Meditations vppon the mysteries of our holy faith with the practise of mental praier touching the same composed in Spanish by the R.F. Luys de la Puente ... ; and translated into English by F. Rich. Gibbons ...

THE INTRODVCTION TO THESE MEDITATIONS Wherein is set downe a Summarye of such things as are comprehended in the practise, and exercize of Mentall Praier.

SO high, and soueraigne is the exer∣cise of Mentall praier, wherein wee meditate vpon the mysteries of our holy Faithe, and conuerse fami∣liarly with God our Lorde, that the principall master thereof, can bee no other but the holy Ghost himselfe, who (as S. Iohn saithe) is the Vnction that teacheth all things: by whose inspiration the holy Fathers lear∣ned it, and left vs in writing many aduises, and documents of much importance, how to exercize it with proffit, following the motion of that principall master whome they followed: in imita∣tion of whome, making my proffit of their do∣ctrine, and experience, I will heere make a sum∣mary of the principall things wich mentall praier comprehendeth, which stallbee briefe, cleare, and distinct, that all may vnderstand it, and reduce it to practize, omitting larger declarations, and discourses of what I shall saye, to that which other Doctors haue written thereof. Neuerthe∣lesse for the manifestation of the truthe, and au∣thority of what I am to saye, aswell in this sum∣mary, as in the meditations of this booke, I will alledge in the margent, the Fountaines from I whence I haue drawne it, which are three. The

first is the Sacred Scripture, the principall Founte of this Spirituall Science, wherein is contained life euerlasting, and the most excellent meanes that are to arriue to haue a taste of it in this life, and full possession of it in the life to come. [ 2] The second Fountaine is the holy Fathers who were the masters of mysticall Theologie, or diuinitie, making choise of the most auncient, and by God most illustrated or lightened therein, such as were S. Dyonise, S. Basile, S. Augustine, S. Chrysostome, Cassian, S. Gregory, S. Bernard, and such others; and with them I will likewise take for my Guide our Father, and Founder Ignatius of glorious me∣morye, following the order, and forme which hee left vs in his booke, which hee made of Spirituall Exercises, the authoritie whereof is very greate, aswel for that wee beleeue, (and not without much foundation) that hee wrotte it by speciall reuelation, and inspiration of God, as the holy Spirit interiourly dictated vnto him, and taught him these Exercises: as also for that it was approo∣ued by Pope Paulus Tertius in a Bull graunted the yeare 1548. which goeth in the beginning of the saide Booke, whose approbation experience hath confirmed with meruailous effects, which our Lord God hath wrought, and daily worketh in those, which exercize his meditations; as it is lar∣gely prosecuted by Father Pedro de Ribadeneyra in the Historye, which hee wrote of the life of this excellent man.

I will heere adde onely concerning his booke, that the kingdome of Heauen which is compre∣hended in the Doctrine thereof, is like (as is also the diuine Scripture from whence hee extracted it) to a graine of mustard seede, which being the leaste of all seedes, groweth to such greatenesse, that it becommeth as it were a tree, vpon whose

branches the foules of the aire doe repose: for if wee beholde but the outside, and apparence of this booke, it is litle, and breife, and written in a plaine, and simple stile: but if wee regarde what is contained within, it is effectuall in vertue, ar∣dent in affections, lofty in sense, large in discourse, and ample in the seuerall manners of praying, and contemplating; in such sorte that vpon the bran∣ches thereof, they may finde rest, and spirituall foode, who like the foules of the aire soare aloft in contemplation, hauing (as S. Paule saith) their conuersation & trafficke in heauen. All this shall∣bee clearely made manifest by that, which wee shall pointe at in this breife Introduction, & shall more amply discourse of in the sixe partes of this booke; which are as it were sixe branches of the tree of these soueraigne Exercises, whose shadowe shall bee the refuge of such as are Tempted and afflicted; the leaues thereof shall bee the healthe of such as are Soule-sicke; the odoriferous flo∣wers thereof, shall comfort such as are Young be∣ginners in Vertue; the sweete fruites thereof shall fortifye such as are Proficients, and doe goe for∣mard therein; and the round cup thereof shalbee the resting place of such as are Perfect. For all shall finde meditations, and formes of Praying, accomodated to their Estates, as soone after shall∣bee seene.

And that it may appeare how the Pietie, and Soueraignety of misticall Theologie, is founded vpon the rigorous veritie of Scholasticall Diui∣nitie, the third Fountaine of what I shall say, shalbee the Schoole-Doctors, of whome I will onely alledge the Angelicall Doctor S. Thomas, for that hee alone is auaileable for ten thousand witnesses, whose Doctrine is sounde, secure, and well approoued, and with the Verities of Schola∣sticall

Theologye, hee pointeth at the profoundest conceiptes, and highest sense of mysticall Diui∣nitie, for both of them are Sisters, and in both is notably excellent this glorious Doctor, as was his master S. Augustine, and his Companion S. Bo∣nauenture, of whose Doctrine I shall likewise ma∣ke vse. And because that, notwithstanding I haue had so good guides, yet as a man I may erre in what I shall write, my will is that all, whatsoeuer, shallbee subject to the correction of holy mother Church, which is the foundation, and piller of Truthe, from the which whensoeuer, either tho∣rough ignoraunce, or negligence I shal departe, I forth with reuoke whatsoeuer I shall haue saide.

VVhat Mentall Praier is. § 1.

MEntall Praier (whereof wee heere intreate) is a worke of the three interiour Faculties of the Soule, Memory, Vnderstanding, and VVill, exercising, by Gods fauour, their Actes about those mysteries and Truthes, which our holy Catho∣like Faithe teacheth; and speaking within our selues to God our Lord, conuersing familiarly with him, begging of him his guiftes, and nego∣tiating all what soeuer is necessary for our Salua∣tion, and perfection: in such sorte that the Sub∣stance of mentall Praier, consisteth principally in these foure thinges.

1. The first is, with the memory to bee mindefull of God our Lorde, with whome wee are to spea∣ke, and to negociate; and to bee mindefull also, of the mysterie that is to bee meditated, passing breifely thorough the memorye, with clearenesse, and distinction, that which is to be the matter of the meditation, as it is taught by faithe, and as it

is diuided into seuerall pointes in the forme that heereafter wee shall set downe. And that this me∣morye, or recordation bee not drye, it is good to joyne thereunto the Actions of Faithe, belee∣uing with the greatest liuelynesse that wee can, the verities of that mysterie, because God, whoe is all Truthe, hath reuealed them, making of Faithe a Ladder to mount vp to perfect know∣ledge, seeing that (as Isaias saithe) vnlesse you beleeue you shal not vnderstand.

2. The second thing is, with the vnderstanding to make seuerall discourses, and considerations about that mysterie, inquiring, and searching out the Verities comprehended therein, with all the causes, proprieties, effectes, and cir∣cumstances that it hath, pondering them very particularly. In such sorte that the Vnderstan∣ding may forme a true, proper, and entire conceipt of the thing that it meditateth, and may remaine conuinced, and perswaded to re∣ceiue, and to embrace those Truthes that it hath meditated, to propound them to the VVill, and to moue it therby to exercize its Actions.

3. The third is, with Free will to drawe out sundry Affections, or vertuous Actes, conforma∣ble to that which the Vnderstanding hath medi∣tated, some ordained to himselfe, others ordained to God our Lord: as are Hatred of our selues; Sorrowe for our Sinnes; Confusion of our owne misery: Loue of God, Trust in his mercye; Prai∣ses of God; Thankesgiuing for benefits receiued; Desire to obtaine true Vertues; effectuall Pur∣poses to doe good workes, and to change, and amende our Life; Resignation of our selues to the VVil of God, offering to doe, and to suffer what∣soeuer God shall ordaine, and dispose, and other

such like: the which wee call Affections, for that they are to bee donne with the Affection, and Li∣king of the VVill, moued by what the Vnder∣standing hath demonstrated vnto it: and in these consisteth that which wee call substantiall Deuo∣tion, from the which ariseth the spirituall peace, and alacritye of the Soule. And to them (as saith S. Thomas) is principally ordained medita∣tion, and contemplation, and those other Actes of the Vnderstanding, which are exercized in Mentall Praier; for which cause S. Iohn Damas∣cene saide of it, that it is Ascensus mentis in Deum, an Ascending of our Spirit to God, joyning vs with him by actuall knowledge, and Loue.

4. The fourth thing is, to make Petitions to God our Lord holding speeche, and conference with him, in reason to aske of him what the VVill hath desired, and the Vnderstanding hath seene, and all else that wee haue neede of; wherein consisteth that which wee properly call Praier, which is an humble, confident, and feruent Peti∣tion of such things as are conuenient for vs, and wee desire to obtaine of our Lorde.

These Petitions, and colloquies or speeches, are to bee directed sometimes to the eternall Father; other sometimes to his onely begotten Sonne Christ IESVS; and other, sometimes to the whole most blessed Trinitye, alledging to them Titles, and Reasons, that may moue them to graunte vs what wee demaund.

These Titles may bee taken from three partes; some from the parte of God, as hee is God, to witte asking him something for his Goodnesse; for the Loue that hee beareth vs; for the Desire hee hath of our good; for that hee Commandeth vs to aske him; for the Glorye of his holy name, that hee may bee praised by all his Creatures;

and finally there may bee made as it were a Li∣tanye of his Perfections, and Attributes, saying vnto him; Graunt mee, o Lord, what I require of thee, for thy owne sake; for thy Charitye; for thy Mercye; for thy Liberallitye; for thy VVisdome; for thy Omnipotencye; for thy Immensitye, and Eternitye, &c.

Other Titles there are on the parte of Christ IESVS our Lord, true God, and man, to witte; by his Incarnation, and Natiuitye: by his Cir∣cumcision, and Presentation in the Temple: by his flying into Egipt: by his Fastings: by his Hun∣ger, Colde, and Nakednesse: and by all the La∣bour, and Trauell of his Preaching. Againe, by the Dolours, Ignominies, and Torments of his Passion, and Deathe; alledging his Sweating of Blood; his Imprisoning; his Scourging; his Cro∣wne of Thornes; his Nailing; his Gall, and Vi∣neger; and the rest: Sometimes speaking to the eternall Father, beseeching him to heare mee for the Loue of his Sonne; for the Seruices hee did him; and the Paines that for his loue hee endu∣red. Othertimes speaking to the Sonne of God: alledging vnto him the Loue that hee bare vs, the Office that hee holdeth of our Redeemer, and Ad∣uocate; and the greate Price that wee cost him. Othersome times speaking to the Holy Ghoste, begging of him the like, for the Loue that hee beareth to Christ IESVS our Lord, and for his me∣rites. And heere likewise we may make another Litanye, of the Vertues of our Redeemer, alled∣ging his Humillitye of Hearte; his Pouertye of Spirite; his Meekenesse; his Obedience; his Pa∣tience, his Mercye, and his Charitye, and all the rest.

Other Titles there are on the parte of our Ne∣cessitye, and Miserye, alledging before our Lord,

like Dauid, that wee were conceiued in Sinne, that wee haue terrible passions, strong enemies, very greate occasions, and daungers, and that with out him wee are able to doe nothing. That wee are his Creatures made according to his owne Image, and Likenesse, and that for this cause the Deuill persecuteth vs to destroye vs, and that therefore it belongeth to him to protect vs. And in conclusion wee may make another Catalogue of our owne Sinnes, and Miseries, counting them before God, and exaggerating or amplifying them very much with Sorrowe of our Hearte; for the more wee shall exaggerate them, the more wee prouoke Gods mercye to remedye them.

Besides this, men that are perfect, may in some case alledge with Humillity, their fore-passed ser∣uices in Imitation of holy king Ezechias, who asked of God prorogation or prolonginge of his Life, alledging vnto him, that hee had walked before him wth a perfect Hearte. And the like did Christe our Lorde, when after the Sermon of the supper, hee praied to his Father, as in his place shall bee seene.

These three kindes of Titles may bee mingled one with another, after the forme that Dauid sai∣de; for thy name o Lord thou shalt be propitious to my sinne, for it is much.

These, and other such like reasons may bee al∣ledged in Praier, rather to moue our owne Heart to aske with Feruour, Deuotion, and Confidence, then to moue God to heare vs. For our Lord much more desireth to heare vs, and to giue vs the good Spirit that wee aske, then wee to receiue him: seeing (as S. Augustine saithe) God would not haue commaunded vs to aske of him, if hee had not a will, and a desire to giue vs what wee

aske; and asking of him in the manner aforesaide, wee fullfill all that which the Apostle commaun∣deth vs when hee saieth, That our Petitions should presente themselues before God, not alone but accompanied with three meruailous Actions, that is to say, with Praier, which may raise our Spi∣rit, and the Affections thereof to the presence of God: with Obsecrations that may alledge Titles, to bee hearde; and with Thankesgiuing for benefits receiued, which may dispose vs to receiue those which wee aske afresh.

These are the principall things which mentall Praier comprehendeth, whose Order S. Augustine declared saying: Meditatio parit scientiam, scien∣tia compunctionem, compunctio deuotionem, deuotio vero perficit orationem. Frequent meditation en∣gendreth science, and knowledge of a mans sel∣fe, and of God: knowledge engendreth affections of compunction for our sinnes, and miseries: com∣punction awaketh affections of deuotion towar∣des God for his greatenesse, & mercies: and deuo∣tion perfecteth Praier, making our Spirit to joyne it selfe louingly to God, & to aske of him things decent, & fitting, in such manner as is conuenient.

It resteth that wee explicate and declare the manner how euery one of these things is to bee donne, beginning with that which is most pro∣per, and essentiall to Praier.

How wee are to speake vnto God in Mentall Praier. §. 2.

BY what hath beene saide, it appeareth that the essence or nature of Mentall Praier, pro∣perly consisteth in speaking within our selues to God our Lorde, for two principall endes.

1. The first is, to praise him, and blesse him for what hee is: and to giue him thankes for the be∣nefits, and rewardes hee bestoweth vpon vs, exer∣cizing

that soueraigne manner of Praier which S. Paule counselleth vs, saying: Bee filled vvith the Holy Spirit speaking to yourselues in Psalmes, & Hymnes, and spirituall Canticles, chaunting, & singing in your heartes to our Lorde, giuing thankes al vvaies for all things, in the name of our Lord IESVS Christe to God & the Father. In the which wordes the holy Apo∣stle pointeth at foure diuine affections, wherewith wee may speake in our heartes to God our Lorde for the ende aforesaide, that is to say, Psalmes, Hymnes, spirituall Canticles, and Thankesgiuing.

Interiour Psalmes are Actions of the Loue of God, with effectuall desires, and determinations to serue, and obey him, offering ourselues to keepe most perfectly his Commandements, and Counsailes. This is that Musicke which Dauid cal∣leth the Psalter of ten strings: for as hee that plaieth on the Psalter, or Harpe, handleth all the ten strings thereof, sometimes some of them, someti∣mes othersome, and sometimes all of them togi∣ther; so in Praier making this musicke to God, wee are to haue feruent desires to exercise the Vertues of Obedience, Humillitye, Patience, and the rest, now one, then another, & sometimes alltogither: as likewise stedfast purposes to keepe Gods Com∣maundements, & his Counsells, laying handes now vpon one, then vppon another, and sometimes vpon alltogither.

Hymnes are Affections of the Praises of God, re∣ckoning vp all the excellencies, & perfections that hee hath, and the workes that hee hath donne, for the which hee is worthily to bee praised, & glori∣fied of all creatures. Sometimes I may say with the Seraphins, Holy, Holy, Holy, the Lord God of Hostes, or in steede of this worde Holy, I may put in other like wordes, saying: Good, Mercifull, Iust, VVise, and Povverfull arte thou my Lord, and my God, and

most worthy to haue thy Sanctity, and thy Grea∣tenesse preached by the Seraphins. Sometimes, with the Seniours in the Apocalips, I will say, vvorthy art thou, o Lambe of God, vvhoe didst dye for vs, to receiue Povver, and Diuinitye, and VVisdome, and Strength, and Honour, and Glory, and Benedi∣ction for euer and euer. Amen. And othersome times with the three Children of Babilon, that were in the fornace, I will inuite all Ceatures to praise, and glorify God. And wth Dauid I will prouoke myne owne Soule, and all the faculties thereof to blesse our Lord.

Spirituall Canticles, are Affections of Spirituall Ioy, and Alacritie, rejoicing that God is who hee is; and for the Infinite good that hee hath in himselfe: and for the Glory giuen to him by the Saintes in heauen; and for the seruices donne him by the Iust vpon the earthe: and rejoicing within ourselues for the hope of eternall good, and for the possession which the blessed doe enjoy, saying that of the Apocalips; Alleluia, because our Lord God the omnipotent hath raigned. Let vs bee glad, and reioice, and giue glory to him, because the mariage of the Lambe is come, and his vvife hath prepared herselfe.

Thankesgiuings, are Actions of thankefullnesse for the benefits wee haue receiued of our Lorde, recounting them all very often, and praising him for euery one of them: and I am not onely to giue him thankes for the benefits I my selfe haue receiued, but also for those which hee hath donne to the Angells in Heauen, and to all the men vpon earthe, and to the insensible creatures that kno∣we not how to thanke him; yea, and for those hee hath donne to the Deuills themselues, and to the Damned, that haue no will to bee thankefull vnto him.

VVith these 4. Affections wee may speake to our Lord in Praier, to the ende to glorifye him, procuring (as S. Paul sayeth) the holy Spirit to bee the beginning of our Interiour speeches; the midle or Mediatour, to bee Christe IESVS our Sauiour; and the ende, and person to whome they bee directed, to bee the Father euerlasting, albeeit (as hath beene saide) they may likewise bee directed to all the three Persons.

2. The second ende why wee are to speake vnto God our Lord, is to require of him newe coele∣stiall guiftes, and graces, ordained to our owne saluation, and perfection, and to his Glory. These Petitions, and Colloquies, may bee made in many formes, according to the diuerse disposition of him that prayeth, and speaketh to God.

Sometimes wee are to speake vnto him as a Sonne speaketh vnto his Father, asking of him all such things as a good Sonne may, and ought to aske of a good Father, with the Spirit of Loue, and Confidence. And in this sorte wee speake vnto God in that praier of our Pater noster, where Christe our Lord declareth what things wee are to aske, as wee shall see in the Meditation which shallbee made vpon that praier in the third parte.

Sometimes wee are to speake vnto God, as a poore wretche doth to a riche, and mercifull man, begging of him an almes. VVith this Spirit prayed Dauid very often, calling himselfe a poore wretch, and a begger, begging a spirituall almes of God, who (as S. Paule saith) is riche tovvard all that inuocate him.

Sometimes wee may speake to God, as a sicke man speaketh to a Phisition, declaring vnto him his Infirmityes, and desiring remedie thereof: or as a man that hath a processe, or one that is

guilty speketh to a Iudge, when he informeth him of his right & requireth a fauourable sentence, or pardon of his Crime. And in this case our Col∣loquye must bee accompanied with Affections of humilliation, of Sorrowe for Sinne, of Purposes of satisfaction, & amendmēt. Of the which wee shall see forward many exāples in the meditations vpon the Miracles, & Parables of our Sauiour Christe.

Finally other sometimes wee may speake vnto God with that Spirit that a Scholler speaketh vn∣to his Master, requiring of him Light, and In∣struction in such things as wee knowe not. Or as one friende speaketh vnto another, when hee talketh with him of some waighty affaire, asking him Counsaile, Direction, and Aide. And if Confidence, and Loue shall so farre imbolden vs, our Soule may speake vnto God, as the Bride spea∣keth to her Spouse in seuerall Colloquyes, where∣with the booke of Canticles is replenished.

In all these sortes wee may speake to our Lord in praier, clothing ourselues with the foresaide affections, sometimes with one, and sometimes with another, for all are fitting vnto vs with our God, who is our Phisition, our Iudge, our Frien∣de, and the Spouse of our Soules. Truth it is, that the greatest certainety in these Petitions, & Col∣loquyes, dependeth principally vpon the holy Spirit, who (as S. Paule saith) requesteth for vs vvith gronings vnspeakeable: for with his inspira∣tion hee teacheth vs, and mooueth vs to aske, or∣dering our petitions, and rowzing vp those Affe∣ctions wherewith they are to bee made. To which purpose S. Bernard saide, that Deuotion is the Tongue of the Soule, which whosoeuer hath, is very skilfull in talking, and reasoning with the eternall VVorde. But this notwithstanding wee for our parte must aide ourselues, and learne to

treate, and conferre with God, obseruing the man∣ner, and the affection wherewith men speake one to another in the cases rehearsed.

VVhereunto I adde, that albeit Praier is properly a speeche, & Colloquy with our Lord, wee may not withstanding speake therein to ourselues, & haue conference with our owne Soule. Sometimes, our selues (as S. Paule saieth) exhorting ourselues, & re∣uiuing ourselues in the affections, & petitions re∣hearsed. Other sometimes reprehending ourselues for our faultes, & for our want of zeale, & beeing ashamed of our selues that wee serue God so euilly.

In this sorte Dauid spake many times to his Sou∣le, saying: O my Soule, why arte thou sorrowfull? and why art thou troubled? hope in God, for still I haue time to praise him, and to confesse that hee is my Sauiour, and my God. Subject thyselfe to God, o my Soule, for vpon him dependeth my Pa∣tience. From these Colloquyes wee must make a step to speake to God himselfe, as did the prodi∣gall Sonne, when hee spake to himselfe saying: Hovv many of my Fathers hirelings haue abound∣ance of breade, and I heere perish for famine? I vvill arise, and vvil goe to my Father, and say to him, Father, I haue sinned, against Heauen, and before thee, I am not novv vvorthy to bee called thy Sonne, make mee, if it so please thee, as one of thy Hirelings.

Finally wee may likewise in Praier speake to our blessed Lady the Virgin, to the Angells, and Saintes for the same forsaid two endes; either to praise, and blesse them for their Sanctitye, & Ver∣tues, and for the benefits which they doe vs; or to require them to aide, and fauour vs in the busi∣nesse of our Saluation. For the which wee may li∣kewise alledge vnto them, some of those Titles which we laid downe in the precedent §. & other speciall ones beseeming eche of them. To the most

sacred Virgin may bee alledged, that shee is our mother, and the Aduocatrice of Sinners, and that for our remedie her Sonne gaue her this Office in charge: alledging also the Loue that shee bea∣reth him, and her desire that all should loue, and serue him, beseeching her to doe for vs the office of a mother, and an Aduocatrice, and to demon∣strate vnto vs, that, her Loue, and Desire, in obtai∣ning for vs what wee request, that wee may the better serue him whome shee so dearely loueth. Also to our 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 de∣uoted, 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, 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 prepa∣ring the waye, and disposing the Soule to pray as it ought, as are Faithe, Humillitye, Reuerence, and Puritye of Intention, and others which he∣reafter wee shall speake of, according to that say∣ing of the VViseman, 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 VVise∣sedome, 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 them∣selues with Praier, and among themselues exer∣cize diuerse Actes, that are an Ornament, and De∣cking the one of the other, for Humillitye ioy∣neth herselfe with Confidence, and Charitye: 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 ma∣ny 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 An∣gelicall life full of puritye, and Sanctitye. By Praier when it is perfect, they participate the ar∣dent

Loue of the Seraphins, the fullnesse of kno∣wledge of the Cherubins, the peace, and quiet∣nesse 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 VVisdo∣me, 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 g••••••••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 In∣spireth 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; for (as S. Bernard saieth) Locutio verbi, est infusio doni. For God to speake, is to commu∣nicate 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. 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 ex∣cellencye, and necessitye of mentall Praier, of the which Cassianus saith, That it hath such a conne∣xion 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. From whence it ariseth that God (as S. Iohn Cli∣macus 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 ex∣cellencye 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 my∣steries of our Faithe, which therein are most ex∣pressed, and recommended.

These mysteries may bee reduced in generall to three Orders, 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 Clean∣nesse 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 aug∣mentation and increase thereof. Others are all∣ready perfect and very much exercized, and these walke in that waye which wee call Vnitiue, whe∣reof the ende is to vnite, 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 Esta∣te, 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, accomo∣dated to those three estates, and wayes which haue beene set downe, yet for the greater perspi∣cuitye; and cleerenesse, wee reduce it in this boo∣ke 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 my∣steries of the Humanitye of our Lord IESVS Christe, whilst hee liued in this mortall Life; for that his Life, and Doctrine; his Passion, and Dea∣the, was a most perfect patterne of all Vertue, for all sortes of them that are just; albeit in a dif∣ferent manner: for (as S. Augustine saithe, and after him S. Thomas) Charity when it is already engendred, and is borne by the meanes of Penan∣ce, hath those three Estates which haue ben men∣tioned, of spirituall Childhood, of Augmenta∣tion or increase, and of Perfection.

The newly Iustified which are the Principiants or Beginners, and as it were Infants newly be∣gotten 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 par∣te: and in those meditations they shall finde suf∣ficient motiues, aswell to prosecute and continue on the Iourney of the Purgatiue VVay, morti∣fying, 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 Ver∣tues contrary to their Vices, and accomodated to their Estate.

Such as are Proficients, and goe onward increa∣sing 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 suffe∣ring 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, of whome S. Augustine saithe, that his exercises among men were; Mira facere, & mala p••ti•• To doe meruailous things, and to suffer painefull things: and all for our Instru∣ction, 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 Hieru∣salem; 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 glo∣glorious life of our Sauiour Christe, and the wonderfull workes that hee did after his Resur∣rection, 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 Diui∣nitye, 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. 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 them∣selues with the consideration of the mysteries of the Diuinitye, and Glorye of Christe, figu∣red 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 ear∣the, and dust, and the mysteries of the Humani∣tie, 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, like vnto those which the Pro∣phet Isay sawe; with the which they departe

from what is terrene, and earhlie, and flye to that which is coelestiall and Heauenlie: where af∣ter they haue purified, illustrated, and perfected themselues, they flye likewise to purifye, illu∣strate, and perfect others, desiring to haue all burne with the Loue with which they burne: for that these meditations are ayding to all these en∣des, and in all of them ought all men to bee exer∣cised, yea euen those that haue most proffited, but with a different ende, and manner: And the reason is, because as in the three degrees of Sou∣les, to witte, the Vegetatiue proper to Plantes; the Sensitiue proper to brute Beastes; and the Rationall proper to Men, the Superiour besides his owne workes, doth likewise the woorkes of the Infe∣riour, though after a more excellent manner? so also (as S. Thomas sayeth) in the three Estates of People that dedicate themselues to Praier, and to the Seruice of God: those which are Proficients or Goers forward, are to exercize themselues in the meditations, and workes of the Beginners, or Principiants; and the Perfect in those of them both; but after a more perfect manner, drawing out of them the fruite which they pretende with more aduauntage, that is, more perfect mortifi∣cation of themselues, and a more excellent man∣ner of Imitating our Sauiour Christe in his Vertues.

Besides this Experience teacheth, that when a greate Spirit or Affection of any Vertue what∣soeuer, is predominant in a Soule, vpon what thing soeuer it meditateth, it taketh occasion to feede, and augment it. If the Spirit of Humilli∣tye predominate, whither hee meditate vpon Hell, or vpon Heauen; whither hee thinke vpon his owne Miseries, or vpon the Diuine Excellen∣cies, hee will extract or drawe out of all, Affe∣ctions

of Humillitye. And if in his Hearte the Spirite of Loue doe predominate, though hee meditate vpon Iudgement, and Hell, hee conuer∣teth all into the Affections of Loue. So likewise Prin••ipiants, Proficients, and those that are Perfect, vpon whatsoeuer they meditate, they may drawe out those Affections, and Purposes, that are fit∣ting to their state, and necessitye.

From hence it is, that albeit by the ordinary Lawe wee are to obserue the Order propounded, yet neede wee not to bee so tied to it, that it shall not bee lawfull to change it: nay rather some∣times it is conuenient, for some cannot applye themselues to Considerations of Feare, who yet are easily moued with meditations of Loue; and other contrarily. Some finde Deuotion, and Prof∣fit in considering the misteries of the Childehood of our Sauiour Christe: others in considering the mysteries of his Passion: some in one mysterie, and some in another: and it is not good to force them ouermuch, nor to drawe them from their consideration, to passe them to another, wherein they shall not finde what they desired. And for this cause our Lord hath prouided the matter of meditation to bee so copious, and ample, that euery one may finde some that is fitting to his Purpose.

Of Entrance into Praier. §. 5.

IT is the Counsell of the holy Ghoste be∣fore Praier to prepare the Soule, for to goe without preparation, is as it were to tempt God, pretending the ende, and fruite of Praier, with out vsing the meanes ordained to obtaine the same. It is therefore necessary before wee enter into Praier, to carrye the matter forseene which

wee are to meditate vpon: for regularly medita∣tion cannot bee attentiue, nor recollected, if the matter bee not first prepared, well digested, and diuided into pointes after that manner, that wee heere shall prescribe. And yet for all this wee hinder not, if our Lorde by speciall Inspiration shall mooue vs to thinke vpon some other thing, but that wee may occupye ourselues therein, omitting till some other time that, which before wee had premeditated, because Diuine Impulsion or mouing, is the principall cause of this worke, which wee are to followe: but with this aduerti∣sement, that it procede not from lightnesse of min∣de, nor Instabillitye of Hearte, to dashe out of one matter into another without sufficient cause.

This beeing presupposed, before wee begin me∣ditation, wee are to doe these things following. 1. First wee are to lift vp our Heart, and the Fa∣culties of our Soule to God our Lord, beholding him as hee is there present with an Interiour, at∣tentiue, reuerende, and louing aspect: for that if a man bee to speake with a Prince, it is necessary that hee goe to his Palace, or to the place where hee is, and present himselfe before him, for with one that is absent wee cannot speake: and seeing God is present in Heauen, and in Earthe, and in euery place assisting all, and beholding all, when I am to pray, and to speake vnto him, I neede not goe seeke him in any other place, but to quicken my Faithe, and to beholde how hee is there pre∣sent, perswading myselfe, that when I pray I am not alone, but that there is also with mee the most holy Trinitye, Father, Sonne, and Holy Ghoste, to whome I speake, who seeth mee, & heareth mee, & is accustomed to aunswer within my hearte with Inspirations, & Illuminations, communicating the light of Truthe to the Vnderstanding, & feruent af∣fections

of Deuotion to the VVill, and infusing guiftes, and Vertues, and other Graces into the Soule, as before hath beene saide.

Sometimes I may beholde God as hee is rounde about mee, incompassing mee on euery side, & my∣selfe within him, as the fishes are within the Sea. Othertimes I may beholde him as hee is within mee by Essence, Presence, and Power, knowing what I doe, and ayding mee to doe it. And in this manner is fullfilled the saying of our Lorde, christe: VVhen thou shalt pray enter into thy chamber, that is into thy Hearte, & hauing shutt the dore of thy senses, pray to thy Heauenly Father in secret, & thy Father vvhich is there and seeth in secret vvill repay thee, that is will giue thee what thou askest.

This Truthe of the Presence of God within mee, & round about mee, wheresoeuer I am pray∣ing, I am much to quicken, that it may moue mee to reuerence, and confidence, & to due Attention. And if with this consideration I shall perceiue myselfe moued to these, and other like affections of Deuotion, I may well detaine myselfe to enjoy this morsell, that God giueth mee, for the time it will last, for this already is a Praier, and a very good one. But the ordinary shall bee to detaine myselfe in this Cogitation a Pater noster while, albeit in all the time of my meditation I must not loose out of sight the presence of God; according to that of Dauid: The meditation of my Heart is in thy sight alvvaies: but in the time of my Petitions, & Colloquyes, I must fenewe it with more fer∣uour, povvring out, (as Dauid saithe) our Praier in the sight of our Lorde.

This donne, secondly I am to make a greate, and profounde reuerence to the maiestie of God, bending before him the knees of my hearte, and of my bodye, once, and three times, as they doe that enter into the presence of kings: I am to adore

him in Spirit, acknowledging him for my God and my Lorde, the Father of immense Maiestie, and the king most worthy of infinite reuerence; and with my bodye to humble myselfe, euen to the fastening my mouthe to the grounde, yea, and to prostrate myselfe, as did our Lord IESVS Christe in the Praier of the Garden, of whome S. Paul saithe, that hee was heard by the eternall Father, for the greate reuerence hee bare him, giuing vs to vnderstand how much it importeth to reuerence God in Praier, to the ende that hee may heare vs.

3. This Humiliation beeing made, I will kneele downe in the place appointed for Praier, and forthwith it is good to blesse myselfe, with inward feeling of the wordes that then are spo∣ken; desiring of God by that signe to deliuer mee from those Enemies, that vse to molest vs in Praier, saying with this affection: Per signum cru••is de inimicis nostris, libera nos Deus noster, and then presently I will adde, In nomine Patris, & Filij, & spiritus Sancti, as one that intendeth to beginne his Praier not in his owne Vertues, but in the Vertues of the most blessed Trinitye. Some are wont presently to say the generall Confession, to beginne with Humilliation, and to complye with the saying of the VViseman: that the Iust man in the beginning of Praier, is an Accuser of himselfe. Others vse to begin with Thankesgiuing, follo∣wing the order that S. Basile prescribeth; whe∣reof wee will speake in the first parte, in the me∣ditation of the Examination of the Conscience.

But althoughe euery one may begin with that which shallbee most helpefull to his Deuotion, yet that which generally is conuenient, for all, is to begin with a shorte Praier, Preparatorye as it were to that which wee pretende: wherein

wee may beseeche our Lord to directe that VVorke to his Honour, and Glory, and to giue vs Grace necessary, to doe it, as hee requireth. This breife Praier I am to make speaking to God our Lord, whome I beholde present, saying vnto him with greate earnestnesse and affection of Hearte: I offer vnto thee, o Lorde, vvhatsoeuer I shall heere thinke, speake, or treate, to the ende that all may bee ordained purely to thy Honour, and Glorye; and I beseeche thee by vvhat thou arte, to assist mee in this hovver, to the ende that I may assurdely pray in such manner, as thou requirest, for the glorye of thy most holy name, and for the proffit of my soule. Amen.

This manner of Praier may bee directed to the three Diuine Persons in this forme. Sometimes to the eternall Father, saying vnto him. Soueraigne Father I offer vnto thee this my Praier vnited, and Incorporated with that of thy onely begotten Sonne Christe IESVS my Lord, for whose sake I beseeche thee to ayde mee to pray in such man∣ner as hee praied, that my Praier, as his was, may bee acceptable vnto thee.

Other sometimes it may bee directed, to the Sonne of God, saying vnto him, as did the Apo∣stles; My Redeemer, and master teache mee to praye, and ayde mee to pray with attention, pu∣rity, and feruour like to that which thow hadst, when thow didst praie to thy Father, that my Praier, as thine was, may bee acceptable vnto him.

Other times to the holy Ghoste, saying vnto him that of the Apostle S. Paule; most holy Spi∣rit, I am an ignorant, and wretched Sinner, I knowe not what to pray, nor to aske as it behoo∣ueth mee, thow my God aske in mee, moouing mee to aske with gronings vnspeakeable, that my Praier may bee well receiued, proceeding from

so noble beginning as thou art, to whome bee ho∣nour, and glorye worlde without ende. Amen.

In this sorte is fullfilled, that which S. Dyoni∣sius saieth; that euery Theologicall or Diuine Acte, (which is it that beholdeth God, and trea∣teth of him, and with him) ought to beginne with Praier, inuocating and calling vpon the fa∣uour of the most holy Trinitie, which is present in euery place, deliuering vp ourselues vnto the same with pure petitions, with a setled vnderstan∣ding, and with an Affection well disposed, for the Vnion which wee pretende in this holy Exercise.

Of the manner of meditating, and discoursing in Praier, and how wee are to resist Distra∣ctions that then doe combatte vs. §. 6.

THE worke of the Vnderstanding, which wee call Meditation, is one of the most difficult and hard that is in mentall Praier. For though it bee easy to meditate vpon diuerse thinges, run∣ning from one to another without order, or me∣thode, yet it is very difficult to meditate vpon one thing alone with attention, hauing the Me∣mory, and Vnderstanding fixed vpon God, with∣out beeing distracted, & diuerted to other things. Yea the greatest Sainctes were wont to bee here∣with sometimes molested, and they complaine thereof. Iob saide of himselfe: My cogitations are dissipated tormentinge my heart, they haue turned night into day, because they depriue mee of the quietnesse of recollection, wherein I was wont to waste the night. And Dauid cryed to God saying: My heart hath forsaken mee, and is de∣parted my house, bee good vnto mee to Lord, and deliuer mee from this Trouble.

This very hurt wee all haue experience of, and it is wont to proceede from diuerse rootes, & be∣ginnings. First, [ 1] from the Diuell to hinder vs from the fruite of Praier. [ 2] Secondly from our owne Ima∣gination which is free, vntamed, instable, and ill∣gouerned. Thirdly, [ 3] from some Affections vnmorti∣fied, which drawe our thoughtes after them: for where the Treasure is, there is also the Heart. Fourthly from Cares which sting, and diuide the hearte into a thousand partes. [ 5] Fiftly from vvea∣kenesse, and coldenesse, thorough not inforcing, nor applying ourselues to this so noble Exercise. Sixtly from Ignoraunce, [ 6] thorough not knowing how to discourse, nor meditate, nor how to sear∣che out the hidden verities, nor to ponder them, in such sorte as they may moue the VVill, and stirre vp Affections of Deuotion. This Ignoraunce, by the fauour of Heauen, shall bee remedied with that forme, and method, which heere I shall prescribe.

First in meditation wee are to actuate our selues very well in the Veritye of the mysterie which Faithe teacheth vs, labouring to beleeue, [ 1] and to vnderstand it, truely as it passed, and as it is reuealed. [ 2] Secondly wee are to inquire the true causes and rootes, from whence proceeded the matter that wee meditate, excluding the causes that are false, and apparent. [ 3] Then by discoursing wee are to searche out the true endes, wherefore it was ordained, excluding all others that are contrarye. [ 4] Fourthly wee are to inquire the effects proceeding from the matter, that is the good, or hurt that it bringeth with it. [ 5] And lastly certaine properties, and circumstances that accompagnye it: as shallbee clearely vnderstood by this Example.

If I would meditate vpon the misterye of the

Incarnation; [ 1] First I must well consider, & vnder∣stand what our Faithe teacheth: that is to say, That the Sonne of God joyned to himselfe in vnitie of Person our humane nature, in such sorte that truely God is man, [ 2] and man is God. Then I am to inquiere out the things before propounded, pondering how the causes, & rootes of this wor∣ke, were not our merites, but onely the bountye, and mercye of God: and the endes were the Re∣demption of the VVorlde, and the manifestation of his diuine Goodnesse, [ 3] and Charitye. After∣vvardes I will consider the proffit that thereby came vnto vs, to wit, Pardon of Sinnes, Destru∣ction of Deathe, Entraunce into Heauen, and such other like: And then the losse wee had sustained, if this worke had not beene donne, remaining all Enemies of God, Slaues of the Diuell, and Dam∣ned to Hell. [ 4] Finally the Circumstances of this worke touching Place, and Time, and Manner; and what properties of Bodye, and Soule, God tooke, when hee was Incarnate.

In eache of these things the Vnderstanding is to make a pawse, detaining itselfe in euery one so long as it shall finde Deuotion, and Spirituall Gust, without caring to passe to another, mouing the VVill to diuerse Affections of Loue, and Con∣fidence, as hath beene saied, making Petitions, and Colloquies with our Lord, according to what hath beene meditated, and desired. And when our Vnderstanding hath pondered well one of these things, it may passe to another with the like quiet∣nesse, and calmenesse of minde, and so proceede in the rest. Of all this wee shall see plaine exam∣ples in the meditations ensuing, especially in the first which shallbee a patterne for the rest.

I onely aduertise, that when the holy Spirit with speciall Inspiration moueth vs to pray, all is easy, &

sweeet: for that hee recollecteth the memorye, reui∣ueth the discourses, raineth showers of meditatiōs, inkindleth the Affections, accordeth the Petitions, ordereth the Colloquies, and maketh perfect the whole VVorke of Praier, ourselues cooperating without Trouble. But when this speciall Succour is wanting, it is necessary that wee ourselues, vsing our freewill with the assistaunce of Grace, which neuer faileth vs, apply our faculties to the exercise of their Actes in the forme aforesaide, whereby wee prouoke the holy Spirit to ayde vs, with the speciall Succour of his Inspirations. For Spirituall men which treate of Praier, should not bee like Ships of high building that cannot saile with out winde; but rather like Gallies that nauigate both with the winde, & with the Oare: and when they faile of the prosperous winde of diuine Inspiratiō, they are to nauigate with the Oare of their facul∣ties, aided by the diuine fauour, though it bee not so sensible. And this kinde of Praier is wonte to be so∣metimes most profitable (though it be not so plea∣sing) for the much that it meriteth, fighting against Distractions, and Drynesse of Hearte. And if wee perseuer rowing, and praying, at his time Christe our Lord will come to visit vs, with whose visita∣tion this tempest shall cease: as it happened in a like case to the holy Apostles, as hereafter wee shall see.

The Armes to fight against these Distractions of Hearte, & Drouthe of Spirit are principally foure. 1. The first is, profound Humillitye, acknowledging our VVeakenesse, and miserye, and beeing asha∣med of ourselues to stand before God with such distraction, and accusing ourselues of our offences passed, and present, for the which wee are chasti∣zed therein. For whosoeuer in this manner hum∣bleth himselfe in Praier, shallbee therein exalted. 2 The second is, Fortitude of minde, making a manly

resolution not aduisedly to admitte any Cogita∣tion, that may separate vs from that whereof wee pray, though it bee of a matter that ministreth to vs much pleasure, or seemeth of very much Importance: for at that time none Importeth so much as to attend to my Praier, and to God, be∣fore whome I am to pray: and when vnwittin∣gly I finde myselfe diuerted, I will turne againe to tye the thrid of the good Cogitation, and Dis∣course begun: and if a thousand times I shall bee diuerted, I will turne a thousand times to the same, without loosing my Courage, or Confi∣dence, remembring that Abraham perseuering to chase away the Importunate birdes that approa∣ched to the Sacrifice, came to sleepe a mysterious Sleepe, wherein God discouered vnto him greate Secrets, and passed like Fier thorough the midst of the sacrifice, in testimonye that hee accepted it: So I labouring with Perseuerance to chase away Importunate Cogitations, that disquiet mee in the Sacrifice of Praier, shall come with Gods fauour, to sleepe the quiet sleepe of Contem∣plation, wherein hee may illuminate my Soule with his light, that I may knowe him, and in∣flame it with the fier of Loue, that I may loue him.

3. The third VVeapon is Praier it selfe, besee∣ching our Lorde to builde in our Soule a Citty of Hierusalem, that may bee a Vision of Peace, re∣collecting my Thoughtes, and wandring Affe∣ctions, that they may Inhabite therein, and busy themselues quietly in Praier. The like will I be∣seeche the holy Angells, who assist those that pray. And in this meane I will Imploye all my force; for Praier is so powerfull that it can ob∣taine of God all things; and it selfe with them; vsing in the middest of these Disturbations some

breife Praiers to this Purpose. Sometimes I will say with Dauid: My Hearte hath forsaken mee, it may please thee to Lord to deliuer mee from the vio∣lence I suffer, and haue respect to helpe mee. Other times, I will say with the same royall Prophet: My Soule as Earthe without water to thee, heare mee quickly, to Lord; my Spirite hath fainted. Other sometimes I will crye out with the Apo∣stles in the middest of the Tempest, Saue mee, o Lord, for I perishe. Or like the blinde whose Praier was hindred by the presse of the People, I will lift vp my voice saying; Sonne of Dauid haue mercye vpon mee. And if I perseuer crying though it bee with Drouthe, and Violence, our Lord Christe will not faile to haue compassion on mee, as hee had on this blinde man, which wee shall ponder in its place.

4. The last weapon must bee a greate Confidence in God our Lorde, perswading ourselues, that seeing hee commaundeth vs to praye, hee will giue vs grace, and help for the same, whereby wee may bee able to resist the Diuell, to bridel our Imagination, to represse our Passions, to mo∣derate our cares, and to cast from vs our luke∣warmenesse, that they may not hinder vs in the exercise of Prayer. But with this Confidence wee must joyne Diligence, procuring (as Cassia∣nus sayeth) before Praier to remoue all such occasions as wee would not, should distract vs therein, imitating in this the subtlety of our Ad∣uersarye, who (as S. Nilus the Abbot sayeth) ordaineth all his Temptations, wherewith in the day time hee tempteth spirituall Persons, to hin∣der them from Praier, and the fruite thereof. Hee tempteth them with Gluttonye to make them in Praier heauye, and sleepye. Hee tempteth them with Impatience to disquiet them: with Curio∣sitye

of the Senses to distract them: with multi∣tude of businesse to disturbe them: & with Pride, and Ingratitude to make them drye. And seeing wee ought to bee no lesse prouident, and carefull of our good, then the Diuell is of our euill, it is greate reason so to order our workes, and busi∣nesses of the Daye, that they may all helpe to further well our Praier. And so with this in some sorte wee shall fullfill what Christe our Sauiour saide: It behoueth alvvaies to praye, and not to bee vvearye: for hee alwaies prayeth, that spendeth his whole time in praier, or in preparing himselfe thereunto. VVith this Confidence I am to enter into mentall Praier, saying to the Diuells, that of the Psalme: Departe from mee ye malignant, and I vvill searche the Commaundements of my God. And to my Powers, Cogitations, and Affections I will say that of another Psalme: Come let vs adore and fall dovvne and vveepe before our Lord that made vs, because he is, the Lord our God, and vvee the People of his pasture, and the Sheepe of his hand.

Of the maner how wee may aide ourselues with the Imagination, and the Tongue, and the rest of the faculties for Mentall Praier. §. 7.

ALbeeit Mentall Praier, as hath beene saied, is the worke of the three supreme faculties of the Soule, in respect of that parte which is pure spirit, and is called Mens, from whence this Praier also is called Mentall: •• yet notwithstan∣ding, the other faculties of the Soule which are more Inferiour doe ayde to the exercise of the same. 1. Among these, the first is the Imaginatiue: the which when it is vntamed, and disordered, as it notably hindreth Praier; so also it aydeth much,

when it can with facilitye forme within it selfe certaine figures, or Images of such things as are to bee meditated: for this is as it were to tye it to one onely place, and to set before the Soule spiri∣tually the thing that it meditateth, as if it were present. According to this, it were good before wee begin meditation, to procure with the Ima∣gination to forme within ourselues some figure, or Image of the things wee Intende to meditate with the greatest viuacitye, and propriety that wee are able. If I am to thinke vpon Hell, I will imagine some place like an obscure, straight, and horrible Dungeon full of fier, & the Soules ther∣in burning in the middest of those flames. And if I am to meditate in the birth of Christ, I will forme the figure of some open place without shelter, and a Childe wrapped in swadling Clou∣tes, layed in a manger: and so in the rest. But heere wee are to aduertise, that this bee donne without breaking the heade: for whosoeuer findeth much difficultye in forming such figures, it were bet∣ter to leaue them, and vse onely the spirituall Fa∣culties in the manner aforesaide. And contrarily those that are very Imaginatiue, are to bee very well aduised, because their vehement Imagina∣tions, may bee vnto them an occasion of many Il∣lusions, supposing their Imagination to bee reue∣lation, & that the Image which they forme with∣in themselues, is the same thing which they Ima∣gine: And so thorough their indiscretion they vse to breake their heade, and conuert to their hinderaunce that, which taken with moderation, might haue beene to their proffit.

2. The tongue likewise may helpe in Praier, for (as S. Thomas sayeth) Mentall Praier, & Vocall which is donne with exteriourwordes, are not contrarye, but Sisters, that helpe one another. Mentall Praier

vseth sometimes to breake out into Vocall, spea∣king to our Lord Exteriour wordes arising from the Interiour feruour, and deuotion: and vocall Praier vseth to quicken the Soule to make it more attentiue to mentall. For when therein wee per∣ceiue ourselues to bee distracted, or drye, it is a good remedye to speake some wordes that may awaken, and recollect vs, either speaking to our Lorde, or to ourselues: for as the Body aideth the Soule, so the workes of the Bodye are accu∣stomed to ayde those of the Soule; and the exte∣riour worde, and that which the Tongue spea∣keth, vseth to touch the Hearte. This (as S. Bo∣nauenture aduertiseth) may bee practized in twoe manners. The one is, euery one composing the wordes as his necessity, or Deuotion shall dictate vnto him, not standing vpon this, whither they bee well, or ill ordered: for our Lord re∣gardeth rather the agreement of the Hearte, and the feruour of the Affections, then of the VVor∣des, and hee is better appeased with the rude spea∣ches of the stammering Childe, and penitent Sinner, then with the well composed wordes of a Learned man that is prowde.

The other manner is, saying some Praier made by another, as are those of the Churche, or of some Saincte, appropriating them to himselfe, and speaking them with such feeling, and affe∣ction, as if hee himselfe were composing them; after that manner which in the 9. §. wee shall prescribe.

3. As for our Corporall senses, there can bee no certaine rule giuen: for some finde themselues best, holding their eyes shut; others helpe them∣selues with opening them, looking vp to Heauen, or beholding some Image. Some are troubled with the hearing of any thing: others are infla∣med

with hearing some Song, or Musicke of the Churche: Some feele deuotion with striking themselues often on the brest, as S. Hierome did in Imitation of the Publican: Others with much bending of the knee, as did Symeon of the Pillar, who praied bowing the knee with his heade euen to the grounde, and then raising vp himselfe, and repeating thus Innumerable times.

The like wee may say of other motions, & com∣portments of the Bodye, as to stretch the armes in forme of a Crosse, to lye prostrate on the groun∣de, to stande fixed in one place, to walke in some parte, or to sit in some lowly seate: in all which wee must make choise of that, which helpeth most to the quietnesse, and deuotion of the Hear∣te, hauing consideration of the VVeakenesse of him that prayeth, and of the edification of such as are present, if the place bee publike: for in such case that setling of the Bodye is to bee vsed, that may not bee offensiue to the standers by.

Of the examination of Praier, and of the fruites that may bee drawne from thence. §. 8.

PRayer being ended it is ëxceeding proffi∣table to examine what hath passed vs the∣rein: and albeit this examination ought to bee made after any worke, or exercize whatsoeuer of Vocall Praier, whither it bee Diuine offices, the Rosarye, or the Masse; yet particularly it ought to bee donne after retired Mentall Praier, wherein a man hath spent one, or more houres.

1. First, I am to examine whither I haue obser∣ued the aduertisements of those things that are precedent to Praier: as whither I premeditated the matter of the meditation; whither I put my∣selfe

well in the presence of God: whither I of∣fered vnto him this Action in Spirit, 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 for∣warde to amende it.

2. Secondly, I am to examine whither I were attentiue, or distracted: whither deuoute, or drye: whither I contented myselfe with discour∣sing 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, it will bee cursed like the figtree, and presently wither: but if it beare fruite, it shallbee blessed, and growe vp like a Tree planted nigh to the streames of waters. The fruites of Praier are these; To reforme man∣ners, 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 in∣crease of Vertues, imitating those of Christe IESVS our Lorde, especially his Charitye, and Humillitye; his Obedience, and Patience in Af∣flictions: his Loue of the Crosse, and of Con∣tempt, and of Chastizing the fleshe. And par∣ticularly 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 exami∣nation of Praier, I must make good Triall, whi∣ther I haue drawne out any of these fruites in the manner aforesaide.

Of the seuerall formes of Praying in diuerse Matters, accomodated to different Per∣sons, and Times. §. 9.

THE taste of man is so disgusted in spirituall Exercises, that it easily begetteth tedious∣nesse, and loathing, if his meate bee giuen him dressed allwaies after one fashion, though it bee neuer so precious, 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 Inuen∣ted diuerse formes of Praier, accomodating Praier in sundry manners, with this Variety to take away the wearinesse wee might haue in the exer∣cise thereof, when the Spirit of God goeth not alwaies renewing the delight of the same, ma∣king vs, (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 for∣mes of Praier, accomodated to those which walke in the three wayes aboue-saide, Purgatiue, Illu∣minatiue, 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 Vi∣ces, commonly called the seuen deadely Sinnes:

vpon the three faculties of the Soule, and vpon the fiue Senses: taking all this for matter of Me∣ditation, 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, exa∣mining 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 VVor∣des, 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 di∣ctated by the holy Spirit, they haue all some mi∣sterye worthy of Ponderation. And as the Chur∣che is gouerned by the same holy Spirit, it spea∣keth not a worde, but it containeth much Spirit.

The forme of meditating these, is to consider who speaketh that worde; to whome it is spo∣ken, or directed: to what ende: with what man∣ner, 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 pre∣tended 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; hea∣ring him with Desire to learne what hee teacheth,

to execute what hee commaundeth, to followe what hee counselleth, to feare what hee threate∣neth, to hope for what hee promiseth, and to loue him for what hee sayeth.

The second are to bee ruminated with that Spi∣rit, 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 the benefits which hee had donne to his Soule, and to his People: Some with a spirit of Contrition, to aske him pardon of his Sinnes: and other some with a spirit of Affliction, joyned with greate Confidence to Implore his ayde in Tribu∣lations. And therefore to ruminate them, or to say them with proffit, wee must clothe ourselues (as Cassianus aduertiseth) with the same spirit wherewith they were spoken, as if wee ourselues had made them to the same ende.

And euen Experience teacheth vs, that hee that feeleth himselfe cheerefull for the benefits recei∣ued from God, sayeth with Deuotion the Psalmes of Ioy, as are: Benedic anima mea Domino: & omnia quae intra me sunt nomini sancto eius, &c. Laudate Dominum de caelis, &c. And at such time hee findeth not so much juice in the Psalme of Miserere mei Deus. And contrarily, hee that is afflicted with his Sinnes, sayeth with Deuotion the Psalme of Miserere mei, and applyeth not him∣selfe then to the Psalmes of Ioye. VVhich wee are to consider, that wee may choose for matter of meditation those wordes, and Praiers, which accord with that Spirit which wee feele, and with the ende that wee pretende.

This second forme of Praying is most proper to those that walke in the Illuminatiue way pre∣tending

the knowledge, and Vnderstanding of the Verities of Faithe so to encrease in Spirit; and of this wee will set downe the practise in the second, and third parte, meditating in this sorte vpon the Salutation of the Angell: vpon the Song of the Virgin; vpon the Praier of the Pater noster; and vpon certaine Sentences, and Praiers of our Lord Christe; vpon whose wordes wee will alwaies me∣dltate with more attention, because as the Spouse saide, His Lippes are distilling the first Mirrhe, that is, they teache most excellent Vertue, the first, and most surpassing of all other: and (as S. Peter saide) His wordes are the VVordes of eternall life; and our Lord himselfe saieth; That his wordes were Spirit, & Life. And therefore whosoeuer meditateth them, as is fitting, hee shall drawe out aboundance of Spirit, and most pure life of Grace, by the which hee may bee worthy of life euerlasting.

3. The third forme of Praying, is, by way of Aspirations, and Affections, which aunswere to the respirations of the bodye, procuring that be∣tweene Respiration, and Respiration, there may breathe out from the inward parte of our Soule, some holy Affection, or some Groning of the Spirit, or some short Praier of those which wee call Iaculatorye, spending the whole time, that is betweene one respiration and another, in the Pondering, or Vnderstanding, and Spirituall Taste of what wee desire, or aske: or of the thing for the which wee grone, and sigh vnto God. This forme is most accomodated to those that walke in the Vnitiue waye, aspiring, and thirsting for Actuall Vnion with God, and with this desire they labour to pray with the greatest continuation, and fre∣quencye that they can: for Praier is as necessarye for the perfect spirituall life of the Soule, as respi∣ration is for the life of the Bodye, according to

that of Dauid which sayeth: I opened my mouthe, and drevv breath, because I desired thy Commaun∣dements: And in testimonye heereof, as often as they open their mouthe to breathe, so often would they praye. And now seeing this is not possible thorough our Imbecillitye, they take at certaine times some space for this exercize, fre∣quenting in this forte the Iaculatory Praiers, whe∣reof wee will presently speake, casting them vp to Heauen like Dartes, or Arrowes which are shotte from the Hearte, as from a Bowe with vehement Affection of Loue.

Of Contemplation, and of the manner how some may vse Mentall Praier without manifold∣nesse of Discourse. §. 10.

BY what hitherto hath beene saide, the ordi∣nary formes that are to bee vsed in Mentall Praier are declared, which are accomodated to all fortes of Persons that desire to treate with God, though all goe not after one manner. For some in their Praier haue more discourse, and lesse affection: others contrarily content themselues with litle discourse, and busye themselues most in affections. And others haue neede of no more but a single sight of the Truthe, and therewith they are moued to all the Actes of Deuotion that haue beene rehear∣sed; and these enjoy that which wee call Contem∣plation: which (as S. Thomas saieth) is a single. Viewe of the eternall Veritye, without variety of Discourses, penetrating it with the Light of Hea∣uen, with greate Affections of Admiration, and Loue; vnto the which ordinarily no man arriueth, but by much exercize of meditation, & discourse. In such manner as a VVoman when shee intendeth to marrye with a man, spendeth many daies in as∣king,

and certifying her selfe what hee is, Inquiring of his linage, wealthe, Condition, Healthe, Affa∣bilitye, Discretion, Vertue, and other partes, dis∣coursing, and thinking much vpon them, and fin∣ding him to bee to her liking, shee is content to loue him, and takes him for her Spouse: but after∣wardes when she hath knowen him, and taken him for her Husband, shee needeth make no newe Dis∣courses, but with onely seeing him, or remembring him, or hearing his name, she loueth him, and desi∣reth to giue him Content, and to bee allwayes in his Companye. The like passeth with a Scholler that would make choise of some newe master: or with a Seruaunt that intendeth to take a newe Lorde; or with one freinde that desireth to make a newe, and strict league of Freindship with another. Euen in like sorte Principiants in Vertue, & in the Exercise of Praier, had neede to spende much time in medi∣tations, and Discourses, inquiring what, and who God is: who is Christe our Sauiour, his perfections, and Vertues, and his meruailous workes, mouing themselues with these Considerations to loue him, and to take him for their master, for their Lorde, for their freinde, and Spouse of their Soules. But after they are much exercised, and practized herein, it hapneth oftentimes that a single viewe, or remem∣braunce of God without newe discourses, is enough to inflame them in his Loue, and in the other affe∣ctions aforesaide. Yea, there are some that with onely hearing the name of IESVS, or Father, or with hearing the name of Mortall sinne, Hell, or Heauen, penetrate in a moment what is comprehen∣ded therein with greate Assections of Loue, or Sor∣rowe. True it is, that as our Vnderstanding layeth not much holde on things that it perceiueth not with the Senses, it easily looseth the estimation of spirituall, and diuine things, and forgetteth them,

and so hath neede often to renewe those medita∣tions; and Discourses which it made at the first; for otherwise it will finde itselfe much distracted, and drye, vnlesse it bee when as our Lord by spe∣ciall fauour, will without them giue light, and knowledge enough, to inkindle the Affections of Loue, communicating the grace of Contempla∣tion.

By what hath beene saide, I inferre for the com∣fort of some Persons that are desirous to vse Men∣tall Praier, and yet for want of healthe, or some other cause, dare not discourse, nor diue to the bot∣tome of that which is inclosed within the myste∣ries of our Faithe, that they dispaire not of the Principall contained in this soueraigne exercise, for to such, God vseth to graunt vnder the title of their Necessity, or Infirmitye, what hee giueth vnto others vnder the title of many Seruices, and large meditations wherein they haue beene exercized. For as hee is so liberall, and easily contended, hee asketh of no man more, then what according to his portion hee can giue him, supplying that which wanteth, with his diuine Illustrations. Such Per∣sons ought therefore to bee aduertized, that the ende of all the meditations, and Discourses that shallbee put in the sixe partes of this Booke, is to attaine to three notions, or knowledges. One of himselfe, and of his innumerable necessities, and miseries of Bodye, and Soule: The other of Chri∣ste IESVS our Lord, true God, and man, and of his excellent Vertues, especially those which were resplendent in his Natiuitye, Passion, and Deathe. And the third of God Trine, and One, and of his infinite perfections and benefits, as well naturall, as supernaturall that procede from him. These three knowledges goe linked one with another, entring, and issuing from one to another, ascending from

himselfe, and from Christe to God, and descending from God to Christe, and to himselfe: and from them (saithe S. Thomas) springeth that Deuotion, which comprehendeth three sortes of Affections corrispondent to them in the VVill.

Some Affections be with himselfe, confounding himselfe for his Sinnes, and want of zeale, beeing exceeding sorrowfull for them, purposing amend∣ment, and humbling himselfe, for that in steede of fruite, hee hath brought forth nothing but Sinne. Others be with Christe our Lorde, compassiona∣ting his Afflictions, rejoicing in his Vertues, desi∣ring therein to Imitate him, and requiring his grace to that ende. Others be with God our Lord, admiring at his Greatenesse, praising him therefore, giuing him thankes for the benefits hee hath donne vs, and offering ourselues very really to serue him for the same; mingling herewith all Petitions of celestiall Graces, and guiftes, for himselfe, and for the whole Churche, and for other his neighbours, particularizing those things whereof hee hath greatest necessity.

This presupposed, any Person whatsoeuer desi∣rous to vse Mentall Praier, how weake soeuer hee bee, may put himselfe in the presence of the Liuing God, whome hee hath neere him, and within him, and renewing the notice which hee hath by Faithe of the three things aforesaide, may quietly exercise the Affections correspondent vnto then. Sometimes confessing to God, all his miseries one by one, with Affections of Dolour, & Humilliation, & desiring remedye of them. Sometimes calling to memorye the Vertues resplendent in some misterye of Christe our Lord, his Humillitye, Obedience, and Patience, with Affections and Desires to Imitate them. Other times recounting the benefits that hee hath recei∣ued of God, with affectiōs of Thankesgiuing; or re∣membring

the infinite perfections of God, his Boun¦tie, Mercie, & Prouidence, with Affections of Praier, and Ioye. And these Affections by Gods fauour will bee drawne out without any difficultie: for the mysteries, and verities of our faithe are like flint-stones, which in touching them with the steele of any single consideration, cast out sparkles of Loue, which if the Soule like Tinder bee well disposed to receiue, they presently raise vp flames of greate feeling, and affection. To doe this with more facillitye, it will helpe much to haue reade first some one of the meditations which ensue, la∣bouring alwaies to recollect in the memorie, some of the most notable Verities of our Faithe, which may bee as it were the baite of these feelings, saying with the Bride; a bundle of Myrrhe my be∣loued is to mee, he shall abide betvveene my Brestes, giuing vs to vnderstand that shee had recollected many Verities of those mysteries which pertaine to her Beloued, which shee set before her, regar∣ding them simply with the eyes of the Spirite, and embracing them with the inkindled Affections of the Heart, and applying them to herselfe with effe∣ctuall purposes of Imitation.

Of these wee are to take sometimes one, and so∣metimes another for the foundation of Mentall Praier, as did our Sauiour Christe recollecting him∣selfe to pray in the garden of Gethsemani, who tooke three times for the Theame, and foundation of his Praier, these breife wordes: My Father if it bee possible, let this chalice passe from me, neuerthelesse not as I vvill, but as thou. And in the pondering, & sense of these wordes, hee spent a greate space, as in its place wee shall see.

Of the extraordinarye formes of Mentall Praier, and in what diuerse manners God com∣municateth hîmselfe therein. §. 11.

BY those things that haue beene saide concer∣ning Praier, it manifestly appeareth (as S. Au∣gustine saithe) that it is the guifte of the holy Spi∣rit promised by God our Lord to his Churche, when hee saide, I will powre downe vpon the house of Dauid, and vpon the Inhabitantes of Hierusalem, Spiritum gratiae, & precum, the Spirit of Grace, and of Praier, without which Spirit none prayeth as∣suredly: for (as S. Paule saithe) wee of ourselues are not able to haue a holy Thought, neither kno∣we wee how to pray as wee ought, if the Spirit of God doe not teache vs, and moue vs thereunto. For the which hee hath diuerse wayes, guiding some one waye, and some another, so that it should bee an intollerable errour to Imagine that all are to goe by the same way that I am guided: for the Spirit of God, est vnicus, & multiplex, is onely, and manyfolde; onely in the substance, and principall ende which it pretendeth, and manifolde in the meanes, and wayes it taketh to obtaine it.

These wayes in generall are two: one ordinary which comprehendeth all the formes of Praier that hitherto wee haue treated of: the other extraordi∣nary, which comprehendeth other formes of Praier more supernaturall, & speciall, which wee call Praier of quietnesse, or Silence, with Suspensione, Extasis, or Rauishments, with Imaginary figures of Tru∣thes which are discouered, or with onely an Intel∣lectuall light of them: with reuelations, and Inte∣riour Speeches; and with other Innumerable mea∣nes that God hath to communicate himselfe to Soules, whereof no certaine rule can bee giuen, for

that they haue no other rule, but the teaching, and Direction of the Soueraigne master, who tea∣cheth it to whome hee will, and how hee will. For such sorts of Praier are not to bee pretended, nor procured by our Selues vpon paine of beeing prou∣de, and presumptuous, and in that case vnworthy of them: nay rather of our parte wee are to refuse them with Humillitye, because of the Daunger wee may incurre, of being deluded by Sathan, transfigured into an Angell of Light. But when God shall com∣municate them, they are to bee receiued with Hu∣millitye, and Thankesgiuing, and with greate Cau∣tele, and Prudence, following certaine Aduertise∣ments which wee shall giue in this booke, especial∣ly in the third parte, meditating the miracle wher∣in Christe was helde for a Phantasme. And in the fifth parte meditating the apparitions, and reuela∣tions that Christe our Lord made to his Apostles, & Disciples: wherein wee will set downe the signes, and effects that are wrought in the Soule by the visitation of God, & the comming of the holy Spi∣rit, & to what height of Life hee exalteth by the meanes of his seuen guiftes, & celestiall Inspiratiōs, which is that wee all ought to desire, & pretende.

But that wee may haue some Light of these ex∣traordinary, and meruailous meanes that God hath to cheare Soules, & to communicate himselfe vnto them in Mentall Praier, I will pointe at some of them, wherein also are touched certaine things that passe ordinarily in all, and it is good to knowe them, for they will helpe to vnderstand an ordina∣rye forme of Praier by application of the Sences, whereof wee are hereafter to treate.

For declaration whereof I aduertise: that as the Bodye hath his fiue exteriour Senses wherewith hee perceiueth the visible, and delectable things of this life, & taketh experience of them: so the Spirit with

his faculties of Vnderstanding, and VVill, hath fiue interiour Actes proportioned to these Sences, which wee call Seeing, Hearing, Smelling, Tasting, and Tou∣ching spiritually, with the which hee perceiueth the inuisible, and delectable things of God, and taketh experience of them: from which springeth the ex∣perimentall notice, or knowledge of God, which incomparably exceedeth all the knowledges that proceede of our Discourses; as the sweetenesse of Honye is much better knowne by tasting a litle of it, then by making greate Discourses to knowe it. And so by these Experiences misticall Theologye is obtained, which is the sauoury wisdome, & Science of God, in such sorte that S. Dionisius saithe of Di∣uine Hierotheus, that hee had knowledge of Diuine things, not onely by the Doctrine of the Apostles, nor onely by his Industrye, and Discourse, but by Affection, and Experience of them, the which is obtained by meanes of the fiue Interiour Senses, of which the saied Scripture maketh much mention, and the holy Fathers, especially S. Augustine, S. Gre∣gory, S. Bernard, and others whose sayings S. Bona∣uenture copiously alledgeth in his Treatinge of the seuen wayes to eternitye, in the sixt waye; from whome I will borrowe somewhat of that which I here shall deliuer, presupposing that (as the glorious S. Bern. saithe) In huiusmodi non capit Intelligētia, nisi quantum experiētia attingit. In many of these things the Vnderstāding attaineth no more, thē that which Experience perceiueth. And therefore I will goe also pointing as it were to that which belongeth to all. 1. First, God our Lord communicateth himselfe sometimes by a spirituall presence with his Illumi∣nations, communicating to the Vnderstanding a manner of Light so eleuated, that by it like another Moises, it beholdeth and regardeth the Inuisible, as if it were visible. And albeit it rest with the

Vertue of Faithe, yet it resteth so illustrated, and perfected concerning the mysteries thereof, that it appeareth another light.

This sight vseth to goe accompanyed with a kinde of Spirituall Alacritie, which is called Iu∣bilie, leaping as it were with pleasure, and Ioye for the strangenesse of the Diuine Greatenesses that it hath seene, according to that which is writ∣ten in Iob, I will make Praier to God, and will ap∣pease him, and I shall see his face with Iubilie.

To this manner of Contemplation, or Interiour beholding, our Lord himselfe inuiteth vs, saying: Vnbusy yourselues. and see for I am God: which is to say, Cease from Sinnes, and disoccupye your∣selues from terrene businesses, and attend carefully to the consideration of my VVorkes, and you shall come to see with greate light, that I onely am God, glorious among the nations, and exalted ouer the whole Earthe. Somewhat hereof our Lord com∣municatcth very ordinarily to his Seruauntes by certaine sodaine Illustrations, which like Lighte∣nings discouer vnto them some Veritie of our holy Faithe, after a manner very different from what they perceiued before, which allbeeit they passe sodainely, yet they leaue the Heart very much In∣flamed in manifolde Affections of the Loue of God, or Sorrowe for Sinnes, according as the Ve∣ritie requireth, which with that light they haue seene.

VVith these same Illuminations our Lord God also toucheth Sinners to conuert them, discouering vnto them on a sodaine, the gratenesse of their Sin∣nes, the Daunger of their Damnation, and other like Verities to moue, and affectionate them to chaunge their liues, which wee shall speake largely of in the fift parte, in the twentieninth meditation of the conuersion of S. Paul.

2. The second manner of our Lordes communica∣ting himselfe vnto vs, is by a Spirituall Hearing, speaking within our Soule by his Inspirations certaine interiour, liuely, and effectuall wordes, & at times, as distinct as those, which are heard with our bodily eares, with the which hee teacheth so∣me Veritie, or discouereth his VVill with such effi∣cacie, that it affecteth the fullfilling thereof. And at times, (as the Spouse saieth of herselfe) the Soule is mollified, waxeth tender, and melteth in the Loue of God. And that which helde the Hearte sad, dismayed, frozen, and indurate or hardened for spirituall matters, with one of these interiour wordes in a moment maketh it joyfull, confident, inkindled, and softned for whatsoeuer God will doe with it.

And allbeeit these Interiour speakings vse to come after such an extraordinary manner, that it is onely knowen to him that heareth them; yet after another ordinary manner they passe thorough all, and are called Inspirations: for (as the glorious Doctor S. Augustine saith) The Interiour speaking of God our Lord is a secret Inspiration, by the which inuisibly hee discouereth to the Soule his VVill, or his Truthe. VVith this hee speaketh to the Iust, and to Sinners; but oftnest to those that are very spirituall, whome hee teacheth, corre∣cteth, reprehendeth, or exhorteth, comforteth, & moueth to the workes of Vertue, and Perfection. And therefore Dauid, as one well experimented in feeling these Inspirations, and diuine Impulsions, saide: I vvill heare vvhat our Lord God vvill speake in mee; desiring that God would speake vnto him, and shewing himselfe prepared to complye with whatsoeuer hee should saye.

These twoe manners of Praier, or Contempla∣tion by spirituall Seeing, and Hearing holy Iob tou∣ched,

when hee saide to God; VVith the hearing of the eare I haue heard thee, but novv my eye seeth thee: wherein hee giueth to vnderstand (as S. Gregorie no∣teth) that it is a more noble manner of knowing God, by an Interiour Beholding, then by the Hea∣ring: for the Hearing hath more obscuritye in the Darkenesse of Faithe; and the Sight more perspi∣cuitye, beholding God more neere, and as it were more present: albeeit other times in the Scripture, supreame Contemplation is declared by meanes of Hearing, as in the Introduction of the third parte wee shall see.

3. The third manner of Gods communicating himselfe interiourly, is, by a spirituall Smelling, in∣fusing into the Soule, an Odour, and fragrancye, of spirituall things, so sweete, that it comforteth the Hearte, and reuiueth it to pretende, and seeke them, running (as it is said in the booke of Canticles) after the odour of his sweetest Ointements. And the glo∣rious Euangelist S. Iohn, as one well experienced in this inward conuersation with God, was wont to saye; Odor tuus, Domine, eccitauit in nobis concupi∣scentias aternas; Thy odour o Lord hath raised in vs eternall desires, and Affections. Odour hee calleth a very spirituall sensibillity of eternall things which wee see not, and yet beleeue, and hope to obtaine, from which proceede foruent Actes of Hope, with inkindled desires to pretend them, and greate ani∣mositie, and courage to vse all possible meanes to obtaine them, with a greate alacritye which the Apostle S. Paule calleth Reioycing in hope. For as Houndes by the sent followe the chase with greate swiftnesse, and pleasure, not staying till they come to the place where (if they can) they laye holde on it: so Soules that in Praier receiue this sent, and Odour of the Diuinitie of God our Lorde;

and of his most sacerd Humanitye, of his Cha∣ritye, and Bountye, and his other Vertues, runne with greate feruour, and diligence in the pre∣tention of those eternall thinges which they haue sented, not staying till they possesse them in such manner as they may in this life, with hope to possesse them entirely in the other. Of the which wee haue some token in such Persons as God calleth to a religious life, and giueth them any Sence, and Odour of the Sweetenesse, Security, and Sanctitye that they shall finde therin, for the which they treade vnder foote a thousand difficulties, and rest not till they ob∣taine what they desire. And for this very cause saieth S. Paule, that the just are the good Odour of Christe our Lorde. For that their notable exam∣ples doe comfort, and mooue vs to followe them, and to imitate Christe from whome they princi∣pally doe proceede.

4. The fourth manner of God our Lordes com∣municating himselfe, is by a Spirituall Taste, com∣municating to the Soule such feruour, and swee∣tenesse in spirituall thinges, that those of the flesh seeme vnsauorye vnto him. And as Dauid sayeth, The fleshe itselfe togither with the Spi∣rit rejoiceth in the liuing God, and in all his workes: and by the experience of this sweete∣nesse, and of the meruailous effectes thereof, commeth to knowe the Greatenesse of God, the Excellencye of his Lawe, of his Vertues, and celestiall Rewardes. VVhereupon Dauid sayde, Taste yee, and see that our Lord is svveete; that is to say; If you taste what God is, and the workes that hee doth within you, by this taste you shall knowe how sweete hee is, how good, how wise, how potent, how liberall, and how mercifull. And after the same manner may

wee say; Taste, and see, how sweete is his yoke, and his Lawe, how sweete is Obedience, and Hu∣millitie, Patience, Temperance, Chastitie, and Cha∣ritie. For euery Vertue hath his proper sweetenesse: where vpon the same Dauid sayed: hovv greate is the multitude of thy svveetenesse, o Lord, vvhich thou hast hidde for them that feare thee? Hee calleth it greate, and manifolde, to signifye that as in meate there is varietie of sauours, so God hath in his my∣steries, and Vertues, much varietie, and greatenesse of Consolations. For yf Manna beeing but one meate, had the sauour of all meates to cherishe the just with this corporall sweetenesse; with how much more eminencie hath God the sweetenesse of all things, for the consolarion of those that con∣uerse with him by the meanes of Praier? for to some hee geeueth it meditating his Perfections: to some meditating his Benefits: and to others medi∣tating his holy Lawe, which Dauid saide was more sweete vnto him them hony, and the hony combe. But this sweetenesse is hidden for those that feare God, and reuerence him, for they onely taste it with most abundance, yea, and hauing tasted it, they haue (saithe Cassianus) no tongue to declare it, for it farre surpasseth all whatsoeuer that our sense attaineth vnto.

Truthe it is, that God giueth parte heereof to Principiants, yea, and to Sinners to weane them from the milke of their terrene Consolations: but much more abundantly hee giueth it to those, who for his Loue haue mortified themselues in depri∣uing themselues thereof.

5. The fift manner of Gods communicating him∣selfe, is by a Spirituall Touching, touching with his amourous Inspirations the inwardest of the Hearte, and our Lord himselfe joyning himselfe to the Soule with such Gentlenesse, & Affection, as cannot

bee expressed but by those Similitudes; whereof, the Booke of Canticles maketh mention, which I omitte, leaste our gros••enesse should bee dazeled with so much tendernesse: but yet all rest in this saying of the Apostle S. Paule; That He that clea∣uet to God is made one Spirit with him, for God in∣teriourly imbraceth him with the Armes of Cha∣ritie, and chearisheth him, giuing him inwarde Testimonyes of his Presence, of the Loue that hee beareth him, and of the care that hee hath of him, with greate tokens of Peace, and very fami∣liar friendship. And whosoeuer perceiueth him∣selfe so fauored, imbraceth himselfe with God him∣selfe with the Armes of Loue, saying that of the Bride; I helde him neither vvill I let him goe. And heere are exercised those tender Colloquies, those Petitions with gronings vnspeakeable, and those Actes called Anagogicall, high eleuated in matter of Spirit, which our Lord graunteth of his faire Grace to whome hee pleaseth: but these are not to bee pretended, but receiued when they shall bee giuen; as already hath beene saide.

These are the extraordinary manners of our Lordes communicating himselfe by the Interiour Senses of the Soule. It belongeth to our account onely, by Gods grace to mortifye very well the fiue corporall Senses, that God may open vnto vs the spirituall: for (as S. Gregory saieth) yf the ex∣teriour Sense be shut, forth with the Interiour Sense is open. And contrarily (as S. Augustine saieth) the Interiour Sense sleepeth, if the Exteriour be gi∣uen ouer to his Pleasures.

Besides this, wee may vse another meanes more easye, to applye the Interiour Senses of our Soule vpon the mysteries of our holy Faithe; the pra∣ctize whereof shall bee seene in the second parte, in the twentie-sixth meditation: with the which

let vs so dispose ourselues, that our Lord if it bee his good pleasure, may communicate vnto vs that parte which shallbee conuenient for vs of what hath beene saide.

Of the ordinarie, and extraordinarie time, that is to bee imployed in Mentall Praier, and of jaculatorie Praiers. §. 12.

THE time that is to bee spent in mentall Praier is of two sortes: the one ordinarye for euery daye, so long as Life, and Health shall endure: the other extraordinarye, recollecting ourselues at cer∣taine times for the space of a weeke, or two, o•• more, spending them all in these meditations, and exercises, which may bee donne for diuerse endes, and vpon diuerse Occasions.

1. First when one is heauy loden with Sinnes, and desireth to make a true Confession, and per∣fect Conuersion, it is an admirable meanes to with drawe a mans selfe for some eight dayes, or more, to some retired place, spending all that time in thin∣king vpon his Sinnes, and in meditations that may mooue to sorrow for them, and to make a very perfect chaunge of Life.

2. Secondly, when any one desireth to learne this mysticall Science of the Spirit to knowe how to pray mentally, and to conuerse with God, and to gaine heerein some vse, and experience; It is good to dedicate a moneth, or two to this exercise, vntill hee prooue well Industriated. For albeit that the principall master of this Science is God, yet it is also a helpe to haue a visible Tutour that may direct him, and to take time to learne, and practise what hee shall teache.

3. The third occasion is, when one desires to take

some Estate of Life, and doubteth which were fit∣test for him to take for his Saluation, & perfection: or when hee desireth to begin any greate enterprise in the seruice of God, and standes in doubt of our Lordes will, & Pleasure; or if he be assured thereof, desireth to enter with good footing, and to pre∣pare himselfe with Praier, negotiating Gods fa∣uour, to haue good successe therein. In such ca∣ses it is very conuenient to take some time of retirednesse; as Christe our Lord before hee began to preache, retired himselfe fortye dayes in the desert.

4. The fourth occasion is, when those that vse this mentall Praier, perceiue themselues key colde, distracted, and drye therein, and withall finde themselues very slacke in matters of Diuine ser∣uice. In these cases, the most effectuall meanes to renewe themselues, and to reenter into feruour, is to dedicate eight dayes to these meditations, spending therein the greatest parte of the day: and because this slackenesse ordinariely entreth by litle, and litte into all, it is good once euery yeare to recollect a mans selfe some eight dayes to this ende.

Finally allbeeit a man finde no slackenesse, yet it is good now and then, to giue himselfe a sacietie, and fullnesse of God, to increase in his Loue, and to excell the more in his seruice, as many Sainctes were accustomed to doe, who by this meanes attained to very high degrees of Sanctitye.

As for the Ordinary time, there can no generall rule bee giuen for all: for this time must bee measu∣red with the healthe, & habilitie, with the State, and Office, and with the necessary Obligations, & Oc∣cupations of euery man. But all this considered, the more time that may bee imployed in this exercise,

without beeing wanting to the things aboue-saide, the better it is. Ordinarily, it were meete for a man to retire himselfe an houre in the morning, or night, seeing not without cause our Sauiour Chri∣ste spent an houre in that retired praier which hee made in the Garden of Gethsemani, as wee may col∣lect out of the reprehēsion hee gaue S. Peter, saying Could you not vvatche one houre vvith mee? But hee that by reason of his businesses cannot bee an ho∣wer, let him bee halfe an hower; and if hee cannot halfe an hower, yet let him imploy, if hee please, but a quarter of an hower in that mentall Praier, which wee call Examination of the conscience, in that manner that wee shall hereafter prescribe: and let him giue some more time to prayer vpon holy Dayes, for they were instituted to bee consecrated to God.

Concerning this ordinary time, wee must bee very considerate, that after a man hath set downe his time that hee intendeth to imploye euery day in Praier; bee it for the rule of his Estate, as some Religious doe; or by speciall Deuotion, or Dire∣ction of his ghostly Fathers, hee must bee very constant in spending that whole time intirely in his holy exercise, without letting slippe one onely daye, or loosing one onely Credo time of the hower: for the Diuell with greate solicitude in∣uenteth a thousand occasions, sometimes of cor∣porall excuses; and sometimes of Cares, and Busi∣nesse vnder the title of Pietie, to make vs to inter∣rupt our Praier: for omitting it one daye through Slothe, or through any other wrested ende, a man comes to omitte it afterwardes another, and ano∣ther daye, and at length to omitte it altogither. VVhereupon S. Chrysostome saieth, That a just man should holde it for a thing more sorrowfull then Deathe it selfe, to bee depriued of Praier, imitating

heerein the holy Prophet Daniel, who was accu∣stomed to pray three times a Day, and albeeit the king of Persia commaunded, that no man vpon paine of his life should pray to God in thirty dayes, yet hee would not omitte his accustomed Praier: Ne tantillum quidem temporis sustinuit ab orando cessare; He did not so much as for a very litle time cease to praye: for hee vnderstood that his spirituall life depended vpon Praier, and for feare of the deathe of the Bodye, hee would not in∣danger the life of his Soule, which (saith Chryso∣stome) is as deade when it wanteth Praier, as the Bodye is deade, when it is abandoned by the Soule. And as Daniel although by occasion of Praying, liee put himselfe in daunger of Deathe, for hee was cast into the Lyons den, yet in effect hee died not: for God deliuered him from that Daunger, shut∣ting the Mouthes of the Lyons, because hee opened his mouthe to praye. So also wee may beleeue that for accomplishing the taske of our Praier, wee shall loose neither life, nor healthe, nor content, nor the good dispatche of other businesses: nay ra∣ther by the meanes of Praier, we so dispose oursel∣ues that God may take them to his charge, & doe with his Omnipotencie, and VVisdome, what wee ourselues are not able to doe by reason of our Im∣becillitye, and Ignoraunce. And if at any time for true want of healthe, or for other lawfull, or vr∣gent cause, wee shalbee forced to Interrupt our Praier; the impediment beeing past, wee are forth∣with to retourne to our Exercise, that the interru∣ption which began thorough necessitie, bee not prosecuted by Slothe.

Lastly that no man may exempt himselfe from this so high, & soueraigne an exercise, I adde, that all in generall, aswell those which haue a set time of re∣tired praier, if they will conserue their deuotion,

as also those that haue not this time, to supplye this defect ought to exercize themselues often times euery daye in the briefe Actes of Mentall, or Vocall Praier, which wee call Iaculatorye Praiers, whereof in the ninth. §. wee haue made mention, in the which (as S. Augustine reporteth) the Fathers in the Deserts exercized themselues very often, euery daye, briefely putting themselues in minde of God, & of his benefits, or else of their owne Sinnes, and shooting of by and by, like a Darte, a feruent Af∣fection to heauen, or some briefe Petition for some Vertue, saying as it might bee thus: O Lord, that I neuer had offended thee! O my God, that I may Loue thee! O that I may obey thee! Giue mee o Lord Puritye of Soule, Humillitye of Hearte, Pouertye of Spirit. Pardon my Sinnes, o my Redeemer, for they are very greate.

This manner of Praier beeing short, is easy to all, and may bee made with very greate attention, and zeale, as Cassianus aduertiseth vs. And for this cause they vse to bee very effectuall to obtaine of our Lord what wee require: for (as S. Basile saithe) It is more auaileable to pray a litle, and well with attention, then to pray much after another manner, for God is not ouercome with the much-nesse of Praiers, but with the waight, and feruour of them.

The breuitye of these praiers is to bee recom∣pensed with the frequencye, labouring by meanes thereof to fullfill in some sorte, that which our Sa∣uiour Christe saide: It behoueth allvvaies to praye, and not to bee vvearye: that is, not to faile neither in the time assigned for Praier, nor in the feruour thereof, nor in confidence, nor in possible frequen∣cye, multiplying these Iaculatory Praiers, which (as Dauid saithe) are the reliques of those holy Cogita∣tions that wee had in the morning, making to our∣selues a Feast, & preseruing Deuotion all the Daye.

S. Chrisostome saithe, That at least wee ought euery howre to offer vnto God one of these pray∣ers: Vt orandi cursus cursum diei aequet, That the course of Praier, may goe equall with the Course of the Day; so that when the Clocke strikes the hou∣re, it may serue as an Alarum to Praier. But those that are very feruent, procure much more frequen∣cye, imitating the holy Monkes of Egipt, of whome Cassianus saith that when they laboured, they also prayed all day: Preces & Orationes per singula mo∣menta miscentes; Mingling with their handy worke, Praiers and Affections, euery moment of the Day: and by this short cut they arriued in litle time to much Sanctitye, and attained to greate merites. And it is not much, that wee should bee very couetous of this holy exercize, for (as S. Bonauenture saieth) at all times, and at all howers wee may gaine by Praier that, which is of much more value then the whole VVorlde. And wee see manifestly that so it is: for if a man should waste the whole daye in framing interiour Actes of Blasphemies, Vengean∣ces, Hatred of God, and Purposes of other greate Sinnes, in the ende of the daye hee shall haue meri∣ted a terrible Hell: So contrarily if hee spende it in the interiour Actes of this mentall Praier, frequen∣ting good Desires, and Determinations to please God, with Petitions of Vertues, in the ende of the daye hee shall finde himselfe with incredible gaine of celestiall giftes, and of an euerlasting rewarde: for God is no lesse liberall in rewarding, then hee is rigourous in chastizing.

VVee will put manye of these laculatorye praiers in the meditations of this booke, specially in the third parte, pondering some short praiers that were made to Christe our Lorde, by some Leprous, and blinde men, by the VVoman of Chanaan, the Sisters of Lazarus, and such other like.

Certaine Aduertisements concerning the Medi∣tations ensuing. §. 13.

FOR the good vse of the meditations ensuing I aduertise, that there may bee diuerse endes in the reading of them, as there were in the wri∣ting.

1. The first ende is, to imploy some litle tyme in that most noble, and proffitable exercise which wee call Spirituall reading, wherein (as the holy Fathers say) God speaketh to the Hearte the same that is in the booke, illustrating the Vnderstanding with the Light of the Verities there written, and inkind∣ling the VVill with the fier of other such like Af∣fections. And for this cause in some meditations I inlarge myselfe somewhat, mixing certaine aduises, and rules of Perfection, concerning the Vices, or Vertues whereof therein I treate, that they which reade them to this ende, may learne allso this Sci∣ence of the Spirit. But they must reade them with attention, and repose, ruminating, and pondering what they reade with inward feeling thereof, so that with their reading they joyne some manner of Meditation, first beseeching our Lord to illuminate them, and to speake vnto their Heartes the wordes of that booke, saying with Samuel; Speake Lord for thy seruant heareth.

2. The second principall ende of reading these meditations, is to recollect matter of retired Praier, and Contemplation alone by himselfe with our Lord. For (as S. Bernard saieth) Reading dis∣poseth, and aydeth to meditation, which without it, or some thing equiualent, vseth to bee straying, wandering, and distracted. And in such cases they are onely to reade those pointes that serue them to meditate in their hower assigned. And because some times, some pointe is large, comprehending some

three, or foure considerations, whose number is noted in the margent; it shallbee good to diuide such a pointe into manye, and breifely to gather for the meditation, two, or three verities of those considerations, to ruminate them more at leasure. And if any one desire to haue more copious matter of meditation, hee may make of two poinres one.

Yet it is to bee noted, that although wee pre∣scribe in them the practize of mentall Praier, exer∣cizing Affections, Petitions, and Colloquies, yet no man is to bee tied to those wordes wherein they are deliuered, but hee himselfe must inuent them, as our Lord shall dictate them vnto him, and the light of the Veritie which hee considereth, and his owne feeling of Deuotion the which (as allready hath beene saide) is the Tongue of the Soule, and whosoeuer hath it, knoweth very well how to speake with God, and without it is as it were dum∣be: and then it is good to make vse of those Col∣loquies heere set downe, making them as if they were his owne.

3. The third ende of reading these meditations, may bee, to practize them with others, for it be∣longeth to spirituall masters, and Confessors to giue such like pointes of meditation to their Disciples, and Penitents, industriating them in this manner of Praier, when they are capable thereof: but they are not to giue all alike to all, but to select those meditations, Pointes, and Considerations that are most accomodated to the estate, and capacitye of him that receiueth them.

And besides this, they may also helpe themselues herewithall for their Sermōs, or spirituall speeches, which are vsed to bee made in common to such as liue in religion, or out thereof, with desire to ob∣taine that perfection that is proper to their Estate.

4. For all these endes I haue procured that the

Meditations should goe founded, and accompa∣nyed with places of diuine Scripture, which was written for the same endes. So that heere are de∣clared in a manner all the foure Euangelistes: the greater parte of the Actes of the Apostles: the be∣ginning of Genesis; and many other places of the olde, and Nevve Testament. And because many of them, may haue diuerse Senses, I haue procured to make choise of the most receiued, according to the exposition of the Saintes, from whome I haue collected these Considerations: as also from that which other spirituall men haue experienced, to whome our Lord hath communicated these tasts, and feelings.

So that heereupon, such as are Louers of Varie∣tie in these exercizes of the Spirit, shall finde in this booke diuerse meditations for the seuerall times of Aduent, Lent, Sundayes, and Principall Feastes of the yeare, accomodating themselues in euery time to the spirit, which therein the Church representeth. And because many haue a deuotion to haue medi∣tations distributed for the seuen dayes of the wee∣ke, they shall heere also finde Varietie thereof.

Those which treate of purifying themselues from Vices in the Purgatiue vvay, shall finde meditations of the Seuen deadely Sinnes, for euery daye its me∣ditation; and they themselues may easily recollect others of the seuen principall things that are in this life, that is to say, Meditation of Sinnes, Deathe, Iud∣gement particular, Iudgement vniuersall, Hell, Purga∣tory, and Glorye. As also of the seuen notorious Sinners that our Sauiour Christe conuerted; name∣ly: S. Mathevv, S. Mary Magdalen, the VVoman of Samaria, the vvoman founde in Adulterye, Zacheus, the good Thiefe, and Saul.

Those which treate of gaining Vertues in the Illuminatiue vvay, shall finde Meditations of the

Seuen Petitions of the Pater noster; of the Eight Beati∣tudes; of the Seuen stations vvherein is consummated the vvole Passion of Christe our Lorde: of the Seuen vvordes that hee spake vpon the Crosse: and they may easily make choise of Seuen Parables, or Seuen of his most notable miracles for the seuē dayes of the weeke.

Those which treate of Vnion in the Vnitiue Life, shall finde meditations of the Seuen diuine Attri∣butes, wherein principally this Vnion is fed; that is to say; Bountie, Charitie, Mercie, Immensitie, VVisdo∣me, Omnipotencie, and Prouidence. And if they will meditate Gods benefits, they shall finde meditations of the vvorkes that God did the first Sixe dayes of the vvorlde, and his rest vpon the Seuenth day. Also the Seuen revvardes of Glorye which Christe our Lord declared in his Sermon of the Beatitudes; and those vvhich hee promised the seuen Bishops in the Apocalips. And after this manner shall they finde sundry medi∣tations of the most blessed Sacrament, and of our bles∣sed Ladye the Virgin, and for the fifteene mysteries of the Rosarye. All which they may easily seeke in the Tables that shall bee put in the ende of the booke.

Finally, euery parte of the sixe which this Booke hath, wherein are diuers meditations, with diuerse manners of Praying, & Contemplating, is like a ban∣quet of many, and diuerse meates, drest after many fashions: the which are set vpon the table, not that euery one that is inuited should eate of all, although hee may make an assay of all: but for that hee should eate principally of that meate, that giueth him most gust, or which is most agreable to his complexion, or necessity, leauing the rest for others, that shall finde gust where hee findes it not, because they haue another cōplexion, or necessitye different from his. For it should bee a greate ignorance in this matter, to seeke to leade all after that forme of Praying that liketh mee, contemning those that vse another waye:

And therefore euery one guiding himselfe, partely by the Counsell, and Direction of his Spirituall master; partely by the experience of his owne Com∣forte, and Proffit, must lay holde vpon those medi∣tations, and formes of Praier, which arme him best to this ende, although it is not amisse to trye all: for paraduenture our Lord will open to mee a way, where I thought hee had helde it very close shut.

By what hath beene saide I conclude, that those which desire daily to clime the mysticall Ladder of Iacob, which S. Augustine calleth the Ladder of Pa∣radise, and S. Bernard, the Ladder of men that are Re∣ligious: whose steps are, Reading, Meditation, Praier, and Comtemplation, they shall finde in this booke matter, and instruction for this mounting relying principally vpon Gods grace, by whose fauour, wee shall all bee albe to clime, and arriue to that Vnion with our Lord, who is in the top, inuiting vs to mount vp thereby; and to this ende hee sendeth his holy Angells who ascende, and descende for our good: they ascende to present vnto God our desires, and petitions, and they descende with the good dispatche thereof, and allwaies animate vs to clime vp euery daye with greate Perseuerance, vntill wee enter into the Paradise of our God, where wee may see him, and enjoy him worlde without ende. Amen.

Notes

• 1. Ioan. 2 27.
• Ioan. 5.39.
• Lib. 1. cap. 8.
• Matth. 13.32.
• Ad Phi∣lip. 3.20.
• Cant. 2.3. Apoc. 22.2. Cant. 2.5.
• Ex P. Ignatio in 1. exer citio pri∣mae heb∣domadae. Ex D. Tho. 2.2. q. 83. art. 1. & q. 180. art. 1. & 3. & 4. & 3. p. q. 31.
• Cap. 7. iuxta 70 D. Hier. ibid.
• 2.2. q. 82 art. 3. & q. 180. art. 7. ad 1. Lib. 3. de fide or∣thodoxa, cap. 24.
• Ex D. Th. 2.2. q. 83. art. 17.
• Psal. 50.7.
• Psal. 118 73.
• 4. Reg. 20 3.
• Ioan. 17.4.
• Psal. 24.11.
• Lib. de verbis Domini. sermone 5. & 29.
• Ad Phi∣lip. 4.6.1. Ad Tim. 2.1.
• Ex D. Th. 2.2. q. 83. art. 17.
• Lib. de Spiritu, & ani∣ma. cap. 70. qui ei tribuitur
• Ad Eph. 5.19. Ad Co∣loss. 3.16.
• Ex D. Th. lectio 7. in ad Ephes. 5.
• Psal. 32.2.
• Isai. 6.3.
• Apoc. 5.12.
• Dan. 3.57. Psal. 102 1.
• Apoc. 19.6.
• Psal. 24.16. & 39.18. Ad Rom. 10.12.
• Ad Rom. 8.26.
• Serm. 15. in Can∣tica.
• Ad Colos. 3.16.
• Psal. 41.12. & 42.5. Psal. 61.6.
• Luke. 15.17.
• Lib. 2. de orando Deo ad finém.
• Eccles. 18 ••3.
• D. Chri. lib. 2. de orando •• Deo, & Homil. in Psal. 4. Nilus ca. 13. de ora¦tione. Climacus gradu. 28
• Serm. 45. in Can∣tica.
• 1. Petr. 1.8. Ad Phil. 4.7. Psal. 84.9.
• Colla. 9. c. 1.
• Gradu. 28.
• Ex D. Dionys. cap. 3. de Eccles. Hierar. & cap. 5. P. Igna∣tius in annot: annota∣tio. 10. Iacob. 4.8. Psal. 33.6.
• 1. Cor. 6.18.
• Tract. 5. super 1. canonic. Ioan. D. Th. 2. 2. q. 24. art. 9.
• In Psal. 49.
• Psal. 103 18. Collat. 10 cap. 13.
• Isai. 6.2.
• 2.2. q. 24 art. 9. maxime ad 3.
• Eceles. 18 23,
• Matt. 6.6. Ex D. Hilario can. 5. in Matth. Amb. lib. 6. de sa∣cra. c. 3. Aug. cōe. 2. in Psal. 33.
• Psal. 18.15.
• Psal. 141 3.
• 2. Para. vlt. flecto genu cor∣dis mei.
• Ad Hebr. 5.7.
• Ex Prou. 18.17. iuxta 70
• Luc. 11.1
• Ad Rom. 8.26.
• C. 3. de diuinis nomini∣bus.
• Iob. c. 17.11.12.
• Psal. 39.13.
• Matt. 6.21.
• Matt. 14.25.
• Mar. 6.48.
• Lucae. 14.11.
• Genes. 15.11. D. Greg. lib. 16. mor. c. 19
• Psal. 146.2.
• Psal. 39.13.
• Psal. 142.6. Matth. 8.25.
• Luc. 18.38.
• Collat. 9. c. 2. & collat. 10. c. 13. Cap. 48.49.50.
• Luc. 18.1
• Psal. 118.115.
• Psal. 94.6.
• 2. 1. q. 83 art. 12.
• Psal. 15.9.
• Ex D. Aug. epis. 121. ad Probam. cap. 9.
• Processu. 7. religio∣nis cap. 3
• Matt. 21 19.
• Psal. 1.3.
• Num. 21.5.
• Psal. 95.1. & 97.1.
• Collat. 10 cap. 10.
• Cant. 5.13. Ioan. 6.68. Ibidem. 63.
• Psal. 118 131.
• Ex D. Tho. 2.2. q. 180. art. 3.
• The epi∣logue of Mentall Praier.
• Ioan. 10.2. 2 q. 82 art. 8.
• Cant. 1.13.
• Mat. 26.39.
• Epis. 105 prope medium.
• Zacha. 12.10. 2. Corin. 2.5. Ad Rom. 8.26.
• Sapient. 7.22.
• Vide D. Th. 2.2. q. 174. art. 1. ad 3. Ex D. Isid. & art. 3. & q. 155. art. 1. & 2. ad 1. & 2.
• In the 19 medita∣tion.
• In the 3 medita∣tion and the resifo¦lovving.
• Ex Cas∣sian. col∣lat. 12. cap. 13. Ex Ger∣son. 3. p. tract. de mistica. Theolo∣gia, cap. 2 de diui∣nis nomi¦nibus.
• Aug. lib. 10. cōfes. & lib. de spiritu, & ani∣ma. c. 9. Bern. lib. de digni. & natu∣ra amo∣ris diui∣ni. c. 6. & sequenti∣bus. Serm. 22 in Cant. Ad Heb. 11.27.
• Iob. 33.26.
• Psal. 45.11.
• Psal. 76.3. & 96.11.
• Cantic. 5.6.
• Lib. de triplici habita∣culo.
• Psal. 84.9.
• Iob. 42.5.
• Lib. 35. moral. cap. 4.
• Cant. 1.4. Ex D. Bonouēt. sup. di∣stinct. 6.
• Ad Rom. 12.12.
• 2. Corin. 2.15.
• Psal. 83.3.
• Psal. 33.9.
• Psal. 30.20.
• Sap. 16.20.
• Psal. 18.11. & 118.103
• Collat. 12. c. 12.
• Oscule∣tur me osculo o∣ris sui. Ad tactū eius cō∣mota sūt viscera mea. Dextera eius am∣plexabi∣tur me. 1. Cor. 6.17. Cantic. 3.4.
• Ex D. Bonauen sup. di∣stinct. 4. Lib. de spiritu, & ani∣ma. c. 9.
• Math. 4.2.
• Matth. 26.40.
• In the tvventie & eight medita∣tion of this first part.
• Lib. 1. de orando Deo.
• Daniel. 6.10.
• Epis. 121 ad Probā cap. 10. Chrisost. hom. 79. ad popú∣lum.
• Lib. 2. de institutis cap. 10. & coll. 9. cap. 35. In cōsti∣tutionib. Monast. c. 2.
• Luc. 18.1.
• Psal. 75.11.
• Lib. 1. de orando Deo ad finem.
• Lib. 3. c. 2. & lib. 2. c. 14.
• Opusc. de perfectio. vitae .c. 2.
• Aug. ser. 22. ad frat. D. Isid. lib. 3. de summo. bono .c. 8. D. Bern. ser. 50. ad sororem.
• 1. Reg. 3.10.
• In scala claustra∣lium.
• §. 2. Ex D. Bern. ser. 45. in cantic.
• 1. Thess. 5.21.
• Genes. 28.12. In tomo. 9.