A Golden Treatise of Mental Prayer by St. Peter Alacantara

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A MEDITATION FOR SATURDAY

This day thou shalt meditate upon the piercing of our Blessed Saviour's side with a spear; the taking down of Christ from the cross; the lamentations of the women; and other things which did occur about his burial.

First, take notice, how that Christ, after he gave up the ghost upon the cross, his enemies much rejoiced at his death. But yet, there was not an end of their insatiate cruelty, but still their increasing malice raged against him, being dead. They divided, and cast lots for his garments, and with a spear pierced his precious side.

O barbarous caitiffs! O adamantine hearts! did you think those torments he suffered before his death were not sufficient, that you would not vouchsafe to spare him being dead? what madness did possess your souls? lift up your eyes and behold his dead face, his eyes sunk, his hanging head, and his whole body being wan and pale. Although your hearts be harder than adamant, yet let this pitiful aspect mollify them.

Behold the centurion struck a lance into his sacred side, with such violence that the very cross did tremble, out of whose side did gush abundance of blood and water, for the redemption of all mankind. O river of paradise, running forth to water the whole earth! O precious wound which rather the love thou didst bear to us sinful men, than the enemies' weapon did inflict! O gate of heaven, window of paradise, place of rest, tower of fortitude, sanctuary of the just, nest of doves, tomb of pilgrims, flourishing bed of the spouse! Hail, sacred wound, which piercest devout hearts; hail, rose of incredible beauty; hail, precious stone of inestimable valor; hail, door, through which lieth open a free passage to the heart of Christ, an argument of his love, and pledge of eternal felicity!
Consider, that in the evening, Joseph and Nicodemus came with ladders to loose and take down the body of our Saviour; but the Blessed Virgin, after all these torments, perceiving her Son to be taken from the cross, and disposed for the grave, she took him when he was let down, in her arms, humbly beseeching that holy company, that they would suffer her to come near his body, and to bestow her last kiss and embracings upon him, which upon the cross she could not do, which they would not, nor could deny; for if her friends had deprived her of him dead, which her enemies did her, of him living, they had redoubled the anguish of her soul.

When she saw her Son in this case, what grief, what dolors can we imagine she then did suffer? angels of peace come and lament with this blessed Virgin, lament heaven, lament stars, lament all creatures of the world. She embraced the mangled body of her Beloved Son, she hugged him in her arms, (for love administered this strength,) she thrust her face amongst the thorns to come to kiss his mouth, whereby she wounded her face with the sharp pricks which she washed with flowing tears.

O sweet Mother, is this thy Beloved Son? is this he whom thou didst conceive with great glory, and bring forth with great joy? is this that bright mirror in which thou wert wont to see thyself? all that were present did likewise mourn, the other Mary's, which were there, mourned, the noblemen lamented, heaven and earth, with all creatures, mourned with the Blessed Virgin.

That holy Evangelist lamented, who often embracing the body of his dear Master, said, my good Lord and Master, who shall hereafter teach and instruct me? with whom now shall I consult on doubtful occasions? upon whose lap shall I now rest myself? who shall now reveal unto me celestial secrets? what sudden change is this? yesterday I rested upon thy sacred breast, where thou didst communicate to me the joys and glory of everlasting life, and now in recompense of that benefit I embrace thee dead in my arms? is this that countenance which I beheld glorious and transfigured upon the mount of Thabor? is this that face which I saw brighter and more glittering than the sun?

And that Blessed sinner, St. Mary Magdalen lamented, who often kissing the feet of her Saviour, said, O the true light of mine eyes, the only remedy and solace of my soul. If I sin again, who shall hereafter receive me into favor? who shall defend me from the calumnies of the Pharisees? O how altered are these feet from those I washed with my tears! O beloved of my heart, why do I not die with thee? O life of my soul, how can I say I love thee, when I living, see thee dead before me?

Thus, this blessed company did mourn and lament, watering with abundant tears the body of Jesus. The sepulchre being ready, they spiced his holy body with sweet spices, they wrapped it up in a fine linen cloth, bound his head with a handkerchief, laid it upon a bier, carried it to the place of burial, and put it into a new monument.

The monument was covered with a stone, and the face of Mary obscured with a cloud of sorrow. When there again she bade her Son adieu, she then began to be more and more sensible of her solitude; for, then she saw herself to be deprived of the greatest good. But her heart remained buried with her treasure in the grave.

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A MEDITATION FOR SUNDAY

This day thou shalt consider and meditate of the descent of Christ to Lymbus Patrum: his resurrection; divers apparitions to the Blessed Virgin Mary; St. Mary Magdalen, and his other disciples; and last of all, his glorious ascension into heaven.

Take notice, therefore, of the incredible joy, the Fathers, which were detained in Lymhus, felt at their coming of the Redeemer, who came to free them from the dark prison, wherein they were shut for many thousand years. What prayers, what giving of thanks, did they render to him, who had brought them to the long desired haven of their salvation? they, who return from the East Indies, are wont to say, that they think all their forepassed labors well bestowed, only for that joy they find, the first day of their arrival into their country. If the banishment of a year or two, and the tediousness of a little troublesome journey, can breed such joy in men, what will the absence of three or four thousand years do from that pleasant and celestial country! What joy, therefore, do we think those holy Fathers had, when they took possession of it?

Then, consider, the excessive joy of the Blessed Virgin, when she saw her Son risen from death, when it is most certain, and undoubted, that she felt the greatest sorrow, and affliction, at the ignominious death and passion that could be, her joy must needs excel the rest, in his triumphant resurrection. How great dost thou think was her content and pleasure to see her Son, whom she grievously lamented before his death, living glorious, and attended with a joyful troop of holy patriarchs, whom he brought along with him? What said she? what did she? with what kisses did she salute him? with what affection did she embrace him? what pleasant rivers of tears distilled from her eyes? how earnestly did she desire to follow her Son, had it been permitted to her?

Moreover, take notice, of the joy of the holy Mary's, particularly of her who stood weeping, at the sepulchre of Christ, when, without doubt, she saw him whom her soul loved, she cast herself at his feet when she beheld him living, whom she sought amongst the dead.

After his Mother, he, therefore, appeared to her, who loved him most ardently, and, above others, sought him most diligently and perseverantly, to instruct us, that when we look for God, we must seek him with tears and diligence.

Consider, that after this, he appeared to his disciples going to Emmaus, in the habit of a pilgrim; behold, how courteously he joined himself a companion to them; how familiarly he conversed with them; how handsomely he dissembled his person; and after, with what affection he manifested himself unto them; and last of all, how he left their tongues, and lips, filled with the delightful discourse of his Majesty. Let thy discourse and talk, be like these disciples, as they travelled in the way, of the love and passion of our Blessed Saviour; and, I dare be bold to say, that he will not deny unto thee his sacred presence.

In the mystery of our Blessed Saviour's ascension, first, consider, that he deferred it for forty days, that in the mean time, often appearing to his disciples, he might instruct them, and with them discourse of the kingdom of heaven; for he would not forsake them by ascending into heaven, before he had disposed their minds to ascend with him spiritually.

Hence we may note, that those are often deprived of the corporal presence of Christ, and of sensible devotion, who, with the wings of contemplation, fly up to heaven and fear no danger. Wherein the divine providence, wherewith it curbeth and governeth the elect, doth wonderfully manifest itself, how it strengtheneth the weak, exerciseth the strong, giveth milk to little ones, prepareth stronger meat for great ones, comforteth some, afflicteth others, and to conclude, accommodates himself to all, according to their several degrees in their spiritual profit. Wherefore, he that is roborated by divine comfort, ought, therefore, not to presume of himself, seeing this sensible consolation is but the meat for infirm ones, and a great sign of weakness; nor he that is exercised by affliction, ought, therefore, to be dejected, seeing temptation is for the most part a testimony of a valiant mind.

Christ ascended up to heaven in the presence of his disciples, that they might be witnesses of this mystery, of which, they were beholders, none can give better testimony to Almighty God's deeds, than he who hath learned them by experience; wherefore, he that would certainly know how good, hov/ sweet, and merciful he is towards his, and what is the force and efficacy of his divine grace, love, providence, and spiritual consolations; let him ask those, who, indeed, have had experience of them, for they, and only they, will give him the best instructions and satisfaction.

Moreover, Christ would ascend, his disciples looking upon him, that they might pursue him with their eyes and spirit, that they might have a cordial feeling of his departure; that in his absence they might fear to remain alone, and that they might the better dispose themselves to receive his holy grace. The prophet Eliseus, when Elias was to be taken and separated from him, desired that he would give his spirit Elias made answer: "Rem difficilem postulasH attamen si videris me, quaiido tollar a te, erit tibi quod petisli: si autem non videris, non erit." " Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, thou shalt have what thou hast asked; but if thou see me not, thou shalt not have it."[1]

In like manner, they shall be heirs of the spirit of Christ, whom love doth cause to mourn for his departure; to whom his absence doth seem grievous, who earnestly, whilst they live in this banishment, desire his holy presence. Such a saint was he that said, thou art gone, my comforter, without any care of me, at thy departure thou didst bless thine, and I saw it not; the angels promised that thou shouldst return again, and I heard them not. Who is able to express or understand, the solitude, trouble, cries, and tears of the Blessed Virgin, of his beloved disciple, St. Mary Magdalen, and the other Apostles, when they saw Christ to be taken from them, who, together with him, carried up their affectionate hearts? and yet, notwithstanding, it is said of them, that they returned with great joy into Jerusalem; the same love and affection which made them bewail the visible loss of their beloved Lord and Master, did likewise cause, that they congratulated each other; much rejoicing at his glory, for it is the nature of true love, not so much to seek the commodity of itself, as the honor and commodity of the person that is beloved.

Last of all, to close up this meditation, it is left to us to consider, with what glory, with what joy, this noble conqueror was brought into that heavenly city; what solemnities were then instituted in the glorious paradise, how magnificently was he entertained by those celestial citizens? what a delightful spectacle was it, to see men accompanied with angels, to go in procession, and to sit upon those seats, which for many thousand years were vacant. But a most ravishing joy it was, to behold the sacred humanity of Jesus Christ, for transcending all others, to sit at the right hand of his eternal Father.

All these things are worthy of thy attentive consideration, that thou mayest learn, that the labors thou dost undergo for the love of God, are not spent in vain, therefore, he that humbled himself under all creatures, it was requisite that he should be exalted above all, that the lovers of true glory may trace this path, they must expect if they desire to be above all, that first they be subject to all, even their inferiors.

1.  4 Reg, c. ii. v. 10.

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CHAPTER V. OF SIX THINGS NECESSARY TO PRAYER

These are the exercises and meditations, Christian reader, wherewith, every day, thou mayest feed thy soul, which if thou dost rightly use, thou wilt never want matter to busy thy mind devoutly. But thou must note, that meditation, if it be well performed, ought to consist of six parts; some of which, go before, others follow, mental prayer.

First, before we apply ourselves to meditation, it is necessary, that our mind and soul be diligently prepared to this holy exercise; as these strings of an instrument, except they be before-hand well-tuned, will never make a pleasant melody.

After preparation, ought to follow the reading of some holy mystery, according to the distribution of days in the week, which in young beginners is chiefly necessary, until with continual use and custom, matter of meditation offereth itself unto their memories. Then insist upon the matter to be meditated upon. To meditation we must join devout and sincere giving of thanks to God for all his benefits; then a general oblation of all the life of Christ for recompense of any benefit, and our own works to the honor and glory of God. Last of all, petition, which is chiefly called prayer, wherein we desire all things necessary for our own salvation, of our neighbors, and the good of the whole church.

These six parts, are required to mental prayer, which besides other commodities, they minister abundant matter for meditation, seeing they set before us divers sorts of meats, that if one will not relish our spiritual taste, we may fall upon another; if we be deficient in one, in another we may employ our minds, and kindle our devotion.

But in every meditation, neither all these parts nor order, is always necessary, although, as I said before, to young beginners it is, that they should have a certain method, according to which, they are to guide themselves; wherefore, in that which hath, or shall be said, my intention is not to set down a general rule, or immutable perpetual laws, the violating of which should be a fault; but my meaning is, to introduce, and bring in young beginners and novices into the right way, and method, of meditation; which, when they are once in use, experience, but especially, the Holy Ghost, will better inform them.

CHAPTER VI. OF THE PREPARATION NECESSARY TO PRAYER

It will not be beside our purpose to handle all these parts severally; we will, therefore, first begin with preparation, which we did put first.

He, therefore, who goeth about to meditate, after he hath placed his body after a decent manner, either kneeling or standing, or composing himself in manner of a cross, or prostrating himself upon the ground, or sitting, if infirmity or necessity doth so require, let him first sign himself with the sign of the cross; then let him recollect the dispersed powers of his soul, especially the imagination, and sequester it from all temporal and transitory things. Let him elevate his understanding to God, considering his divine presence, with what due reverence and attention as is requisite; and let him imagine Almighty God himself to be present in his soul, as in very deed he is.

If it be the morning meditation, after a general act of contrition for his sins, let him make to God a general confession; if in the evening, let him examine his conscience concerning all his thoughts, words, and works of that day; of the forgetfulness of the benefits of Almighty God; and of the sins of his former life; humbly prostrating himself in the sight of the Divine Majesty, in whose presence he now is, after a particular manner, saying the words of the patriarch Abraham: "Loquor ad Dominum meum, cum sim pulvis et cinis:" "I will speak to my Lord, seeing I am but dust and ashes." [1] And singing the psalm: [2] " To thee have I lifted up my eyes, who dwellest in the heavens. Behold, as the eyes of servants are on the hands of their masters; as the eyes of the handmaid are on the hands of her mistress: so are our eyes unto our Lord God, until he have mercy on us. Have mercy on us, O Lord, have mercy on us. Glory be to the Father," &c.

And because we are not able of ourselves to think any good, but all our sufficiency is from God; and because none can say Lord Jesus, that is to say, call upon the name of Jesus, without the Holy Ghost, [3] to thee, therefore, O Holy Ghost, do I turn myself, with tears imploring thy assistance: " Come, Holy Ghost, send forth from heaven the glittering beams of true light; come, father of the poor; come, giver of rewards; come, light of our hearts, sweet comforter, sweet guest of the soul, sweet refreshing, rest in labor, temperature in heat, in mourning a grateful solace, O blessed light, replenish the hearts of the faithful." Then followeth the prayer, Deus qui corda fidelium, etc. These being said, he shall pray to God to bestow upon him his divine grace, to assist at this holy exercise, with that attention, due recollection, fear and reverence, beseeming so great a majesty, humbly beseeching him, so to pass over this time of holy prayer, that he may return from thence fortified with new fervor, to execute whatsoever shall belong to his holy service; for prayer which beareth not this fruit is luke-warm, imperfect, and of no moment before God.

CHAPTER VII. OF READING

After a due preparation, followeth reading those things that are to be meditated upon; that must not be too hasty, but mature, serious, and quiet; to which the understanding must not only be attentive, to understand those things which are read, but also, and chiefly, the will; that those things which are understood, may give a spiritual gust and feeling. When he falleth upon any place which much moveth his affection, let him there pause awhile, that in his heart it may cause a greater impression. He must also beware not to spend too much time in reading, thereby to hinder meditation, it being a more fruitful exercise; for as much, as things attentively considered, pierce more inwardly and produce greater effect. If, per adventure, sometime it happeneth that the mind be so dispersed, that it cannot settle itself to prayer, then it is better to insist awhile longer in reading, or to join reading to meditation; or alter the reading of one point, to pause upon that awhile, then after the same manner to proceed to the others: although the understanding tied to certain words which are read, cannot so freely be carried into divers affections, as when it is free from this bond.

It is oftentimes very profitable for a man to use some violence to himself, to expel his vain and trifling fancies; after the example of the patriarch Jacob, manfully to wrestle against them, persevering unto the end: after which fight, the victory being obtained, God doth, for the most part, give greater devotion, or more pure contemplation, or some other supernatural gift, which he never denieth to those who faithfully fight in his cause.

CHAPTER VIII. OF MEDITATION

After reading, followeth meditation, which is sometimes of such things as can be represented to our imagination; as the life and passion of our Blessed Saviour; the latter-judgment; hell; and the kingdom of heaven. Sometimes of such things as are subject rather to the understanding than imagination; as the consideration of Almighty God's benefits, his bounty, clemency, and other perfections which are in God.

These meditations are called, the one intellectual, the other imaginary. Both which, in these exercises, are to be used after a different manner, as occasion requireth. When the meditation is imaginary, so that the thing meditated upon hath, or ever had, any actual existence or being, we must so frame and represent it to our fancy, as though we were present in the same place, and saw with our eyes those things which were there done. This representation will make the consideration of these things more vivacious, and cause a greater impression in our souls; for if our imagination can comprehend whole cities and countries, with less difficulty can it comprehend one mystery. This helpeth much to the recollection of the mind; this will retain the same busied in itself, as a bee in a hive, where she worketh and disposeth all things diligently. But in these things a moderation must be used; for to run with a violent imagination to Jerusalem, to frame to the fancy those things which are to be meditated there, doth oftentimes hurt the head. Wherefore, it is good to abstain from immoderate imaginations, lest nature, oppressed with too violent apprehensions, becomes infirm and weak.

CHAPTER IX. OF GIVING OF THANKS

After meditation, followeth giving of thanks, the occasion of which, must be taken from the matter meditated upon; for example, if the meditation be of the passion of our Saviour, we must give thanks unto him, that, he hath redeemed us from so great torments. If of sins, that with longanimity he hath expected us to do penance. If of the miseries of this life, that he hath preserved us from the greatest part of them. If of death, that hitherto, he hath defended us from the perils of sudden death, and hath favorably granted us time of penance. If of the glory of paradise, that he hath created us to that end; that after the storms and troubles of this present life, we should enjoy eternal felicity; after this manner, we are to proceed in other meditations.

To these benefits, we may join the others which we handled before, to wit, the benefits of our creation, conservation, redemption, and vocation. As much as in us lieth, let us give him thanks, that he hath created us, after his own image and likeness, that he hath given us a memory to remember him, an understanding to know him, and a will to love him, that he hath committed us to the custody of angels, that by the help of our angel guardian, he hath exempted us from many dangers, preserved us from many mortal sins, defended us from death, and malice of the devil, while we were in this case, (which was no less than to free us from everlasting death, to which, by sin, we were obnoxious.) That he would vouchsafe to assume our nature upon him, and for our sakes suffer a most ignominious death; that we were born of Christian parents; that we were regenerated by baptism; that in this present life, he hath promised grace, and unspeakable glory in the world to come; that he hath adopted us for his sons; that in the sacrament of confirmation, he hath fortified us with strong weapons, to fight against the world, the flesh, and the devil; that he hath given himself to us in the sacrament of the altar; that he hath left unto us the sacrament of penance, to recover the grace which was lost by mortal sin; that he hath visited us daily with good and holy inspirations; that he hath given us grace to persevere in holy and pious exercises. After the same method, we must proceed in accounting other of Almighty God's benefits, as well general as particular, and for all, public or private, manifest or secret, give him thanks; and we must invite all creatures, celestial and terrestrial, to bear us company in this holy exercise, singing the song of the three children: "Benedicte omnia opera Domini Domino: laudate et superexaltate eum in sæcula, &c."[4] And the Psalm: [5] "Benedic anima mea Domino: et omnia quæ intra me sunt, nomini sancto ejus. Benedic anima mea Domino: et noli oblivisci omnes retributiones ejus. Qui propitiatur omnibus iniquitatibus tuis: qui sanat omnes infirmitates tuas. Qui redimit de interitu vitam tuam: qui coronat te in misericordia et miserationibus." "Bless the Lord, O my soul: and let all that is within me bless his holy name. Bless the Lord, O my soul, and never forget all that he hath done for thee. Who forgiveth all thy iniquities; who healeth all thy diseases. Who redeemeth thy life from destruction, who crowneth thee with mercy and compassion."

CHAPTER X. OF OBLATION

Cordial thanks being given to God, presently the heart breaketh naturally into that affection, which the kingly prophet David felt in himself, when he said: " Quid retrihuam Domino, pro omnibus qnse retribuit mihi"[6] " What shall I render to our Lord, for all things that he hath rendered to me?" Which desire, we shall in some sort satisfy, if we offer to God whatsoever we have. First, therefore, we must offer to God ourselves, for his perpetual servants, wholly resigning ourselves to his holy will, howsoever he shall please to dispose of us. We must likewise direct all our thoughts, words, and works, whatsoever we shall do or suffer, to the supreme honor and glory of his sacred name. Then we must offer to God the Father, all the merits of his only begotten Son, all the labors and sorrows he did undergo, in this miserable world, to fulfil the will of his heavenly Father, beginning from his nativity, and hard manger, to his contumelious crucifying, and giving up the ghost; forasmuch, as these are all the goods and means, whereof in the New Testament, he hath left us heirs; wherefore, as that is no less our own, which is given us freely, than that we get with our industry; so the merits of Christ, which he hath freely bestowed upon us, are no less our own, than if we had got them with our sweat and labor.

Hence every man may offer this sacred oblation, as the first, numbering one by one, all the labors and virtues of the life of Christ, his obedience, patience, humility, charity, and his other virtues, seeing these are the most excellent of all oblations, that we can offer to God.

CHAPTER XI. OF PETITION

This noble oblation being well performed, we may securely and confidently proceed to the asking of any gifts and graces. First, therefore, Almighty God is to be prayed unto, with inflamed charity and ardent zeal of his divine honor, for the conversion of all nations, that all people may be illuminated with the knowledge of him, praying and adoring him as the only true and living God. To this end, from the bottom of our hearts, we may utter the words of the kingly prophet: "Confiteantur tibi populi Deus: conjiteantur tihi populi omnes."[7] "Let people, O God, confess to thee; let all people give praise to thee."

Then, we must pray to God for the prelates of the church, the supreme pastor, cardinals, archbishops, bishops, and other prelates, that he would be pleased so to govern and illuminate them, with the light of his heavenly grace, that they may be able to bring all men to the knowledge and obedience of their Creator.

We must also pray to God for kings and princes, (as St. Paul admonisheth,) and for all men placed in dignity, that by their diligent care, their subjects may live a quiet life, well instructed with honest manners, for this is grateful to God, that willeth all should be saved, and come to the knowledge of his truth.

Then for all the members of his mystical body; for the just, that he would be pleased to conserve them in their sanctity; for sinners, to convert them from their wicked courses, to the amendment of their lives; for the dead, that he would free them from the expiating torments wherein they are detained, and bring them to their eternal rest.

We must pray to God, for the poor infirm captives, bond-slaves or others, in whatsoever tribulation; that for the merits of his dear Son, he would vouchsafe to help, and free them from all their miseries.

After we have prayed for the good of our neighbors, let us, at length, intreat for our own necessities, which discretion will teach every one in particular (if he be not altogether ignorant of himself,) what they are. But, that we may set down a method for beginners, we will lead them into this pathway. First, therefore, we must pray to God, that through the merits and passion of his only begotten Son, he would pardon our sins, give us grace to avoid them, and to expiate them with good works worthy of penance; but especially, to implore for help and assistance, against those evil inclinations, and vices, in which we are most addicted, laying open to our heavenly physician, all the wounds of our diseased souls, that with the ointment of holy grace he would heal them.

Then, let us ask, for the most excellent virtues wherein the whole perfection of a Christian man consisteth; for example, faith, hope, charity, fear, humility, patience, obedience, fortitude in adversity, poverty of spirit, contempt of the world, true discretion, purity of intention, and other like to these, which are placed in the supreme top of a spiritual building. Faith, is the prime root and foundation of a Christian; hope, is a staff to defend us from all tribulations of this present life; charity, the end of all perfection; fear of God, the beginning of true wisdom; humility, is the basis and ground work of all virtues; patience, is the strongest armor against the fury of our enemies; obedience, is the most grateful oblation to God, wherein man offereth himself for a sacrifice; discretion, is the eye of the soul; fortitude, the hand thereof, wherewith it bringeth all works unto perfection; purity of intention, directeth all her actions unto God. We must after pray for other virtues, which may help us forward in the way of perfection; as sobriety in meat and drink, moderation of the tongue, custody of the senses, modesty and composition of the outward man, sweetness in giving good example to our neighbors, rigor and severity towards ourselves, and the like. Last of all, we must conclude this petition, with a fervent imploring of the divine love, and here to pause awhile, so that the chiefest part of time be spent in an earnest desiring of this grace and favor, seeing in the divine love all our felicity doth consist, to that end, this prayer following will not be unprofitable.

A PRAYER FOR OBTAINING DIVINE LOVE

Grant, I beseech thee, O Lord, that I may love thee with all my soul, with all my heart, with all my strength; O my only hope, my perfect glory, my refuge and solace; O my dearest of all friends, sweet spouse, flourishing spouse, sweeter than any honey, delight of my heart, life of my soul, joy of my spirit; O bright day of eternity, clear light of my bowels, paradise of my heart, original of all my good; O my chiefest strength, prepare, O Lord in my soul a delicious bed, that according to thy promise, there thou mayest dwell, and make thy mansion. Mortify in me whatsoever is displeasing to thee, and make me a man according to thine own heart. Pierce the marrow of my soul, wound my heart with the darts of dear affection, and inebriate me with the wine of love.

When shall I perfectly please thee in all things? when shall I cast from me all things contrary to thee? when shall I be wholly thine? when shall I leave to be my own? when shall nothing live in me, but what is thine? when shall I embrace thee with ardent affection? when wilt thou inflame, and consume me with the flames of love? when wilt thou pierce and replenish me on every side with thy sweetness? when wilt thou lay open and manifest to my poverty, that precious kingdom which is within me, that is to say, thy sacred self, with all thy riches? when wilt thou unite me perfectly unto thee? when wilt thou transform and swallow me up wholly in thee, that from thee I may never depart? when wilt thou remove from me all obstacles, which hinder me, that am not one spirit with thee. O beloved of my soul! O delight of my heart I look down upon me and hear me, not for my own merits, but out of thine infinite goodness, instruct, illuminate, direct, and help me in all, and through all, that I neither speak or do any thing, but that which I shall know to be grateful before thy sight.

O my God, my love, my joy, my pleasure, my fortress, and my life! why dost thou not help the poor and needy, imploring thy assistance 1 thou who fillest heaven and earth, why dost thou suffer my heart to be empty? thou who cloathest the flowers and lilies of the fields with beauty; thou who nourishest the birds of the air; thou who sustainest the least creature of the earth; why art thou unmindful of me, that forgetteth all things for the love of thee? O immense goodness! I had knowledge of thee too late, that I loved thee no sooner. O new and ancient beauty! O miserable was my state, when I lived without thy love! O wretched was my condition, when I knew thee not! intolerable blindness of my heart, when I saw thee not! I sought thee far abroad, when thou wert within me; yet, at length, though late, I have found thee, let not thy mercy suffer me, O Lord, that ever I forsake or leave thee again. And, because to have eyes to see thee is one of the chiefest things that pleaseth thee; Lord, give me the eyes of a solitary turtle, to contemplate thee, give me chaste eyes full of modesty, humble and amorous, sanctified and weeping, attentive and discreet eyes, which may understand and perform thy will; Lord, give me grace to behold thee with such eyes, as thou mayest look upon me again, as thou didst upon Peter, when he denied thee, and didst move him to bitter compunction for his sins. Look upon me as thou didst upon the prodigal child, when thou didst run to embrace and kiss him; or as upon the publican, not daring to lift up his eyes to heaven. Behold me with those eyes, that thou didst invite Mary Magdalen to penance, and to wash thy feet with tears; or, with those eyes wherewith the spouse in the Canticles incited thee to her love, when thou saidst: "Quam pulchra es amica mea, quam pulchra es! occuli tui columbarum."[8] "How beautiful art thou, my love, how beautiful art thou! thy eyes are dove's eyes."

That my aspect be pleasing, and that the beauty of my soul be grateful unto thee: do thou, I beseech thee, bestow the gift of virtues and graces upon me, to deck and trim myself, whereby I may live to glorify thy holy name for ever and ever.

O merciful and holy Trinity! Father, Son, and Holy Ghost, one only true God, teach, direct, and help me in all. O Father omnipotent, I beseech thee, by the greatness of thy immense power, to confirm and strengthen my memory in thee only, and to replenish it with holy and pious cogitations. O Son most wise, illuminate my small understanding, with thy eternal wisdom, to know thy everlasting truth, and my own misery. O Holy Ghost, love of the Father and the Son, with thy incomprehensible goodness, make my will conformable to thy divine pleasure, inflame it with such a fire of thy holy love, that no waters which arise from the turbulent fear of evil suggestions, may be able to extinguish it. O holy Trinity and one God; I would to God I could do nothing else but praise and love thee, and as much as all thy holy saints; I would to God I had the love of all creatures in me alone; I would, with a willing mind, transfer and turn it to the love of thee, although this were nothing, in respect of what thou deservest. Only thou thyself canst worthily love and praise thyself, because none else besides thee is able to understand thy incomprehensible goodness, and therefore the just poise of love resideth only in thy sacred breast.

O Blessed Virgin Mary, Mother of God, Queen of heaven, lady of the world, mansion of the Holy Ghost, lily of purity, rose of patience, paradise of pleasure, mirror of chastity, vessel of innocence: intercede for me, miserable banished wretch, and bestow upon me a portion of thy abundant charity.

O all ye saints of God, and ye angelical spirits, who burn with a vehement affection of your Creator, especially ye seraphims, who inflame both heaven and earth with love, do not forsake my miserable soul, but purify it as you did the lips of Isaiah from all vice and uncleanness, and set it on fire with the flames of your ardent love, that I may love and seek our Lord God, resting and remaining in him for ever and ever. Amen.

CHAPTER XII. CERTAIN DOCUMENTS TO BE OBSERVED ABOUT MEDITATION

Hitherto we have only set down plentiful matter for meditation, which, for the present, is very necessary, because the greatest part of men either neglect or disdain this exercise, because they want sufficient matter to consider upon; now we will briefly handle those things which pertain to the form and method of meditation, of which, through the Holy Ghost be the principal master, nevertheless, experience teacheth us that certain documents are likewise necessary: because the way to heaven is cragged, and full of difficulties, therefore, is there need of a guide, without which, many have gone astray a long time from the right path, or, at leastwise, have not attained to their desired end so soon as they expected.

THE FIRST DOCUMENT

The first document therefore, is, that we do not so adhere to those things, which above we have digested into several points and times, as that we should think it a fault to fall upon other things, wherein the mind may reap more abundant fruit; for seeing devotion is the end of all those exercises, that which cometh nearest to this scope is always to be accounted best; which ought not lightly, upon every occasion, to be done, but with a clear and manifest profit.

THE SECOND DOCUMENT

We must be wary of too many speculations in this exercise, and use rather efficacious affections of the will, than curious discourses of the understanding: wherefore, they go not in the right way, that meditate of divine mysteries as though they were to preach them to the people in a sermon; which is rather to dissipate, than to recollect the spirit, and to wander abroad, than to be busied in their own home. Therefore, he that will meditate with fruit to his soul, must come to it like an humble simple creature, bringing rather a will disposed to taste these holy mysteries profitably, than acrimony of understanding to discuss them learnedly: for this is proper to those who give themselves to study, not to those who consecrate themselves unto devotion.

THE THIRD DOCUMENT

In the preceding document, we declared how the understanding is to be moderated and subjected to the will; now, we will prefix some limits to the will, out of which she cannot deviate without a fault. That, therefore, she be not too immoderate in her exercise, we must know that devotion is never to be expressed with the violence of our arms, as some do think, who with constrained sorrow, do wring out tears and commiseration, while they consider the torments of Jesus Christ; for this doth rather dry the heart, than make it capable of divine visitations (as Cassianus doth excellently teach): moreover, this extraordinary force doth often hurt the body, and by reason of the burthen which this violence bringeth with it, the mind is left so nauseous, that it feareth to return again to these exercises. When experience teacheth that it is the cause of so much trouble, he, therefore, that will fruitfully meditate upon the passion of Christ, let him not be too anxious for sensible commiseration, but let it suffice that he exhibiteth himself present to his sufferings, beholding them with a simple and quiet eye, and considering them with a tender compassionate heart, rather disposed to entertain that affection which Almighty God's mercy shall suggest, than that which shall be wrung out with violence; which, when he hath done, let him not be solicitous nor sorrowful what other things God doth deny or will not give.

THE FOURTH DOCUMENT

Hence we may gather what attention is to be observed in prayer; wherefore, the heart must not be languishing, remiss, or dejected; but quick, attentive, and elevated to heavenly things. And as it is necessary to come to God with such attention, elevation of the mind, and abstraction from sensible things, so it is no less necessary to temper sweetly this attention, that it be neither hurtful to bodily health, nor impediment to extinguish devotion. For when any be so intensive to the matter they meditate upon, without any respect to their infirm nature, do oftentimes so dull their brains, that they be unapt for other exercises; on the contrary, there are some, to avoid this danger, are so remiss and lazy in their attention, that easily they suffer their minds to be distracted with other idle thoughts.

These two extremes, that they may be both avoided, such moderation is necessary, that the head be not weakened with too violent attention, nor the thoughts permitted carelessly to wander out of supine negligence; in which thing, we must imitate a good rider upon an untoward horse, who neither holdeth him in too hard, nor looseth the reins upon his neck, but guideth him equally, that he giveth not back, nor goeth forward too speedily. So we must strive in meditation, that attention be moderate, diligently resisting evil thoughts, but not violent with anxiety.

We must note also, that these things we here speak of, attention, are chiefly to be taken heed of in the beginning of meditation; for it often happeneth, that those who are too violent in the beginning, do founder in the midst of meditation: as travellers making too much speed in their setting forth, are tired in the midst of their journey.

THE FIFTH DOCUMENT

Amongst all documents this is chiefly to be observed, that when in meditation we cannot presently perceive that sweetness of devotion we expect, not, therefore, to wax pusillanimous, or leave off from the exercise begun, but patiently, with longanimity, expect the coming of our Lord: seeing it beseemeth the excellency of the Divine Majesty, the utility and baseness of man's condition, the importance of the business we have in hand, to stay awhile before the gates of his sacred palace. If he cometh presently, after a little expectation, with many thanks, let us with gratitude entertain this undeserved favor: if he maketh longer delays, let us humble ourselves before him, and confess that we do not deserve this grace: if he vouchsafest not to come at all, let us bear it patiently with a quiet mind, and content ourselves, that we have offered ourselves, with all we have, unto him, for a grateful sacrifice; that we have denied our own proper wills, resigning them unto his power; that we have crucified all our inordinate appetites; that we have fought against our passions and vices; and tinally, that we have performed whatsoever was in our power to be done; and although we have not worshipped him with sensible devotion, yet let it suffice us, that we have worshipped him in spirit, and in truth, as he requireth.

Last of all, let us persuade ourselves that this is the most dangerous, and chiefly to be feared rock of this present navigation, and place wherein the true and faithful servants of God are tried, and distinguished from infidels; from which, if we shall depart in safety, in all others we shall have a prosperous success.

THE SIXTH DOCUMENT

This document not much differeth from the former, which, notwithstanding, is equally necessary: and this it is, that the servant of God must not content himself that he hath felt a little sensible gust from meditation, as many do when they have shed a little dry tear, or felt a little mollifying of the heart, that they have attained to the scope and end of this exercise. But they are far deceived; for even as to make the earth fruitful, one little shower which layeth the dust, is not sufficient, but it must have a great deal of rain, thoroughly soaked into the roots of the plants, before it can give any hopes of a fruitful year, so the abundance of celestial waters are necessary to our souls, for to make them bring forth the fruit of good works. Wherefore, we are not without cause admonished by spiritual men, that we should spend as much time as possibly we can in this holy exercise, and it is better to insist some long time together, than by fits, for when the time is short, it will be almost all consumed in quieting the imagination, and recollecting the heart, and it often happeneth, that whilst we should reap the fruit of our former trouble, meditation is quite broken off!

Concerning the prefixed time for meditation, it seemeth to me, whatsoever is less than two hours, or an hour and a half, is too little for this exercise; because almost one hour is spent in tuning the instrument of our souls, repressing idle and unprofitable thoughts, and recollecting the mind from temporal things; and some time, also, is necessary to spend in reaping the fruit of our prayer in the latter end.

Although I cannot deny, but after some pious action, the mind is better disposed for meditation, for as dried wood quickly burneth, so the mind that is well disposed, is sooner kindled with this celestial fire.

The morning also is the best time for meditation, because the mind is then most free from fancies, and therefore can with better facility apply itself to this holy exercise. But Who, by reason of the multiplicity of outward affairs, cannot spend so much time? yet, at leastwise, let them, with the poor widow in the gospel, offer up to God the small mite of their sincere affection. And no doubt but he who provideth for all creatures, according to their several necessities, will graciously accept it, if their culpable negligence doth not deserve the contrary.

THE SEVENTH DOCUMENT.

The seventh document is, that he that is visited with divine consolations in or out of prayer, ought to have a special care to spend that time, above other, with fruit unto his soul; for whilst this prosperous gale doth blow, he will go further in his journey towards heaven, in one hour, than otherwise he hath, or shall do, in many days. So did the holy Father, St. Francis do, of whom St. Bonaventure writeth, that he had such a solicitous care of divine visitations, that whensoever upon the way he was recreated with them, he would either go before, or stay behind his companion awhile, until he had digested this divine morsel sent unto him from heaven. They who are negligent and careless to answer divine visitations, are commonly chastised with this punishment from God — that when they seek they will hardly find them.

THE EIGHTH DOCUMENT.

The last document and of greatest moment is, in this exercise of prayer, we must join meditation to contemplation, seeing one is, as it were, a ladder unto the other; wherefore, it is the part of meditation, with diligent attention, to consider and ponderate celestial things, first

1. Gen. 18.
2. Psalm 122.
3. Cor. 2:
4. Dan iii. 57.
5. Psal. 102.
6. Psal. 115
7. Psal. 66.
8. Cant. c. iv. v. 1.

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THE SECOND PART - OF DEVOTION, AND OF THOSE THINGS WHICH THEREUNTO BELONG

CHAPTER I. WHAT IS DEVOTION.

Amongst all the troublesome difficulties, to which they who frequent the exercises of prayer and meditation, are subject, none is greater, than that which they suffer from the defect of devotion, which often is felt in prayer. For, if they have this, nothing is more sweet, nothing more pleasant, nothing more easy, than to insist to prayer and meditation. But, if that be wanting, nothing more hard, nothing more difficult, nothing more burdensome than to pray. Wherefore, seeing we have already spoken of prayer, meditation, and the method to perform it, now, it will not be beside our purpose, to treat of those things which partly promote, and partly hinder and extinguish devotion in the nnind of man: as also to lay open the temptations which are obvious to those who frequent these pious exercises; and, last of all, to annex some certain documents, which may not a little avail to the well performance of this business. We will, therefore, begin from the definition of devotion, that it may manifestly appear, what a precious pearl it is for which we war.

Devotion, as St. Thomas saith, is a virtue which maketh a man prompt and ready to every virtuous deed, and stirring him up to do well; which definition evidently showeth, the necessity and utility of this virtue, as containing more in it, than any man can imagine.

For the better understanding of this, we must know, that the chief impediment that hindereth us from leading a virtuous life, is the corruption of human nature, proceeding from sin, which brings with it a vehement inclination to vice, and a great difficulty to do well; this makes the way of virtue cragged and troublesome, although in itself considered, nothing in this world is so sweet, so lovely, so beautiful.

The divine wisdom hath ordained the help of devotion, as a most convenient remedy, to overcome this difficulty; for, as the north wind dissipateth clouds, and maketh a clear sky, so true devotion expelleth, from the mind, the tediousness of this way, and maketh us with alacrity prompt to pious actions. This virtue doth so far forth obtain the name of virtue, that likewise it is a special gift of the Holy Ghost: a heavenly dew, an assistance obtained by prayer, whose property is to remove all difficulties happening in prayer and meditation; to expel tepidity, to minister alacrity in the divine service, to instruct the understanding, to roborate the will, to kindle in our hearts heavenly love, to extinguish the flames of unlawful desires, to engender a hatred and loathing of sin, and all transitory things; and, last of all, to him that possesseth it, to infuse a new fervor, a new spirit, a new mind, and new desires to do well. For, as Samson, as long as he had his hair, did exceed all men in strength, but when that was cut, he was as weak as others; so the soul of every Christian, recreated with the help of devotion, is strong and valiant. But when it is deprived of it, it becometh infirm and weak.

But, above all the praises which can be heaped upon this virtue, this is the chief, that although it be but one only virtue, yet it is a prick and motive to all. They, therefore, that desire to walk in a virtuous way, must get this for a spur, for without it, he will never be able to rule his rebellious flesh.

Hence, it manifestly appeareth, in what the true essence of devotion doth consist, not in tenderness of heart, or abundance of consolations, wherewith they who meditate are often recreated, except a prompt alacrity of the mind to do well be thereunto adjoined; especially, seeing it sometimes happeneth, the one to be found without the other, Almighty God so disposing for the trial of his servants. Though I cannot deny, but that these consolations do often proceed from devotion and promptitude of the mind to do well, and, on the contrary, the true devotion is not a little augmented by the same consolations and spiritual gusts; and, therefore, the servants of God may lawfully desire and ask them, not for the delight they bring with them, but because they do greatly increase devotion, which maketh us, with alacrity, to apply ourselves to virtuous actions, which the kingly prophet tesfifieth of himself saying, "Viam mandatormn tuorum cucurri, cum dilatasti cor meum:" " I have run the ways of thy commandments when thou hast enlarged my heart," that is, when thou hast recreated me with the sweetness of thy consolations, which are the cause of this my readiness.

Now let us treat of the means, whereby this virtue is to be attained unto, which will bring no small profit with it, for, seeing it is the spur to all other virtues, to set down the means whereby it is to be obtained, is no other thing, than to prescribe the means to get all other virtues.

CHAPTER II. NINE MEANS OR HELPS WHEREBY THIS VIRTUE OF DEVOTION MAY BE ATTAINED UNTO, WITH THE LEAST DIFFICULTY.

The things which promote devotion are many, of which we will handle a few.

First, it helpeth much devotion, if those exercises be undertaken with a generous resolution, ready to undergo what difficulty soever shall occur, for the obtaining of this precious pearl. For it is certain, that nothing is excellent which is not difficult, of which kind is devotion, especially in beginnings.

Secondly, a diligent custody of the heart from every vain and unprofitable cogitation, from affections, strange love, and turbulent motions, doth much promote devotion. For it is evident, that every one of these, is no little hinderance, seeing this virtue chiefly requireth a quiet heart, free from all inordinate affection, and so well composed as the strings of a well tuned instrument.

Thirdly, custody of the senses, especially the eyes, tongue and ears, seeing by these, the heart is much distracted. For those things which enter in through the eyes and ears, do strain the mind with divers imaginations, and consequently, disturb and trouble the peace and tranquillity of the soul. Wherefore, one not without cause said, that he that meditateth must be deaf, blind, and dumb; for by how much less he wandereth abroad, with greater recollection, will he rejoice at home.

Fourthly, solitude helpeth devotion much, for it doth not only remove the occasions of sin, and take away the causes which chiefly disturb the heart and senses, but it maketh a solitary man, to rouse up himself from temporal things, to be present to himself, and converse incessantly with God. To which, the opportunity of the place doth admonish, which admitteth no other society.

Fifthly, the reading of spiritual books, doth not a little nourish devotion, because Reading it administereth matter of consideration, abstracteth the mind from all things created, stirreth up devotion, and causeth that a man doth sooner adhere to the consideration of those things, which in reading, offered him a more pleasant taste, that, that wherewith the heart aboundeth, may oftener occur to his memory.

Sixthly, continual memory of Almighty God, and daily imagination of his sacred presence, that always thou art in his sight, with a frequent use of aspirations, which St. Augustine calleth jaculatory prayers; for these do guard the palace of the mind, conserving devotion in her fervor, that a man is always willing to pious actions, and ready to holy prayer. This document is one of the principal instruments of a spiritual life, and the only remedy for those, who have neither time nor place with opportunity, to insist to long prayer and meditation; and they which do thus bestow their labor to frequent aspirations, will, in a short time, profit much. Seventhly, perseverance in good exercises, that so times and places be duly observed, especially morning and evening, as fittest times for prayer. Eighthly, corporal abstinence and austerities do much help devotion, fasting from meat, a frugal table, a a hard bed, hair cloth, discipline, and the like. As they originally proceed from devotion of the mind, so they do not a little cherish, conserve, and nourish the root from whence they spring, which is devotion.

Lastly, works of mercy, are a great spur unto devotion, because they increase the confidence we have to appear before God, and to be presented before his sacred Majesty. They do accompany our prayers; and, finally, they merit that they be sooner heard by God, especially seeing they proceed from a merciful heart.

CHAPTER III. NINE IMPEDIMENTS TO DEVOTION.

As there be nine things which do promote devotion, so likewise there be nine impediments that do hinder the same.


Venial sins. The first impediment of devotion is, sins not only mortal, but also venial, for these, although they do not quite abolish charity, yet, at leastwise, they diminish the fervor of it, and consequently make us less apt to devotion. Wherefore, with all diligence they are to be avoided, not only for the evil they bring with them, but also for the good which they hinder.

Remorse of conscience. Secondly, remorse of conscience proceeding from sins, when it is in extremes, because it doth disquiet the mind, weakeneth the head, and maketh a man unfit for acts of virtue.


Anxiety of heart. Thirdly, anxiety of heart, and inordinate sadness, for with these, the delight of a good conscience, and spiritual joy of the inward mind, can hardly suit and agree.


Cares of the mind. Fourthly, too many cares which do disquiet the mind, like the Egyptian prefects, who did oppress the children of Israel with too immoderate labors, nor will ever suffer them to take that spiritual repose, which they should have often had in prayer. Yea, at that time, above others, they disturb the mind, endeavoring to seduce her from her spiritual exercise.


Affairs.

Fifthly, a multitude of affairs, which take up our whole time, suffocates the spirit, scarce leaving for a man a moment to employ in Almighty God's service.


Delights of the senses.

Sixthly, delights and pleasures of the senses, for these make spiritual exercises unsavoury, and a man unworthy to be recreated with heavenly consolations; for, as St. Bernard saith, he is not worthy of the visitations of the Holy Ghost, that seeketh after worldly solace.


Inordinate delight in in eating and drinking.

Seventhly, inordinate delight in eating and drinking; especially long and sumptuous suppers, which make a man unapt to spiritual exercises. For when the body is oppressed with too much meat, the spirit cannot so freely elevate itself to God.


Curiosity of the senses.

Eighthly, curiosity of the senses and under standing; as to see sights and hear new rumors, because these do spend precious time, disturb and overthrow the tranquillity of the mind; distracting it with many impertinences, which can be no small hinderance to devotion.


Intermission of exercises.

Lastly, an intermission of our wonted exercises, except when they are not omitted or deferred for a pious cause, or just necessity. For the spirit of devotion is delicate; which, when it is gone, it hardly returneth again, at least with great difficulty. For as trees and plants must be watered in due season, otherwise they wither away and perish, so devotion, except it be watered with the waters of holy meditation, doth easily vanish.

These things we have set down briefly, that they may be the better remembered; use and experience of them will afford a longer explication.

CHAPTER IV. OF THE COMMON TEMPTATIONS, WHICH FOR THE MOST PART, ASSAULT THOSE WHO GIVE THEMSELVES TO MEDITATION; AS ALSO OF THE REMEDIES AGAINST THEM.

Now, let us see with what temptations, they, who frequent the exercise of prayer and meditation, are molested, that we may provide convenient remedies for them, which be these: — First, the want of spiritual consolations. Second, a multitude of unprofitable thoughts. Third, thoughts of infidelity and blasphemy. Fourth, fancies in the night. Fifth, sleepiness and drowsiness. Sixth, diffidence of going forward. Seventh, too much presumption of their own sanctity. Eighth, inordinate desire of learning. Ninth, indiscreet zeal.

These are the common temptations which do trouble those, who lead a virtuous life.


A REMEDY FOR THE FIRST TEMPTATION.

What to do in the time of dryness of spirit.

To him that wanteth spiritual consolations, this is the remedy, that, therefore, he omitteth not his customary exercises of prayer, although they seem unsavory, and of no fruit; but let him set himself in the presence of God, coming before him, as guilty of many grievous sins; let him search, diligently, the corners of his own conscience, and consider whether or no through his own default, he hath lost this grace, if so, let him beseech Almighty God to pardon him for this sin, admiring the inestimable riches of his divine patience in tolerating us so long.

The reward of those who in the time of dryness of spirit, do not leave off their wonted exercise.

By this means he will reap no small fruit from his aridity of spirit, taking from thence, occasion of profounder humility, when he considereth his own malice and perverseness in heaping up of sin, or of more ardent affection, when he seeth Almighty God's goodness in pardoning the same. And, although he enjoyeth no pleasure at all in his exercises, let him not, therefore, abstain from the continuation of them, for it is not always necessary that it should be sweet and savoury to the present taste, which will be hereafter profitable. Especially when it is often seen by experience, that those who constantly persevere in their intended exercises, not giving over in the time of this aridity, but continue them with what care and diligence possibly they are able, that these I say, depart from this table recreated with many heavenly consolations, and much spiritual joy, seeing they find nothing to be omitted on their parts. It is but a small matter to protract prayer for a long space when it floweth with consolations, but when these are taken away, not to desist, is an admirable act of virtue; for in this humility shineth, patience is eminent, and true perseverance in good works is manifested.

But it is necessary in the time of aridity, to have a greater care of himself, watching over himself with greater diligence, to discuss his conscience more sincerely, and to observe all his words and actions more accurately. For then, when alacrity and spiritual joy (which is the principal oar of his navigation) is absent, with greater vigilance the defect of grace is to be supplied.

When thou findest thyself to be in this state, thou oughtest to think, as St. Bernard admonisheth, that the sentinels which did watch thee, are asleep, that the walls that did defend thee, are broken down, and therefore, the only hope of safeguard to consist in arms, when all is gone which did otherwise protect thee, safety is to be sought with an armed hand. O what deserved glory followeth such a soul, which winneth the triumphant laurel after such a manner, she fighteth a combat with the enemy, without either sword or buckler, is valiant without help, who, although she be alone, sustaineth the whole battle, with as much courage, as though she were compassed round about with troops of auxiliary forces.

This is the chiefest proof, whereby the sincerity and goodness of the friends of God is known, whereby the true are severed from false servants.


A REMEDY FOR THE SECOND TEMPTATION.

What to do when we have unprofitable thoughts.

Against the temptation of importune and unprofitable cogitations, which are wont to vex those that pray, and disquiet them with no small molestation, this is the remedy; to resist them manfully, provided always, the resistance be not joined with too much violence and anxiety of spirit. Seeing this work dependeth not so much of our strength, as Almighty God's grace and profound humility; wherefore, when any one is beset with these temptations, let him confidently turn himself to God without any scruple or anxiety of mind, (seeing this is no fault, or at least, a very small one,) with great submission and devotion of heart, saying, behold, Lord, behold what I am! what other thing can be looked for from this ordure, but such filthy savours? what other fruit can be expected from this earth, which thou didst curse in the beginning of the world, but thorns and thistles? what good can it bring forth, except thou, Lord, dost purge it from all corruption? this being said, let him return to continue his meditations with patience, expecting the visitation of our Lord, who is never wanting to the humble of spirit. If yet the tumult of these troublesome fancies doth not cease, nevertheless, let him still resist constantly, repelling the force of them to the utmost of his power. From this perseverant battle, believe me, he will reap more gain and merit, than if he had enjoyed the greatest consolations in his meditation.


A REMEDY FOR THE THIRD TEMPTATION.

Temptation of thoughts of blasphemy, ought to be contemned.

To overcome the temptation of blasphemous thoughts, we must know as there is no temptation so troublesome to a pious mind, so likewise, there is none less dangerous; therefore, the best remedy is to contemn them, for seeing sin consisteth not in sense, but delight of those things we think of. But in these there is no pleasure, but rather torture; therefore, they may challenge the name of punishment rather than of sin; and the more vexation is in them, the further off we are from consenting unto any sin; therefore it is best not to fear, but contemn them, seeing fear maketh them more strong and violent.


A REMEDY FOR THE FOURTH TEMPTATION.

Against the temptations of infidelity, he who is vexed with such cogitations on the one side, let him consider the imbecility of man's condition on the other side, the greatness of the divine power, to whom nothing is impossible; those things which God hath commanded, let him always bear in mind; for others, let him never busy himself in searching curiously the works of Supreme Majesty, seeing the least of them do so far transcend human capacity. Wherefore, he that desireth to enter into this sanctuary of God's works, let him enter with profound humility and reverence, endued with the eyes of a simple dove, not of a subtile serpent; and let him bear the mind of a meek disciple, and not of a temerarious judge; let him put on the shape of a child, for such our Lord maketh partakers of his divine secrets; let him not mind to search or know the causes of God's works; let him shut the eyes of natural reason, and open the eyes of faith: for these are the hands wherewith God's works ought to be handled. Human understanding is able to comprehend the works of men, but not of God, seeing they are not capable of so much light.

This temptation, seeing it is one of the greatest, which doth assault men, and bringeth none, or small delight with it, is to be cured with the remedy of the precedent temptation; that is, to make slight of it, for it cannot stain the soul with any great blemish, because where the will is contrary, there is no danger of any sin.


A REMEDY FOR THE FIFTH TEMPTATION.

Fear overcome with fighting not with flying.

There are some who are troubled with many fears and fancies when they go to pray in solitary places, remote from the company of men, against which temptation, there is no more efficacious remedy, than for a man to arm himself with a courageous mind, persevering in his exercise, for this fear is overcome with fighting, not with flying; moreover, let him consider, that the devil, nor any other thing whatsoever can hurt us, except God permits. Let him also consider, that we are compassed about with a custody of angels, which do guard us, as well in, as out of prayer; they assist us carrying up our prayers to heaven; they help us to bring to nothing the devices of our crafty enemy, and to confound all his mischievous plots.


A REMEDY FOR THE SIXTH TEMPTATION.

Drowsiness in prayer ariseth from a three-fold cause.

To overcome sleep, wherewith some that meditate are often molested, we must consider that sometimes it proceedeth from mere necessity, and then it is not to be denied the body what is its due, lest it hindereth what is our right. Sometimes it proceedeth out of infirmity; then he must take heed not to vex himself too much, seeing herein is no sin at all, but moderately, as much as strength suffereth, resisting it; now using some industry, then some small violence, that prayer doth not altogether perish, without which nothing in this life can be had secure: but when it cometh out of sloth, or from the devil, then there is no better remedy than to abstain from wine, and not to use water in abundance, but as much as quencheth his thirst; to pray upon his knees, or after some other painful gesture of the body, let him use discipline, or other corporal austerity, to drive sleep from his eyes. To conclude, the remedy for this and all others, is instantly to implore his assistance, who is ready to give it to all, so they ask it fervently and constantly.


A REMEDY FOR THE SEVENTH TEMPTATION.

Man ought chiefly to rely upon God's grace not his own merits.

Against the temptations of diffidence and presumption, seeing that they in themselves be contrary, it is requisite to apply divers remedies. Against diffidence, let him consider that we do not rest upon our own merits, but upon Almighty God's grace; who is so much the more willing to assist man, by how much the more he is diffident of his own forces, placing a firm hope in the goodness of God, to whom nothing is impossible: the remedy for presumption, is to consider that the most evident and certain argument is, that a man is yet furthest from true sanctity, when he thinketh himself to be nearest.

Moreover, let him look upon himself in the lives of the saints who now reign with Christ, or live yet in this mortal life, as in a looking-glass, to which of these he doth compare himself, he will see that he is no more than a dwarf in respect of a giant; which consideration will not a little suppress his pride.


A REMEDY FOR THE EIGHTH TEMPTATION.

The divine wisdom doth infinitely exceed human prudence.

Against the inordinate desire of study and learning, it is good to consider how far virtue exceedeth science, and how much the knowledge of God excelleth human wisdom. Hence a man may learn how necessary it is, to bestow more labor upon one, than upon the other. Moreover, the world hath all the excellence that can be desired, but cannot avoid this misery — that it must end with life. What, then, more miserable than to seek after that, with so much labor and expense, which so quickly perisheth? If all things in the world could be known, they are but as nothing; and, therefore, it is much better to exercise ourselves in the love of God, the fruit whereof remaineth for ever, and in whom we see and know all things. Last of all, in the day of judgment we shall not be asked what we have read, but what we have done; not how eloquently we have spoken, but how well we have lived.


A REMEDY FOR THE NINTH TEMPTATION.

The salvation of our neighbor is so to be regarded that we do not neglect our own selves.

The chiefest remedy against indiscreet zeal of helping others, is so to attend to the good of our neighbors, that we hurt not ourselves: and so to have a care of the consciences of others, that we neglect not our own; but in assisting them, it is good to reserve so much time as is sufficient to conserve the heart in devotion and recollection. And this is, as St. Paul saith: "Ambulare in spiritu:" "To walk in spirit;" that is to say, that a man be more in God than in himself. Seeing, therefore, that the prime root of all our good upon this dependeth, we must strive that our prayer be so profound and long as may conserve the soul in devotion, which every short meditation is not able to do, but devout and long meditation.

CHAPTER V. OTHER CERTAIN ADMONITIONS NECESSARY FOR SPIRITUAL PERSONS

The thing that affordeth greatest difficulty in this spiritual journey is, to know how to come to God, and to converse with him familiarly. Let, therefore, none dare to enter in this way without a good guide, and well instructed with necessary admonitions and documents, of which we will set down a few, according to our wonted brevity.

The error and abuse of some.

The first is whereby we are taught what end we must aim at in these our spiritual exercises. We must therefore know, that since to communicate with Almighty God of itself is most delightful, having no bitterness mixed with it, as the wise man testifieth: hence it cometh to pass that many, allured with the pleasure of this admirable and unused sweetness, (which is greater than can be comprehended) come to God, and frequent these spiritual actions; as reading, prayer, meditation, use of the Sacrament, for the great content and delight they take in them, so that for the principal end, wherewith they are moved, is this admirable sweetness which they vehemently desire. This is a great error, and many are plunged into it; for seeing to love and seek God should be the chiefest end of all our actions, these love and seek themselves; that is to say, their own gust and sensible delight rather than God, which was the scope of the contemplative philosophy of the gentiles; especially as a certain doctor saith, that this is a kind of avarice, luxury, and spiritual gluttony, no less pernicious than carnal. From this error springeth another branch; to wit, that many judge themselves and others, according to the ebbing and flowing of consolations, so far that they are persuaded that a man is more or less perfect, by how much more or less he is visited with divine consolations. This is a great mistake.

Against both these temptations, this general doctrine is a remedy: that every one must know that the scope of all these exercises, and the chief end of a spiritual life, is the observing of God's commandments, and a perfect fulfilling of his divine will: to this it is necessary that our own will be mortified, that the will of God may the better live and reign in us; seeing both these are directly contrary the one to the other. But this noble victory, seeing it cannot be obtained without special favor and allurements of God, therefore we ought to frequent the exercise of prayer, the better by it (and indeed the only means) to obtain this grace, and to bring this serious business of our soul's perfection to a good and desired end. With this intention we may confidently desire of God internal consolation, as we have said before. This did the prophet David, when he said: "Redde mihi Domini Isetitiam salutaris tui, et spiritu principali conjirma me:" " Give me, O Lord, the joy of thy salvation, and confirm me with thy principal spirit."

Hence it is manifest what end every one ought to prefix to himself in these exercises, and how they should esteem and measure their own and other's profit; not according to the multitude of flowing consolations, but according to those things they have constantly .suffered for God, partly in fulfilling his divine pleasure, partly in renouncing their own proper wills.

And that this ought to be the end of all our prayer and reading, it appeareth by that one psalm of the prophet David which beginneth "Beali irnmaculatl in via, qui ambulant in lege Domini;" " Blessed are the immaculate in the way, which walk in the law of the Lord;" which is the longest psalm in the psalter, notwithstanding, there is not one verse in it, in which there is not mention of (he law of God, and keeping his commandments: which the Holy Ghost hath so ordained, that men may learn to direct all prayer and reading to this end and scope. From which they that do decline, cast themselves into the secret snares of the enemy, who with his subtle craft persuadeth them, that is, some great matter which, indeed, is nothing; and (or this cause men, most exercised in spiritual matters, do affirm the only touchstone of true virtue to be, not that sensible delight which is found in prayer, but patience in affliction, abnegation of one's own self, a sincere and entire fulfilling of the divine will, and, finally, in a diligent observing of Almighty God's laws and commandments; though I must confess that prayer itself, and the frequent consolations that are found therein, do not a little conduce and help to the better effecting of these things before mentioned.

They who are desirous to know how much progress they have made in the way of God, let them examine how much they have increased in interior and exterior humility; how willingly they have put up with injuries; with what mind they have borne with others' infirmities; how they have compassionated the imperfections of their neighbors; what confidence they have had in God, in the tedious time of tribulation; how they have bridled their tongues; how they have kept their heart; how they have mortified their flesh, and made it subject to the spirit: with what moderation they have behaved themselves in prosperity and adversity; with what gravity and discretion they have governed all their actions: and, above all, how dead they have been to the world, with all its pleasures, honors, and dignities; and accordingly as they have profited in these virtues, let them measure their perfection, and not according to the consolations wherewith God hath visited them. Wherefore, let every one be sure to bear one hand, and the chiefest over himself in mortification, the other in prayer, seeing the one cannot be attained unto without the other.

THE SECOND ADMONITION.

As it is not lawful to desire consolations and spiritual comforts, to that end that in them we should set up our rest, but only as they assist us in our spiritual progress, much less is it lawful to wish for visions, revelations, and the like; which to those who are not well grounded in humility, may be a great cause of their utter ruin. Neither is there any reason to fear that those who refuse or reject them, should be disobedient to God; because when it shall please God to reveal anything, he will do it after such a fashion that he to whom such things shall be revealed shall be so certain of them, that he will have no reason either to fear or doubt, though he should himself never so much strive against them.

THE THIRD ADMONITION.

We must have a special care not to speak to others of those sensible consolations, which Almighty God hath been pleased to recreate us withal: except it be to our spiritual director. Hence it is, that that mellifluous Doctor was wont to advise every one to have these words written in great letters in his chamber: My secret to myself: my secret to myself.

THE FOURTH MEDITATION.

Moreover we must always take good heed to deal with God, with much humility and reverence, never to esteem ourselves so high in his favor, as to neglect to cast down our eyes upon our own baseness, and to shrowd our wings in the presence of so great a majesty, as holy Augustine was wont to do, of whom it is written, that he had learned to rejoice before God with fear and trembling.

THE FIFTH ADMONITION.

We have heretofore counselled the servant of God, that he consecrateth some certain time of the day to recollection. But now besides the ordinary course, we say, that he must sometimes sequester himself from all business and employments, as much as is possible, and give himself wholly over to devotion, the better to nourish his soul with the abundance of spiritual dainties, recovering his daily losses, and getting new force to go forward in his spiritual journey. Which, although it be not amiss to do at all times, yet more specially, upon the principal feasts of the year, in the time of temptation; after a long journey; after troublesome business, which gave matter of much distraction, that when we exclude from our souls all exterior things, and call ourselves back again to the point from whence we did digress.

THE SIXTH ADMONITION.

There be many who be not discreet in their spiritual exercises, when they enjoy heavenly consolations, and it oftentimes falleth out, that this prosperity doth expose them to manifest peril, for when Almighty God showereth down more abundantly this celestial dew upon their souls, they are so ravished with the sweetness of it, that they addict themselves without measure to this only exercise; to this end they prolong the time of prayer, macerate themselves with watching and other corporal austerities, so that nature itself, at length, is constrained to sink under the burthen of such indiscreet mortification. Hence it cometh to pass, that many abhor spiritual exercises, and some are not only made by this means unfit for corporal, but also dull for spiritual labors of prayer and meditation. Wherefore, in all these, there is great need of discretion, especially in the beginning, when spiritual consolations be more fervent, and commonly when discretion is least: for we must so order our diet that we do not faint in the midst of our journey. On the contrary, there be some so slothful and undevout, that under the color of discretion, immoderately make. much of themselves, refusing the least labor or trouble. This, although, it be dangerous to all, but especially to beginners; for as St. Bernard saith, it is impossible that he should persevere long in a spiritual course, who is indiscreet at first. That when he is a novice esteemeth himself wise, and when he is young governeth himself like an old man. Neither can I easily judge which of these be more dangerous: except as Thomas a Kempis saith, the first is more incurable, for whilst the body is strong and sound, there may be hopes to cure tepidity; but when it is once weakened through indiscretion, it scarce ever can be brought to its former fervor.

THE SEVENTH ADMONITION.

There is yet another danger more pernicious than the former, which is, that some having experience of this inestimable virtue of prayer, that all the fruit of a spiritual life doth depend upon it. Hence they persuade themselves, that in it all is contained, and that only, that virtue doth suffice for our salvation, which makes them to neglect other virtues, which are likewise the foundations and props which do uphold a spiritual building, which being taken away the whole fabric falleth to ruin; wherefore, they that seek after this one only virtue, with such indiscreet avidity, the more they labor the less fruit they reap. But the servant of God that expecteth merit and comfort in the way of perfection, must not fix his eyes so much upon one only virtue, although it be never so rare and excellent, but generally attend to all, as one string upon an instrument maketh no music, except we strike the rest, so one virtue cannot make a spiritual harmony in our souls, if the other be wanting, not unlike a clock, which if there be but a fault in one wheel, the others will stand; so it is in a spiritual clock, if one virtue be deficient.

THE EIGHTH ADMONITION.

These things which we have hitherto said, which do help to devotion, are so to be taken himself to Almighty God's grace, and behave himself manfully in his holy service, with this caution, that we should not put our confidence in them, but in God.

This I say, because there are some who labor to reduce all rules into art, thinking that they have attained to the perfection of that exercise, if they observe exactly the rules thereof. But they who put good principles into practice, will quickly attain unto their desired end, which doing, they are not to reduce grace into art, nor to attribute that to human rules, which is the gift of God. Hence we say, that it is not necessary to follow these rules, and documents, as depending of art, but as instruments of grace; because a man will learn thus to know, that the principal means, which one ought to seek after, is profound humility, with the consideration of our own baseness, and a great confidence in Almighty God's mercy. To the end, that we may come to the knowledge of the one and the other, let us pour out tears without intermission, and continually pray, that as we expect at the gate of humility, so we may obtain by it all our desires, and persevere in humble thanksgiving to the divine bounty, without any trust to our own works, or to any thing that is ours.

AD HONOREM DEI.