been necessary for vs. And this is a circumstance which ought to be very well considered 2. The second poynt is that our Lord suffered without any kind of case or comfort either of heauen or earth which neuer fell out so to the Martyrs and others who haue suffered for his sake that how much the greater the torments were and the paynes they suffered so much the greater was the comfort which from heauen was giuen them that the greatest torments paynes were conuerted into recreation and fauour But our Sauiour that his payns might be the greater would willingly be forsaken of his Father and of all comfort and ease that might mitigate his torments as himself signified when he said My God my God why hast thou forsaken me 3. The third point is to consider the manner that our Sauiour had in that which he did and suffered that is the vertues which he exercised in all his actions for if they be considered with attention in them we shall find most excellent examples of al kind of vertue and principally most profound humility that so great a Lord would be so despised and abased his patience so admirable amongst so many abuses iniuries his meeknes in not contradicting any one nor defending himselfe but suffer himselfe to be carried drawne and done with whatsoeuer they would like vnto a lambe his silence which made the Iudge himselfe to admire that amongst so many and so false calumniations he answered not one only word his most perfect obedience by which he fulfilled whatsoeuer his Father had ordayned although it was so hard and difficulte to fulfill as to suffer death vpon the Crosse his fortitude by which he offered himselfe into the handes of his enemies and suffered so many torments without euer cōplayning or desiring them to take pitty or compassion on him his perseuerance by which he brought to an end the worke of our redemption although they sayd if he would come down from the Crosse they would beleeue in him but his charity is that which most doth shine heere for he suffered not only for his friends but also for his enimies and his mercy by which he tooke vpon him all the penalties of man and their miseries to set them free from them and abhorring sinne so much he would take vpon him all the sins of the world that men might be freed from them his true despising of the world and the prosperities and fauours therof and his rigorous austerity of life with voluntary pouerty and finally all vertues haue most perfect examples in the life and Passion of our Sauiour 4. All this pertayneth to the manner how our Sauiour did and suffered all these things and these be the six principal circumstances which we must consider in all his works To the which may be added other two that are of the Time Place wherin he suffered 5. The seauenth circumstance is to consider VVhere our Lord suffered to wi◠in Hierusalem one of the most populous Citties of the world that his floutinges might be more publike und the Citty very Religious and Holy where Iustice and Truth should haue preuailed more and the people vnto whome he had beene most beneficiall where he had wrought so many miracles and preached so many Sermons and finally he suffered on the Mount Caluary which was an infamous and publike place where malefactours were put to death 6. The eight circumstance shall be to consider VVhen he did suffer to wit at Easter the most solemne feast that the Iewes had amongst them when people of al the world were come thither to celebrate the Paschal feast who might carry backe newes how they had seene him die and in the time when euery one was busied in feasting and ioy And so we may consider that our Sauiour being put vpon the Crosse euery one departed very well content vnto their house especially the High Priests and Princes of the people who doubtles inuited one another feasted with great ioy that they had fulfilled their desire And at the time whilest euery one is thus imployed our Sauiour suffered on the Crosse such cruel griefs and dolorous torments 7. These be the circumstances which generally may be considered in all the mysteries of Christ our Lord besides other in particuler which occurre to euery one But note that although all these be put downe heere in this order yet it is not necessary to ponder them all in euery mysterie but those which are most to the purpose of what is meditated or those to which their deuotion doth most incline them and the particuler affect of him that prayeth doth most draw him vnto 8. But it will be of great importance to haue them all well considered and the poynts they contayne very well printed in the memory that whilst he meditateth anything of those which our Sauiour did or suffered presently with facility and without diuerting himselfe from his meditation he may consider who is the persō which doth or suffereth that and what affect he had inwardly in his soule when he did that worke exteriorly and what moued him to do it and the rest of what we haue sayd before Of the affects which may be exercised in Meditation of the mysteries of Christ our Lord. CHAP. III. VVE haue said in the beginning that Meditation consisteth of three poynts to wit to consider the fact or story of the Mysterie to ponder the circumstances which concure in it and to draw from thence affects inward actes of vertue The two first are now declared it remayneth therefore to speake of the third that is of the affects which we must exercise in consideration of the Mysteries of Christ our Lord and the most principall and generall may be reduced to these eight Compassion Contrition Thankes-giuing Admiration Spirituall ioy Confidence Loue of God Imitation of Christ. All which we will declare in order But note as we said before in the circumstances that is it not necessary alwayes and in euery mystery to exercise all these affects nor to keep this order but sometymes one sometymes another according as the mystery meditated requireth for some are more ready and fit for one some for another and also according to the disposition of the soule which sometymes is rather disposed and inclined to one affect then to another and so euery one must guid himselfe according to that our Lord shall inspire vnto him and his maister teach him although it be important to keep them well in memory and the motiues therof to be the readier to exercise them and for this the declaration following may serue §. I. Of the affect of Compassion 1. THE first affect is of Cōpassion and to take compassion of another is nothing els but to receaue payne of his paynes sorrow of his sorrows This affect is the easiest of al and the most sensible so naturally it is the first which offereth it selfe for we are wont to take compassion of some pittiful cases yea
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
A TREATISE OF MENTAL PRAYER IN VVHICH Is briefly declared the manner how to exercise the inward Actes of Vertues By Fr. Ant. de Molina Carthusian WHEREVNTO Is adioyned a very profitable Treatise of Exhortation to Spirituall Profit VVritten by F. Francis Arias of the Society of IESVS Togeather with a Dialogue of CONTRITION and ATTRITION All translated out of Spanish into English by a Father of the Society of IESVS Permissu Superiorum M.DC.XVII TO THE REVEREND AND RELIGIOVS MOTHER MARY WISEMAN Prioresse of the English Monastery of the Order of S. Augustine in Louayne And to the rest of the Vertuous Deuout Sisters in that Couent REVEREND MOTHER AND RESPECTED SISTERS Amongst the Religious Families of our Nation I do not make the least accompt of yours though I salute you not with the first hauing stil expected a fitt occasion Which being now offered it may please you to accept in good part this small Present that I send you in testimony of my aboundant affection and reuerence to your Person and holy Family Two things I coÌ„mend heerin to your prudent Consideration to wit CONTEMPLATION or Mentall Prayer which is the life and soule of Religion and SPIRITVAL PROFIT the high way to PerfectioÌ„ Wherfore I haue ioyned them in one little Volume that you may haue the vse of both togeather for the one greatly helpeth the other Touching the Authors the former Fr. Antony de Molina yet liueth a most Deuout and Religious Carthusian in Spaine The second F. Francis Arias now deceased of the Society of â—ESVS is a man so well knowne to the world for his singular learning Sanctity of life as â— shal need to say nothing seeing his workes are extant printed in many Languages which make my testimony and praise vnneedfull I haue added also to these two litle Treatises a Dialogue of CONTRITION and ATTRITION which is so fit a Remedy against Temptations and so easy sure and ready a way to keep friendship with God as I doubt not but you will receyue particuler comfort and reap great benefit by the frequent exercise therof I will not be tedious with a longer Epistle only I desire that my good will and zeale of your seruice may be remembred in the practise of these holy DocumeÌ„ts And so crauing pardon with due Respect I humbly take my leaue resting Your euer deuoted Seruant I. VV. S. Omers 25 Ian. 1617. THE PREFACE OF THE AVTHOR to the Reader MANY years be now past that some Religious of this holy house especially Lay-brothers whose exteriour occupations affoard them lesse tyme to bestow in reading bookes requested mâ— to write for them some coÌ„pendious Treatise to guide them in their spirituall deuotions Charity and desire to serue and help my Brethren bound me though I knew well my owne insufficiency and experience in spiritual affaires to do my best to satisfy their importunity Being therfore to begin I thought it needlesse to treate of Prayer or of the Partes Preparations Conditions and Directions that concerne the same so many Treatises some at large some more briefe both very sufficient hauing beene written of this Argument Notwithstanding I haue thought good to declare one point which I had a longe time wished I might see handled cleerly and distinctly and the same I knew to be the desire also of many persons that are deuoutly giuen to mentall prayer to wit VVhat meditation is how the Powers of the Soule are to be vsed and the acts of the Vnderstanding and the will directed to consider thinges with fruite and to exercise affections internall acts of Vertue The which is a most excellent kind of Prayer and of very great profit principally for beginners setting aside supernatural kind of Prayer wherof we are not to speake at this time This point I intend to handle and shall endeauour to do it with as much perspicuity distinction and breuity as I may making vâ—e of what I haue read of this matter in Saints works and Authors of auncient and moderne tymes and of what our Lord hath specially giuen me to feel my selfe yet with such plainnesse of stile as the quality of the persons for whome it was written requireth For I neuer imagined that the Treatise it selfe should get out of the gates of our Monastery As it was written with my owne hand I imparted it to my Brethren and seing them much comforted and content therwith I coÌ„municated the same to other deuout and spirituall persons By this meanes the Treatise was deliuered from hand to hand many coâ—ies therof being spread abroad and as it commonly falleth out with the multitude of copies many errors and corruptions increased For which reason as also for that very many spirituall and intelligent persons iudged it might be profitable because it declareth briefly and clearly the aforesaid argument so necessary and important I permitted the same to be printed that such as would might make benefit therof without the labour of copying it out Neither haue I added or changed any thing but let it passe as it was first diuulged in writing with so great content and profit of the Readers nor do I pretend any other thing but only to assist those who vse the exercise of Prayer to the end that some part of their deuotions may be deriued to my selfe and the whole directed to the greater honour and glory of God Amen Fr. Ant. de Molina A BRIEFE TREATISE OF MENTALL PRAYER What Meditation is and what partes it conteyneth CHAP. 1. MEDITATION is nothing else but a discourse made by the vnderstaÌ„ding in which it coÌ„sidereth something or other froÌ„ that draweth other different thoughts conceites or considerations gathering one thing from another In the same manner as when one is alone plotting some thing which he is to do considering that he must do it in this or that manner for this reason or for that and that he must procure this thing and take heed of the other for such and such reasons many other like things which the Vnderstanding frameth all directed to attayne to the end which he pretends In this very manner is meditation of spirituall things that the Vnderstanding considering one of the mysteries of our Faith maketh discourses vpon it and conceites of what it behooueth vs to loue and what to hate of what we must seeke to procure and what to fly and take heed of and the like And this is properly meditation 2. But we must note that when this meditation stayes only in the Vnderstanding and in the knowledge of the things alone it is not Prayer but study or speculation which pertayneth to such as seeke for knowledg only or to teach others And therfore that it may be perfect Prayer it is necessary that togeather with the discourses and considerations of the Vnderstanding the actes of the will do accompanie and follow which must draw forth affectes and actes of vertues and this is that which heere we desire to declare 3. For
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
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
only for the loue he beareth me doth so much and suffereth so much desireth that I should loue him for how can it be suffered that I loue him not being he is goodnes it selfe and beauty it selfe and the depth of all goods how can I leaue to loue one who hath done me so much good and doth and loueth me so much And so it is reason to say with S. Iohn Brethren let vs loue God much because he first loued vs and againe he saith this is charity not that we loued God first but that first he loued vs. Praysed be he therfore of all his creatures Amen §. VIII Of the affect of Imitation of Christ THE affect of Imitation of Christ and his vertues is the principall fruite which we are to drawe out of the consideration of these mysteries to procure to conforme our life with his and direct all our workes in such sort as we vnderstand to be most conformable and like to those of Christ And this affect is excercised in prayer in this manner to consider very particulerly leasurely the vertues of Christ our Lord which are discouered in the passage of his Life or Passion which is meditated and to affect the will with loue of that vertue and make very firme purposes to procure it and to put in execution the necessary meanes for to attayne vnto it and to excercise the actes in which it consisteth cōformable to the condition and estate of the person who considereth it and according to the occasions that are wont to offer themselues Let is put an example in some vertues 2. Considering the Humility of Christ who being a Lord of so great Maiesty in as much as he was God and as man a King and general Lord of all the world a person of so great dignity and veneration he would so humble himselfe and be vnknowne in the world and be holden for an ordinary man and ignorant and being Sanctity it selfe would be accounted as a sinner and malefactour and be condemned and chastised for such a one Thus he must forme great desires to be litle esteemed despised and depressed and purpose to procure it as much as he can hiding all that he hath of honour and estimation and manifesting his faults and all such thing as may humble him as far as may be without scandal bad example finally desiring from his hart that all esteeme him vile and despised and vnworthy of any honour and truly iudging himselfe for such 3. Considering the pouerty of Christ in all his life and what want he had of those things that were necessary for humane life affect thy selfe much to pouerty and make many purposes to procure it depriuing thy selfe of all superfluous things and such as be too much and taking only those that be necessary very moderate and scarcely and haue nothing with affection but the hart very free from all things 4. Considering the patience of Christ in suffering so many aduersities labours and paynes and his mildnes in suffering so many iniuries and abuses without being angry with any body neither wishing reuenge but rather louing very hartily those who abused him and iniured him and praying for them To desire much these vertues and purpose to suffer with patience any labour or aduersity that may happen vnto him or iniury that may be done to him without abhoring or being angry with any nor desire to be reuenged but rather wishing well to all 5. Considering the Obedience of Christ who without any obligation fullfilled so perfectly the Law of Moyses euen vnto the least cerimony and obayed the iudges although in iust and wicked and euen the very Officers of Iustice doing al that they cōmanded him not contradicting any to make purposes to be very obedient to all his Superious to fullfill if he be Religious very punctually all the statutes constitutions and ordinations of his Order and doe most perfectly the will of all his superiours without cōtradicting or replying to any 6. Considering the Charity of Christ who so much loued men and did so much for them although vngratefull and vnknowne without acception of persons as well to his enemies as frends to propound with all efficacy to do good to all as much as he can although they be his enemies and although it cost him labour and the good he cannot do to desire it from his hart and desire our Sauiour to giue them all such things as they haue need of 7. And in this same sort let him do in all the rest of the vertues of our Lord which he shall confider and know that it is of great importance profit to vse this excercise thus For if these purposes be truly made indeed with these desires inward acts of vertues our Sauiour receiueth them as if they were done really indeed and they dispose the soule when occasion shall be offered to put them in execution and in this manner the habit of vertues is gotten §. IX That the acts of Vertue must not only be exercised in generall but in particuler HEERE one thing of great importance must be particulerly noted that is that these affects purposes of vertues and desires of the actes of them we must not be content to do them in generall but that they may be of more force efficacy we must particularize them according to the condition of his person and other particuler circumstances as putting example in some vertues 2. Our Sauiour in his prayer giues him a desire of Humility and a purpose to procure those things which may help him to be humble he must not content himselfe with this desire so in generall for this is of lesse profit but presently he must come in particuler to consider well what can I do for this end to see that this or that is wont to be an occasion that I haue my selfe in some account thē purpose to dissemble it and couer it and this other may be occasion for men to despise me and haue me in lesse account then purpose to procure it keeping in all the order that is conuenient not to giue scandall for bad example to any And in that sort purpose to humble himselfe to all as if he were their slaue and conuerse with aeuery one with great reuerence and submission and thus also other acts like vnto this which shall occurre to euery one comformable to his condition and the persons with whome he conuerseth 3. God giueth him a desire to imitate the pouerty of Christ he must not be content with making purpose so in generall but to come presently to the particuler and plot with himselfe Well I will visit my chamber and take away all that is superfluous in it and I wil remayne only with that which I cannot want or excuse yea and this I will diminish that some thing may be wanting which may be too much And what I haue shall be without any affection yea rather I will loose it al then cōmit one
that if any of the damned might choose he would haue suffered or suffer in this life very great torments for many yeares to haue diminished or diminish that only degree of payne due to the least veniall sinne 4. Fourthly knowledge of the great rigour of the diuine Iustice for an idle word a negligence or not marking what he should do in the seruice of God must be so seuerely punished that by this he may learne to walke with a thousand eyes in the seruice of God endeauouring to eschew any thing that may be a sinne nor so much nor principally to fly from those paynes but seing it offendeth so much Almighty God since so heauily he chastiseth it 5. Fifthly he must draw from hence courage to despise all pleasures and delightes of this life seeing them to be but dispositions for those tormēts He that feareth much an infirmity and desireth health easily abstayneth from the meate that gaue him gust if he suspect it will hurt him then Why shall not I refraine from all such things as are delightfull in this life for they be those which engenoer idle humors to fall into that eternall sicknes infirmity 6. Sixthly to get courage and force to imbrace all the labors of pennance and mortification for by those he deliuereth himselfe from others far greater and vnequall patience indifferency and suffering in sicknes and all other aduersity and so this serueth to consider all the differences of paynes to apply them and compare to others like them which are suffered in this life When thou art in an ague remember how different a thing it will be to stay those ouens and fornaces of Hell when thou art afflicted with cold what will it be to stād in those lakes of frost and snow whē thy discipline smarteth how much wil it greiue thee to be scorged so cruelly and so furiously by the Diuel in hell so for ward in the rest of the payns and labours and in all of them thou must say with S. Augustine O Lord chastise me heere and scorge me with fire with iron and all kind of torments so that thou deliuerest me from eternall paynes 7. Seauenthly gratitude that God hath deliuered thee from those payns cōsidering making this account with thy selfe What had become of me if I had fallen into that depth as I haue deserued and only the potent hand of God could deliuer me being there be many others that deserued it lessethē my self look if thou wert in cōpany of other malefactours condemned to the gallies or other terrible torments and the King should take thee from amongst them and receiue thee into his house into some very honourable office when thou shouldst see the rest rowing scourged pinched or suffering other torments and shouldest consider that thou also wert condemned with them and in their company and only the clemency of God casting his eyes on thee more then the rest deliuered thee from this ill with what eyes wouldest thou looke vpon him what reason would there be that shouldest be grateful endeauour to giue him content in whatsoeuer possible thou couldest therfore when thou shalt be affrighted with the consideratiō of Hell shalt see so many soules crying and houling with torments remember that thou also wentest theither that the hand of God tooke thee out without any desert of thine and put thee into his house with so honourable an office as is to assist ordinarily in his presence occupied and imployed in his prayses 8. Eightly the affect of the Loue of God hath great place in this consideration seeing how he hath dealt with thee as a pious Father for thou that didest go so madly to throw thy selfe into these paynes his diuine maiesty sought meanes and inuention to deliuer the from them and tooke pitty of thy blindnes and although thou hast resisted so many tymes his remedies and hast striuen to returne backe vnto the dangers he hath not beene wearied to keep thee from them although he himselfe was offended looke what Father would haue loued thee in such sort and how much he deserueth to be beloued for this §. V. In the consideration of Glory these Affects may be exercised FIRST thanks-giuing for hauing created thee to inioy so great good for as much as toucheth him he created vs for it and desireth that al may inioy it and is prepared and ready to giue it to al that wil and so they who leaue to inioy these riches of Heauen for their owne fault they loose them Looke therfore now much thou oughtst to loue and be thankefull to God who before thou wert borne bad built those Royall Pallaces and noble habitations for thee to dwell and planted those diuine walkes wherin thou mightst recreate thy selfe and prepared all those kinds of delights and recreations that thou mightst inioy them for all eternity 2. Secondly to strengthen much the confidence of inioying them grounded in the great boūty merey of God in the merits of Iesus Christ our Lord for thou knowest for this he created thee redeemed thee and brought thee to the Church and hath done many other benefits for thee and so thou oughtst to say with great loue and confidence I see well o Lord that I haue deserued to inioy these treasures of glory but I trust much in thy mercy that I shall come vnto them since for this thou hast created men and redeemed me with thy bloud hast made me a member of thy Church and deliuered me from so many dangers and from so many tymes as I haue deserued Hell and done me infinite other fauours I beleeue o Lord that thou hast not done all this that I should perish but rather I trust thou wilt end this worke which thou hast begun and with this confidence I hope to inioy these heauenly treasures in the land of the Liuing 3. Thirdly strengthen much the affect and desire to inioy that security and with this say with the prophet Blessed are they o Lord who dwell in thy house for euer and euer they shal prayse thee Like as the Hart desireth the fountaynes of water euen so my soule desireth thee my God One fauour I haue required of my Lord and this I will aske alwais that I may dwell in his house all the dayes of my life and see his glory and visit his holy Temple And marke that those desires must not be so much because it is for thy good in particuler as because thou knowest that our Lord is sorued with it and it is his will that all should desire and inioy that good he is very well pleased that they should procure it with great dlligence and for this reason thou must desire and procure it and not for thyne owne profit 4. Fourthly to conceiud high and generous thoughts and great contempt of all earthly things an one that is in hope of so great wealth If it should happen that the Prince Heire of the kingdom pines And to
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
he go not for ward he seeth them not but profiting in vertue through tribulations he cōmeth to know them and the more he profiteth the more he seeth the scandals and sinnes of the people And as he now beholdeth many euills which before he did not see he cryeth vnto God saying Woe vnto me that my banishment is prolonged And this he saith because he desireth to see himselfe free from sinne and in company of those that neither do nor can sinne at all 7. Of this benefit which God doth bestow vpon those that profit in his seruice there follow diuers other benefits which he doth offoard thē diuine gifts which he doth impart vnto them for as they grow in knowledg hatred of sinnes light of things appertayning to God so do they grow in force and strength to do good as they go forward God doth more increase the same in them and he that in the beginning of a good life because he had little strength to do well did feele difficulty and wearines yea and great repugnance in many things belonging to vertue when he hath gone forward be findeth easines and sweetnes in the selfe same workes and in others also more difficult hard then those which commeth not of this that there is any change in the good work it selfe but of this that there is a changement in his hart because his forces and courage are increased to do all good 8. This doth the Prophet Isay affirme in these words God is an euerlasting Lord who hath created the bounds of the earth he neither shall faint nor be weary nor is there searching of his wisdome who giueth strength vnto him that is weary vnto them that be not he multiplieth force and courage Young men shall faint and be weary and young men shall fall in weaknes But they that do trust in our Lord shall chaunge strength they shall take wings as Eagles they shall run and not be weary they shall walke and not be faint that is to say God is our euerlasting Lord who hath created the limites of the earth and in creating and gouerning the world he is not faint nor wearied And he hath this good property and condition that he giueth force to the fainty that they may worke to those that in this world be little yea seeme to be nothing he doth increase and multiply courage and strength to do good 9. And young men who be in the flower of their age and strong men who trust in their owne forces shall be faint and weary as weakelings but those that trust in our Lord which is to giue themselues wholy and withall their hart to his seruice hoping all good of his diuine mercy these shal renew change strength and of weake and fearfull shall become strong and couragious to all vertuous and good works And as the eagle is renued by changing his feathers and albeit he be of a heauy body yet with his new feathers he soareth through the ayre with great lightnes and swiftnes so those that do giue themselues wholy to God this new force which our Lord doth allot them shall be renued and passe on in the way to heauen without any faintnes and shall runne in the same without being wearied 10. This is the great fire of a generous mind which God doth giue to those who profit in his seruice he doth increase in them the tast of spirituall things the purenes ioy of a good conscience patience in trauails efficacy in words good examples dexterity and desire the better to help our neighbours he doth increase in them supernaturall aides fauours he maketh them grow abundantly in his diuine grace and loue and in other innumerable gifts and vertues which grow with the grace and loue of God because for a iust man to go forward in the seruice of God is to vse well the gifts and graces receaued at Gods hands and to be indeed gratefull for the mercies and benefits of God God hath giuen this his word which he will not faile to obserue that he will increase his gifts to such as vse them well and his graces and mercies to such as be thankfull for them 11. This did our Lord signifie when he said in a parable that a certaine noble man deliuered to his seruants ten Talents and bid them traffique with them that is to say that God doth communicate and distribute his gifts to his faithfull seruants and commaundeth to vse them well and to the profit of their neighbours And to him that had traffiqued well gayning ten Talents with one that he had receaued the noble man cōmaūded to be giuen the one Talent of him who had gotten nothing with the same which is to say that God doth increase his diuine gifts graces mercies in those that vse them well and do profit by them 12. And so he doth confirme this cōcluding the parable with this mysterious sentence To him that hath shall be giuen and he shall abound and from him that hath not euen that he hath shall be taken which is as much as if he said to him who vseth wel the gifts he hath receaued at Gods hands God will increase and multiply his gifts and from him who doth not vse well the gift he receaued euen this shall be taken away as by that which foloweth shall be manifest 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. V. IT is the common sentence of holy Fathers that not to goe forward and profit in Gods seruice is to go backward and loose what was gotten Their meaning is that of this omission and carelesnes to go forward it followeth that a man leaueth to doe many good works which he was bound to do and committeth many faults which he was bound to eschew and so looseth the feruour and deuotion of good life and falleth to be cold and careles and disposeth himselfe to commit offences wherby he loseth the grace of God and indeed oftentimes doth commit such faults and vtterly vndo himselfe 2. This sentence doth S. Gregory auouch in these words Such as begin good works and do not accomplish them are to be admonished that with wary circumspection they consider because whilest they doe not performe their good purposes they disanul euen those things that were begon For if that which seemed good to be done do not grow and increase by diligent intention euen that which was well done is diminished decreased And in this world the soule of man like a ship striuing against the streame of a riuer that runneth downe is not in any wise permitted to stand still in one place because it is driuen back and runeth downe vnles it indeauour to go on forward If then the strong hand of him that worketh do not lift vp to perfection the good works begonne the selfe negligence of working doth fight against
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