so much vayne glory considering his patience be confounded to see himselfe so impatient and the like of the other vertues §. III. Of the affect of Thankes-giuing 1. THANKES-giuing consisteth in three poyntes The first to acknowledg the benefit and to be mindfull of it esteeme it much and acknowledg himselfe bound to him that did it The second poynt is to giue him thankes againe that is with word and hart for the benefit bestowed vpon him and in all occations he must confesse it and prayse it The third to recompence by works according to his ability the benefit receiued 2. This affect is excercised in pondering any of the mysteryes of Christ our Lord the great benefit he hath done vnto vs for by the sinne of our first parents and for our owne proper sinnes we were by iust sentence condemned to eternall payne of hell and banished for euer from glory and giuen vp into the power of the Diuell and all the creatures in the world together were not sufficient to deliuer vs from him but only the Sonne of God Neither was there any other remedy supposing the diuine ordination of God but his Incarnation Death and Passion Wherefore by euery passage of his life and by euery action of his wee are deliuered from sinne from the Diuell from death eternall from the paynes of hell and from the subiection and Tyrany of all our enemies and by the same we are restored to the grace and friendship of God and to be adopted children of his and all the graces and gifts of the holy Ghost are giuen vnto vs and the title to get the Kingdome of heauen and to be members of Christ and participate of all his merits All these benefits must be pondered very particulerly in euery mystery of Christ for euery one by it selfe and euery motion of him was sufficient to gaine vs all this profit but that his Maiesty would by reason of the aboundance of his charity that our Redemption might be more copious offer all his life death and passion as a totall price of our Redemption 3. And heer must be pondered besides the greatnes of the benefit these foure points The first Who is he that doth it to wit the Sonne of God himselfe who troubleth no creature to redeeme and deliuer vs but himselfe in person would do it The second that he bestowed these benefits of vs greatly to his owne cost suffering so much for vs. The third the loue wherwith he did it and the desire of our saluation and the mind prepared to do much more if it had beene necessary for vs. The fourth to consider euery one of these benefits as if they had beene done only to thy selfe And this is as much as toucheth the first point which is to acknowledge and esteeme the benefit and be mindfull of it 4. The second point must be to giue thāks to God very hartily for all he hath done and suffered for vs and for euery passage of his life acknowledging that if all our members should be conuerted into tongues and harts should prayse him we should not answere to the least droppe of bloud which he shedde for vs nor to the least of his labours which he suffered nor if we should prayse him as much as all the Angels and men and all creatures yet we should come very short And therfore we must desire very hartily that all both heauen and earth will help vs to prayse him we ought to inuite them to it especially our Angell-Keeper and the Saints to whome we are most deuoted 5. The third point is to answere with workes to the benefit receaued how great in gratitude would it be if to any person of whome we haue receaued great benefits we might do some little seruice would not do it and so thou must make firme purposes to do whatsoeuer thou dost vnderstād to be pleasing to Christ our Lord and thou must be very sory that thou hast not done so already and these purposes must be very free from any interest for although he were to giue thee no reward at all it is sufficient that it is so due vnto him and that he hath so much descrued it to shew thy selfe gratefull 6. Besides these three points remember to be thankeful to God the Father and all the Blessed Trinity for all the benefits bestowed vpon the Humanity of Christ as it is reason that the children be gratefull for the benefits done vnto their Father as if they were done to themselues and the members must be thankefull for the benefits done to the Head especially for all the benefits and graces which were in Christ did turne to our profit for he made vs participate of them all §. IIII. Of the affect of Admiration ADMIRATION is caused at the sight of a thing that is rare extraordinary and meruailous For seeing it and not knowing the cause of it a man remayneth astonished desirous to know it the which in nothing in the world hath place more then in the diuine mysteries For all of them be in themselues very meruailous therfore the Prophet Esay saith that Christ should be called Admirable because all things in him were so very great and if they do not cause admiration in vs it is because though we belecue them by faith yet we do not cōsider them with attention And heerof it proceedeth that when with most attention we consider them they seeme new vnto vs as if we had not knowne them before and then they cause admiration in vs so much the more by how much we do consider them with attention 2. And heere vpon it cōmeth to passe also that they who are very contemplatiue and whome our Saniour doth illuminate with particuler light in their soules to see the diuine mysteries of pure admiration they remayne absorpt and so eleuated that many tymes they remayne without their senses so this affect is proper to prayer for euery thing considered in it is worthy to cause admiratiō as to cōsider the greatnes of God his maiesty his power his wisdome his iustice his mercy and the rest of his attributes and perfections 3. But particulerly in the holy mysteries of Christ our Sauiour that which must cause admiration is to consider those inestimable riches of Charity with which God loued men who hauing one only Sōne which was al his delight and not hauing nor being possible that he should haue any other gaue him for our remedy consented that he should suffer so many labours and torments and giue his life for them and that the Sonne himself loued them so much that he would haue offered himselfe with a very good will to haue suffered all that he suffered for he esteemeth men so much that the whole B. Trinity imploy themselues for their remedy God the Father sendeth his sonne the Sonne maketh him selfe man suffereth dieth for them The Holy Ghost worketh the mystery of the Incarnation 4. Admire also much to see
sometyme though they be fabulous and voyd of truth and therfore we ought to be much ashamed and acknowledge our hardenes of hart that this being so natural vnto man we haue not more feeling and compassion of things so worthy of it as those which our Sauiour suffered and in a person who so much belongeth vnto vs. 2. The motiues vnto this affect are almost the same circumstances which we touched aboue but especially the two first for that which is wont to moue vs much to compassion is to see that he who suffereth or is put to any great plunge is a person of Nobility some principall man delicate and innocent and suffereth without any fault and that the paynes be great and that he suffereth them for out sake and all these considerations haue great place in the mysteryes of Christ our Sauiour as may appeare by the circumstances spoken of before And so that which we ought to haue compassion of is to see so Noble a Person so Venerable so delicate so worthy to be serued and reuerenced of all creatures to passe through so many troubles all the dayes of his life in so great pouerty and discomodity of all temporall things the heat the cold the hunger and thirst the wearines the wayes and many other things of which his life is full And principally the great and greiuous torments of his Passion not only the exteriour but much more the interiour as it is said in the second circumstance 3. For if it be of great merit for vs to take compassion vpon any of our neighbours which we see cast into misery how much more will it be to take compassiō of all the labours and paynes of our Sauiour And therfore it helpeth much for this affect to consider that we se our father or brother to suffer those miseries and labours or els some other person whome we loue much For verily Christ is more then father and brother for our father brother friends do not loue in so much as he doth nor haue done so much for vs as he hath done neither owe we so much vnto them as we do to him 4. Finally this affect of Compassion dependeth and followeth naturally the consideration of the circumstances aboue said and therfore about the same there is no more necessary to be spoken but only to aduertise that the Compassion which we ought to haue of Christ our Sauiour must not be as a naturall affect as we should take compassion of a person which we should see driuen to some great extremity or calamity against his will for in this sort he commanded the daughters of Hierusulem that they should not weepe for him when he carried his Crosse vpon his backe but it must be as an affect of Faith considering that a person who deserued to be reuerenced and serued of all creatures would of his owne proper will subiect himselfe to suffer so many labours and paynes to deliuer me from them and from eternall torments which I had deserued and this is the affect of Compassion the dore or gate to all the rest §. II. Of the affect of Contrition 1. THE affect of Contrition is an inward detestation of sinne great sorrow for hauing offended All mighty God and a firme purpose to sinne no more And for this it is a great motiue to know the malice and turpitude that a sinne conteyneth in it selfe the which no way is knowne better then by seeing what Christ suffered to destroy the said sinne for by the payne we discouer the greatnes of the fault 2. If we should see some principall Noble man much esteemed of the King to be drawne by sentence of Iustice to be publickly whipped and lastly to be put vpon the Gallouse like a base slaue or thief certainly we should vnderstand that the fault he had committed was very great and if this who was so put to death should be the Prince himselfe Heyre to the Kingdome and knowing that his Father had no other child that he loued him much and being a iust and prudent man commanded him to be put to death in that manner we should be certaynly perswaded that the sinne he had committed was very grieuous And much more if we knew the Prince himselfe had not committed it but some seruant of his and for only being his surety and offering to pay for him yet all this to be done vnto him it would make vs maruel more that there should be a fault in the world that deserued such chastisment 3. Therfore in this manner we must excercise this affect whē we consider Christ our Sauiour in any passage of his life or passion to see that he is the only begotten Sonne of God naturall Heyre of all the goods of Glory and that thirty three yeares he was in banishment in this miserable valley of Teares suffering so many labours and afflictions and finally that his owne Father who loued him as himselfe deliuereth him vp into the hands of cruell tormenters who whippe him so cruelly put on his head a Crowne of thornes giue him so many buffets vse him with such scorne and mockery carry him with publike cryes through the streets and crucifie him as if he had beene the greatest and most vile malefactour in the world yet of his owne part he had comitted no fault at al but suffereth it only because he offered to pay for the sinnes of men By this we shall know how grieuous a thing sinne is and how much God abhorreth it for that to destroy it he chose to suffer so great torments and if it were needfull would suffer them againe to excuse one of vs only And presently to cast our eyes vpon our selues and consider how many we haue committed to conceiue great hatred of them all and great anger with our selues for hauing done them 4. If we should see our Father or Brother whome we loue very tenderly dead before our eyes al the body stabbed through and should know who it was that had so slayne him by Treason how angry should we be with him Thus when we see our Sauiour taken prisoner and vsed so ill whipped nayled on the Crosse we must consider that we be there present amongst those villaines and that our sinnes be they who so abuse him and take away his life and let vs beleeue without all doubt that these gaue him more payne then the whipping nayling and all the rest of the torments that we may be very sorry and weep hartily for hauing so offended him increased his paynes and griefs and let vs make very firme purposes neuer more to offend him for all the world 5. Also this affect of Contrition is gathered out of the true knowledg of our solues and followeth therof considering the vertues of Christ and presently turning our eyes to our selues considering the contrary vices which euery one findes in himselfe as cōsidering the humility of Christ confound himselfe to see pride guide him so much and with
and little the very same that a little before had honoured him so much Sixtly of his owne Disciples for one sold him another denied him and all fleed from him and euen his Mother with her preseÌ„ce did increase his torments and griefes although without any fault of hers 6. The sixth circumstance How or in what manner he suffereth First with very great charity and loue of men desiring very inwardly that those merits might be profitable vnto them and being ready to suffer for them much more if it had beene necessary Secondly without any kind of comfort or consolation but forsaken of heauen earth Thirdly with most profound humility patience mansuetude silence obedience fortitude perseuerance mercy pouerty and despect of the world and finally giuing them a most excellent example of all vertues 7. To these six principall circumstances may be added two more The one of the place where he suffered to wit a Citty so populous and religious and amongst the people where be had wrought so many miracles and made so many sermons and receiued such honour in the mount Caluary which was a most infamous and publike place of execution for malefactours The other circumstance is the tyme wheÌ„ he suffereth that is at Easter for which had come to Hierusalem people from all parts of the world and in the tyme when euery one thought of feasting and reioycing §. II. A Repetition or summe of the Affects which must be exercised in the meditation of the mysteries of Christ our Lord. THE first affect is of CompassioÌ„ Considering that we see a person so noble so venerable so worthy to be serued and reuerenced and so delicate to suffer so many and great labours so many discomodities all the space of his life and so great griefs torments and abuses in his passion not only exteriorly in his body but inwardly in his soule farre more and that he suffer all without fault for he neuer knew how to wrong any but to do good to all and that he is a person which commeth so neere vnto vs and toucheth vs so neere that he is more them our father brother and friend and that of his owne will he would subiect himselfe to suffer that for vs. 2. The second Affect is of Contrition Considering that sinne is so bad a thing and so horrible that for others sinnes Almighty God did deliuer his only begotteÌ„ Sonne to such cruell torments that our sinnes be the ministers of Iustice which abuse him take away his life from him and gaue him far more then al the tormeÌ„ts he suffereth 3. The third Affect is of Thanksgiuing Considering that by any passage of the life or passion of Christ we are deliuered from sin and from al the losses that by reason of sin we had incurred which are eternall death the paynes of hell the subiection and tyranny of all out enemies and we are restored to the fauour and friendship of God and made his children and members of Christ and heyres of the kingdome of heaueÌ„ And that all these benefits Christ our Lord did for vs with exceding loue and much to his coste and for euery one of vs in particuler as if only for one he had done it with this the soule must be encouraged to giue him thankes and desire that all creatures do the like and purpose to be answerable in works to so great a benefit seruing him in all that he can giuing thankes to God for all that he did to the humanity of Christ our Lord. 4. The fourth Affect is of Admiration Considering the perfections of God which are discouâ—red and knowne in the mysteries of Christ the inestimable charity wherwith the Father Eternall loued men that he gaue them his only begotten Sonne and the sonne himself for he offered himselfe to death for them and al the Blessed Trinity for it was occupied in this behalfe the wisdome of God that could find a remedy so conuenient to deliuer man the dignity of the soules the excellency of glory the grieuousnes of sinne the rigour of Diuine Iustice the greatnes of his mercy all these things are discouered in these mysteries and all cause admiration when they be considered 5. The fifth Affect is of Ioy and spirituall Comfort For although considering the toyles and payns of Christ our Lord we must take compassion of him feele them as our owne on the other side we must reioyce much in the same things not only in those that be prosperous ioyfull and glorious which he wrought in the whole course of his life from his natiuity till his ascension but also in the sorrowfull wearisome and paynfull first for the glory of God which resulteth and ariseth therof and the great seruice and so pleasing that is done vnto him Secondly for the glory of the humanity of Christ for the excellent vertues that he shewed and exercised for the victory he gott of his enemies and because by those labours he deserued great reward honour and exaltation that can be imagined Thirdly for the great profit that theron ensued to all humane linage and mankind and to all the Church as well militant as triumphant and so a man considering as a member of all this mystical body must reioyce and be glad at al the good of the whole body 6. The sixt Affect is of Hope For a Soule considering how much God doth for it and the willingnes he sheweth that it should be saued especially hauing brought it to his Church and made it partaker of al those goods by means of faith and the sacraments it must conceaue great hope of saluation and that God will fulfill that which wanteth and must it force it selfe to help as much as in it lyeth for this worke of it Saluation 7. The seauen Affect is Loue of God Considering the vnspeakable loue that he sheweth in doing suffering so much for vs it is iust that we should be moued to loue him who loued vs so much and this loue coÌ„sisteth first inioyning al the goodnes perfections that God hath secondly in desiring that he may be knowne loued serued glorified of all creatures thirdly in proposing also on our part to serue him and please him in all we can and conforme our selues in all things to his diuine will as well in aduersity as in prosperity being glad that in all things his will be done 8. The eight Affect is Imitation of Christ The soule considering the Charity Humility Patience Pouerty Mildnes Obedience and the rest of the vertues of Christ our Lord which doe shine in all the passages of his Life and Passion to inflame the soule in great desires of these vertues and make many purposes to apply the necessary meanes to attayne vnto them and this not only in generall and commonly but descending in particuler to the acts of those vertues conuenient to the condition estate and occations that are wont to occurre putting the principall studie and care in that
eminency and infinite perfection this is also to be acknowledged in him And the very same manner of proceding is vsed towards those that in his Church do serue him 6. All such as liue in state of grace and will not loose the same through mortall sinne but yet be retchles of their profit and going forward are like vnto these seruants that will not commit any such fault for which their maister may put them to death or make them slaues for euer in the Gallies but for other things they neither be carefull to content him nor fearefull to displease him Euen so these are fully determined not to do any thing that may be mortall sinne for which they know God will depriue them of his grace glory for all eternity and cast them into the torments of euerlasting â—iâ—r But they are not so much afraid as to fly veniall sinnes for which they vnderstand that although God be offended by them yet he will not condemne them more then to the paines of Purgatory and so they care not to do many good workes very acceptable to God which they might do very well and with great facility or little labour neither do they care to follow sundry good inspirations that God doth giue them nor to imbrace many godly counsells which our Lord doth affoard theÌ„ which they might very well accomplish according to their state and calling And albeit in committing those faults which be not mortall sinnes they highly displease and discontent Almighty God yet they feele not the matter much but rather do often passe their time in laughing at such offences 7. He that liueth in the grace of God and procureth diligently his owne forwardnes is like the the seruant who in althings doth endeauour to do faithfully whatsoeuer his Maister doth appoint and al that which may best please him Also this faithfull and diligent setuant doth his best not only to eschew those sinnes that be mortall but euen those that be veniall by which he doth know see that God is offended and if by forgetfullnes he do fall into any of them he forth with conceyueth griefe and sorrow thereof and doth spedily amend them and make accompt of the diuine inspirations by which God doth discouer vnto him his will and pleasure doth endeauour to follow them and doth greatly esteeme of his holy counselâ—s and doth fullfill many of them as also many works of mercy and pennance and humility which he knoweth to be acceptable to God and although he be not bound to them by any precept or commaundement yet he doth them with a very good wil therby to please and content his diuine Maiesty 8. Of such seruants God hath many in his Church yet some better and more forward then others and he hauing regard to that which reason and his Eternall Law doth require whence good Reason was deriued that moueth men to the like he doth more esteeme and account of this diligent and aduanced person in his diuine scruice then of a great number of others that be slow and retchles and of the seruice done by this one only he receaueth much more contentment and pleasure then of such seruice as all the others do for him neither is this to be meruailed at because the seruant of God that is diligent to profit go forward as he daily increaseth in the grace and loue of God so it falleth out oftentims that he alone hath more of his grace and loue then a great number of them who with negligence do serue him hauing no regard to aduance themselues in his loue In this manner doth S. Gregory and other holy fathers expound that saying of Christ I say vnto you that eiten so there shall be ioy in heauâ—n vpon one sinner that doth pennance then vpon ninty nine iust that need not pennance 9. This is to be vnderstood not for whatsoeuer sinner that is conuerted but of him which returneth to God with great feeling of his life past beginneth to serue him with great feruour in his new life Many also do expound the said sentence of any sinner whosoeuer that is conuerted and according to this exposition that greater ioy is not to be vnderstood of the essentiall and principall ioy which rifeth our of the estimation and loud of that thing wherein a man reioyâ—eth because in this sort of any whatsoeuer iust person who hath more grace then the sinner that is conuerted God doth more reioice and the Angells are more comforted but it is to be vnderstood of a new and accidentall ioy which springeth vp of this that a thing is newly recouered which before was lost But expounding the same sentence as S. Gregory and other Saintes do vnderstand it not of whatsoeuer sinner but of him who returning to the state of grace beginneth to serue God with great feruour and profit in his diuine seruice In this sort we must make comparison of this seruent and inflamed penitent not with whatsoeuer persons but with such as remissely and slackly do serue God 10. And the meaning of Christ in that sentence is that God doth more esteeme a seruant of his that with diligence and feruour doth serue him although he haue byn alittle before a most grieuous sinner then ninty and nine iust who with coldnes negligence of their owne profit do passe their whole life This doth holy S. Gregory declare in these words most worthy to be considered He doth demaund wherfore our Sauiour saith that in Heauen there is more ioy of sinners that be conuerted then of iust personâ—â— He answ erâ—th in this manner 11. Vnde hoc nisi quod ipsi c. VVhence commeth this if not that we our selues by daily experience do see and know that oftentimes those who vnderstand that they be not charged with the buge weight and burden of sinnes do â—land indred in the way of instire and do â—ommit nothing that as vnlawfull but yet they do noâ— labour carefully to come to the country of Heauen but rather do so much more grant themselues the vse of lawfull things how much more they remember 〈◊〉 to haue committed any thing vnlawfull And for the most part those men be negligent and slow to do any excellent good worke because they do verily assure hemselues that they haue not offended in any grieuous sinnes But contrariwise somtimes those that be mindfull to haue done villawfull things stirred to compunction through their owne griefe are inflamed in the loue of God and do exercise themselues in heroicall pertues they do greatly couetall manner of difficulties that spirituall warre is accustomed â—â— yield they do leaue all worldly things they do flie bonoâ—â—â—s they are glad when they receane contumelies they burne with desire of celessiall things they dâ— sighe after the heauerly country and because they â—â— consider that they haue strayed from God they seeke to recompense former losses with later gaines There is then greater in made in heauen of a
infinite degrees surmounting all the euills hurts losses and torments of this world though they should be put all togeather And therfore it were very requisite that we should be more sorry for hauing committed one sinne then for all other euills that may possibly happen vnto vs and if one mortal sinne draweth so many and so sore euills after it what will it then be to haue the soule charged with many such sinnes Demaund What is the second act of Contrition Answere The second act is a firme purpose founded vpon the loue of God aboue all things neuer to offend him any more for any respect that is neither for the loue of any good that I may hope for by committing sinne nor for feare of any euills that I may Feare towards me by refuâ—ing to sinne seeing as I haue said the good that I loose by offending is greater then be all other goods put togeather that I might gaine by my sinning and the domages and euills that the sinne bringeth me be greater then be all the euills and losses that can happen vnto me because I am resolued not to offend my God Demaund But tell me what be those particuler purposes that are to be made and intertained in this generall purpose whereof you haue spoken Answere This generall purpose must comprehend in it selfe a purpose to make a resolution in case a man be bound therunto to keep all Gods commaundements and to discharge all the obligations of his office with a resolution and firme purpose perfectly from thenceforth to accomplish and performe all that he is able and in particuler he must haue an intent to confesse himselfe Sacramentally at least when he shall be bound by commaundement so to do and to shunne all occasions of sinne to the end God who is so good may not be any more offended by him He must further haue a resolution to performe his pennance and to the end he may the better satisfy for his sinnes he must offer vnto God his life his paynes his trauayles and all the good works he shall do Demaund What is the third act of Contrition Answere It is a petition accompanyed with the hope of obtayning pardon for all his sinnes and of procuring grace for the amendment of himselfe and of perseuering in it till the very end Demaund In what is this petition and hope founded Answere In the goodnes and mercy of our Lord God and in the merits of the most precious Bloud Passion of our Sauiour Iesus Christ Demaund Tell me now the practise of all that which you haue said that I may vpon all occasions help my selfe with it Answere The practise of this so excellent an Act of Contrition must be exercised in this manner by saying this prayer An act of Contrition O MY Lord Iesus Christ true God and Man who art my Creatour and my Redeemer I am sory from my hart that I have offended thee and this for that thou art my God and for that I loue thee aboue all things and I purpose stedfastly neuer to offend thee any more and to keep my selfe from all occasions of sin I purpose to also confesse my sinnes and to do the pennance that shall be in ioyned me Moreouer I offer vnto thee for satisfaction of all my sinnes my life my trauailes my paynes and all the good works that I shall doe And as I humbly craue of thee to pardon me my sinnes so I hope in thy infinite goodnes and mercy that thou wilt pardon me by the merits of thy most precious bloud death and passion and giue me grace to amend and perseuere to the end Amen Demaund O this is a most heauenly and diuine doctrine But tell me I pray you how often should a man exercise this act of Contrition Answere As often as a man shal fall into mortall sinne it will be good for him the very same instant to exercise this act of Contrition for feare least death might take him in so bad a state away and he be adiudged to the euerlasting fire and also that he may not stay euen but a moment in so abhominable a state Moreouer it is very good to exercise this act of CoÌ„trition twise a day at the least in the morning at our vprising and at night at our going to rest and this not to hazard so important a busynes as is that of our eternall saluation Demaund I purpose good willing to do all this that you haue told me without omitting any thing I beseech God to graunt you the reward of that comfort which you haue caused to me by teaching me so good and healthfull a doctrine and for recompence of such a benefit bethinke your selfe wherin I may do you the like seruice Answere God youchsafe to giue you his grace that you may be perseuerant in this good purpose Pray also to God for me that I may do the same and that by this meanes we may obtayne to see one another in heauen in the society company of all the Saints where we may enioy God for all Eternity Amen A briefe declaration touching Contrition wherin be proposed the reasons that ought to moue euery Christian earnestly to seek to make acts of Contrition and to repent himselfe of his sinnes at least twice a day in the morning and at night THE first reason is seeing the feare of God is the beginning of true Wisedome therfore the first effect that it worketh in a man is to reconcile himselfe to God which is performed by CoÌ„trition And so it is very fit that this should be the first and principall care and thought that euery one ought euery day to haue The second reason is for that all other deuotions though they be good holy and commendable yet needs must they be founded vpon Contrition for as much as without it they serue not the turne before God for the sauing of our soules whiles on the contrary Contrition alone is inough without them when we cannot haue them Wherfore euery one ought to a coustome himself more to the vertue of Contrition then to any other seeing it importeth so much and is so necessary The third is for that other deuotions are by an imprudency sometymes recommended ouermuch in such sort as the simple may be deceiued being perswaded that that is inough for them and that they haue gayned all when they exercise themselues in such deuotions Whence it commeth that they take not any care about the reforming of their manners and amending their life And on the contrary this deuotion of exercising the frequent acts of Contrition and repentance is so profitable and necessary as it cannot be recommended inough For when the soule is truly contrite it cannot endure to entertayne any mortall sinne within it and it must needs be that there is an amendment of life in him who goeth on continuing in this exercise to iterate the frequent acts of Contrition and sorrow for his sinnes The fourth is for that following the
he must vpon his knees exercise an act of contrition which done he shall make in particuler this purpose or the like I desire o Lord and I stedfastly purpose and craue thy grace that I may spend all my life in thy seruice and that I would rather dye a thousand tymes then offend thee in anything and aboue all in this sinne wherunto I am most of all propense and inclined At noone he must be vpon his guard and haue a care to execute and performe what he proposed and purposed in the morning and he must renew that his purpose as often as he possibly may For example when he heareth the clocke at the beginning of any worke or action when he goeth out of the house or wheÌ„ he is tempted or in daunger to be tempted And in this later case besides the renewing of his good purpose he must arme himselfe with the signe of the Crosse or with the name of Iesus Maria saying also some prayer wherin he findeth most deuotion To be short he must stryue and fight against the tentation vntill he go away with a glorious victory If you fall sometimes of frailty be not ouer much afflicted or grieued for it neither be you the more negligent therfore but seeke instantly to rise againe and to stand vpon your feet craue pradon of God knock your selfe vpon your breast or lay your hand vpon it saying O my Lord what euill haue I done pardon me for it by the merits and price of thy most precious Bloud I am sory from my hart that I haue oftended thee for that thou art my God goodnes it selfe O that I had died a thousand deaths then done that I haue done Giue my the grace to confesse my sinnes and that I may neuer offend thee any more Euery time that a man falleth he must do this as I haue said and that in very good earnest and with a most harty affection and he must continue the same cogitation and care that he had and proposed to himselfe in the morning and greater if it may be with an intent in all things not to offend the diuine Goodnes And though all his care and study ought to be not to fall into any sinne yet if it happen that he should fall he must not be negligent therfore but he must endeauour estsoons to rise againe as he would do if he should often fall into some myre where he would take heed and be sure not to lye but would soone get himselfe out of it and would go to washe himselfe cleane from all the durt Holy men aduise that he keep some signe or secret mark about him that may serue to note the number of times that he fallâ—th into the sinne wherunto he is most inclined and how often he ouercommeth it and this for that in his Examen at night he may the more eaâ—â—ly giue an accompt to his Soule of all that which happened the day before At night before he goeth to bed he must fall vpon his knees if he can kneele if not with the greatest reuerence that he can vse must examen his conscience in manner following how he hath carryed himselfe the day past First he shall say thus Lord I giue thee thanks for all the benefits that I haue this day receiued for my life soule body temporall goods and for all other the fauours that thou hast done me till this present and I giue thee thanks in particuler for this short time that is so precious that thou giuest me for the making of this my short Examen Secondly he shall say O my Lord giue me light that I may know my faults and graunt me grace force to ouercome them Thirdly he shall call to remembrance marke how often he hath fallen or how often he hath ouercome the principall vices whereunto he is most inclyned After that he shall passe ouer all the houres of the day reflecting vpon the sinnes he hath committed against God his neighbour and himselfe in thoughts words works omissions diligently searching and finding out the occasions daungers that shall haue caused him to fall In the fourth place he shall acknowledge with most great humility his owne pouerty insufficiency and malice and with confounded countenance eyes looking downe he shall say O my Lord I am ashamed of the little seruice I haue done thee and of the many faults I haue committed against thee besides those which either by my owne negligence or ignorance I know not yet I most affectuously and most huÌ„bly thanke thee for this that thou hast preserued me from an infinite number of other greater sinns transgressions wher-into I had fallen if thy Maiesty had not held thy hand ouer me In the fifth place he shall knock himselfe vpon the breast and with very great sorrow and repentance he shall aske pardon and make a firme purpose to amend for the time to come and to leaue and shunne all the occasions and daungers of sinne doing in a most earnest and harty manner some act of Contrition saying as is put downe before O my Lord Iesus Christ c. Three very importaÌ„t Instructions THE first is because this Examen is a most rich treasure euery one must be very diligent to practise it well vnderstand how it is to be practised after put it in execution He must further demaund grace often of our Lord and light for the well doing of it The second is that he haue not any impediment or busines though neuer so great that may hinder him from making of this examen And if it should happen that he should go to bed without making of it he must make it as soone as he should awake by night The third is that euery Saturday he exact an accoÌ„pt of his soule of the whole weeke past and in the end of the moneth of the whole moneth that went before and at the end of the yeare of the whole yeare also A TABLE Of the Contents of all conteyned in the former Treatises In the Treatise of Mentall Prayer VVHAT Meditation is and what partes it conteyneth Chap. 1. pag. 1. Of the generall circumstances which may be considered in the mysteries of Christ our Sauiour Chap. 2. pag. 11. Of the affects which may be exercised in Meditation of the mysteries of Christ our Lord. Chap. 3. pag. 50. § 1. Of the affect of Compassion pag. 52. § 2. Of the affect of Contrition pag. 56. § 3. Of the affect of Thankes-giuing pag. 62. § 4. Of the affect of Admiration pag. 68. § 5. Of the Affect of spirituall Ioy. pag. 74. § 6. Of the affect of Hope pag. 82. § 7. Of the affect of the Loue of God pag. 84. § 8. Of the affect of Imitation of Christ pag. 90. § 9. That the acts of Vertue must not only be exercised in generall but in particuler pag. 96. A briefe Repetition Declaration of all that is abouesaid Chap. 4. pag. 102. § 1. A Summe of the generall circumstances which may be considered in the mysteries of Christ our Lord. pag. 103 § 2. A Repetition or summe of the Affects which must be exercised in the meditation of the mysteries of Christ our Lord. pag. 110. The forme and manner How to exercise the foresaid Affectes and acts of Vertue in other Meditations Chap. 5. pag. 118. § 1. In the Consideration of Sinnes these affectes and vertues following may be exercised pag. 119. § 2. In the consideration of Death may be exercised these Affects following pag. 126. § 3. In the consideration of the Iudgement these Affectes may be exercised pag. 130. § 4. In the consideration of the paynes of Hell these Affects may be exercised pag. 134. § 5. In the consideration of Glory these Affects may be exercised pag. 142. § 6. In the consideration of the diuine benefits these Affects may be exercised pag. 148. Of the Rosary of our B. Lady p. 157. A Declaration of the manner which must be kept in saying the Rosary applying it to the aforesayd Mysteries pag. 189. A Summe of the mysteries of the Rosary applyed for the dayes of the weeke for euery day Fiue pag. 193 In the Treatise of ExhortatioÌ„ to Spirituall Profit THE Preface pag. 199. How much that man is acceptable to God who is diligent to go forwards in his Diuine Seruice Chap. 1. pag. 200. Of the testimonies by which God doth declare how much it pleaseth him that we be carefull to go forwards in his holy seruice Chap. 2. pag. 220. How much they doe import and help the Church who do serue God and profit in vertue Chap. 3. pag. 237. How necessary and profitable it is to euery one that serueth God to go forward in his seruice And of the gifts and benefits that he doth impart to those that so go forward Chap. 4. pag. 255. How expedient and necessary it is to go forward in Gods seruice therby to be deliuered from the perills and domages that ensue of retchlessenes Chap. 5. pag. 268. How the care of going alwayes forward in vertue is conuenient for all the seruants of God not only for those that begin but also for those that haue profited much and are perfect Chap. 6. pag. 281. How necessary and profitable that doctrine is which teacheth and perswadeth to go forwards in good life once begone and to profit in the same Chap. 7. pag. 304. Of the fruâ—t which those who begin to serue God must reap of the doctrine that teacheth the going forward in vertue and the perfection therof Cap. 8. pag 314. In the Key of Paradise A Dialogue concerning Contrition Attrition pag. 327. An act of Contrition pag. 342. A briefe declaration touching Contrition wherin be proposed the reasons that ought to moue euery Christian earnestly to seeke to make acts of Contrition and to repent himselfe of his sinnes at least twice a day in the morning and at night pag. 346. A short and profitable Examen of the Conscience to be made thrice a day Morning Noone and Night pag. 357. Three very important Instructions pag. 364. FINIS