2. Secondly knowledg of himselfe seeing he is to come to end in dust putrifaction and mustly in the hideous sepulcher so abhominable couered eaten with wormes 3. Thirdly despect of the world and all things in it to take away his affection from all creatures seeing how little they can auayle him for that necessity and to despise al pleasures and delights seeing that quickly they must end 4. Fourthly of pouerty despising all wordly things for he seeth how poore his end shall be and how that so much the more payne a man shall haue by how much he hath liued in abundance of things and more comfort by how much the poorer he hath been 5. Fifthly to leaue off all superfluous cares of this life and put all his care only in things that then may profit him for only that is of importance and all the rest is to be laughed at so passe though all the things of this life as by things of complement make account that all that succeeds either of prosperity or aduersity is to be langhed at as a Comedy or a Maske that those that weep weepe in teste and also those that laugh for preseÌ„tly it endeth 6. Sixtly comfort in al troubles and a courage to imbrace all difficulties which shall hapen of pennance mortification or the like seeing it must end so quickly and will giue so much comfort and confidence in the end And all these affects must be ordayned as to their end to serue with more perfection our Lord taking these meanes to bridle himselfe from sinne and to incourage himselfe to all things that belong to vertue Vnderstanding that it is very pleasing to God the exercise of disposing himselfe to dye well The death of Saints is precious in the sight of God and that it pleaseth him much to find vs then disposed to carry vs presently with him to his Kingdome And so it is great seruice to him that men put all their study and diligence in this exercise § III. In the consideration of the Iudgement these Affectes may be exercised 1. FIRST to conceiue great feare of Iudgement and therfore our Sauiour would signifie it by words so significaâ—nt and fearfull as we may see in the Holy Writte and seeing how much holy men haue feared it so growne in vertue as Dauid Iob S. Hierome S. Bernard and other most holy men who tieÌ„bled to thinke of the day of Iudgment and had it all wayes in their memory and to this effect will serue to see the signes so terrible that shall go before it the being of Gods Iudgments so seuere the Iudge God himselfe in whose presence the Angellsare not guiltles and from whome nothing is hid the Sentence being inreuocable not to called backe againe by any meanes and to be of glory or payne eternall and the same Iudge being the part offended so powerfull that none can resist him 2. Secondly great feare of offending God seeing that he is to be Iudge in a cause of so great importance as saluation or eternall damnation no man in the world would be so inconsiderate and so voyd of sense who would not take heed to offeÌ„d a man that was to giue sentence in a buisines of his of so great importance 3. Thirdly great desire to please Christ and do his will in all things for we shall haue need of him in tyme of so great necessity and in a matter of so great importance what diligence are men wont to vse to content a Iudge that is to giue sentence in some busines of their importance and how many fauours do they seeke and how many pleasurs do they procure to do him to haue him fauourable and wel affected therefore now we are in a time where we may gayne the friendship of Christ our Lord and winne his will in doing him many seruices 4. Fourthly purpose to auoyd all sinne seeing that our account must be so rigorous and so neere that of an idle word he will aske account of it 5. Fifthly he very rigorous in examining and iudging his owne works for this is the way to excuse the rigour of the diuine iudgment as the Apostle saith If we will iudge our selues we shall not be iudged of God great comfort it will be to be able to say in Iudgment I haue done Iudgment and Iustice giue me not ouer to myne enemies 6. Sixtly great thanks giuing to our Lord because being he shall be our iudge is now our aduocate and communicateth himselfe to vs so familiarly giueth vs of his owne stocke all his merits that we may haue wherwith to discharge our faults and offers himselfe so fauourable and aduiseth vs to prepare our selues for the tyme when he may come angry and rigorous for he hath no desire to chastice nor condemne vs. And aboue all to haue put our cause into the hands of sinn full men as our selues be who will find theÌ„selues faulty in our owne crymes and such like which are all the ghostly Fathers with his Word that it shall passe in heauen as they iudge on earth and haue inculcated vnto them so much that they should be mercifull and as they iudge vs he will iudge theÌ„ Blessed be such mercy Amen §. IIII. In the consideration of the Paynes of Hell these Affects may be exercised FIRST knowledge of the fowlnes of sinne for God being so mercifull and louing man so much hath aprepared such terrible torments for one mortal sin and from hence must arise a great hatred vnto sinne because it is a thing that God so much abhorreth and by which he is so much offended since with such paynes he doth chastice it from hence must spring another affect very pleasing vnto God which is to desire rather to incurre all those paynes if it might be without offence and without leauing to loue God then to commit a sinne although I knew that no harme should come vnto me for it but that it should be forgiuen me for much more worthy is a sinne to be abhorred then all those payns 2. Secondly to conceiue great feare of the paynes of Hell and for this reason our Sauiour hath pleased to reueale them as wel in the holy scripture as in other partiouler reuelatioÌ„s that we might help our selues by this feare and with it refraine from sinne 3. Thirdly a firme purpose to eschew all sin not only those that be mortall and deserue these paynes but euen yeniall sinnes that dispose to these torments considering that euery veniall sinne although it condemneth not to hell yet it is a stepp that way after many stepps where he shall least thinke he shall find himselfe very neere and perhaps within for he that maketh no account of litle things commeth to fall into very great And besides this they who are in Hell are not punished only for their mortall sinnes but also for their veniall sinnes and for euery one of them with a particuler degree of payne and it is so great
arriue to so great cleanlinesse as is this that God doth require of vs by resisting all offences that at the least as much as may be possible for vs we procure the same purging euery day our soule with pennance from such sinnes into which it hath fallen and daily renewing our good purposes and increasing diligence and feruour in good works so to eschew the defects into which we might fal The excellency and beauty of the inward grace which in this life is gotten with exercise of good works holpen by the same grace is so great that it cannot be explicated and the reward of glory that in the life to come is wonne with the merit of good works is so excellent and precious that it doth farre exceed whatsoeuer by vs can be imagined or thought 16. And so true prudence and wisedome doth require that daily with care we profit in good workes and increase with feruour the merits of good life that daily the gracy of God may be increased in vs which doth enrich and beautify our soules and that the reward of glory may be augmenttd with which in the life euerlasting we may glorify God and more perfectly enioy him much more considering that the time of this life in which we can merit is so exceeding short and the houre of death which taketh from vs all meanes to merit is so vncertaine and doubtfull that it would be an exceeding great fault of wit and iudgment to let passe any moment of tyme lost without fruit and merit of some worke seeing that in euery moment of tyme well imployed we do profit more in vertue and do augment more the treasures of grace receaued and of euerlasting glory which we expect We haue committed in this life most grieuous sinnes with which we haue prouoked God to anger and boūd our selues to eternall paines and so it is a thing most iust and of great importance that we make him recompence being very diligent to profit in vertue and to imbrace whatsoeuer paine and labour for Gods sake that so as much as lieth in vs we may please our Lord whome we haue so grieuously offended And that through his diuine grace we may giue full satisfaction to his diuine Iustice in such sort that no paine of the life to come hinder vs the entrance in to heauen nor separate vs long time from the cleare vision of the infinit beauty of God 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. VII SEEING how necessarie a thing it is for those that haue begone to serue God to go forward in his diuine seruice and how acceptable this is to God and profitable to the Church it may be well vnderstood of how great necessity and importance the doctrine is that helpeth towards this Certaine it is that it is a thing very necessary and profitable to perswade and encourage the faith full in familiar talke sermons and bookes that they forsake mortall sinnes which doe separat them from God and that they turne vnto him and to giue them the meanes that may further them to do this Yet it is not a thing of lesse necessity and prosit for the faith full who are conuerted and haue begune to serue God to animate them that they go forward in his seruice and to giue them the meanes and aduises that may help them to this because it would be of little profit that one had begun to serue God if soone after he returned to the vices which he left or to others worse then they and as we haue proued by holy Scripture and doctrine of Saints those that being conuerted to grace do not go forward in the seruice of God are in manifest daunger to turne backe and oftentimes it so falltth out that they fall againe to their ill life 2. And albeit we confesse that some doe perseuere in their coldnesse yet we haue seene most euidently that as well in respect of that which concerneth the glory of God as of that which pertaineth to the good of the Church a sew seruants of God who go forward in his holy seruice do much more import then many that serue him with coldnesse and negligence To the end then that those who haue begun to serue God may perseuere in his grace that so in the Church of Christ we may haue many of his seruants that haue profited in his diuine seruice it is necessary that in sermons exhortations made to the people there be oftentimes mention of those things that help to this purpose 3. And because among the hearers some there be that are not yet conuerted to a good life with a stedfast determination to serue God there must be mentioned those things which moue to leaue mortal sinne and to begin to serue God and for that there be others who are resolued in goodnes and haue begun to serue God it must be treated also very seriously of that which moueth to follow the counsels of Christ as giuen by the euerlasting wisedome and to do well those works that be of cōmaundement to exercise mentall prayer mortification frequenting of Sacraments reading or deuout bookes and to practise the vertues of humility patience charity and others in their most high and perfect degree and to fly the occasions and daungers of sinne for so much as all these be meanes by which soules are maintained in grace and go forward still in the seruice of God 4. And specially it is necessary that that betreated and taught which moueth to feare eschew veniall sinnes for so much as amongst al the meanes which that man hath to keepe himselfe in grace and increase in the same and in all vertue who hath begune to serue God this is very principall important to cleause and purify the soule as much as is possible from veniall sinnes which do weaken the same and dispose it to mortall sinne And that which men ought to doe in sermons that ought they likewise to do in bookes which are written for the furthering of soules that as there be some who of full intention and purpose do handle that doctrine which is necessary and very proper to drawe sinners from ill state and affectionate them to vertue so there be others that of set purpose treat of that doctrine which is necessary and conuenient for those that haue begune to serue God that they may keep themselues and increase more and more in his diuine seruice 5. This difference of doctrine necessary in the Church conformable to the different disposition of the faithfull the Apostle S. Paul doth declare when writing to the Hebrews he teacheth vs that there be some faithfull who are little ones and young beginners in things pertaining to God and haue need of milke which is the doctrine that teacheth the beginninge of good life which are to do pennance to fly mort all sinne to receaue the Sacraments necessary for
vertue that euery one feeles himselfe to haue most need of The forme and manner How to exercise the foresaid Affectes and acts of Vertue in other Meditations CHAP. V. THE same forme that is set downe to meditate the mysteries of the Life and Passion of our Sauiour must be kept in a certayne manner in all other meditations to wit procuring to draw out of them all affectes and interior actes of vertue which is the profitablest way to meditate and that this may be done with more facilies the effects that may be excercised are heere set down as they may occurre ordinarily in euery meditation §. I. In the Consideration of Sinnes these affectes and vertues following may be exercised 1. FIRST to ponder very well the greatnes of a sin Considering the insinite Maiestie of God and his perfections and the iniury that is done him how much he abhores it how much he hath done and doth to destroy it the great rigour wherewith he chastiseth it the paynes of Hell and Purgatory the great chastisments that he hath done somtymes euen in this life 2. Secondly the affect of ContritioÌ„ that is great detestation of all sinnes a great desire neuer to haue committed them although he should haue suffered all the euills that in the world may be suffered and make firme purposes not to sinne although he aduentureth his life his Honour and all that may be and procure to extend this purpose to the veniall sinnes purposing to esehew all that he vnderstandeth to displease God how little so euer it be cost what it will 3. Thirdly feare to returne to sinne seeing that he cannot free himselfe by his owne forces and that allwayes the will is free and may cast away all the succours of God and although God help yet allwayes he leaueth man in his liberty to profit himselfe to receiue his fauours and helps or not and from hence must grow to aske our Lord very affectuously grace and fauour not to sinne 4. Fourthly knowledge of himself Seeing how vile and abhominable he is who hath committed such things and how far out of reason it is to desire to be honoured or esteemed And for this effect to consider that persons with whom he conuerseth know all his sinnes as well as himselfe with all the circumstances of theÌ„ and particularityes as they be and if so they know him how dare he lift vp his eyes or appeare before them or wish to be honoured or esteemed And to consider that farre better God knowes them his Angells of whom he ought to haue more shame so walke allwayes with the spirit of humility and that this may be true he must desire from his harte that euery body should know his sinnes should despise him and abhorre him for them as he deseâ—ueth and offer to our Sauiour with all his hart that if it were his pleasure he is prepared to confesse them before all the world 5. Fifthly hatred of himself considering the great losses that sinne causeth and the good that it taketh from vs and that finally it putteth a man in obligation to suffer for euer the paynes of hel Marke how one would abhorre any other that should haue done him so much harme and put him in such danger and presently let him well consider that he did himselfe all that harme and that none could haue done it if he himselfe of his owne will would not haue consented vnto sinne in such sort that he hath done more harme to himselfe then all the world could haue done him 6. Sixthly a purpose to doe pennance taking vpon him the hand of God and chastising in himselfe the offences that he hath coÌ„mitted against him depriuing himselfe voluntarily of the gustes and delightes that lawfully he might take in payne of those he hath taken vnlawfully and with offence of Allmighty God 7. Seauenthly knowledg of the bounty of God and of his mercy of the loue he bare to men for abhorring sinne so much hath suffered them so long to coÌ„mit so many and in the same tyme that he sinned he gaue him life and conserued him in it and being his enemy and offending of him he did not take from him this portion of natural benefits of the light of sustenance of the influences of heauen and al the rest and not only these generall benefits but did him others in particuler See if a King would vse this Nobility with one that had offended him how much he would esteeme him and how much he deserued to be beloued for it 8. Eightly thankes-giuing for hauing suffered him so long in his sinnes and hauing giuen him so many inspirations to auoid detest theÌ„ inuited him with his friendship and drawne him to his seruice and done him other particuler benefits deliuering him from many dangers let him looke how many may be in hell for lesse sinnes theÌ„ his that some or many of them might dye at the same time that he did offend or sinke in sin and make this account with himself what haue I deserued more then he that he should be now lost for euer without remedy and I in the way to saue my soule and with so good occasions for it particulerly let him consider that in the same tyme that he offended God he gaue him inspirations and desires to be Religious or such like in this sort God pardoned him his sinnes insteed of casting him into hell for them 9. Ninthly the affect of loue of God gathering out of all that is said how much he ought to loue God who hath done him so much good and deliuered him from so much euill without deseruing it and in this last affect to detayne himselfe long and conclude with it asking our Sauiour grace to be correspondent to so great loue §. II. In the consideration of Death may be exercised these Affects following 1. FIRST feare of death seeing how worthy it is to be feared because of all terrible things it is the most terrible and because in it all accounts must be concluded and receiue the Lotte of glory or payne eternall and for many other reasons for which euen great Saintes did feare it much and had it allwayes in their memory as a thing very important And he must reprehend in himselfe the carelessnes that he hath of a thing that importeth so much and purpose to haue it allwayes in his memorie to animate him to the seruice of God and to bridle him from all sinne For this remedy Christ our Sauiour gaue vs warning admonishing vs so ofteÌ„ that alwaies we should be watchfull because we know not the day nor the hower we shall be called in And the holy Ghost doth admonish vs also in these words In al thy works remember the last things and thou shall neuer sinne In euery thing thou shalt meddle with consider if in the houre of death it would content thee or displease thee to haue done it and with this thou wilt bridle thy self from sinning
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
friends and deare beloued children And it is so indeed that albeital those that be in his grace are his friends and children yet these are his more especiall and intrinsecall friends and his children most tender best beloued 6. Let vs confirme this to be so by some examples What a number of men were there amongst the children of Israel and in the whole world from Abraham till Moyses for the space of foure hundred yeares and more who liued and died all in the grace of God and yet he as it were forgetting of all the rest speaking to Moyses when he appeared vnto him in the desert said that he was called the God of Abraham the God of Isaac and the God of Iacob and warned him that he should call him by this name before the children of Israël affirmed that this should alwayes be his Name and that by this Name he would be knowen and named with perpetuall memorie in all generations Kings are wont to take the title and name of that Citty which they do most esteeme and most doth please them in al their kingdome and God is accustomed to call himselfe the God of those whome especially he taketh to be vnder his protection defence and diuine prouidence And so for God to call himselfe the God of Abraham of Isaac and of Iacob was to declare vnto the world how much he esteemed made accompt of those holy men how much they had pleased him and the speciall care that he tooke of them still to do them good and to performe the promises that he had made vnto them and to all their offpring 7. And he much more disconcred how greatly he did respect and regard ech of these his seruants in that he named not himselfe the God of all three togeather but of euery one of them in particuler for he said not the God of Abraham Isaac and Iacob but the God of Abraham the God of Isaac and the God of Iacob and in that he was not content to manifest himselfe by this name to Moyses only in the desert but also would and ordained that amongst all the people and in the whole world they should call him by this Name and that with this title they should call vpon him and praise him and preach him and that vnder this Name there should be perpetuall memory made of him as who tooke it for honour to haue such seruants and friends as were Abraham Isaac and Iacob and was greatly contented and very particulerly pleased with them 8. So farre doth arriue the great accompt which God maketh that his seruant go forward in his seruice and increase in all vertue seeing that the reason for which God did aduance these three men with so great fauours and with such honourable mention aboue alothers of their time is because they were those who in that age in which they liued did ferue him with more forwardnes in vertue and more perfectly fulfill his will and were zealous of his honour and glory 9. In Moyses time there were many soules that liued in the grace of God because there was so great multitude of people whē they came out of Aegypt that the men of twenty yeares and vpwards were aboue six hundred thousand besides women great and little besides men-children vnder twenty yeares of age and besides the Aegyptians as well men as women who forsaking Idolatry did approach to the people of God who were so many that holy Scripture doth call them vulgus promiscuum innumerabile an innumerable multitude of sundry sorts of people Now certaine it is that amongst so many thousands of faithfull soules who had the Law and Sacraments of God and who had seene with their eyes the wounderfull myracles wrought by God in their fauour there were men and women in very great number both of age and discretion who liued in the grace of God serued him with a conscience pure and free from mortall sinne 10. And yet we see that of Moyses alone because he was a man of so perfect vertue that he was not content to fly that only which was mortall sinne but was most diligent to eschew what lay in him euery least offence of God and to do whatsoeuer he knew might be acceptable to his diuine Maiesty and was most mild in suffering the iniuries and molestations of the people and of most feruent charity towards all men as well enemies as frinds of this Moyses alone I say for that he was such and so good a man we see that God made more reckoning then of all the others that amongst those people liued in his grace For when the people had sinned and God would haue consumed them all without hauing respect to the great number that amongst them were innocent or because they had not yet the age to sinne or because they had not consented to the same sinne only for Moyses sake he did not destroy nor kill them all and to him alone did he say Dimitte me vtirascatur suror meus contra eos deleam eos Let me alone that my fury may rage against them and I may destroy them Who doth hold thee o Lord that thou dost not kill them all not so many innocents do withhold thee who neuer sinned nor so many Leuites zealous of thy honour and only Moyses with his prayers doth bind the hands of thine omnipotency and doth suspend the fury of thy iustice that thou consume them not all O how acceptable is it to God that his seruants daily go forward and profit in good life seeing he doth make so great accompt of one man who is perfect in vertue 11. In time of Elias there were many seruants of God whome amongst so many others as were euill our Lord himselfe had kept in his seruice through his diuine grace as holy Scripture doth signify And yet God had such regard of Elias that it seemeth he had in his hands the lawes of times and the gouerment of the clowdes to dry vp the earth and consume the same with hunger whē he would haue it so for chastisement of the euill and to send raine and make the earth fruitefull when he moued to mercy did demaund it in so much that because Elias was a man of so excellent vertue it semeth God did beare more respect to him alone then to all other iust persons of that time 12. Whilest Dauid and Salomon were liuing when the people of Israel was so greatly dilated and multiplied that as Salomon said speaking with God they were innumerable as the dust of the earth it is certaine that there was in the same an exceeding great number of persons who liued in grace and seruice of God And for that Dauid had been a perfect seruant of God and bent alltogeather to his will and sought his glory with great zeale and albeit he offended yet touched of God he rose againe purged with great pennance the former faults and with much feruour recouered the grace he had lost
that which was wrought Thus much S. Gregory By which words is easily vnderstood how greatly it importeth all those that serue God that they procure to go forwards and profit daily in vertue and goodnes 3. But yet how necessary a thing this care of going forward is to all those that serue God and how assured the daunger is of turning backe and how disposed those be to vndo themselues who haue not this care S. Bernard doth declare very cleerely saying in this māner We haue not heere a Citty of aboad it is necessary that either thou mount vp or go downe if thou attempt to stand still it is impossible thou fall not It is most certaine that he is not good who is not willing to be better And where once thou beginnest to loath to become better there also it is that thou leauest to be good And in another place he saith So will I liue to my selfe sayst thou and remaine in that whereto I haue attained neither doe I suffer to become worse nor desire to become better Thou dost then desire that which at all cannot be But if thou stand still when Christ doth runne thou dost not approach neere to Christ but dost remoue thy selfe further from him and thou oughtest to feare that which Dauid saith Behold those that with-draw themselues o Lord from thee shall perish I here be S. Bernards words 4. And although it be true that not straightway when one leaueth to profit in vertue he loseth the goodnes he had to be vertuous nor the grace to be in Gods seruice yet as we haue said he disposeth himself to lose the same and to signify the great daunger in which he standeth to loose it and how neere he is to fall S. Bernard saith that not to go forward is to cease to be good and that is to fall And also he speaketh in this manner because that negligence and carelesnes to go forward although it be not in the very beginning a mortall sinne which taketh away all goodnes and grace yet is it in part to leaue to be good and it is a certaine kind of fall This is that which holy Fathers do say of the great domage that not going forward in vertue and the seruice of God doth worke in him who hath begon to serue God but yet goeth not forward 5. Neither doth holy Scripture leaue to tel vs the great daunger in which these retchles men do liue and how neere they be to fall lose whatsoeuer they haue gotten In one place it saith Qui mollis est dissolut us in opere suo frater est sua opera dissipantis He that is slouthfull and carelesse in his worke is the brother of him that scattereth abroad his works The sense wherof is that he who profiteth not in forwarding the good he begonne and procuring to do with due diligence and perfectiō the good works he taketh in hand is like to one that destroieth all the good he had wrought For as this man loseth it wholy so that other is in daunger and disposition to lose it And in another place the same Scripture saith Slouthfullnes bringeth sleep and a negligent soule shal be famished That is as S. Gregory doth well declare the same that as slouth fullnesse is cause why the body sleepeth without necessity and negligence in labouring is cause why a man indureth hunger and wanteth what is necessary for his sustenance so slacknesse and coldenesse in good life and in going forward in Gods seruice cometh to cause in our soule a spirituall sleeping that maketh it as it were insensible for al good things and want all spirituall repasts comforts and liuely desires of heauen and suffer hunger of earthly consolations 6. This is another domage very great indeed which the negligence of a mans owne profit doth worke in the soule for that it maketh it lose all affection and comfort of heauen and that now it taketh no pleasure neither to thinke nor to speake of God nor hath any tast of recollection and prater or reading of deuout lessons nor hath sauour in spirituall and vertuous exercises but it powreth it selfe out altogeather in desires of temporal things and seeketh contentment in reading and hearing things that be curious in speaking of things that be vaine and in recreating the senses with exteriour things whence easily it cometh to giue consent to such faults as wholy separate the same from al friendship and grace of God 7. This is that so dreadfull punishment which Christ threatned to one of these retchlesse persons in the Apocalyps saying I would thou wert cold or hoate but because thou art luke warme and nor cold nor hoate I will begin to vomite thee out of my mouth Hoate he heer calleth him saith S. Gregory who is diligent and feruent in good life and cold him who hath not forsaken mortall sinne but yet giueth great hope that he will forsake it and luke-warme he calleth him who hath begonne to serue God but yet liueth remissely and endeauoureth not to profit and go forward in goodnes 8. And his meaning is that albeit if we regard the grieuousnes of the fault that of the cold is greater then that of the luke-warme yet the daunger of the lukewarme is in a certaine manner greater which is if we consider that which falleth out to these men in time to come for of him that is cold and in mortall sinne there is great hope that he will be perfectly conuerted to those do incurre who be retchlesse to go forward in the seruice of God and in the good life they haue once begonne and it is a iust punishment of their ingratitude For as it is thankfullnesse to vse wel gifts receaued and to profit by them and hath for reward that the mercifull hand of God with great largenesse and liberality doth increase and multiply the gifts and graces as we haue said so not to vse well the gifts receaued nor to profit by them is very great ingratitude and hath for iust punishment of God conformably to the grieuousnes of the sinne to take from him the fauours succours gifts which for his mercy he gaue him euen to bereaue him of all in the death iudgment which must be done vpon him to deliuer him to the paines that his vnthankfullnesse hath deserued which is the chastisment that is to be giuen to the vnprofitable seruant frō whome his Lord tooke the talent which he had giuen him and cast him afterwards into euerlasting darknesse How the Care of going alwaies forward in vertue is conuentent for al the seruants of God not only for those that begin but also for those that haue profited much and are perfect CHAP. VI. IT might seeme to some one that the necessity and obligation of going forward pertained only to those who of new begin to serue God and that such as were much aduanced might excuse themselues from this necessity but it is not so for it pertaineth to
saluation and that those are not capable of the Sermons of Iustice Sermons of Iustice he calleth as S. Anselme doth interprete the doctrine that is conuenient for those that be perfect or as Cardinall Caietan doth expound that doctrine which treateth of going forward in vertue And S. Paul sayth that there be others faithful in the Church who are men of perfect age and haue need of strong meate that is that learning which teacheth how a man must profit in vertue and attaine to the perfection therof and exhorteth and encourageth euery Christian man to aspire to this by profiting in vertue and walking in the perfection of charity 6. For euen as to little children they giue milke not that this should be their ordinary meate but to sustaine them therewith vntill they become able to eate stronger meate with which they still grow till they be perfect men so likewise to the faithfull in the beginning of their conuersiō they giue that doctrine which moucth them to the hatred of mortall sinne but after that they haue once begune to serue God they must giue thē that doctrine which teacheth and animateth them to increase in all vertue 7. And although it be a thing grieuous and difficult to per swade men with good doctrine that they forsake their ill life and be cōuerted to God with all their hart yet is it no lesse grieuous nor lesse difficult with doctrine aduises to perswade those who haue begune to serue God that they go forward in his seruice nay rather it is a thing of greater difficulty because one act of contrition and one stedfast purpose neuer more to commit any mortall sinne for ought that is in the world which is conceaued in a moment and of one word that is heard is sufficient to beginne to serue God but to go forward and perseuer there needeth longer exercise in all vertues and to fight longtime with strength against vices and passions and temptations of the enemy And so experience doth teach that of many who beginne to serue God few there be that go forward and perseuer in the good begun 8. This doth S. Bernard confesse to be so in triall and S. Bonauenture doth confitme it in these words More easily shall a man find many secular men to be conuerted to do well then one religious man to go forward from good to better So much S. Bernard Seeing then that this affaire of going forward in Gods seruice and maintaining a mans selfe in the same is on one side a thing so necessary and profitable for the good of each one and so important to the world and on the other side a thing so difficult it is necessary very conuenient that there be books written which sincerely and of set purpose do handle these things and that amongst others there may be some also in the vulgar tongue we make offer of this with desire that it help somewhat to a thing of so great glory of God and good of soules Of the fruit which those who begin to serue God must reap of the doctrine that teacheth the going forward in vertue and the perfection therof CHAP. VIII IN the end of this Treatise it is conuenient to aduise a thing very necessary to be knowne for some that begin or haue a will to serue God and it is that as of sermons and bookes written to perswade the faithsull who as yet haue not begun to serue God truly that they fly euery thing which is mortall sinne and determine with themselues not to do the same for any interest or feare of the world those that now haue begun to serue God and are resolued not to offend him must not be cold and slouth full to content themselues with this purpose without passing forward to auoide other sinnes although they be not mortall and doing many good works very acceptable to God abeit they be not commaunded vnder paine of eternall damnation there by not to incurre the most grieuous dangers which follow of coldnesse as we haue said So of Sermons and Bookes which teach perswade the going forward in vertue and profit therof those that begin or haue a desire to begin to serue God are not to take discourage or diffidence seeming to them selues that the way of vertue is difficile and hard and that they cannot walke in the same because these things that do perswade the going forward in vertue are not propounded to them with obligation of mortall sinne but with reward that they shall haue more purenes of soule and shall more assure their saluation and shall merit more grace glory before God and shall enioy in this life the peace comfort which God giueth to the cleane of hart and with reward of other innumerable goods of price and value incomparable which God doth communicate to those that do go forward in his diuine seruice as we haue before explicated and shall declare more heerafter and therfore they are not by this to take discouragment or diffidence of their saluation 2. That which they must select out of this is on the one side Humility and Contempt of themselues considering how sarre off they be from doing al that which they ought in the seruice of God and that which the supreme and diuine Maiesty doth deserue and demaund and reioyce with all their hart that God hath in his Church such his seruants who serue him with so great profit perfection and giue him thanks that he hath giuen to those such a desire and strength because to be glad of the profit and perfection of others for the glory which heerof redoundeth to God is in some part to be partaker of the profit and perfection of others 3. On the other side there must be great care had to put themselues before God in prayer and there to represent vnto him their weakenes and pusillanimity to request him that he giue them a strong and efficacious wil to go forward in his diuine seruice then let them hope in the mercy of God that if they perseuere demaunding in this manner he will graunt them this gift and the going forward in vertue which now doth seem very hard vnto them and a mounting vp inaccessible and that the only thinking therof doth breed discourage in them will come to seeme an easy and light thing and by thinking that they be abse euery day to go forward and grow in a goodnes so vnspeakeable as is the loue of God they will receaue great comfort and ioy in their hart 4. Let them consider that this is not an affaire which is brought to passe with only naturall force of man but that the chiefest dooer of this worke must be Christ our Loid and the most principall meanes which he doth vse for this end is his diuine grace which he of very good wil and with great liberality doth communicate and affoard to all those that haue desire to profit themselues by the same and with this grace things that
and what Attrition also what the desinitions of them both be Demaund You say very well What then is Contrition Answere Contrition is a perfect sorrow and horrour that a man hath for hauing committed sinne and this for that he loueth God with a soueraigne and singular loue By which words I say that the principall foundation of Cōtrition is the loue of God aboue all things and this loue of God and consideration that a sinner hath his beeing of the Goodnes and Perfections diuine causeth that whosoeuer hath this Contrition is sory from his hart that he hath offended so good a God But in all this a man must presuppose faith in Iesus Christ our Lord without which impossible it is to please God Demaund And what is Attritiō Answere It is a sorrow that a sinnor hath of his sinnes which is not founded principally in the loue of God aboue all things but in the feare of the paines of hell or in the consideration of the foulenes of sinnes or in some other the like thing you now vnderstand the difference of Contrition Attrition the Contrition is founded principally in the loue of God and Attrition in the feare of hell or in some other the like thing Demaund But I desire further to vnderstand if the sorow to haue offended God for feare of damnation or for the respect of the other considerations you haue alleadged bee good or ill Answere No it is not ill but good and it is Gods gift and disposeth the soule to the purchasing of grace because it goeth accompanied with the hatred of sinne and with a purpose of amendmēt But yet such a sorrow is not perfect contrition because it hath not so perfect a foundation as true Contrition requireth and therfore such sorrow is called Attrition or which is the same imperfect Contrition Demaund If one should confesse himselfe actually and Sacramentally with Attrition alone should he obtaine pardon of his sinnes and should he be put therby into the grace of God againe Answere Yea for by the vertue of the Sacrament the sinner of attrite becommeth contrite and therfore among other reasons it importeth much to go often to Confession for as much as what Attrition cānot effect by it selfe it effecteth by the vertue of the Sacrament of Confession Demaund Of that which you say I conclude that to obtaine the grace of God it is inough for me to do the acts of Attrition and for the rest to haue a care to come oftē to confession and therfore I will content me with it without further troubling my selfe to do the acts of Contrition which me thinks are very hard to do Answere You shall doe well to confesse often as they do also wel who do accustome to exercise the frequent acts of Contrition For though a man by doing these acts of Contrition may obtayne the grace of God without going to confession though he must haue a purpose to do it at least when the precept byndeth him to go to confession yet in regard of the difficulty of hauing true contrition and consequently of the incertitude that there alwayes is as long as we are in this life to know whether we be truly contrite or noe a man must ioyne contrition with frequent confession to be the better assured of that which importeth vs so much as is the act of our saluation And how much more requisite then is it for him to go to Confession who seemeth not to haue any other sorow then that of Attrition or imperfect Contrition Wherfore touching that which you said a little before that you would content your selfe by the making of the acts of Attrition alone you deceiue your selfe very much Demaund Giue me so me reason of that which you say and of my mastaking if I be deceyued Answere I will doe it very willingly the reason of that which I say is manifest For if by your owne miscarriage you offend God mortally you shall not haue your ghostly father alwayes at hand to make your confession vnto him presently after you haue sinned And it may further happen that you shall not haue tyme to go to confession for you may dye vpon the sodaine sith none knoweth what may befall him afterward or you may by some secret Iudgment of God be takē away without Confession And though you should haue a commodity to confesse this is the greatest euill of all to continue an enemy of God considering attrition alone though it should go accompanied with a purpose of confession maketh vs not his friends and to loose all the principal merit of all the good works that you shall doe from the time that you haue offended God virtill the tyme you shall go to confession and receyue his grace againe And what greater domage and losse can there eyther be occasioned or imagined then this Demaund I am satisfied with the reasons that you haue brought but I would vnderstand if you haue any more Answere Yes I haue many more though now I will not bring more then this one for the cōclusion of all this it is Though it be certayne that Attrition ioyned with the Sacrament of Confession be inough to obtayne Gods grace yet this is not so certaine as if it were an article of Faith as it is an article of faith that a man purchaseth the grace of God by the meanes of Contrition And seeing there is question about a busines so important as is that of our saluation reason teacheth vs that we should choose what is more certaine and more assured And who now vnderstandeth not al that we haue said how much it importeth him to haue contrition if he desire to be saued Demaund You haue told me so great priuiledges of Contrition as I much desire to know how it is to be practised and therfore let me intreate you to teach me and to declare in particuler the way to exercise it and the particuler Acts that it comprehendeth in it selfe Answere Contrition comprehendeth three particuler acts Demaund What is the first act Answere The first act is a sorrow aboue all other sorrowes for hauing offended the Maiesty of God because he is God and so worthy to be loued obeyed and honoured aboue all things Demaund With what considerations may a man help himselfe to obtayne this sorrow and to confirme it in his soule Answere It will profit to consider the good that is lost and forgone by one mortall sinne which is the grace and amity of God a good that surpasseth all other goods therefore the losse should cause much greater sorrow then the losse of all other goods put together as be the temporall goods the health life honour c. Secondly it will profit to consider the domage and hurt that but one mortall sinne bringeth vs. For it maketh vs the enemyes of God the slaues of the Diuell foule vgly and abhominable as be the Diuels and damneth vs to hell there to broyle and be tormented for eternity euills by
head and as we say from top to toe as is manifest coÌ„sidering euery passage by it selfe 3. Marke that to ponder weâ— what our Lord and Sauiour suffered and felt in his torments and griefe it is very good counselâ— that which S. Bonauenture giuesh and other contemplatiue Saints which is to proue by experience somthing like to that which hâ— suffered as to know well what hâ— suffered being whipped to makeâ— good discipline that smartetâ— well then to make the coÌ„parâ— son If I miserable sinner who hauâ— deserued eternall torments hardâ—ned in my sinnes do feele and grieue so much to be scourged by myne owne hands and that so easily what would so delicate a body as his feele so innocent holy being whipped and scourged by the hands of such cruell villaines with all their force and all his body ouer in publike before so many people And to ponder that which our Sauiour did feele in the torments of the Crosse let them hold their armes spread in the aire for the space of an houre or halfe or a good while and make comparison If I feele so much for standing a while in this fashion what could my Lord Sauiour feele being threo houres vpon the Crosse hanging thereon whilest his hands and feet were pierced with great nayles all the waight of his body hanging on them and so in other paynes which we may suffer that by these little things which we feele our selues we may come to know how to consider what our Sauiour felt in so great griefs and sorrowes 4. And besides all this by all those which he suffered exteriorly in his body we must ponder much those which he suffered inwardly in his soule which were far greater and those may be reduced to foure which were as other foure nayles where with his sacred soule was crucified 5. The first consideration was the representation which he had of all the sinnes of men for as his blessed soule saw on the one part the Diuinity and how worthy it was to be beloued and serued of all creatures and he loued it with vnmesurable incomparable loue and desired very much the glory of it and that it might be serued of al creaturs obeyed and on the other side he saw clearly al the sinnes of the world both past present and to come and these being so many he saw that euery one of them was a great iniury to the Diuinity and great despect and offence to his diuine Maiesty he receiued from hence so perpetuall and continual griefe that he was like a huge sea of griefs so great and so inward that no tongue can speake them or vnderstanding thinke or imagine them so as the loue he had to the Diuinity was vnmeasurable so was the griefe to see it offended and despised in so much that to see one only was â—nough to giue him more griefe then all that he suffered exteriourly particulerly the sinne of his disciple who had sold him and betrayed him did much afflict him the sinne of that vngrateful and miserable people that procured and giue him his death with so great hatred and enuie 6. The second conside ration was to see and know clearly and distinctly the condemnation of so many soules that had already beene lost and should be vntill the end of the world for according to the measure of the loue of God so is the loue of our neighbour proportionably speaking and as his blessed soule did loue Almighty God in the highest degree so he loued and desyred greatly the saluatioÌ„ of soules it grieued him much to see so many dead with sinne and condeâ—aned to so terrible eternal tormeÌ„tst particulerly he did feele great and in ward griefe for the losle of many bad Christians who knowing the mystery of his Incarnation Passion would not profit themselues of this so deare a remedy but would chose rather death theÌ„ life and the captiuity of Sathan rather then the liberty of the sonne of God and the condemnation of Hell rather then the glory of Heauen 7. The third consideration was a cleare and distinct representation of all the torments and griefs of his Passion and of his death for he had them alwayes as present as when he suffered and so we must consider that the griefe of his whipping of the crowne of thornes and the torment vpon the Crosse and the scornes of his Passion were not suffered by him were the foure nayles which inwardly passed through and crucified that most blessed Soule and gaue him griefs without comparison more excessiue then all exteriour paynes and torments 9. And with this interiour Crosse thou must consider that he was crucified all the dayes of his life so thou wilt not meruaile at what is written of him that he was neuer seene to laugh yea it is a thing worthy of great consideration his fortitude and magnanimity that hauing his Soule inwardly so drowned and runne through with so many sorrowes and griefs had notwithstanding courage to shew outwardly a good countenance and to conuerse with all so mildly with so great affability and all this he did to worke our Saluation Let him therefore be euer glorified loued and serued of all creatures Amen §. III. FOR WHOME 1. THE third circumstance is to consider For VVhome our Sauiour suffered all this for if he had suffered it for one who had deserued it and would haue beene thankfull for it it would not haue beene a thing so much to be admyred or if he had suffered it for persons of great account and dignity as for Angels or Sâ—raphims but to suffer it for men creatures of so base conditioÌ„ that by their owne will had lost themselues and to suffer it generally for all without excluding any which if it had beene only for his friends it had not been so much but to suffer it for his enemies and those who actually did offend him and abhorre him without excluding euen those who were tormenting him accusing and condemning him to death this doth extoll very much the charity of our most benigne Redeemer that men mad with enuie are some accusing him others bringing false witnesse against him others whipping him others preparing the crowne of thornes the Crosse the nayles and the rest of the instruments of his Passion and in this very time he loueth them so truly that he suffereth for them the same torments which they lay vpon him and wisheth them so much good that if it were necessary to gayne any one soule of them he would suffer againe so much more this is a thing worthy to be considered 2. And that which importeth much to draw fruite out of this circumstance euery one must consider that he suffered these payns for him as if he suffered for him alone for it is infallible truth that for euery one in particuler he suffered those paynes and torments and so much they profit euery one and so much his owne is the treasure of Christs
merits which he gat with them as if for him only he had suffered And so thou oughtest to cōsider this one thing which was so indeed that when Christ suffered he had thee as present in his memorie as if thou hadst beene there really present he had also present before his eyes all thy sinnes and that he set his eyes vpon thee and said with great loue and tendernes For thee o man and for thy sinnes I suffer this and I suffer it willingly for thy saluation and remedy of thy Soule with great desire that thon profit thy selfe by it and know certainly that if for thee only it were necessary to suffer all this and much more I loue thee so dearly that it is sufficient to suffer for thee alone And this being so it is most iust that euery one take to himselfe that which Christ suffered and make account of it so did the glorious Apostle S. Paul when he said I liue in the sayth of Christ Iesus who loued me and dyed for me §. IIII FOR WHY 1. THE fourth circumstance is to consider For VVhy that is for what cause our Sauour suffered all this The President who gaue the sentence after he had very well examined his cause did affirme thrice that he found no cause at al either to condemne him or giue him any punishment and indeed it was so that he had not any fault for he was most innocent not knowing what sinne was neuer did harme to any but good to all so that the cause being well examined it is found that there was no other of his part but his bounty and mercy and those bowels of infinite charity with which he tooke compassion of the misery of men who were all condemned to eternall death and had no possibility to be deliuered from this sentence And all that he suffered was only to do good vnto men to deliuer them from the euills of their offences and from eternall paynes which they deserued for them without any necessity profit or interest of his part 2. And conformable to this you must consider very well as you meditate any thing that our Sauiour suffered that he suffered it of his owne free will might haue excused it if he would and he would not but suffer so great payne and torments only for our good This is the cause which was of his part for which he suffered to wit his bounty his mercy his charity and loue but of our part there were our sinnes the cause of his suffering And so when you meditate how they apprehended our Sauiour accused him besett him spit vpon him whipped and scourged him with all the rest consider that thou art the cause of all that and that they be thy sinnes that accuse him and abuse him and giue testimony vnto the processe that he may be iudged to death and put vpon the Crosse §. V. OF VVHOME THE fifth circumstance is to consider Of VVhome he suffered that is who be they that inflict those paynes vpon him and in this we must cōsider the points following 1. First that he suffered of his owne Chosen and Elected people of whome he in particular was Lord and King to whome he had been promised so many yeares since whome he brought out of Captiuity of Aegypt with so great myracles and prodigious wonders to whome himselfe gaue the Law written with his finger whom he sustayned fourtie yeares with bread from heauen to whome he gaue the Land of Promise whome he honoured so much as to take flesh of their linage and came in person to preach vnto them and teach them 2. The seçond that he suffered of them to whome he had done so great good and giuen so many benefits raysing their dead deliuering their possessed during their diseased and conuersing amongest them with such loue and beneuolence 3. The third that he suffered of his cruell enemyes who for the space of two yeares had sought his life and to dishonour him would haue drunke his bloud so great was their hatred and detestation towards him and to these he cōmitted himselfe willingly to the end they might vse him at their pleasure 4. The fourth that he suffered of most vile base Vassales of no account at all without any shame measure or any other respect for doubtles they who did torment him were the publike executioners who were wont to punish the malefactors if it be not that perhaps the Chiefe Priests did commit this to some base seruants of their owne that they might torment him with the more cruelty Of him that gaue him the buffet saith S. Iohn the Euangelist that he was a seruant of the High Priest and so we may thinke others were also who tormented him But howsoeuer wee see they were base fellowes and slaues very poore and abiect for they parted his poore garments in foure parts amongst them 5. The fifth that our Blessed Sauiour suffered of all kind of people Gentiles and Iewes of great and small of the principall of the cōmon sort all it semeth concurred against him and those who six dayes before had done him so great honour receiuing him with palmes and crying out that he was King of Israël now they perswade themselues that all his myracles were deuises craftes and that he pretended to vsurpe the Kingdome and now they desire to haue him crucified and that the thiefe and homicide Barabbas should be set free 6. The sixt that he suffered of his owne Disciples which was not the least of his payne to see that the Disciple whome he had taught so long and brought vp vnder his wing and done him so many good turnes should sell him betray him to his enemies and another Disciple whome he had honoured about the rest making him Head of the Church that he should deny him publickly with an oath and that all the rest should forsake him and runne away leauing him in the hands of his enemies And finally he suffered euen of his owne mother for although the most Blessed Virgin Mary had no fault at all but very great merit in being present at the passion of her sonne yet with her presence she did increase greatly his griefe payne in so much that he would haue suffered them double not to haue seene that which his mother suffered and notwithstanding he would passe all this that our redemption might be more copious although so greatly to his cost and cost of his most Blessed Mother §. VI. HOVV THE sixt circumstance is How he suffered in the which there be three poynts to be considered 1. The first that he suffered with exceding great charity in so much that although the works he wrought were so excellent and great and so excessiue the paynes he suffered yet we must rather ponder the manner how he suffered them then what he suffered For how much soeuer it was he suffered far greater was his charity by the which he was prepared to suffer much more if it had
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
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
veniall sinne and I will deny nothing to any one who shall aske me although it be needfull for my selfe and so in like things 4. God giueth him a desire to content our Sauiour in all things he must not be content to propoūd it so in generall but come in particuler to cōsider But in what can I content him In fullfilling better my profession being more obedient to my Superiours more obseruant in all things of the Religion in giuing good example to my brethren in performing those things that obedience commands me which more diligence and deuotion in louing my neghbours from my hart in seruing them with great charity and in procuring to giue them content in whatsoeuer I canne for Gods sake and propound to do all these things with constancy 5. God giueth him a desire to go forward in vertue see presently Well what is it that hinders me And he shall find that selfe loue hindreth him and too much affection to himselfe his slouth negligence in the exercise of vertue his selfe will not hauing mortified his senses and appetits and many other thinges which eueryone in himselfe will find by experience Then to propound to amend al this and euery thing in particuler And in the same fashion he must make actes of all the rest of the vertues particularizing of them according to his manner of proceeding and marking all wayes the thing he hath most need of to put there most force 6. But marke well that these particuler actes be not made so that they deuert him from his prayer occupying his imaginatiō in framing the things which he must do or the persons with whome he is to conuerse For in this there must be much regard that in such sort he attend to that which is vertue that he distract not his thought to things that be impertinent and not to the purpose in this sort this exercise is the most profitable that is done in prayer for all prayer is ordayned to reforme bad customs and perfect vertues and this is not gotten with such efficacie in the generall acts as descending to the particuler 7. For it is a thing very easy for a man to desire yea and to propound with himselfe purpose to be humble and temperate in generall and as it is easily purposed so it is easily left But where the profit doth consist is to come to the particuler and make the acts as is before said And afterward when he shall make the examine of his conscience see how he doth fullfill those purposes to amend that which is wanting and desire grace of our Sauiour to fullfill it CHAP. IIII. Wherin briefly is repeated and declared all that is aboue said BECAVSE it is of great importance for those who begin to pray to learne and know how to discourse of the circumstances which they are to cōsider and to excercise the affects which they gather out of them that they may the better be kept in memory and all that we haue said before I thought it would be of great profit and commodity to reduce it all to a briefe Summe as followeth A Summe of the generall circumstances which may be considered in the mysteryes of Christ our Lord. §. 1. 1. THE principall circumstances be six signified by these words VVho VVhat For whome For what Of whome How and the declaration of them is this The first circumstance VVho is he that suffereth That it is Iesus Christ God and Man in as much as he is God he is the Eternall Word of his Father second person of the most B. Trinity which created all things and conserues and gouernes them and whome all serue and obay In as much as he is man he is King and vniuersall Lord of all that is created to whome all creatures owe obedience and subiection According to his body he is conceiued by the holy Ghost and so is the most beautifull and perfect of all men that God created and the most delicate and sensible of all that euer were or shal be According to his soule he is full of grace charity and of all vertues and giftes of the holy Ghost full of meruailous science wisdome by which he seeth and knoweth most perfectly euery thing that is were or shal be and that most holy soule is full of glory and blessednes Beside this he is a great Prophet a most holy man who made such excellent sermons and wrought such great miracles whome all people had in great veneration and esteeme 2. The second circumstance VVhat is that which he suffereth That they were the greatest torments paynes and griefs that euer were suffered in the world ioyned with most grieuous iniuries scoffes and mockeries and besides that which he suffered outwardly it was far more that he suffered inwardly in his soule in the inferiour part of it First for the representation al the sinnes of the world particulerly those of that people in putting him to death Secondly by reason of the knowledge he had and the memory of all the soules that were to be condemned and especially of those that be Christians Thirdly by reason of the liuely representatiō that he alwayes had of the griefs of his passion by the which he alwayes suffered them altogeather interiorly Fourthly for the most bitter griefs and panges which he saw his most holy Mother to suffer the which he selt more then his owne with these foure nayles he was crucified all his life and tormented interiorly with them 3. The third circumstance For whome doth he suffer That is for all men generally as well enemies as friends and for those who are actually accusing of him tormenting and killing him and for thee thy selfe so in particuler as if only for thee he suffered which if it had been necessary he had charity inough and more then inough to suffer for thee only and had thee so present in his memory all thy sinnes as if for them only he had suffered and such desire he had that thou mightst profit thy selfe 4. The fourth circumstance For what cause he suffereth That is only for his owne goodnes and mercy and his infinite Charity to deliuer men from great Euills from which none but himselfe could deliuer them and to do them very much good not hauing any need of his owne part nor profit at all but of his owne will and liberality And of mans part the cause of his passion were all our sinnes these were they which did torment him crucifie him and bring him to death 5. The fifth circumstance Of wome he suffereth First of his owne chosen people of whome he was King and naturall Lord and whom he had honoured so much taking flesh of their linage Secondly of those to whome he had done so many and great benefits Thirdly of most cruell enemies who did deadly hate abhor him Fourthly of most vile villaines discourteous without all kind of pitty or good respect Fifthly of all kind of people Gentils Iewes great
that 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
pray hartily to our Sauiour for them that he may conuert them and that they loose not so great a good §. VI. In the consideration Of the diuine benefits these Affects may be exercised FIRST gratitude which is an acknowledgment of hauing receiued all good things from God as from the fountayne of them and to remember them and acknowledg them prayse him for them and desire that all creatures doe the like and inuite them very affectuously that they would help thee to prayse so good a Lord as is declared more at large before 2. Secondly very firme purposes to serue our Lord and Sauiour and keep very perfectly his commandements and his will For in this manner only we may be gratefull vnto him for the benefits he bestoweth vpon vs. Litle would it auayle that thou shouldest say to one that had done thee many fauours with great courtesy that thou thankest him if on the other side thou beingable to do him grost seruice or giue him content in any thing though of small importance thou wouldest not do it Wherfore true gratitude and thanks giuing doth consist in seruing of our Lord and willingnes to giue him contet in whatsoeuer he would haue of vs. Great shame it is to see the gratitude of brute beasts as the Oxe Asse who for a litle straw they receiue of their maisters they serue them all their life are content that thoy loade them and make them plow and beare so many labours other beastes although most fierce furious they are made tame and acknowledg those that do them good theÌ„ with how much reason must our Lord complayne that men do not serue him bestowing so many benefits vpon them 3. Thirdly the affect of loue of God for there is nothing more naturall then to loue those who do vs good and so great good not hauing deserued yea hauing demerited it very much for this effect it will help much to consider that God bestoweth all these benefits on thee with great and exceeding loue and with great desire that thou profit thy selfe by them And so the loue he beareth vs is the first and principall good of all that he hath done for vs for all the rest began in tyme but the loue neuer began but from all eternity he bare vs that loue which now he doth as himselfe witnesseth by his Prophet With perpetuall charity I haue loued thee O how worthy a thing it is to loue much who so much and so long hath loued vs Consider the loue that a dogge and other beasts do beare to their maisters how they follow them whither soeuer they go and neuer part far from them and being absent they as it were complaine and howle and seeke to find them and shew great ioy when they find them and the lealty the keep with them Remember this well and be ashamed that a brute beast gets such loue keep such lealty with one who giues him but a peace of bread and thou dost not get this loue towards him that hath done thee so many and so great fauours and doth euery day he deseruing so much to be beloued for himselfe 4. Fourthly great hatred vnto thy sinnes past seeing that by them thou hast offended a Lord to whom thou hast so many obligations to loue and sorue great purposes neuer more to offend him for if it be so great an euill not to loue him and serue him how great will it be to offend him The â—ogge how fiere and cruell soeuer he be if his maister come he is tamed and if he beate him he doth not dare to bite him and there is no wild beast so sauage that doth offend those that do them good Remember those words that the Holy young man Ioseph spake to his Mistres that sollicited him to sin my maister hath left all his goods in my hands and knoweth not what he hath in his house for all is in my power only thee excepted who art his wife then how is it possible that I should commit so great a fault as to offend him Looke with how great reason thou maist say that our Lord hath put into thy hands al his goods the heaueÌ„s the earth the sunne and moone and all other creatures are made for thee and euen the Angells he send to guard thee to accompany and comfort thee and aboue all supernatural gifts as grace glory the Sacraments and our Lord 〈…〉 giueth himselfe to thee and puts himselfe in their power in the Blessed Sacrament then with how great reason must thou answere to the Diuell How shall I haue hands or how can I offend him who hath done me so much good 5. Fiftly knowledge of the great bounty of God and of his magnificence and liberality the which appeareth much in doing so great benefits to persons so vnworthy especially those he doth to them that offend him and wil not heare his inspirations heere doth shine his patience his mansuetude his charity those fatherly bowels that he hath for all many others proprieties and persections of his 6. Sixthly a great desire to serue our Lord God without intirest seeing that of all the good he doth for thee and hath done already no profit at all cometh to him and that only he doth it to do thee good reason is thou conceiue a great desire to serue him without respect to thy owne interest only to be gratefull and acknowledg so great an obligation And because he is who he is let him be blessed and glorified for euer Amen FINIS A BRIEFE AND PROFITABLE MANNER of saying the Rosary of our B. Lady applying it to all the Mysteries and passages of her life according to the dayes of the weeke THE PREFACE To the Reader THE deuotion of the Rosary of our Blessed Ludy from very ancient tymes vntil now hath been very much honoured an desteemed to spirituall and deuout men to many of which the B. Virgin her selfe hath reuealed that is was very pleasing vnto her and to those that say them of inestimable profit And leauing many other reuelations I will only relate one of which many and graue Authors doe make mention as the Reuerend man Ioannes Lanspergiuâ— the Carthusian in his lesser workes in the 7. booke preface to the Goulden Hymne and the most deuout Abbot Ludouicus Blosius in his Spirituall Treasure It is set downe thus 2. A Venerable and Holy man Prior of the Carthusians of Treuers had a deuotion many yeares to say euery day the Rosary of our Blessed Lady applying it to the passages of hers and her most blessed Sonnes Life And being once as it often happened vnto him in an extasy he saw how the blessed in heauen did reioyce much when the faythfull on earth made mentioÌ„ of the passages of the Life Passion of our Sauiour and of his sacred Mother in saying their beades and that at the name of Iesus and Maria all made great reuerence and that there were keept very rich
sinner that is connerted then of a iustonan that standeth because the Captaine also in the battaile doth more loue that souldiar who returning ofter flight doth valiantly set vpon the enemie then him inâ—â—o although he neuer runne away yet neuer did shew any valour or manhood 12. So the husbandman doth loue more that ground which after thornes doth yield plentifull corne then that which neuer had thornes but yet neuer brought forth plenty of graine But now in this matter we must vnderstand that there be many vertuous persons of whose life there is so great ioy that whatsoeuer pennance of sinners cannot in any wise be preserred before them for many there be who neither are guilty to themselues of any euills and yet do pennance with so great zeale and seruour as if they were pressed therunto with all manner of sins They do also resraine themselues from all things that be lawfull they do with a couâ— ragious mind imbrace the contempt of the world and will not that all be lawfull for them which they list after they cut off those good things which are euen granted them they despise these visible things they be inflamed with things inuâ—sible and do reioyce in lamenting In all things they do humble themselues and as others do bewaile their sinfull works so these do bewaile their sinfull thoughts VVhat then shall I call these persons but both iust and penitent who do both humble themselues in doing pennance for the least offence of their thought and yet also do perseuere righteous in their works Of this then it may be gathered how great ioy aiust man doth giue God when be humbly doth pennance if an vniust man do cause ioy in heauen when by pennance he doth condemne the euill which he hath committed 13. All this is out of S. Gregory in which with great light from heauen he doth discouer vnto vs how much God doth esteeme that seruice of his who doth desire to please him with diligence in going forward how much he is contented with the alacrity and feruour that he hath to profit in vertue And although he be but a Nouice yong beginner in his seruice and newly conuerted of a great sinner yet doth he preferr him before many that be iust but slow in his seruice and altogeather carelesse to benefit themselues And where he saith that no pennance of any sinner conuerted is to be preferred before the life of iust men who be feruent and very diligent it is true speaking of that which falleth out according to the ordinary course of things 14. How great a motiue is the knowledge of this verity to make vs haue a harty desire to go forward in Gods seruice and to vse much diligence in the same who is he if he haue any least sparkle of loue that desireth not to giue God this so great contentment pleasure as he receaueth when he seeth vs diligent and forward in his seruice especially it being true which S. Bernard saith That the meate of which this Lord is accustomed to take exceeding pleasure who seedeth amongst the Lillies which doth signifie the purenesse and sweet smel of vertues is the profit and forwardnesse of our soules Now if by profitting in vertue we be so acceptable to God and do him so great pleasure what greater good then this may we desire or what greater glory contentment and profit can we pretend 15. So great good is this that not without much reason S. Chrysostome said If thou be worthy by the grace of God to do any thing that may please him seeke not any other reward besides this that thou hast deserued to please him for if thou seeke a reward truly thou art ignorant how great good it is to please God because if thou didst know it thou wouldest not seeke any other payment or recompence besides the same These be the words of S. Chrysostome in which that holy mandoth not forbid vs to seeke and pretend after the reward of our glory for certaine it is that this is a lawfull thing although our chiefest end must be to please God but with manifest truth he doth affirme that to please God is so great a good that albeit no other profit nor glory were to be expected by vs yet this alone ought to suffice maunded of Abraham in the old testament he doth request of all his faithfull and seruants in the new testameÌ„t exhorteth them therunto saying Be you persect as also your heauenly Father is perfect Which is as much as if he said do what lieth in you to moue to the perfection of charity and of all other vertues that be ioyned with charity that as children you may imitate your heauenly father in such manner as the creature may imitate the Creatour 3. This vehement desire that God hath of our profit in vertue he discouered vnto vs in the hart of the Apostle S. Paul who as an heauenly instrument of Christ that spake in him doth write in this sort to the Colossians VVe also froÌ„ the day that we heard it to wit that you knew the grace of God in truth cease not praying for you and desiring that you may be filled with the knowledge of his will in all wisdome and spiritual vnderstanding that you may walke worthy of God in all things pleasing sructifying in all good work and increasing in the knowledge of God 4. This selfe same desire did God make knowen vnto vs in that voice from heauen which S. Iohn heard who said He that is iust let him be iustified yet and let the holy be sanctified yet This is a most manifest testimony how much God doth esteeme and hath for acceptable that his seruants rest not as luke-warme in the way to heauen but that they go still forward and profit in all vertue for so much as that infinite and soueraigne Maiesty hath so earnestly and particulerly discouered vnto vs this his desire 5. Likewise it is a great proofe of this verity to see the great accompt that God maketh of those his seruants that go forward in his seruice and the great respect that he doth beare to them and the particuler care that he taketh of them so that in comparison of them it seemeth that he little esteemeth and maketh small accoumpt of those that serue him but negligently for although it be certaine that God hath a peculiar and sweet prouidence and such a fatherly and pittifull care of each one that doth serue him and liue in his grace as if in this wide world he had nothing els to doe not whome to prouide for nor saue but him only yet much more is the fatherly and friendly prouidence and care which he hath of those that be more diligent and forward in his seruice to prouide for them to honour them in spirituall things to protect and defend them and to fulfill their harts desires and the requests that they do make him that it may well be thought that these are his true
the Church and how much doth he forward the saluation of soules and the cōseruation of commonwealths kingdoms whē holy men who baue so great knowledge of dinine and heauenly things doe confesse that God so much esteemeth as heere hath byn said these men and worketh by them such things as we haue related for the good of commonwealths of the whole Church 14. A most faithfull witnesse of this verity is S. Ambrose who confirmeth all that we haue said with these words How happy is the Citty that hath many iust how it orthy to be praised of all men how is it all blessed of God for this part of it and how happy and perpetuall is the state therof to be estemed How do I reioice when I see thosemen that be mild and indeed wise to liue long when I see chast virgins and graue widdows attaine to old age as who with a certaine countenance it selfe and semblance of grauity do represent a certaine sage and discreet Senate 〈◊〉 the Church that they may haue them in reuerence that they may follow them that they may be trained vp to all vertuous manners and behauiour For I am not glad for their owne sakes because whiles they liue heere they endure many distresses in this world but for that they do good to very many Likewise when any one comes to die albeit they be very aged I am sory for it because a number of the younger sort remaine destitute of old help and defence 15. Moreouer he doth adde that those men and women of excellent vertue are to sinfull men and such as be of lesse vertue euen as those Citties of resuge appointed by God in the old Law to which such as had offended might betake themselues for sanctuary and safegard and finally he doth conclude in these words To be short this is the first signe that a Citty is to perish and be lost or that great dangers are imminent or of some destruction to come if wise men or graue matrons be taken out of the world Hence first is opened the gate of all euills that do rush in aften Hather to be S. Ambrose his words And this is sufficient to vnderstand how important profitable a thing it is to the Church of Christ that the faithfull who haue once begunne to serue God endeauour as much as they may to go forward in good life and be diligent to increase and profit in all vertue 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. IIII. ALTHOVGH for euery one to take at hart and earnestly imbrace this affaire of going forward in Gods seruice it ought to suffice that this endeauour and diligence to increase in vertue is so acceptable to God and important to the Church neuertheles because it is expedient that ech person know what commodity himselfe getteth by the same we will declare in briefe as well the profit that he doth receaue who is diligent in going forward as also the domage that he doth incurre who in this is careles and negligent 2. To find the way to heauen it greatly importeth that a man know his sinnes and feele the grieuousnes of them and the occasions he hath to fall and the tentations snares of our soules enemies Now God bestoweth this so great a benefit vpon that man who with carefulnes goeth forward in vertue for he giueth him the knowledg of these things Before when he liued retchlefly and vsed no more diligence then to fly only such sinnes as he held for heynous although he knew those sinnes that be euident and manifest to all yet many other things that be sinns did not seeme so to him others that were grieuous seemed to him but light and diuers things which were great occasions and temptations to sinne and a noursery of many vices he esteemed not neither did he see any daunger in them and in the very same things which he knew to be grieuous sinnes he neither did feele nor weigh the harme and domage that lieth in them nor what it is to offend the infinite maiesty of Almighty God 3. But after that he hath broken the chaines of slouth with diligence beginneth to serue God eschewing all that which he vnderstandeth to be ill doing that which he knoweth to be most acceptable to God then doth our Lord open the eyes of his soule and giue him light to see that which before he did not see and he knoweth now many things to be sinnes temptations and occasions of all which before he was ignorant and he is afraid of the danger in which a man liueth in this world and he seeth the great necessity that he hath to be watchfull ouer himselfe and to run alwayes to God for fauour 4. This is that which Holy Scripture doth signifie in these words The way of the iust as a light shining goeth forth and groweth vnto perfect day The meaning heerof is that as the light of the day at the breake therof is little and as the day entreth more and more so the light increaseth vntil it commeth to that perfection which it hath euen at midday so the life and conuersation of the iust at the beginning hath some little light to know what is euill and good but as they go forward growing in vertue the light doth increase in them euen vntill it arriue vnto that most bright day of Eternity where God is manifestly seene in his owne light This benefit that God bestoweth vpon those who go forward in his seruice S. Isidore confesseth in these words The sinnes which to those that begin to serue God do seeme light to those who go forwards in his seruice do see me grieuous 5. And hence followeth that which the selfe same holy man auoucheth that those who haue begun to profit in Gods seruice do not only fly vaine oathes but also simple lying and those that haue profited more do not only fly lying but also with very great care eschew idle words Thus much S. Isidore And that the desire of going forward therby to attaine to this knowledge more manifest of good and euill which God doth communicate to those that profit in his seruice may the better be printed in vs let vs consider the words with which S. Augustine doth declare the same in a certaine psalme setting before vs a man who hauing led a sinfull life is now conuerted and beginneth to serue God and is so changed that those that see him do wonder at it and praise God saying This man that before was of so euill late how liueth he now so void of sinne 6. He addeth that this man albeit he leaue those sinns which he knoweth to be such yet he knoweth not for the most part the occasions and danger of sins nor doth he auoid them nor vnderstand many other sins which he ought to eschew and if
is wonne with loue and is possessed with change of loue 9. And knowing that this loue is an infinit treasure without taxe or measure because in the loue of God there is no meane and that when he shall haue profited more in vertue he doth grow so much more in this loue and gaine more of it and so much the better shall be by grace and glory possesse and enioy God who doth giue himself in change of loue Eyes that see in this manner how will they not couet such beauty Hart that vnderstandeth and feeleth in this sort how will it not burne in the desire of so great good as is gotten by going forward in the seruice of God 10. Well did that holy King and Prophet vnderstand these gaines which be cōtained in spirituall profit who said I said now haue I begun this chaunge is of the righth and of the most high After he had serued God many yeares after he had well considered his miseryes and the causes he had to grow in his holy seruice he determined with great courage and confidence to begin to serue him a new renewing himselfe altogeather with new feruour and he confessed that this chaunge to better and renew a good life he had not of his owne store but of the mighty hand of God And albeit he had serued God so long time he affirmeth that he now beginneth For as that learned man Ambrosius Ansbertus saith vpon these words The profit in vertue which those men doe make who are chosen of God is as it were a beginning to serue God And euery day they are said to begin because by moments of times they passe from some vertue to others 11. The good souldiars that be in warre and haue begun to fight although the enemie come against them and make resistance and hurt them if on their side they haue help to ouercome thē and hope to get rich spoiles do not turne backe nor be dismaied but passe forward fighting with labour and daunger vntill they haue the victory And the matriners that saile on the sea although there rise against them great tempests and contrary winds will not turne back nor leaue their voiage begun but do seeke all the remedies they know to passe on their way vntill they come to a safe harbour If then men doe this for so light hope of temporal things how reasonable is it that the seruants of God who haue taken in hand and begune the voiage of heauen turne not backe for any contradictions or difficultyes nor be dismayed but go alwayes forward profiting frō vertue to vertue seeing that on their side they haue Christ true God who giueth them strength the merites of his passiō wherin they may repose and haue confidence and also besides haue all the powers of heauen to help them and the Saints who be their aduocats and haue so great stedfast hope of the victory and to enioy the reward of heauen which is giuen to those that be vanquishers 12. It is reason that they should learne of the Apostle S. Paul who hauing laboured and merited so much in the seruice of God and all that he had done seeming vnto him little in respect of that he desired ought to haue done he began a new to labour and merit as he doth auouch in saying Brethren I do not account that I haue comprehended yet one thing forgetting the things that are behind but stretching forth my selfe to those that are before I pursue the marke to the price of the supreme vocation of God in Christ Iesus The things behind saith S. Chrysostome be calleth the good workes of his life past but by things before he vnderstandeth the good works he is to do for the time to come in the seruice of God growing in this manner with great feruour and diligence in good life therby to come neerer to the marke and ayme of perfection euen vntill he ariue vnto it and get the reward of heauen to which we are called 13. These are the principall reasons that perswade and moue the harts of such as serue God as well of Nouices as of those that haue much profited to force themselues to goe daily forward and profit in his diuine seruice Other reasons there be like vnto these that do perswade the same which heare we will recount very briefly and it is very reasonable that we all do consider thē with leasure that animated with diuine vertue and force of these reasons we still increase in all vertue for so much as God is as he is that is to say because he is vnmeasurable Maiesty and bountifullnes and infinite in all perfection he is worthy of infinite seruice and of infinite honour and glory And it is very reasonable seeing we cannot yeald him this seruice and glory for so much as we are not capable of infinite vertue that at the least we giue him all the seruice and glory that we be able conformable to the forces which we haue receaued from the same God animating our selues daily to do him new seruices and to giue him new glory with the increase of all vertues 14. The loue with which God doth loue vs and hath loued vs euen from all eternity is infinit because it is his diuine essence it selfe and it is a thing much grounded on reason that seeing we cannot now be correspondent with infinit loue that at the leastwise we put no measure to this loue but goe daily increasing in the same with exercise of prayer and good works which be the fiery coales with which the flame of goods loue is increased Also because the benefits that houe flowed out from this infinite foūtaine of loue are incomprehēsiole in their greatnes in multitude innumerable specially the benefit of Redemption which comprehendeth all the workes that Christ hath done and words that he hath spoken and all the paines and reproches that he suffered for vs and all the gifts graces vertues and fauours supernaturall which by this meanes he hath communicated vnto vs it is a thing most iust seeing we cannot be thankeful and repay according to the dignity and value of them that we be thankefull in the best manner we may vsing them alwayes well and to our profit and fullfilling the commaundements and counsells of this our Lord because this is the thankesgining and paiment that he demaundeth of vs for all these things and for as much as all that hitherto we haue done is very little in relpect of that which such benefits do deserue that daily we go forward and profit in the good vse of all these benefits and diuine gifts and in the obseruing of the precepts and counsells of our Lord. 15. God by his most holy law doth oblige vs to haue so great purenesse of soule and cleanenesse of hart that in it we giue no entrance to any sinne be it great or little And it is a thing very due indeed because we by reason of our ordinary weakenesse cannot
be hard become easy those that be bitter become sweet and the heauy become very light Let them consider that in the Church of Christ there haue byn alwayes and there be at this present innumerable men and women of all states who haue profited much in the seruice of God and be of perfect vertue who time was did feele the same difficulties that they do feele but hauing begun this course of spirituall profit hoping in Christ and helping themselue with his grace and fauour they found it very plaine pleasant to walke in 5. And let ech one in particuler consider that which God hath wrought with him and how in some things he hath chaūged him and made him another man from that he was before in time past he loued that which was ill now he doth abhorre it in time past he could not say as much as one prayer with repose and quietnes of mind nor heare one masse nor sermon with contentment now he taketh pleasure to pray with good will and to be present at the diuine seruice and sermons Out of this then that God hath done with him without any merit of his he must reape this knowledge and trust that seeing God hath chaunged him from quid to good he being so farrt off from the same and hauing so contrary desites because he did giue consent to his diuine inspirations he will like wise change him from good to better if he wil vse the gifts of his diuine grace 6. This temptation of discouragement had S. Augustine in the beginning of his conuersion and with these cōsiderations did he ouercome the same It seemed vnto him that it was a very hard thing to keep the purity of the Law Euangelicall and particulerly to liue in perpetuall continency and much mistrusted that euer he could bring to effect so glorious an enterprise and being in these feares dismayes he began to consider with attention that in the Church of Christ there were not only graue and strong men of a most penitent life who had attained to perfect vertue and did obserue perpetuall chastity as S. Anthony and other his followers but that also there were many companies of young men and virgins and auncient widdowes youthes and maids of tender age who kept perpetuall continency and went in the way of Euangelicall perfection 7. Thou maist also with the help of God be able to do that which these did consider that they did not these things relying vpon their forces but vpon the power and grace of our Lord cast thy selfe then into his hands with security and feare not that he will withdraw himselfe to make thee fall but be assured that with mercy he will receaue thee in his armes and saue thee He did likewise consider the changes that Christ had made and did daily make in his Church turning great sinners into most holy men and this thought did consume his coldnes and driue away the discouragment he had and gaue him a great hart to go forward in vertue hoping that God would do the like with him So doth he confesse talking with God in these words The examples of thy seruants whome thou of blacke hast made white and of dead liuing gathered into the bosome of my thought did burne and consume the heauy drowsines that I fell not downe and did wonderfully inflame my hart These be the fruites which men of good vnderstanding do reap of the doctrine that teacheth and perswadeth the going forwards in vertue 8. Those to whome God hath imparted liuely desires of their going forward who are those that haue great need of this doctrine and of whome there be still many in the Church of God do reape of this to know with certainty and cleerenes wherin doth consist the going forward and perfection of euery vertue the meanes by which they must obtaine it and courage and resolution to practise it and they reape great comfort considering the wonderfull good that is in euery vertue and they reape remedies against temptations of negligence or coldnes and weapons to resist all the contrarietyes of vertues and their perfections and light to know and eschew all the deceites and fraudes with which the Diuell goeth about to hinder the going forward of the faithfull in the seruice of God 9. Those that haue neither courage nor desire to profit in vertue doe gather reape out of this doctrine humility and confusion of themselues as we haue said which fruite is so excellent and so greata disposition to all goodnes that by the meanes of it God will giue them liuely desires of their going forward which yet they want And to the end that by the reading of this booke they may gather fruites like vnto these we demaund of the Christian Reader that setting aside all curiosity he read the same with desire to gather some profit for his soule because this booke is compounded of Sentences of holy Scripture and of holy Doctours of the Church and that which of our part we haue added is to put them togeather in order and to accommodate them with more perspicuity to the capacity of the Readers And for so much as our Lord hath so great desire of our spirituall profit there is very great reason to grow and hope well in his goodnes that by such meanes as these are he wil awake in the harts of those that with vpright intention shall read them a desire and care to go forward in his diuine seruice to the greater honour and glory of his diuine Maiesty FINIS THE KEY OF PARADISE OR A DIALOGVE CONCERNING Contrition Attrition Wherin are briefly declared the Reasons why we must labour to excercise the Acts of Contrition and Examen of our Conscience Very profitable for all sorts of Persons Translated out of Spanish into English Demaund I HAVE heard much speach of Cōtrition as of a thing very greatly importing the sauing of the soule tell me I pray you how necessary it is for I haue a great desire to know Answere Contrition is a matter of so great regard and moment as whosoeuer hath it truly and indeed though he shall haue cōmitted the greatest sinnes in the world he shall haue pardon of them and be reconciled againe to the grace fauour and amity of God and if he should dye on a sodaine without conféssion for want of the meanes to do it or without the receyuing of any other Sacrament he must not make any doubt of his saluation Againe if any haue his soule burdened with any mortal sinne whatsoeuer if he should come to dye therin though he haue Attrition in case he receyueth not some Sacrament he shall questionles be dammend for euer Demaund What difference is there betwene Contrition and Attrition for I cannot yet distinguish the one from the other and yet your answere giueth me inough to vnderstand that there is a very great difference betwene them Answere You shall neuer vnderstand this difference vnles you know first what Contrition is
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
Crownes of glory for those who deuoutly sayd this Rosary And the Bessed Virgin told him that this deuotion was very pleasing vnto her and all they who deuoutly did say the same euery time did gayne remission of all their sinnes and other great graces and blessings of her Sonne such and so great that no mortall man was able to comprehend them Thus that holy man left written and signed which his Name at his death for til then he would heuer speake of it as it is recorded by the Authors aforesaid 3. From whence it may and ought to be gathered that the merit and profit of saying the Rosary consisteth not in saying it vocally with the lippes only for the prayer that purely is vocall and not accompanied with some attention or consideration of the soule deserueth not the name of prayer neither is it 〈◊〉 yâ—â— properly speaking and is of litle or 〈…〉 is declared more all large in 〈…〉 of the Instruction of â—riests 〈◊〉 And therfore that 〈…〉 of 〈◊〉 profit spirit 〈…〉 haue 〈◊〉 a method oâ—â—â—â—nern 〈◊〉 say it applying it to the principal â—â—â—â—ier passages oâ—therâ—â—â—â— a◠〈◊〉 flour Saulour 〈◊〉 4. The more common and ordinary is to part it into fifteene mysteries fiue Ioysull fiue Dolorous and fiue Glorious in such sort that in euery whole Rosary memory may be made of the principall mysteries of the life and passion of our Sauiour Which manner is very good and profitable 5. Others that be giuen to contemplation desiring to make more particuler mention of the life of our Sauiour halse applyed euery Aue Mary to a different mysterie applying prayers that must be sayd togeather with euery Aue in such sort that in euery Rosary of fifty Aue Maries memory is made of all he Life of our Lord Pesus Christ wherin is included also the Irâ—e of his Blessed Mother 6. This large Rosary with all the prayers is set downe by the graue and spirituall man Ludouicus Blosius aforesayd and more at large by the Venerable Father Ioanes Michaël Generall of the Carthusians a man of great sanctity and holines of life and learning as three bookes of spiritual Excercise can wittnes which he left written of great profit for all kind of persons 7. This manner also is very profitable for those who shall accommodate themselues to practise it but it is som what hard For they must say vocally all the prayers that be put downe to accompany euery Aue Marie which requireth a good tyme and some persons can hardly spare so much for excepting their ordinary houres of mentall prayer at morning and night which must be preferred before all other excercises and neuer omitted there will remayne searscly sufficient leasure to say their Rosary in this sort 8. Also it is hard to consider in euery Aue Marie a different mysterie for much care is requiued to cary the vnderstaÌ„d so tied and that in so short time he should discourse on so many things being different 9. For this reason these many yeares I haue considered for my selfe and for some Religious who haue asked me a manner of saying the Rosary more short and easie applying not euery Aue Marie but euery ten to a different mystery deuided for the dayes of â—he weeke and not putting any assigned prayers composed but only naming the mysterie to which euery ten shall be applied few dayes to make them capable of them and to remember the poynts or mysteries they are to meditate euery day and to haue them well considered and a custome to apply to euery day the mysteries the words they say in the Aue Marie and Pater noster in a litle tyme that they vse this exercise they shall say their Rosary accompanied with mental prayer with great facility breuity and profit THE Mysteries of the Rosary may be deuided thus by the dayes of the Weeke that in euery one particuler mention may be made of the principall passages of the Life of our Sauiour and his Blessed Mother applying to euery day fiue mysteries for euery Decade or Ten one the which must be applied mentally in the manner following MVNDAY 1. The first Decade or Ten must be applyed vnto the immaculate Conception of our Blessed Lady for it is very pleasing the deuotion of her Conception and the memory that is made how therin she was preserued froÌ„ al sin 2. The second to her most blessed Natiuity that brought ioy and gladnes to all the world 3. The third to her Presentation when being of three years of age she was offered by her parents in the temple to her most holy life that there she led for the space of an cleauen yeares and to the vow of her Virginity that there she made 4. The fourth to her sacred and Virginall Espousall when by reuelation from heauen she should be espoused vnto the glorious Saint Ioseph both of them togeather making vow to remaine in perpetuall chastity 5. The fifth to her Annuntiation when as foure moneths after her espousall it was denounced vnto her by an Angell sent from God that she should be his mother and she giuing her consent withal humility conceiued him in her blessed wombe as her true Sonne and gaue him with most great hâ—â—ity vary humble thankes in 〈◊〉 all mankind that he had made himselfe man and in her owne name in particuler that he had chosen her to be his Mother TEVVSDAY 1. The first Ten to the Visitation when our Blessed Lady with our Sauiour in her Sacred Wombe went from Nazareth to the mountaynes of Iudea a long way of almost 30. leagues and visited her kins woman S. Elizabeth and was by her acknowledged for mother of God and remayned in her house three monethes seruing her with great humility and charity 2. The second to the great grief which our B. Lady suffered when returning to her house her being with child knowne S. Ioseph was very much afflicted suspected her because he knew not the mystery And to the great ioy that both of them receiued and the prayses they gaue to God when it was reuealed to all the tyme of nyne moneths that the Sacred Virgin had the Sonne of God in her B. Wombe 3. The third to the Iorney that our B. Lady and S. Ioseph tooke from Nazareth to Bethelem with so much wearines and bad time and the labour they suffered in seeking an Inne and could find none 4. The fourth to the Natiuity of our Lord when the most sacred Virgin in a poore Gatehouse in great want of all things necessary without griefe or losse of her virginity brought forth the Redeemer of the world wrapped him in poore cloaths and gaue him sucke as to her owne sonne and adored him as her true God he reioyced at the musicke that the Angels gaue him at that time and was glad at the comming of the Sheepherds 5. The fifth to the Circumcision of our Lord when on the eight day he was circumcised with great