the which he selt more then his owne with these foure nayles he was crucified all his life and tormented interiorly with them 3. The third circumstance For whome doth he suffer That is for all men generally as well enemies as friends and for those who are actually accusing of him tormenting and killing him and for thee thy selfe so in particuler as if only for thee he suffered which if it had been necessary he had charity inough and more then inough to suffer for thee only and had thee so present in his memory all thy sinnes as if for them only he had suffered and such desire he had that thou mightst profit thy selfe 4. The fourth circumstance For what cause he suffereth That is only for his owne goodnes and mercy and his infinite Charity to deliuer men from great Euills from which none but himselfe could deliuer them and to do them very much good not hauing any need of his owne part nor profit at all but of his owne will and liberality And of mans part the cause of his passion were all our sinnes these were they which did torment him crucifie him and bring him to death 5. The fifth circumstance Of wome he suffereth First of his owne chosen people of whome he was King and naturall Lord and whom he had honoured so much taking flesh of their linage Secondly of those to whome he had done so many and great benefits Thirdly of most cruell enemies who did deadly hate abhor him Fourthly of most vile villaines discourteous without all kind of pitty or good respect Fifthly of all kind of people Gentils Iewes great

2. Secondly knowledg of himselfe seeing he is to come to end in dust putrifaction and mustly in the hideous sepulcher so abhominable couered eaten with wormes 3. Thirdly despect of the world and all things in it to take away his affection from all creatures seeing how little they can auayle him for that necessity and to despise al pleasures and delights seeing that quickly they must end 4. Fourthly of pouerty despising all wordly things for he seeth how poore his end shall be and how that so much the more payne a man shall haue by how much he hath liued in abundance of things and more comfort by how much the poorer he hath been 5. Fifthly to leaue off all superfluous cares of this life and put all his care only in things that then may profit him for only that is of importance and all the rest is to be laughed at so passe though all the things of this life as by things of complement make account that all that succeeds either of prosperity or aduersity is to be langhed at as a Comedy or a Maske that those that weep weepe in teste and also those that laugh for presētly it endeth 6. Sixtly comfort in al troubles and a courage to imbrace all difficulties which shall hapen of pennance mortification or the like seeing it must end so quickly and will giue so much comfort and confidence in the end And all these affects must be ordayned as to their end to serue with more perfection our Lord taking these meanes to bridle himselfe from sinne and to incourage himselfe to all things that belong to vertue Vnderstanding that it is very pleasing to God the exercise of disposing himselfe to dye well The death of Saints is precious in the sight of God and that it pleaseth him much to find vs then disposed to carry vs presently with him to his Kingdome And so it is great seruice to him that men put all their study and diligence in this exercise § III. In the consideration of the Iudgement these Affectes may be exercised 1. FIRST to conceiue great feare of Iudgement and therfore our Sauiour would signifie it by words so significa●nt and fearfull as we may see in the Holy Writte and seeing how much holy men haue feared it so growne in vertue as Dauid Iob S. Hierome S. Bernard and other most holy men who tiēbled to thinke of the day of Iudgment and had it all wayes in their memory and to this effect will serue to see the signes so terrible that shall go before it the being of Gods Iudgments so seuere the Iudge God himselfe in whose presence the Angellsare not guiltles and from whome nothing is hid the Sentence being inreuocable not to called backe againe by any meanes and to be of glory or payne eternall and the same Iudge being the part offended so powerfull that none can resist him 2. Secondly great feare of offending God seeing that he is to be Iudge in a cause of so great importance as saluation or eternall damnation no man in the world would be so inconsiderate and so voyd of sense who would not take heed to offēd a man that was to giue sentence in a buisines of his of so great importance 3. Thirdly great desire to please Christ and do his will in all things for we shall haue need of him in tyme of so great necessity and in a matter of so great importance what diligence are men wont to vse to content a Iudge that is to giue sentence in some busines of their importance and how many fauours do they seeke and how many pleasurs do they procure to do him to haue him fauourable and wel affected therefore now we are in a time where we may gayne the friendship of Christ our Lord and winne his will in doing him many seruices 4. Fourthly purpose to auoyd all sinne seeing that our account must be so rigorous and so neere that of an idle word he will aske account of it 5. Fifthly he very rigorous in examining and iudging his owne works for this is the way to excuse the rigour of the diuine iudgment as the Apostle saith If we will iudge our selues we shall not be iudged of God great comfort it will be to be able to say in Iudgment I haue done Iudgment and Iustice giue me not ouer to myne enemies 6. Sixtly great thanks giuing to our Lord because being he shall be our iudge is now our aduocate and communicateth himselfe to vs so familiarly giueth vs of his owne stocke all his merits that we may haue wherwith to discharge our faults and offers himselfe so fauourable and aduiseth vs to prepare our selues for the tyme when he may come angry and rigorous for he hath no desire to chastice nor condemne vs. And aboue all to haue put our cause into the hands of sinn full men as our selues be who will find thēselues faulty in our owne crymes and such like which are all the ghostly Fathers with his Word that it shall passe in heauen as they iudge on earth and haue inculcated vnto them so much that they should be mercifull and as they iudge vs he will iudge thē Blessed be such mercy Amen §. IIII. In the consideration of the Paynes of Hell these Affects may be exercised FIRST knowledge of the fowlnes of sinne for God being so mercifull and louing man so much hath aprepared such terrible torments for one mortal sin and from hence must arise a great hatred vnto sinne because it is a thing that God so much abhorreth and by which he is so much offended since with such paynes he doth chastice it from hence must spring another affect very pleasing vnto God which is to desire rather to incurre all those paynes if it might be without offence and without leauing to loue God then to commit a sinne although I knew that no harme should come vnto me for it but that it should be forgiuen me for much more worthy is a sinne to be abhorred then all those payns 2. Secondly to conceiue great feare of the paynes of Hell and for this reason our Sauiour hath pleased to reueale them as wel in the holy scripture as in other partiouler reuelatiōs that we might help our selues by this feare and with it refraine from sinne 3. Thirdly a firme purpose to eschew all sin not only those that be mortall and deserue these paynes but euen yeniall sinnes that dispose to these torments considering that euery veniall sinne although it condemneth not to hell yet it is a stepp that way after many stepps where he shall least thinke he shall find himselfe very neere and perhaps within for he that maketh no account of litle things commeth to fall into very great And besides this they who are in Hell are not punished only for their mortall sinnes but also for their veniall sinnes and for euery one of them with a particuler degree of payne and it is so great