A manuall of devout meditations and exercises instructing how to pray mentally. Drawn for the most part, out of the spirituall exercises of S. Ignatius. Devided into three bookes. Written in Spanish by the R.F. Thomas de Villa Castin of the Society of Iesus. And translated into English by H.M. of the same Society.

THE PREAMBLE, concerning the three wayes, Purga∣tiue, Illuminatiue, and Vnitiue.

BEing now tyme to be∣gin to set down in this first Booke the Medi∣tations, and Points, which belong to the ••urgatiue Way, it will not be from ••ur purpose, before we declare in ••articuler what the way Purgatiue is, 〈◊〉〈◊〉 say somewhat in generall (for more ••••rspicuity and clearnes sake) of the

three Waies: which done I will tre•••• in the three bookes following of eue∣ry one seuerally.

I say therfore, that as by sinn•• (according as the Prophet I say faith man is deuided & straieth from God, who is his true way and last end; s•• as the meanes which he is to vse to reunite himselfe vnto him, is called a Path, or Way: and the returning againe, to Mooue, and to Walke. And euen as in euery motion which is made from one place to another, there be three thinges: first, The Towne and place from whence the traueller departeth. Secondly, the place whither he goeth. And thirdly the Motion it selfe from one place to another: Euen so, in the Motion whereby a Soule, separated from Al∣mighty God, reuniteth it selfe with him againe, we may consider thre•• other things alike. First the extreme from vvhence it parteth, which i•• sinne, and the euill state which ther¦in it had. Secondly the place whi¦ther it tendeth, to wit God, to reu∣nite it selfe vnto him. And thirdly

〈◊〉〈◊〉 passage frō the one 〈◊〉〈◊〉 the other, ••o wit, the space which is betweene ••••ese two extremes, which is neces∣••ry for the attaining of the designed ••nd: and this is, that the Vnderstā••ing be illuminated in the knowledg ••f that good, which is to loue, and ••herwith it is to be vnited.

And as the way-faring man ••••••rst is to leaue the place where he ••as, and then to continue going till ••e come to the end of his iourney ••hich he pretended: so in this spiri∣••••all voyage, the first pace or step, & ••••••rst part of the way, is to get out of 〈◊〉〈◊〉 sinnes in which he was intangled, ••hereby to come to Almighty God. ••or it he would goe forward in the ••ayes, Illuminatiue & Vnitiue, that 〈◊〉〈◊〉, to the height of Contemplation, ••nd diuine Perfection, not passing ••••rst by the Purgatiue way, exerci∣••••ng himselfe in rooting out vices and ••ad inclinations, it were to go and ••••roceed without any foundation or ••round at all; and so should he al∣••ayes remaine imperfect, as a schol••er that would passe to higher studies,

not hauing grounded himselfe suffi∣ciently in the lower schooles, and mount vp vnto the last, not hauing passed the first degree. The way ther∣fore to obtaine this good, must be by going first the Purgatiue Way; which may be declared as followeth.

THE PVRGATIVE WAY.

VVe call that the Purgatiue Way, which doth purge and purify our soule and conscience from vices & sinnes, and doth replenish and fill the same with that purity and cleanes, which is ne∣cessary to enter into the celestiall Ie∣rusalem, whither (as S. Iohn saith) no polluted thing shall enter. But who through his manifold sinnes and ab∣hominations, shall find himselfe pol∣luted and defiled, must know, that the only meanes to wash and cleanse himselfe from the same heere in this life, is duely to consider them, and with abundance of teares to be sory for them, togeather with the remē∣brāce of the good he hath lost, which is God himselfe, and the present euill

••hich he suffereth. Also the consi∣••••ration of Death, Iudgement, and ••ell: for these and such like conside∣••••tions, are included in this first pas∣••••ge, or Purgatiue Way, which ap∣••••rtaine to beginners, & in which so ••uch time is to be spēt by euery one 〈◊〉〈◊〉 particuler as shall seeme necessary 〈◊〉〈◊〉 him, to walke this way with ••••rity & fruit: seing that some haue ••ore sinnes, and a more soft, and ••••der hart and conscience, then o∣••••ers.

Wherefore I remit the yong ••••ginner (to the end he go not astray) ••his prudent and discreet spirituall ••••her, to direct, guide, and instruct 〈◊〉〈◊〉 in euery thing, according as the ••urse of his life hath beene more or 〈◊〉〈◊〉 disordered. For it were no discre∣••••••n, to detaine one in the exercise of 〈◊〉〈◊〉 Purgatiue Way, longer time thē ••••necessary, which of it owne na∣••••••e doth cause in the soule seruile ••••re, that hindereth the perfection. Charity, and vnto which Charity 〈◊〉〈◊〉 ought to endeauour to attaine, in 〈◊〉〈◊〉 course of a spirituall life: because

(as S. Iohn sayth) perfect charity ex∣pelleth feare. Wherefore it seemeth conuenient and reasonable, that ha∣uing spent in these laudable and holy exercises sifteene or twenty dayes, we proceed to the Illuminatiue and Vnitiue wayes; out of which like∣wise, motions of Sorrow, Feare and Humility may be gathered as out of the Purgatiue. For certaine it is, that one wilbe grieued more that he hath offended Christ our Lord, conside∣ring his excellent vertues of Humili∣ty, Patience, Charity and the like then if he should consider his own•• sinnes, Death, Iudgment, and Hell.

And albeit these consideration•• be more proper to those who desir•• of new to conuert themselues to Al∣mighty God, or be but beginners i•• vertue: yet reason it is, that the iu•••• also to purify themselues the 〈◊〉〈◊〉 from the sinnes present, & withall to make surer the pardon of those whic•• be past, do now & then (as for exāpl•• once euery yeare) refresh and rene•• the memory of these Meditations following the counsaile which Ec∣••••••siasticus

doth giue vs, saying: Be 〈◊〉〈◊〉 hindred to pray alwaies, and are not to be iustified euen vnto ••ath. And our Sauiour saith: He ••••at is iust, let him be iustified yet, 〈◊〉〈◊〉 let the holy be sanctified yet, in∣••••easing daily in purity of conscience, 〈◊〉〈◊〉 in sanctity of life.

The Meditations following of ••••e Purgatiue Way will giue a good ••••ginning to this enterprise, in which 〈◊〉〈◊〉 haue thought good and expedient 〈◊〉〈◊〉 follow the counsaile & opinion of Gregory, and other Saints, who 〈◊〉〈◊〉, that the firme and true founda∣••••••n of a spirituall building, is the ••••owledge of our selues; and they ••oue it very well: for if one doe not ••••st practise himselfe in the conside••••tion and knowledge of his owne ••••••isery and weakenesse, he shall re••aine ignorant and blind, and not ••ow how to aske in Prayer that ••hich is conuenient for him. Wher∣••••••re I will beginne the Meditations 〈◊〉〈◊〉 this first Booke with this conside∣••••••ion, which shalbe the fundamen∣••••ll stone of all this spirituall building

wheron the rest must stand. The points and considerations whereof, haue gathered out of diuers placese 〈◊〉〈◊〉 the holy Scripture and Saints, an•• for such they are to be estemeed an•• practised. And because we all aspi•••• vnto vertue and holines of life, it 〈◊〉〈◊〉 expedient, that we also imitate an•• follow thē this way which they ha•••• shewed vs.