veniall sinne and I will deny nothing to any one who shall aske me although it be needfull for my selfe and so in like things 4. God giueth him a desire to content our Sauiour in all things he must not be content to propoūd it so in generall but come in particuler to cōsider But in what can I content him In fullfilling better my profession being more obedient to my Superiours more obseruant in all things of the Religion in giuing good example to my brethren in performing those things that obedience commands me which more diligence and deuotion in louing my neghbours from my hart in seruing them with great charity and in procuring to giue them content in whatsoeuer I canne for Gods sake and propound to do all these things with constancy 5. God giueth him a desire to go forward in vertue see presently Well what is it that hinders me And he shall find that selfe loue hindreth him and too much affection to himselfe his slouth negligence in the exercise of vertue his selfe will not hauing mortified his senses and appetits and many other thinges which eueryone in himselfe will find by experience Then to propound to amend al this and euery thing in particuler And in the same fashion he must make actes of all the rest of the vertues particularizing of them according to his manner of proceeding and marking all wayes the thing he hath most need of to put there most force 6. But marke well that these particuler actes be not made so that they deuert him from his prayer occupying his imaginatiō in framing the things which he must do or the persons with whome he is to conuerse For in this there must be much regard that in such sort he attend to that which is vertue that he distract not his thought to things that be impertinent and not to the purpose in this sort this exercise is the most profitable that is done in prayer for all prayer is ordayned to reforme bad customs and perfect vertues and this is not gotten with such efficacie in the generall acts as descending to the particuler 7. For it is a thing very easy for a man to desire yea and to propound with himselfe purpose to be humble and temperate in generall and as it is easily purposed so it is easily left But where the profit doth consist is to come to the particuler and make the acts as is before said And afterward when he shall make the examine of his conscience see how he doth fullfill those purposes to amend that which is wanting and desire grace of our Sauiour to fullfill it CHAP. IIII. Wherin briefly is repeated and declared all that is aboue said BECAVSE it is of great importance for those who begin to pray to learne and know how to discourse of the circumstances which they are to cōsider and to excercise the affects which they gather out of them that they may the better be kept in memory and all that we haue said before I thought it would be of great profit and commodity to reduce it all to a briefe Summe as followeth A Summe of the generall circumstances which may be considered in the mysteryes of Christ our Lord. §. 1. 1. THE principall circumstances be six signified by these words VVho VVhat For whome For what Of whome How and the declaration of them is this The first circumstance VVho is he that suffereth That it is Iesus Christ God and Man in as much as he is God he is the Eternall Word of his Father second person of the most B. Trinity which created all things and conserues and gouernes them and whome all serue and obay In as much as he is man he is King and vniuersall Lord of all that is created to whome all creatures owe obedience and subiection According to his body he is conceiued by the holy Ghost and so is the most beautifull and perfect of all men that God created and the most delicate and sensible of all that euer were or shal be According to his soule he is full of grace charity and of all vertues and giftes of the holy Ghost full of meruailous science wisdome by which he seeth and knoweth most perfectly euery thing that is were or shal be and that most holy soule is full of glory and blessednes Beside this he is a great Prophet a most holy man who made such excellent sermons and wrought such great miracles whome all people had in great veneration and esteeme 2. The second circumstance VVhat is that which he suffereth That they were the greatest torments paynes and griefs that euer were suffered in the world ioyned with most grieuous iniuries scoffes and mockeries and besides that which he suffered outwardly it was far more that he suffered inwardly in his soule in the inferiour part of it First for the representation al the sinnes of the world particulerly those of that people in putting him to death Secondly by reason of the knowledge he had and the memory of all the soules that were to be condemned and especially of those that be Christians Thirdly by reason of the liuely representatiō that he alwayes had of the griefs of his passion by the which he alwayes suffered them altogeather interiorly Fourthly for the most bitter griefs and panges which he saw his most holy Mother to suffer the which he selt more then his owne with these foure nayles he was crucified all his life and tormented interiorly with them 3. The third circumstance For whome doth he suffer That is for all men generally as well enemies as friends and for those who are actually accusing of him tormenting and killing him and for thee thy selfe so in particuler as if only for thee he suffered which if it had been necessary he had charity inough and more then inough to suffer for thee only and had thee so present in his memory all thy sinnes as if for them only he had suffered and such desire he had that thou mightst profit thy selfe 4. The fourth circumstance For what cause he suffereth That is only for his owne goodnes and mercy and his infinite Charity to deliuer men from great Euills from which none but himselfe could deliuer them and to do them very much good not hauing any need of his owne part nor profit at all but of his owne will and liberality And of mans part the cause of his passion were all our sinnes these were they which did torment him crucifie him and bring him to death 5. The fifth circumstance Of wome he suffereth First of his owne chosen people of whome he was King and naturall Lord and whom he had honoured so much taking flesh of their linage Secondly of those to whome he had done so many and great benefits Thirdly of most cruell enemies who did deadly hate abhor him Fourthly of most vile villaines discourteous without all kind of pitty or good respect Fifthly of all kind of people Gentils Iewes great
that which was wrought Thus much S. Gregory By which words is easily vnderstood how greatly it importeth all those that serue God that they procure to go forwards and profit daily in vertue and goodnes 3. But yet how necessary a thing this care of going forward is to all those that serue God and how assured the daunger is of turning backe and how disposed those be to vndo themselues who haue not this care S. Bernard doth declare very cleerely saying in this māner We haue not heere a Citty of aboad it is necessary that either thou mount vp or go downe if thou attempt to stand still it is impossible thou fall not It is most certaine that he is not good who is not willing to be better And where once thou beginnest to loath to become better there also it is that thou leauest to be good And in another place he saith So will I liue to my selfe sayst thou and remaine in that whereto I haue attained neither doe I suffer to become worse nor desire to become better Thou dost then desire that which at all cannot be But if thou stand still when Christ doth runne thou dost not approach neere to Christ but dost remoue thy selfe further from him and thou oughtest to feare that which Dauid saith Behold those that with-draw themselues o Lord from thee shall perish I here be S. Bernards words 4. And although it be true that not straightway when one leaueth to profit in vertue he loseth the goodnes he had to be vertuous nor the grace to be in Gods seruice yet as we haue said he disposeth himself to lose the same and to signify the great daunger in which he standeth to loose it and how neere he is to fall S. Bernard saith that not to go forward is to cease to be good and that is to fall And also he speaketh in this manner because that negligence and carelesnes to go forward although it be not in the very beginning a mortall sinne which taketh away all goodnes and grace yet is it in part to leaue to be good and it is a certaine kind of fall This is that which holy Fathers do say of the great domage that not going forward in vertue and the seruice of God doth worke in him who hath begon to serue God but yet goeth not forward 5. Neither doth holy Scripture leaue to tel vs the great daunger in which these retchles men do liue and how neere they be to fall lose whatsoeuer they haue gotten In one place it saith Qui mollis est dissolut us in opere suo frater est sua opera dissipantis He that is slouthfull and carelesse in his worke is the brother of him that scattereth abroad his works The sense wherof is that he who profiteth not in forwarding the good he begonne and procuring to do with due diligence and perfectiō the good works he taketh in hand is like to one that destroieth all the good he had wrought For as this man loseth it wholy so that other is in daunger and disposition to lose it And in another place the same Scripture saith Slouthfullnes bringeth sleep and a negligent soule shal be famished That is as S. Gregory doth well declare the same that as slouth fullnesse is cause why the body sleepeth without necessity and negligence in labouring is cause why a man indureth hunger and wanteth what is necessary for his sustenance so slacknesse and coldenesse in good life and in going forward in Gods seruice cometh to cause in our soule a spirituall sleeping that maketh it as it were insensible for al good things and want all spirituall repasts comforts and liuely desires of heauen and suffer hunger of earthly consolations 6. This is another domage very great indeed which the negligence of a mans owne profit doth worke in the soule for that it maketh it lose all affection and comfort of heauen and that now it taketh no pleasure neither to thinke nor to speake of God nor hath any tast of recollection and prater or reading of deuout lessons nor hath sauour in spirituall and vertuous exercises but it powreth it selfe out altogeather in desires of temporal things and seeketh contentment in reading and hearing things that be curious in speaking of things that be vaine and in recreating the senses with exteriour things whence easily it cometh to giue consent to such faults as wholy separate the same from al friendship and grace of God 7. This is that so dreadfull punishment which Christ threatned to one of these retchlesse persons in the Apocalyps saying I would thou wert cold or hoate but because thou art luke warme and nor cold nor hoate I will begin to vomite thee out of my mouth Hoate he heer calleth him saith S. Gregory who is diligent and feruent in good life and cold him who hath not forsaken mortall sinne but yet giueth great hope that he will forsake it and luke-warme he calleth him who hath begonne to serue God but yet liueth remissely and endeauoureth not to profit and go forward in goodnes 8. And his meaning is that albeit if we regard the grieuousnes of the fault that of the cold is greater then that of the luke-warme yet the daunger of the lukewarme is in a certaine manner greater which is if we consider that which falleth out to these men in time to come for of him that is cold and in mortall sinne there is great hope that he will be perfectly conuerted to those do incurre who be retchlesse to go forward in the seruice of God and in the good life they haue once begonne and it is a iust punishment of their ingratitude For as it is thankfullnesse to vse wel gifts receaued and to profit by them and hath for reward that the mercifull hand of God with great largenesse and liberality doth increase and multiply the gifts and graces as we haue said so not to vse well the gifts receaued nor to profit by them is very great ingratitude and hath for iust punishment of God conformably to the grieuousnes of the sinne to take from him the fauours succours gifts which for his mercy he gaue him euen to bereaue him of all in the death iudgment which must be done vpon him to deliuer him to the paines that his vnthankfullnesse hath deserued which is the chastisment that is to be giuen to the vnprofitable seruant frō whome his Lord tooke the talent which he had giuen him and cast him afterwards into euerlasting darknesse How the Care of going alwaies forward in vertue is conuentent for al the seruants of God not only for those that begin but also for those that haue profited much and are perfect CHAP. VI. IT might seeme to some one that the necessity and obligation of going forward pertained only to those who of new begin to serue God and that such as were much aduanced might excuse themselues from this necessity but it is not so for it pertaineth to
is wonne with loue and is possessed with change of loue 9. And knowing that this loue is an infinit treasure without taxe or measure because in the loue of God there is no meane and that when he shall haue profited more in vertue he doth grow so much more in this loue and gaine more of it and so much the better shall be by grace and glory possesse and enioy God who doth giue himself in change of loue Eyes that see in this manner how will they not couet such beauty Hart that vnderstandeth and feeleth in this sort how will it not burne in the desire of so great good as is gotten by going forward in the seruice of God 10. Well did that holy King and Prophet vnderstand these gaines which be cōtained in spirituall profit who said I said now haue I begun this chaunge is of the righth and of the most high After he had serued God many yeares after he had well considered his miseryes and the causes he had to grow in his holy seruice he determined with great courage and confidence to begin to serue him a new renewing himselfe altogeather with new feruour and he confessed that this chaunge to better and renew a good life he had not of his owne store but of the mighty hand of God And albeit he had serued God so long time he affirmeth that he now beginneth For as that learned man Ambrosius Ansbertus saith vpon these words The profit in vertue which those men doe make who are chosen of God is as it were a beginning to serue God And euery day they are said to begin because by moments of times they passe from some vertue to others 11. The good souldiars that be in warre and haue begun to fight although the enemie come against them and make resistance and hurt them if on their side they haue help to ouercome thē and hope to get rich spoiles do not turne backe nor be dismaied but passe forward fighting with labour and daunger vntill they haue the victory And the matriners that saile on the sea although there rise against them great tempests and contrary winds will not turne back nor leaue their voiage begun but do seeke all the remedies they know to passe on their way vntill they come to a safe harbour If then men doe this for so light hope of temporal things how reasonable is it that the seruants of God who haue taken in hand and begune the voiage of heauen turne not backe for any contradictions or difficultyes nor be dismayed but go alwayes forward profiting frō vertue to vertue seeing that on their side they haue Christ true God who giueth them strength the merites of his passiō wherin they may repose and haue confidence and also besides haue all the powers of heauen to help them and the Saints who be their aduocats and haue so great stedfast hope of the victory and to enioy the reward of heauen which is giuen to those that be vanquishers 12. It is reason that they should learne of the Apostle S. Paul who hauing laboured and merited so much in the seruice of God and all that he had done seeming vnto him little in respect of that he desired ought to haue done he began a new to labour and merit as he doth auouch in saying Brethren I do not account that I haue comprehended yet one thing forgetting the things that are behind but stretching forth my selfe to those that are before I pursue the marke to the price of the supreme vocation of God in Christ Iesus The things behind saith S. Chrysostome be calleth the good workes of his life past but by things before he vnderstandeth the good works he is to do for the time to come in the seruice of God growing in this manner with great feruour and diligence in good life therby to come neerer to the marke and ayme of perfection euen vntill he ariue vnto it and get the reward of heauen to which we are called 13. These are the principall reasons that perswade and moue the harts of such as serue God as well of Nouices as of those that haue much profited to force themselues to goe daily forward and profit in his diuine seruice Other reasons there be like vnto these that do perswade the same which heare we will recount very briefly and it is very reasonable that we all do consider thē with leasure that animated with diuine vertue and force of these reasons we still increase in all vertue for so much as God is as he is that is to say because he is vnmeasurable Maiesty and bountifullnes and infinite in all perfection he is worthy of infinite seruice and of infinite honour and glory And it is very reasonable seeing we cannot yeald him this seruice and glory for so much as we are not capable of infinite vertue that at the least we giue him all the seruice and glory that we be able conformable to the forces which we haue receaued from the same God animating our selues daily to do him new seruices and to giue him new glory with the increase of all vertues 14. The loue with which God doth loue vs and hath loued vs euen from all eternity is infinit because it is his diuine essence it selfe and it is a thing much grounded on reason that seeing we cannot now be correspondent with infinit loue that at the leastwise we put no measure to this loue but goe daily increasing in the same with exercise of prayer and good works which be the fiery coales with which the flame of goods loue is increased Also because the benefits that houe flowed out from this infinite foūtaine of loue are incomprehēsiole in their greatnes in multitude innumerable specially the benefit of Redemption which comprehendeth all the workes that Christ hath done and words that he hath spoken and all the paines and reproches that he suffered for vs and all the gifts graces vertues and fauours supernaturall which by this meanes he hath communicated vnto vs it is a thing most iust seeing we cannot be thankeful and repay according to the dignity and value of them that we be thankefull in the best manner we may vsing them alwayes well and to our profit and fullfilling the commaundements and counsells of this our Lord because this is the thankesgining and paiment that he demaundeth of vs for all these things and for as much as all that hitherto we haue done is very little in relpect of that which such benefits do deserue that daily we go forward and profit in the good vse of all these benefits and diuine gifts and in the obseruing of the precepts and counsells of our Lord. 15. God by his most holy law doth oblige vs to haue so great purenesse of soule and cleanenesse of hart that in it we giue no entrance to any sinne be it great or little And it is a thing very due indeed because we by reason of our ordinary weakenesse cannot
merits which he gat with them as if for him only he had suffered And so thou oughtest to cōsider this one thing which was so indeed that when Christ suffered he had thee as present in his memorie as if thou hadst beene there really present he had also present before his eyes all thy sinnes and that he set his eyes vpon thee and said with great loue and tendernes For thee o man and for thy sinnes I suffer this and I suffer it willingly for thy saluation and remedy of thy Soule with great desire that thon profit thy selfe by it and know certainly that if for thee only it were necessary to suffer all this and much more I loue thee so dearly that it is sufficient to suffer for thee alone And this being so it is most iust that euery one take to himselfe that which Christ suffered and make account of it so did the glorious Apostle S. Paul when he said I liue in the sayth of Christ Iesus who loued me and dyed for me §. IIII FOR WHY 1. THE fourth circumstance is to consider For VVhy that is for what cause our Sauour suffered all this The President who gaue the sentence after he had very well examined his cause did affirme thrice that he found no cause at al either to condemne him or giue him any punishment and indeed it was so that he had not any fault for he was most innocent not knowing what sinne was neuer did harme to any but good to all so that the cause being well examined it is found that there was no other of his part but his bounty and mercy and those bowels of infinite charity with which he tooke compassion of the misery of men who were all condemned to eternall death and had no possibility to be deliuered from this sentence And all that he suffered was only to do good vnto men to deliuer them from the euills of their offences and from eternall paynes which they deserued for them without any necessity profit or interest of his part 2. And conformable to this you must consider very well as you meditate any thing that our Sauiour suffered that he suffered it of his owne free will might haue excused it if he would and he would not but suffer so great payne and torments only for our good This is the cause which was of his part for which he suffered to wit his bounty his mercy his charity and loue but of our part there were our sinnes the cause of his suffering And so when you meditate how they apprehended our Sauiour accused him besett him spit vpon him whipped and scourged him with all the rest consider that thou art the cause of all that and that they be thy sinnes that accuse him and abuse him and giue testimony vnto the processe that he may be iudged to death and put vpon the Crosse §. V. OF VVHOME THE fifth circumstance is to consider Of VVhome he suffered that is who be they that inflict those paynes vpon him and in this we must cōsider the points following 1. First that he suffered of his owne Chosen and Elected people of whome he in particular was Lord and King to whome he had been promised so many yeares since whome he brought out of Captiuity of Aegypt with so great myracles and prodigious wonders to whome himselfe gaue the Law written with his finger whom he sustayned fourtie yeares with bread from heauen to whome he gaue the Land of Promise whome he honoured so much as to take flesh of their linage and came in person to preach vnto them and teach them 2. The seçond that he suffered of them to whome he had done so great good and giuen so many benefits raysing their dead deliuering their possessed during their diseased and conuersing amongest them with such loue and beneuolence 3. The third that he suffered of his cruell enemyes who for the space of two yeares had sought his life and to dishonour him would haue drunke his bloud so great was their hatred and detestation towards him and to these he cōmitted himselfe willingly to the end they might vse him at their pleasure 4. The fourth that he suffered of most vile base Vassales of no account at all without any shame measure or any other respect for doubtles they who did torment him were the publike executioners who were wont to punish the malefactors if it be not that perhaps the Chiefe Priests did commit this to some base seruants of their owne that they might torment him with the more cruelty Of him that gaue him the buffet saith S. Iohn the Euangelist that he was a seruant of the High Priest and so we may thinke others were also who tormented him But howsoeuer wee see they were base fellowes and slaues very poore and abiect for they parted his poore garments in foure parts amongst them 5. The fifth that our Blessed Sauiour suffered of all kind of people Gentiles and Iewes of great and small of the principall of the cōmon sort all it semeth concurred against him and those who six dayes before had done him so great honour receiuing him with palmes and crying out that he was King of Israël now they perswade themselues that all his myracles were deuises craftes and that he pretended to vsurpe the Kingdome and now they desire to haue him crucified and that the thiefe and homicide Barabbas should be set free 6. The sixt that he suffered of his owne Disciples which was not the least of his payne to see that the Disciple whome he had taught so long and brought vp vnder his wing and done him so many good turnes should sell him betray him to his enemies and another Disciple whome he had honoured about the rest making him Head of the Church that he should deny him publickly with an oath and that all the rest should forsake him and runne away leauing him in the hands of his enemies And finally he suffered euen of his owne mother for although the most Blessed Virgin Mary had no fault at all but very great merit in being present at the passion of her sonne yet with her presence she did increase greatly his griefe payne in so much that he would haue suffered them double not to haue seene that which his mother suffered and notwithstanding he would passe all this that our redemption might be more copious although so greatly to his cost and cost of his most Blessed Mother §. VI. HOVV THE sixt circumstance is How he suffered in the which there be three poynts to be considered 1. The first that he suffered with exceding great charity in so much that although the works he wrought were so excellent and great and so excessiue the paynes he suffered yet we must rather ponder the manner how he suffered them then what he suffered For how much soeuer it was he suffered far greater was his charity by the which he was prepared to suffer much more if it had
the wisdome of God who could find such an inuention and remedy for men for when all the Angels should put themselues to consider the conueniences of it they would neuer cease to wonder And euery passage of the life and Passion of Christ and all that he hath done for man haue so many things worthy of admiration that it is not possible to reduce them to a summe but leaue it to that which euery one findeth by experience hauing considered them with attention 5. It causeth also admiration to see the blindnes of the world and the ingratitude that the Son of God comming to help it it would not receaue him but laid handes on him euen vntill it killed him The hardnes of Christians who after they haue fayth and knowledg of these mysteries they are so litle gratefull for them and profit themselues so litle by them 6. The excellency of the glory of heauen that God would suffer so much to gaine it for men The grieuousnes of sin that God did so much to distroy it The rigour of iustice since so he punished his owne sonne for others sinnes and offences The greatnes of his mercy for least men should perish he tooke their sinnes vpon him The sharpnes of the payne of hell for to deliuer man from all this the sonne of God suffered These and an innumerable company of others are things which do cause admiration in the consideration of the mysteries of Christ 7. And the manner of excercising this affect is this when the soule considereth these or such like things worthy of consideration after he hath pondered as well as he can the reasons of the mysteryes to cause admiration let him looke as one astomished to see so meruailous a thing And desire to haue more light and cleare knowledge of it to prayse loue our Lord more worthily who would worke such things and to cry out with the Prophet saying O Lord I haue heard thy words and was astonished and in a maze O Lord my God how meruailous is thy name in all the world And with this affect to breake into the praises of God extolling his greatnes §. V. Of the Affect of spirituall Ioy. IOY and spirituall gust is of great importance to conserue the spirit and perseuere in vertue as also on the contrary a great inconueniency trouble in spirit is too much sorrow and inordinate griefe especially that which groweth of temporall respects and also the vayne too much ioy which is taken in externall things is hurtfull to the spirit very much for it distracteth it and draweth it to externall things and is cause of laughter and idle words iests curiosityes playes and such like things 2. Against al this is the holy affect of ioy spirituall delight and for this Saintes haue commended much that Religious persons and spirituall men should procure to acustome themselues to carry great ioy and spirituall gust in their soules which maketh a man more composed and more modest in the exteriour and more recollected in the interiour and maketh him despise all the ioy of temporall things and endeauour to do exercises of pennance and mortification and casteth out from his soule all idlenes sloth which commeth of vicious sorrow and griefe and doth many other great profits 3. For this affect of spirituall ioy is to be exercised in the mysteries of Christ in this manner first in those mysteries which haue in themselues any ioy or prosperity to reioyce and be glad at his content and all his glory as if a man should see some prosperous fortunate thing happen to his Father or Brother or other person which he much esteemed as it is sayd in the Ghospell of those persons who with good sincere intention followed and heard our Sauiour his doctrine that they reioyed and were glad at al those things which they saw him do with glory and honour 4. So the soule must reioyce with Christ himselfe to see the feast the Angels make at his Natiuity how the Sheepheards come to adore him and also the Kings how they do prayse him and glorify him and how S. Simeon S. Anne do publish his greatnes afterward how the Doctors admire in the Temple at his doctrine In his Baptisme how his eternall Father did honour and authorize him in the desert how he ouercommeth the Diuel and how the Angels serue him and in all the tyme of his preaching how the people honoured him how the Diuells obayed him the power and authority wherewith he wrought so many miracles the maiesty wherwith they receiued him on Palmes sunday and finally in all the passages of his life yea and in those of his passion as often as any honourable thing shall happen vnto him of authority or prosperity the soule must be glad and ioyfull of it because it is done vnto our redeemer or of the content and pleasure he receiueth by it 5. Also in the sorrowfull things troublesome and paynefull although considered according to the paines griefs despects and aduersities which our Sauiour suffered they must cause sorrow in vs and passion as we said in the first affect but on the other side and cōsidered in another manner they must cause vs great Spiritual ioy for the respects following 6. First considering the glory of God which from thence ariseth more then any other works done in the world and that they were the most gratefull seruices euer done or shal be done heereafter and in which are manifested his power his wisdome his bounty iustice mercy and the rest of his perfections and this is a title very sufficient for a soule that loueth God to reioyce and be glad 7. Secondly for the glory of the Humanity of Christ who in all the passages of his life gaue most excellent demonstraction of his vertue and therfore it is great reason that a soule receaue great spirituall ioy to see their redeemer with that fortitude of mind to ouercome all those torments with that inuincible patience to withstand all the cruelty of his enemies and their malice to see that order modesty and grauity amongest so many mocks and scornes that wisedome in answering so many demands and calumniations that power he shewed when he would throwing downe his enemies with one only word and not consenting that they should so much as hurt any of his disciples that benignity and vnspeakable charity in praying for those who tormented him and in healing the care of him that came to take him 8. Of al these things and many such like it is iust and fit that the soule reioyce spiritually to see their Redemer how gloriously he proceedeth in all things as it would be iust that a souldiar should reioyce to see his Captaine fight valourously against his enemies and to see him also weary himselfe and labour much and although for this cause he should take pitty of him yet on the otherside he would reioyce much if he saw him ouercome his enemies and destroy them and
2. Secondly knowledg of himselfe seeing he is to come to end in dust putrifaction and mustly in the hideous sepulcher so abhominable couered eaten with wormes 3. Thirdly despect of the world and all things in it to take away his affection from all creatures seeing how little they can auayle him for that necessity and to despise al pleasures and delights seeing that quickly they must end 4. Fourthly of pouerty despising all wordly things for he seeth how poore his end shall be and how that so much the more payne a man shall haue by how much he hath liued in abundance of things and more comfort by how much the poorer he hath been 5. Fifthly to leaue off all superfluous cares of this life and put all his care only in things that then may profit him for only that is of importance and all the rest is to be laughed at so passe though all the things of this life as by things of complement make account that all that succeeds either of prosperity or aduersity is to be langhed at as a Comedy or a Maske that those that weep weepe in teste and also those that laugh for preseÌ„tly it endeth 6. Sixtly comfort in al troubles and a courage to imbrace all difficulties which shall hapen of pennance mortification or the like seeing it must end so quickly and will giue so much comfort and confidence in the end And all these affects must be ordayned as to their end to serue with more perfection our Lord taking these meanes to bridle himselfe from sinne and to incourage himselfe to all things that belong to vertue Vnderstanding that it is very pleasing to God the exercise of disposing himselfe to dye well The death of Saints is precious in the sight of God and that it pleaseth him much to find vs then disposed to carry vs presently with him to his Kingdome And so it is great seruice to him that men put all their study and diligence in this exercise § III. In the consideration of the Iudgement these Affectes may be exercised 1. FIRST to conceiue great feare of Iudgement and therfore our Sauiour would signifie it by words so significaâ—nt and fearfull as we may see in the Holy Writte and seeing how much holy men haue feared it so growne in vertue as Dauid Iob S. Hierome S. Bernard and other most holy men who tieÌ„bled to thinke of the day of Iudgment and had it all wayes in their memory and to this effect will serue to see the signes so terrible that shall go before it the being of Gods Iudgments so seuere the Iudge God himselfe in whose presence the Angellsare not guiltles and from whome nothing is hid the Sentence being inreuocable not to called backe againe by any meanes and to be of glory or payne eternall and the same Iudge being the part offended so powerfull that none can resist him 2. Secondly great feare of offending God seeing that he is to be Iudge in a cause of so great importance as saluation or eternall damnation no man in the world would be so inconsiderate and so voyd of sense who would not take heed to offeÌ„d a man that was to giue sentence in a buisines of his of so great importance 3. Thirdly great desire to please Christ and do his will in all things for we shall haue need of him in tyme of so great necessity and in a matter of so great importance what diligence are men wont to vse to content a Iudge that is to giue sentence in some busines of their importance and how many fauours do they seeke and how many pleasurs do they procure to do him to haue him fauourable and wel affected therefore now we are in a time where we may gayne the friendship of Christ our Lord and winne his will in doing him many seruices 4. Fourthly purpose to auoyd all sinne seeing that our account must be so rigorous and so neere that of an idle word he will aske account of it 5. Fifthly he very rigorous in examining and iudging his owne works for this is the way to excuse the rigour of the diuine iudgment as the Apostle saith If we will iudge our selues we shall not be iudged of God great comfort it will be to be able to say in Iudgment I haue done Iudgment and Iustice giue me not ouer to myne enemies 6. Sixtly great thanks giuing to our Lord because being he shall be our iudge is now our aduocate and communicateth himselfe to vs so familiarly giueth vs of his owne stocke all his merits that we may haue wherwith to discharge our faults and offers himselfe so fauourable and aduiseth vs to prepare our selues for the tyme when he may come angry and rigorous for he hath no desire to chastice nor condemne vs. And aboue all to haue put our cause into the hands of sinn full men as our selues be who will find theÌ„selues faulty in our owne crymes and such like which are all the ghostly Fathers with his Word that it shall passe in heauen as they iudge on earth and haue inculcated vnto them so much that they should be mercifull and as they iudge vs he will iudge theÌ„ Blessed be such mercy Amen §. IIII. In the consideration of the Paynes of Hell these Affects may be exercised FIRST knowledge of the fowlnes of sinne for God being so mercifull and louing man so much hath aprepared such terrible torments for one mortal sin and from hence must arise a great hatred vnto sinne because it is a thing that God so much abhorreth and by which he is so much offended since with such paynes he doth chastice it from hence must spring another affect very pleasing vnto God which is to desire rather to incurre all those paynes if it might be without offence and without leauing to loue God then to commit a sinne although I knew that no harme should come vnto me for it but that it should be forgiuen me for much more worthy is a sinne to be abhorred then all those payns 2. Secondly to conceiue great feare of the paynes of Hell and for this reason our Sauiour hath pleased to reueale them as wel in the holy scripture as in other partiouler reuelatioÌ„s that we might help our selues by this feare and with it refraine from sinne 3. Thirdly a firme purpose to eschew all sin not only those that be mortall and deserue these paynes but euen yeniall sinnes that dispose to these torments considering that euery veniall sinne although it condemneth not to hell yet it is a stepp that way after many stepps where he shall least thinke he shall find himselfe very neere and perhaps within for he that maketh no account of litle things commeth to fall into very great And besides this they who are in Hell are not punished only for their mortall sinnes but also for their veniall sinnes and for euery one of them with a particuler degree of payne and it is so great
sinner that is connerted then of a iustonan that standeth because the Captaine also in the battaile doth more loue that souldiar who returning ofter flight doth valiantly set vpon the enemie then him inâ—â—o although he neuer runne away yet neuer did shew any valour or manhood 12. So the husbandman doth loue more that ground which after thornes doth yield plentifull corne then that which neuer had thornes but yet neuer brought forth plenty of graine But now in this matter we must vnderstand that there be many vertuous persons of whose life there is so great ioy that whatsoeuer pennance of sinners cannot in any wise be preserred before them for many there be who neither are guilty to themselues of any euills and yet do pennance with so great zeale and seruour as if they were pressed therunto with all manner of sins They do also resraine themselues from all things that be lawfull they do with a couâ— ragious mind imbrace the contempt of the world and will not that all be lawfull for them which they list after they cut off those good things which are euen granted them they despise these visible things they be inflamed with things inuâ—sible and do reioyce in lamenting In all things they do humble themselues and as others do bewaile their sinfull works so these do bewaile their sinfull thoughts VVhat then shall I call these persons but both iust and penitent who do both humble themselues in doing pennance for the least offence of their thought and yet also do perseuere righteous in their works Of this then it may be gathered how great ioy aiust man doth giue God when be humbly doth pennance if an vniust man do cause ioy in heauen when by pennance he doth condemne the euill which he hath committed 13. All this is out of S. Gregory in which with great light from heauen he doth discouer vnto vs how much God doth esteeme that seruice of his who doth desire to please him with diligence in going forward how much he is contented with the alacrity and feruour that he hath to profit in vertue And although he be but a Nouice yong beginner in his seruice and newly conuerted of a great sinner yet doth he preferr him before many that be iust but slow in his seruice and altogeather carelesse to benefit themselues And where he saith that no pennance of any sinner conuerted is to be preferred before the life of iust men who be feruent and very diligent it is true speaking of that which falleth out according to the ordinary course of things 14. How great a motiue is the knowledge of this verity to make vs haue a harty desire to go forward in Gods seruice and to vse much diligence in the same who is he if he haue any least sparkle of loue that desireth not to giue God this so great contentment pleasure as he receaueth when he seeth vs diligent and forward in his seruice especially it being true which S. Bernard saith That the meate of which this Lord is accustomed to take exceeding pleasure who seedeth amongst the Lillies which doth signifie the purenesse and sweet smel of vertues is the profit and forwardnesse of our soules Now if by profitting in vertue we be so acceptable to God and do him so great pleasure what greater good then this may we desire or what greater glory contentment and profit can we pretend 15. So great good is this that not without much reason S. Chrysostome said If thou be worthy by the grace of God to do any thing that may please him seeke not any other reward besides this that thou hast deserued to please him for if thou seeke a reward truly thou art ignorant how great good it is to please God because if thou didst know it thou wouldest not seeke any other payment or recompence besides the same These be the words of S. Chrysostome in which that holy mandoth not forbid vs to seeke and pretend after the reward of our glory for certaine it is that this is a lawfull thing although our chiefest end must be to please God but with manifest truth he doth affirme that to please God is so great a good that albeit no other profit nor glory were to be expected by vs yet this alone ought to suffice maunded of Abraham in the old testament he doth request of all his faithfull and seruants in the new testameÌ„t exhorteth them therunto saying Be you persect as also your heauenly Father is perfect Which is as much as if he said do what lieth in you to moue to the perfection of charity and of all other vertues that be ioyned with charity that as children you may imitate your heauenly father in such manner as the creature may imitate the Creatour 3. This vehement desire that God hath of our profit in vertue he discouered vnto vs in the hart of the Apostle S. Paul who as an heauenly instrument of Christ that spake in him doth write in this sort to the Colossians VVe also froÌ„ the day that we heard it to wit that you knew the grace of God in truth cease not praying for you and desiring that you may be filled with the knowledge of his will in all wisdome and spiritual vnderstanding that you may walke worthy of God in all things pleasing sructifying in all good work and increasing in the knowledge of God 4. This selfe same desire did God make knowen vnto vs in that voice from heauen which S. Iohn heard who said He that is iust let him be iustified yet and let the holy be sanctified yet This is a most manifest testimony how much God doth esteeme and hath for acceptable that his seruants rest not as luke-warme in the way to heauen but that they go still forward and profit in all vertue for so much as that infinite and soueraigne Maiesty hath so earnestly and particulerly discouered vnto vs this his desire 5. Likewise it is a great proofe of this verity to see the great accompt that God maketh of those his seruants that go forward in his seruice and the great respect that he doth beare to them and the particuler care that he taketh of them so that in comparison of them it seemeth that he little esteemeth and maketh small accoumpt of those that serue him but negligently for although it be certaine that God hath a peculiar and sweet prouidence and such a fatherly and pittifull care of each one that doth serue him and liue in his grace as if in this wide world he had nothing els to doe not whome to prouide for nor saue but him only yet much more is the fatherly and friendly prouidence and care which he hath of those that be more diligent and forward in his seruice to prouide for them to honour them in spirituall things to protect and defend them and to fulfill their harts desires and the requests that they do make him that it may well be thought that these are his true
put them to flight especially if he knew that of such labour would follow great honour and glory for himselfe and also much profit for his souldiars Euen so a Christian must reioyce to see that all those labours are to redound to the more glory of Christ that for them his eternall Father will giue the greatest honour and authority that can be imagined as S. Paul saith He humbled himselfe being made obedient euen vntill the death of the Crosse for the which God hath exalted him and giuen him a Name aboue all Names that in the Name of IESVS euery knee should bow in heauen earth and hell and all tongues should confesse prayse him 9. Thirdly ioy must be gathered out of these mysteries of the passion so the great good and profit that therby cometh vnto al mankind for by these the debts of our sins are paid which none els could pay Furthermore we are redeemed from the seruitude of the Diuell and from the tyranny of vices and passions and deliuered from eternall condemnation and right is giuen vs to attaine to eternall glory and a title of Sonnes of God brethren of Christ By these our Sacraments were merited and succour with examples was giuen vnto vs doctrine of all vertue medicines for all our infirmities and a generall remedy for all our euils all these be motiues to receaue great ioy and spirituall comfort seeing that Christ our Lord although so much to his cost and with so great labour he so copiously wrought our redemption §. VI. Of the affect of Hope THE affect of hope is exercised in this sort and manner the soule seeing how much God doth for it and the great loue he sheweth in suffering so much and so willingly for her health and the great desire he sheweth that it should be saued especially hauing made it partaker of al those goods by meanes of fayth and the Sacraments reioyceth in spirit that so happy a loft hath befallen it as to be in the Church and enioy these goods which the Patriarcks and Prophets so much desired to inioy see who only knowing that it should come to passe and seeing in spirit two or three thousand yeares before they feasted and reioyced enuied those that were to inioy this desired tyme of the Church 2. And the soule must reioyce to see that God maketh such an account of it by this conceaue great hope of her saluation and that God will haue it for himselfe since he hath giuen it such an earnest pennie and made it so faire an offer and say with the Apostle if when we were his enemies without any defect of ours God did reconcile vs to himselfe with the bloud and death of his Sonne how much more after we be reconciled shal we be saued by the merits of his said Sonne §. VII Of the affect of the Loue of God LOVE includeth in it selfe and consisteth of three acts The first is to be glod of all the goods of the person that he loueth The second to desire that he may haue many more that he hath not The third is to do for him all that possibly we can For as S. Gregory saith the proofe of loue are the workes And when the loue is very perfect and inflamed the other effect which is to conforme vs in all things with the person we loue followeth to wit to loue what he loueth and hate what he hateth and receiue content in all things with him By these poyntes the loue of God must be exercised the first to receiue great content and pleasure that God be who he is and hath al the good he hath that he be so great so infinite so powerfull so wise and the like of all the rest of his perfections and greatnesse 2. The second supposing that we cannot desire God more good then he hath because in him are all good things and his greatnes can be no more then it is nor his glory more then he hath in himselfe but it may be greater exteriorly in his creatures and this is that which we desire he should haue 3. The third supposing also that we cannot doe any workes that may be profitable vnto him for he hath no need of vs neither of all our goods can any profit come vnto him but we may and ought to shew that we loue him in our workes fulfilling his commandments for our Sauiour himselfe sayth he that hath my commandemēts keepeth them this is he who loueth me and so we must make many actes and firme purposes to fullfill perfectly the commandements of God and not to breake any of them for all the world And this same loue of God we must excercise in a certayne manner with the sacred Humanity of Christ which we haue great reason to loue more thē al creatures delighting much that God hath done so much good and bestowed so many fauours of that sacred Humanity giuing him so much grace and so great glory and so excellent vertues and dignityes and desiring that his name may be knowne reuerenced throghout the whole world propounding to fullfill faithfully al that he cōmādeth vs do him all the seruice we can 4. The fourth which followeth of this loue when it is great and perfect is conformity and resignation to conforme vs with all perfection we can to the will of God loue what he loueth abhorre what he abhorrethe and desire that in all things his will be done as well in aduersity and sorrow as in prosperity ioy as wel in this life as in the other in time and eternity without any respect of our owne profit gust or commodity but only to the will of God and that it be fullfilled and in all things that shall happen or can happen say from the bottom of our hart Thy will be done in earth as it is in heauen This is the most perfect act of the loue of God in which the soule ought to excercise it selfe much and in this must spend the greatest part of it excercise 5. And this affect of loue of God in the meditation of the mysteries of Christ is to be excercised considering the great and vnspeakable loue that he shewed vs in these mysteries doing and suffering so much for vs and with so great affection and loue that it cannot be expressed For there is nothing that forceth so much to loue another as to see himselfe loued of him especially if the person which loueth be of great dignity and nobility and that he hath no need of me nor hope for any profit of me and I who am loued am of vile and low condition and very vnworthy to be at all as I am 6. And so the Christian must make with himselfe this account when he considereth what God hath done for him seing that all procedeth from loue how God being who he is loueth me so much being so miserable and vile a creature and so worthy to be abhorred and despised of him and