by them we are depriued of many veâ—tues and gifts of the holy Ghost without which we are and remayne as did Sampson in the hands of the Philistians when he had lost his strength We are further spoyled of all the meritts which we had formerly gotten by our good works and of the fruit of theÌ„ which we do in state syn Finally we are made incapable and vnworthy of eternall felicity hauing lost all the right that we had thereunto 2. To consider that we haue incurred many euills for by syn we are become the enemyes of God yea the slaues and very receptacle of the Diuell and to be short we merit euerlasting damnation 3. The chiefest motiue that ought to induce vs to great sorow for our syns is for that we haue offended the diuine maiesty by our disobedience ingratitude and contempt of him and for that by our syn we haue exceedingly iniured him by louing some transitory good and some pleasure of the body or some creature more then our Creatour and soueraigne Lord and by preferring our owne will and bad desire before the will and pleasure of God therein imitating the Iewes who preferred Barabbas before our Sauiour The causes for which it is very good and most expedient to go often to ConfessioÌ„ CHAP. XII HE that loueth his owne soule expecteth not the tyme of commaundment or the absolute necessity of going to confession but he confesseth often when there is not any commaundment imposed vpon him that he may gaine and reape the most excellent fruits that be gathered in frequenting this Holy Sacrament For in often confessing a man 1. purchaseth a great peace repose and quiet of conscience 2. He euery tyme obtayneth great prouision store and increase of vertues 3. The good works that were mortified and made vnprofitable by mortall syn returne to their worth and become meritorious againe 4. He is made participant of all our Sauiours meritts and of all the good works of the iust and faythfull Christians whereof he was depriued by mortall syn 5. Euery tyme that he confesseth he recâ—iueth great force and strength for the resisting and encountring of his enemyes and against all their tentations 6. He satisfieth a part of the payne which after remission of the fault remayneth behind due to be payed eyther in this world or in Purgatory And what wise man who considereth all these priuiledges that arise of frequent Confession wil not be greatly incited to go often therunto for the often gayning and reaping of so excellent fruits If a man were sicke in body if he had receyued any mortall and deadly wound would he expect any long tyme to thinke vpon the curing of himselfe Or would he not rather with all possible speed seek a Phisitian or Surgeon for his cure for feare of a temporall death And his soule beeing sick and daungerously wounded by syn should he so far neglect his saluation as to put it of from day to day from weeke to weeke from moneth to moneth from quarter to quarter c. and so hazard to incurre death for all eternity Of the great necessity and vtility of a Generall Confession CHAP. XIII I call it a Generall Confession when a man confesseth all his syns especially the mortall that he hath committed in all his life or those of a long tyme before as far as he can remember and call to mind whether he hath confessed them before or not This manner of Confession is very profitable and sometymes also altogether necessary in matter of mortall syn when in confession some condition or other necessary is wanting eyther on the part of the Confessour or on the part of the penitent And this may happen in diuerse manners 1. When one hath made his confession to a priest that had not lawfull auctority to absolue or for that he was not approued of the Bishop or for some other cause 2. When one hath confessed without being penitent and sorowfull for his syns 3. When he had not a purpose of amendment and abstayning from some synne or when he wanted a will to forgiue another who had offended him or of restoring that to which he was bound 4. When some confession made before was not entiere eyther for wittingly vpon a certain bashfulnes concealing some mortall syn or for some other vnlawfull cause or for hauing forgotten to confesse some mortall syn because he had not examined his conscience before 5. When before absolution he had a wil not to accept of it or not to fulfill the pennance enioyned him by his ghostly Father Lo the principall causes for which it often hapneth that a generall Confession is necessary for that the Confession made before with any one of the foresaid defects was not sufficient to obtayn the remission of our syns And all the coÌ„fessions made after that were vnprofitable in so much as it behooueth him againe to confesse all the mortall syns that he had manifested in that Confession and all the other that followed and to declare the cause and the fault for which he maketh a Generall Confession And though a generall confession be not to some necessary because they neuer made default in making their Confession yet it much profiteth them for diuers reasons 1. For by confessing al their syns together of many moneths or yeares a man conceyueth greater sorrow for his syns and confusion of himselfe and consequently he obtayneth greater grace and satisfieth more of the payne due to his syns 2. He is much incited to the loue of God in considering his great benignity and mercy by which he hath supported and borne with him so patiently without punishing him for so many syns committed by him 3. By considering the multitude of his syns heaped and put together he is moued to do good works for the satisfying thereof 4. He obtayneth greater assurance and repose of conscience and spirituall ioy for he who hath made a generall confession may probably perswade himselfe that his soule is in good estate How to communicate with fruit CHAP. XIIII HE that desireth to receyue the Blessed Sacrament of the Altar with fruite and spirituall profit must haue 1. A firme fayth belieuing vndoubtedly that Iesus Christ is really and truly in the holy Sacrament and that in the Communion he receyueth the true body of our Sauiour who is true man the same who was borne of the most sacred Virgin Mary who endured death for vs and is one day to iudge both the lyuing and the dead 2 He must haue Purity of hart without hauing his conscience defiled with any mortall syn that maketh a man vtterly vnworthy of the participation of this Sacrament and also in presuming to come thereunto in such bad state he should commit a syn of sacriledge 3. He must haue a right intention intending to receyue the Sacrament for the attayning of increase of Gods grace to obtaine some particular vertue whereof he most standeth in neede to arme and strengthen himselfe the more against
THE PRACTISE OF Christian Workes Written in Spanish by the R. Father FRANCIS BORGIA sometymes Duke of Gandia and the third Generall of the Society OF IESVS Togeather with a short Rule How to liue well Englished by a Father of the same Society VVhereunto are adioyned certaine pious Meditations vpon the Beades â—râ—nslated also out of the Spanish IHS Permissu Superiorum M.DC.XX TO THE RIGHT REVEREND AND RELIGIOVS MOTHER CLARA MARIANA ABBESSE OF THE ENGLISH POORE CLARES IN GRAVELING RIGHT REVEREND AND RELIGIOVS MOTHER IF I Should mak choice of any other theÌ„ of your Selfe to present this Booke of The Practise of Christian VVorkes vnto I should not only not discharge my debt of singular affection vnto You but also seeme to commit an offence euen against the Authours owne desire and intention For since in the language wherein he first wrote it it was dedicated to his Aunt the worthy Abbesse of the famous monastery of your Order at Gandia in Spaine it may seeme that now first appearing in English it should by a pious consequence be due vnto you that are Abbesse of the only English Monastery of that Holy Order at this day remayning in the world And when withall I consider how far my selfe am growne indebted for the many benefits I haue receaued froÌ„ your selfe and your holy Family I am out of hope to satisfy for the present the least thereof and so am forced to excuse my selfe by paying this interest vntill I may be better able to discharge the principall In this little Booke is contained a methode of Meditation much matter of singular piety and deuotion both for practise speculation sufficient to inflame not only your already enkindled Hart but also many others who desire that the celestiall incense of Prayer may burne continually on the altar of their soule I shall not need to say any thing of the Authour whose rare vertues are so known to the World as they require none of my prayses since my pen should but blot the fayre paper of his Worth if I should goe about to blazon them I haue the more willingly commended this Treatise to your Protection hoping that your the deuotions of your holy family wil giue it new force that now translated into English it may produce no lesse copious fruite then it hath done in the originall Spanish and other languages Accept then Right Reuerend Religious Mother this poore mite in testimony of my true affection which I trust shall heerafter appeare in a more aboundant manner when my ability shall find a more fortunate subiect wherby to expresse and shew my selfe Your R. euer humble seruant in Christ Iesus I. W. THE EPISTLE of the Authour To the Right Reuerend and Religious Abbesse of the Monastery of S. Clare at Gandia his deare Aunt and Lady in Christ WHERAS my desire Right Reuerend Mother was in some part to giue you satisfaction for the many troubles and afflictions which by my sinnes I haue caused you I thought I could not do it better by any other way then by good workes But finding theÌ„ wholy wanting in my selfe I began to thinke how I might come to attaine thereto by practice and meditating on the most holy works of Christ our Sauiour hoping by his merits and examples to be at last able to do some good therein And therefore in this Treatise which I call An Exercise of Christian workes I haue gathered and set down some things which seeme to me may in part serue for the making you that satisfaction whereof I spake before These most respected Mother I now adresse present to you beseeching you to assist me with your prayers therein since of my selfe I am in that kind so weake and insufficient as I dare not aduenture to make you recompeÌ„ce without your owne help And no lesse indeed doe you owe if not to me yet at least to your Lord and Maister Christ Iesus who offered himselfe vp to his Heauenly Father vpon the Crosse for our sinnes And seeing as the Holy Prophet sayth God rendreth to euery one according to his workes we must imbrace that counsaile of the Apostle when he admonisheth vs to worke and do good towards all whilst we haue tyme For the night will come saith S. Iohn when none can worke Wherefore as soone as any good worke is conceaued and approued by the iudgment of Reason and so admitted and accepted of the Will as that it be determined to do what may be most to the glory of God or profit of our Neighbour it must diligently and without delay be put in practise and execution For if we neglect to do good when we may and are able great domage will returne vnto vs thereby and better had it byn not to haue made any purpose therof at al then afterward not to fullfill or neglect the same It is a common saying that Hell is full of good desires howbeit I hould that there is not a more soueraign antidote or more present remedy against euil then the dayly exercise of good workes For if a man haue sinned they help him greatly towardes the giuing ouer and forsaking of sinne if he be to make satisfaction he cannot performe it better then by good works if he haue a desire of perseuerance in doing well he may not better or more readily effect it then by good workes For as the Wiseman sayth they that worke in me shall not sinne And we are to take example of the Prophet Isay who sayth in like manner My worke is with God and all our workes are to be done in God and referred to his glory for so they will be stable and permanent for euer And because our works cannot be pleasing vnto God but by Christ therfore let vs offer them vnto him accompanied with the workes of his only dearely beloued Sonne Iesus our Sauiour that by his merits and grace they may be admitted into the sight of God For Christ did put on our pouerty that he might cloath vs with his riches and vouchsafed to walke eate fast sleep watch to do like workes for our profit that we might offer them to his Father and by that oblation reape vnto our soules no small vtility And though euery one according to his particuler talent giuen him by God may profit more or lesse by the exercise of Christian Workes without this direction of ours yet haue we thought it not amisse to set downe in the ensuing Treatise some few thinges touching this point that may at least instruct and giue light to the ruder sort in matters of spirit and deuotion THE TABLE of the Contentes The Preface pag. 1. The first Exercise pag. 3. The second Exercise pag. 11. The III. Exercise VVherin is deliuered how a soule may confound it selfe by consideration of those thinges that are vnder earth pag. 24. The IIII. Exercise wherin is declared how we ought to confound our selues by the consideration of those things that we see vpon earth pag.
things man alone acknowledgeth me not but like a mad dog who biteth his maister riseth against me beeing worthy whome the earth should open and swallow down Be thou confounded o man for whome I became a meeke Lambe and cease thou at length to be a fierce and raging Lion I imbrace and loue thee with charity and thou whippest me with the scourge of desire and when I set thee forthwith the precious margarites of humility thou crownest my head with the pricking thorns of pride Let men at length vnderstand that they haue receyued goods not to be shut and locked vp in chests but to be giuen out to the poore Let them consider how hartily and affectuousely I loue them whome I by them being cast into prison will deliuer from out of the dungeon of hell and whome they cease not to crucify with ingratitude I by charity will bring backe againe into the way of charity Be thou confounded o man whome when the Angells behold they then contemne and the Diuells deceyue and in my sight condemne Be thou confounded I say feare my iudgments and vnles thou be heere confounded and bewaile thy syns a great and bitter confusion attendeth thee Whome would it not confound for that I God and Lord of all do like the hunter contynually seeke after and pursue men that they who cost me so dearly may not in any case perish while they stil euer fly from me as from an enuenomed serpent Why do they not feare me and my iudgments Why do they not chang and amend their liues who knowe neyther the houre nor day of their death And what answere will you make to the holy Ghost or with what face will you dare to speake vnto him who haue shut the gates of your soule often against him and haue so impudently and wickedly thrust him out that you might admit and receyu◠in the Diuell Be ye confounded o wretched men whome notwithstanding God hath created to be his children who is in heauen yet you scarce euer do workes worthy your heauenly Father There is in him endles meeknes and benignity and he is euer ready to remit and pardon synnes but you full of iniquity do not only not forgiue the iniuryes done you but do further iniure those who haue neuer deserued any euill at your hands There is in him surpassing goodnes whereby he doth good euen to his enemyes while he euer conserueth them but you also do euill to your friends There is in him euerlasting wisdome and wonderfull prouidence wherewith he gouerneth all things but in you there is an extraordinary desire to ouerturne and destroy all things so you may raigne and be kings alone And therefore our Lord reprehendeth you by his Prophet in these words VVill you dwell alone vpon the earth THE CONCLVSION MATTER faileth me not but tyme and therefore this may serue the turne for the prudent Reader who of a few things may gather many more and thereof reape the fruite of Confusion and of humbling himselfe especially if he exercise himselfe in them continually and diligently which euery one ought to do with the greater care and circumspection for that therein consisteth the greatest part of spirituall profit for the knowing and acknowledging of our great infirmity and misery And they who haue attayned this and haue begon to build vpon such a foundation before laied may with safty proceede in building and go on forward in that spirituall edifice and they that build their worke in any other manner then this which we haue said when they haue once raised it high it is wont to fal to the ground againe For it hapneth that the comforts of prayer which are wont to help to the furthering and increasing of vertues vnles they be supported and conserued by Humility do degenerate into false counterfaite deceitfull consolations So the desires of good things be indeed good but if we so ascribe them vnto our selues as we acknowledge them not for Gods benefits we both greatly deceaue our selues and cannot possibly build any strong matter vpon so weake a foundation Wherefore who meaneth to haue his works perfect must both begin them with confusion and conserue them by it neyther must he be so hardy as to proceed in any thing without confusion accompayning the same And so it will follow that he who neuer forgetteth to confound and humble himselfe shal neuer be forsaken of God who neuer despiseth a contrite humbled hart but willingly conuerseth with the humble and lowly And this we may say is the wedding garment which whosoeuer shall haue vpon his backe he shall neuer be shut out from the wedding feast This is the badge and liuery of Gods children this he must haue and weare who hath a wil to follow Christ because he did weare it himselfe when he said My bashfulnes is al the day long against me and the confusion of my face hath couered me ouer ouer And if confusion did also couer Christs face ouer and ouer who was the looking glasse of the Angells and the glory of the Saints why should it not couer the face of a synner ouer ouer Or who but he that hath it on dare come into the sight of God sith it is written Let them who detracte me be clad with shame and let them be couered ouer and ouer with their confusion as with a doublet Marke further what our Lord sayth Vpon whome shall my spirit rest but vpon the humble and contrite in hart and dreading my speaches And if God confound the iust the synner must not thinke to escape especially sith not ōly the iust on earth but also the Saints in heauē are clad with this garment And no lesse maybe vnderstood by the words of the Gospell when they speake vnto Christ in the day of iudgment in these words when did we see thee an hungred and we sed thee That is they speake as men astonished and wondring that by so little works they haue merited so great rewards And the same is sufficiently insinuated by S. Augustine when he bringeth them in saying thus Lord why hast thou prepared so great and such glory for vs And if this Humility raiseth vs vp into heauen it is reason that we imbrace it here and that we commit our selues vnto it as to a sure anker in a dangerous tempest and that we doubt not but if we rely vpon it we shall get ouer the stormy and dangerous sea of this miserable life and in the end through Gods mercy ariue to the safe port of Heauen Amen A SHORT RVLE How to liue well THE VI. EXERCISE Of the things that man is to know for the sauing of his soule CHAP. I. A Christian man that wil lead a good life for the sauing of his soule must know three things 1. His end for which he was made and created 2. The meanes necessary profitable for the attayning of his end 3. The manner and way how practise the same Of the
and therefore eate in sorrow and say with the Prophet My teares were to me bread both day and night 2. Thanke him that for you who were ingratefull for the benefit of dinner he hath prepared a supper 3. Craue of him that by that charity wherwith he gaue himselfe in his last supper he may prepare and dispose vs that we may humbly receaue him and be euer vnited vnto him with the band of charity 1. When you pray at your going to bed be confounded for that when as Christ did vpon his Crosse powre out prayer with so great both loue and sorrow for you yet you loue him but a little and sorrow for him lesse 2. Thanke him for this that he dyeth and that you liue 3. And craue of him that by that heauines which himself felt dying and his mother also had seeing him to dye he will please to grant vs this that both at our owne death we may remember his that for his death our death may be accepted of his eternall father 1. When at your going to bed you put off your cloaths be confounded for that you desire to rest in bed and without your cloathes also when as Christ did for you both sleep in his cloaths and had not where to repose and lay downe his head 2. Giue him thanks for that by those thinges which he suffered for you he despoiled you off your concupiscence 3. Finally craue of him that by the payne which he felt when being to be crucifyed he was stripped off his cloathes he may strip vs of our euill habits of mind and conditions that naked of earthly thinges we may imbrace the Crosse and dying vpon it may deserue that nuptial garment which the eternal Father hath prepared for all those that loue him THE II. EXERCISE AND because it would be long to accommodate the forme and manner of this exercise to all our works that which hath beene sayd may serue to shew vnto vs how other things may be addressed according to the same rule And if any shall please further to exercise himself in other things he may vse this forme and manner following 1. When he standeth let him remember Christ standing before Pilate the Iudge 2. When he sitteth let him consider Christ sitting when the wicked mocking him sayd Haile King of Iewes 3. When he walketh let him thinke vpon Christ passing through Samaria and going vp to the Mount of Caluary 4. When he is weary let him contemplate Christ wearied of his iourney and sitting vpon the Well 5. When he rideth on horsback let him reflect vpon Christ sitting vpon an Asse and entring into the Citty of Hierusalem 6. When he visiteth the sicke let him remēber Christ visiting and healing the sicke 7. When his good workes are found fault with let him cal to his remembrance the Iewes accusation and their murmuring against Christ for healing on the Sabbaoth day 8. When any one giueth him a sharpe and churlish answere let him thinke on that answere made vnto Christ when it was sayd Doest thou answere the High Priest so And that blow which the wicked minister gaue Christ vpon his most sacred face 9. When he is angry let him cal to remembrance that hunger which our Sauiour endured in the desert 10. When he is a cold let him remember Christ trembling for cold in the manger 11 When he is a thirst of Christ thirsting vpon the crosse 12. When he is awaked frō sleep of Christ awaked by his Apostles when he was a sleep in the ship 13. When he is in diuers accidents abandoned o◠friendes o◠Christ forsaken of his discipls leauing him and running from him 14. When he departeth frō friendes of our Sauiours going from his Mother to his Passion 15. When his good workes are detracted of the detraction of the Iewes when they sayd of our Sauiour In the prince of the Diuells he casteth out Diuells 16. When he suffereth contumely or reproachfull wordes openly of our Sauiour brought forth before the people by Pilate when he sayd Behold the man 17. When he is falsly accused of Christ falsly accused in Caiphas his house 18. When he suffereth iniury of Christ most vniustly condemned 19. When sorrow paine or sicknes troubleth a man let him remember Christ scourged at the Pillar crowned with thornes and nayled vpon the Crosse where there was not any whol or sound part in him from the sole of the foot to the crown of his head 20. Finally when he is at the point of death let him think vpon Christ dying and recommēding his spirit into the hands of his Father And thus may a man in al thinges offer himselfe to Christ whome he remembreth either to haue done or to haue suffered the like And so of these and the like effects he who shall out of charity diligently exercise himselfe in this manner may profit himselfe much And because we haue hitherto for the most part layd downe and proposed examples only of external things without we haue thought good to add some few also of things internall or within and that especially for spirituall persons who are not molested with the troubles and trauailes of body so much as with those of spirit 1. Wherfore when he seeth that the counsaile which out of his charity he giueth his neighbour is not accepted of let him remember that Christ gaue coūsaile to many and yet they contemned it 2. When he seeth God euery where offended and he is grieued and angry thereat let him remember that Christ was once much mooued at those who bought and sold within the Temple and thereupon draue them out with a whip 3. When he seeth some spirituall friend of his to giue ouer the way of vertue let him consider what our Sauiour thought and felt in himselfe when he saw Iudas to abandone and forsake the way of truth 4. When he considereth how few Pastours there be in Gods house who exercise their functiō charge as they ought let him call to memory what Christ thought when he sayd The haruest is indeed great but the workemen few and for that cause how sorely he wept 5. When he is sorry and grieued for his owne defects let him consider that our Lord saw them before they were and was sorry for them 6. When he seeth any fallen from the state of perfection let him call to remembrance how sorry our Sauiour was for S. Peters fall who had before confessed him to be the Sonne of God and had seene his Transfiguration vpon the Mount 7. When he is troubled and pressed with tentations let him call to mind the tentations that our Sauiour endured in the desert 8. When he seeth the society and company of the good displeasing to the bad let him consider how Christ was afflicted in mind when the Gerasens to whome moued out of his charity and goodnes he came desired him to depart from them 9. When he is sorry at his neighbours sinnes let him remember how
any should in this place obiect vnto me that there is not found matter of confusion in good workes but in the bad onely I would stand in denyall thereof for as much as I am of opinion that we ought to be confounded in our good works also for this for that we be so weake to good again so prone ready to yll as it is more to be wondred that any good could proceede out of so corrupted a nature then a Rose to grow out of a rose-bush For it is naturall for a rose-bush to bring forth roses but mans nature alone cannot of it selfe produce a good or perfect worke for as much as nothing can be pleasing to God without his grace Wherefore he that meruaileth at a Rose growing amongst thorns ought to wonder much more that any good is done of himselfe and to be so much the more confounded for that he seeth that God as in a barraine soile and such as wâ—re worthy to be destroyed with salt for the most great sins coÌ„mited against God worketh wonderfull matters and perseuereth continueth to manure and husband it And therefore we may and ought to be confounded not onely of our bad works but of our good also For if we do any good God hath begun prosecuted and accomplished the same in vs and it is our part as a thing peculiar proper to vs alone to confound and humble our selues more and more who haue so often resisted God and haue through his clemency and mercy escaped that punishment which we haue so many wayes most worthily deserued THE V. EXERCISE Wherein is deliuered how we may be confounded by the Contemplation of Celestial things I Scarce know how to speake of matters of Heauen who haue byn so far from deliuering what was fit to be sayd touching earthly things in which there is ministred vnto vs so great and abundant matter of confusion There is indeed euen in the only contemplation of the motions of the Heauens great matter of confusion if we compare the disorder of our owne actions with so admirable an order For what should I say of the Planets which we know euer both to receaue a vertue from their superiors and to communicate that againe which they haue receiued continually to their inferiors And of all things it is man alone who is an impediment vnto himselfe that he receiueth not the benefit of the influences from aboue when he receiueth them he neglecteth to impart the same vnto others And whereas all the Heauens the stars receaue light from the Sunne man alone refuseth to cloath himselfe with the light of iustice and as it is written loueth darkenes more then light And if we contemplate the Angells how much I pray you will their purity and innocency confound vs how great a confusion ought this to strike into vs that we neglect their so necessary counsails giuen vs with so great wisdome and charity Words will indeed fayle me in my desire and willingnes to expresse our confusion as were requisite whether we compare our tepidity to the loue of the Seraphims or our ignorance with the knowledg of the Cherubims And if any may peraduenture thinke the Angells ouer high to compare our dust and ashes with them let vs come lower to the Saints who somtymes consisted of flesh and blood as we do neyther was humane fraylty vnto them as being men an impediment but that they wrought many great and wonderfull works for the honour of God And therefore let the deeds of the men of Heauen confound the works of the men on earth let the constancy and courage of the martyrs in their torments confound our inconstancy in good purposes and our infirmity and faintnes of hart Let the penance of Confessors and their austerity of life confound our pleasures delicacy and ease let the Virginâ— purity and especially that of our Sauiour and his immaculate Mother coÌ„found our turpitude And this aboue the rest for that where we be most obliged to the most sacred Virgin for the education and bringing vp of her sonne who was to be offred for vs to the eternall Father vpon the Crosse we neuer can in the least requite so great a benefit but are withal vngratefull in so much as we should not dare for very shame to craue any mercy at his hands But who can be sufficiently confounded in the coÌ„sideration of Christ or what depth of confusion may serue the turne here when a man considereth Christ whom he hath for his only remedy refuge so to haue been con … d by himselfe as our Sauiour might worthily say I am cast from the face of thin eyes For thy tepidity slouth drowsynes hath wounded his feete thy inobedience hath opened his syde thy works haue nayled his hands fast thy tongue hath giuen him gall to drinke finally thy pride hath crowned him with thornes And to speake in one word there is not any thing in Christ which when thou seest ought not worthily to confound thee And therefore it is written Let the proud be confounded for that they haue done iniquity against me And what shall we now say of the confusion which the contemplations of the most sacred Trinity causeth Or how great shal the confusion be before God if it was so great before the Diuells With what eyes shall you dare to looke vpon the Eternall Father who haue not only not receyued his only sonne by him sent to recouer the inheritance that you haue prodigally wasted and spent but also forced him to dye the death of the Crosse What accompt will you make for the inheritance where with you were put in trust And what will you answere for those both temporall and spirituall goods which you haue had and receyued of him Againe what can you haue to say to the Sonne of God who suffered all for you He may indeed worthily say to men Let them be confounded for that when as I God came down from heauen into earth for their sake and vouchsafed to become man for the sauing of their soules yet they will not leaue their filth of sinne Be thou confounded O man sith I loued thee first before thou louedst me and seeing I serued thee before thou seruedst me O hard and yron harts of meÌ„ who though they see me bound to the piller scourged wounded for loue had yet rather be bound to syn then to cleaue to me and to preferre the loue of me before that of the world neyther do they vnderstand how cruelly and vnmercyfully they are scourged of the Diuel whiles they be fettered in the bands of syn I gaue vnto man my very bowells whieh he might imbrace and cleaue fast vnto as to a most firme and stable piller yet he maketh no accompt of me and followeth those things that worthily condemne him before me O ingratitude of men o senseles minds of men the bruit beasts do me seruice the trees plants praise me and of al
End of man CHAP. II. THE last end of man is euerlasting blysse For he was created by God to be foreuer happy in paradise And his soule being once separated froÌ„ the body so it be free from stayne of syn shall be conducted by his good Angell into heauen there for all eternity to enioy the vision of God And after the worlds consummation man shall enioy his end of beatitude wholy both in soule and body which shall be againe resuscitated and conioyned to the soule to appeare before the soueraigne Iudge and of him to receyue the reward of life euerlasting But alas many there be who neuer shall ariue to this end for which they were created because they put not in practise the meanes requisite for the sauing of their soules It is therefore good and needfull to know what these meanes be how they are to be practised Of the meanes to come to our End CHAP. III. SOME meanes there be absolutely necessary towards the attayning of our last end some againe very profitable for the same respect The necessary meanes be principally three 1. A man must haue faith and belief in God and further belieue al that which God hath reuealed vnto vs by his Holy Catholike Church because it is infallible verity he must haue knowledge of the things that concerne his saluation which are declared in the Catechisme whereby it appeareth how maynly it importeth all to know and vnderstand the principall points of Christian Doctrine comprehended in the said Catechisme As touching God he must know that he is omnipotent most wise most good most iust that he hath euer been and euer shall be that he is euery where that he seeth and knoweth all things that there is but one God in three persons the Father the Sonne and the holy Ghost who be al of one and the same Nature of the same Omnipotency Wisdome Goodnes and Perfection Also that the second Person in Trinity which is the Sonne of God became man and tooke mans flesh in the wombe of the sacred Virgin Mary by the operation of the Holy Ghost that he hath redeemed vs by his most paynefull death 2. We must hope in God because he is our supreme and soueraigne good 3. We must loue him aboue all things seeing that for his soueraigne bounty and goodnes he is most worthy of our Loue. And the loue of God is demonstrated and practised in obseruation of his Commaundements and of the Commandements of the Church and in abstayning from all syn and in particular from mortall because the same is wholy opposite to him and diuerteth vs absolutly from our end And we must loue our neighbour as our selues for the loue of God Other meanes there be that may also greatly help vs toward the more easy more assured attayning of our end Such be 1. To exercise some things in the morning when we rise afterwards in the rest of the day following and at night when we go to bed 2. To examine our Conscience euery day 3. To frequent the holy Sacraments of confession Communion 4. To heare Masse euery day or as often as we find the oportunity but especially on sundays and Holidaies 5. To frequent vocall and mentall prayer 6. To be diligent in hearing of Sermons and the explication of the Christian doctrine 7. To be frequent in reading of spirituall books 8. To giue our selues to the exercise of al vertue good works c. Of the manner how to practise the aforesaid meanes well CHAP. IIII. MANY there be who know right well what they ought to do for the sauing of their soules but they haue not the knowledge how to practise the same and therefore the principall subiect of this short and spirituall Treatise shall be to specify the manner of practising those meanes well which may conduct vs to our end And for the easier orders sake we wil deuide it into two parts In the former wherof shall be declared the manner of the pactising of diuers spirituall exercises heere after mentioned And in the latter we will giue instructions how we ought to demeane and carry our selues towards God his Saints towards our neighbours and towardes our selues The former part of the Way to lyue well THE VII EXRCISE What we should do in the Morning CHAP. I. A good Christian as soone as he awaketh in the morning must blesse himselfe making the signe of the holy Crosse that therewith he may defend himselfe as a buckler against all his enemâ—es and whatsoeuer euill may befall him the day following That done let him raise his mind vp to God yealding him his first thought And being vp he must practise foure things 1. He must giue God thanks for al benefits receyued of him in generall and in particular for preseruing him that night from all euill 2. He must offer vnto God his both body and soule to serue him and consecrate vnto him all his actions with an intent and purpose to do them to his greater honour and glory 3. He must make a purpose firme resolutioÌ„ of a better life then he hath lead the dayes past and of abstayning from all syns in particular from those whereunto the findeth himselfe most inclined 4. He must make petition to God that he would please to take him into his protection and safegard and craue grace that he may be able to put his good purposes in practise and to do all his good works most acceptable to the diuine will It will be very good also to the same effect to implore the aide and assistance of the most sacred Virgin Mary of our good Angell Patrone and other Saints for as much as they can do very much with God and may easily obtayne what we demaund And this done let him say a Pater and Aue. What we are to do at Night CHAP. II. BEFORE we take our rest it profiteth very much 1. To be thankfull to God for his benefits namely for those in particular which we haue receyued that very day 2. To make an examen of our conscience in the manner which we shall set down afterwards 3. To aske of God that he will vouchsafe to preserue keepe vs that night from sicknes from sodaine death from euill dreames disquiet and from all offending him To recommend our selues also to the Blessed Virgin mother of God and to our good Angell other Saints according to our deuotion and after to say some prayer as we did in the morning 4. Then to take holy water with deuotion and compunction of hart for as much as by the prayers of the Church it hath great effect to purge and wash away veniall syns 5. Beeing laid downe in bed to endeauour to fall a sleepe with some good thought or other in our mind What it is meete for vs to do in the day tyme CHAP. III. IN the day tyme it is good to exercise foure things 4. To take heed we spend not the tyme vnprofitably
for there is nothing in this world so precious as the tyme that God hath giuen vs as S. Bernard sayth for foure respects to wit to obtayne pardon for our transgressions to do penance and satisfy the payn that is due to our syns to procure and increase Gods grace and to merit eternal glory 2. When we are to begin any worke that we offer it to God adressing it to his honour and crauing his grace to begin it well 3. Oftentimes to renewe the good purposes we made in the morning sith such renewing thereof causeth vs to stand more vpon our guard and to be more present to our selues And if we find that we haue fayled in the execution thereof to be sory therfore and craue new help of God that we may do better for the rest of the day to come 4. Oftentymes also to lift vp our mindes to God and consider that he is euer present with vs beholding and obseruing all our thoughts desires intentions words and actions And this recollection may be practised euery tyme we heare the clocke strike And then also it would be good to blesse our selues for so doing we do three things 1. We inuoke Gods assistance in all things which we intend to do the making of the signe of the Crosse is a prayer 2. We deuote our selues to God and we offer him our works for that this signe is an act of oblation 3 We arme our selues against the assaults of our capitall enemy for this signe of the Crosse is a kind of exorcisme against the Diuell himselfe and whatsoeuer other euill also How we may be present with deuotion at Masse CHAP. IIII. IT is a thing both most commendable and profitable to heare masse euery day synce the fruits that we reape thereby be many and great for as much as by that oblation the merits of our Sauiours passion be applied vnto vs. Thereby also we receiue the remission of our veniall syns pardon of part of the paynes that we haue deserued for them We obtayne many graces fauours and great strength for the resisting of tentations and good successe in our affaires and actions both spirituall and temporall when it is expedient and for our good And more then this we are oftentymes preserued frō daungers and misshaps that might haue befallen vs if we had not heard masse that day Wherefore for the obtayning of these so excellent fruits we must seeke to put these foure things in practise 1. We must exercise fayth by considering that in Masse is represented as in a Theater the life passion of our Sauiour beleeuing assuredly the same to be a true sacrifice wherein the body bloud of our Blessed Sauiour is cōsecrated immolated to God the Father that it is the sacrifice which Iesus Christ made of himselfe vpon the tree of the Crosse but yet with this difference that vpon the Crosse it was bloudy in it own forme and in masse it is vnbloudy vnder the kindes of bread and wyne 2. We must heare Masse with great reuerence and deuotion both inward and outward obseruing what is said and done both by the words and actions for in masse be represented sundry mysteryes of our fayth 3. We must together with the Priest offer vnto God the holy sacrifice of the masse for the very same intention which he offered it to the diuine maiesty As namely 1. For the due honouring of God 2. For the rendring him thanks 3. For the cancelling of our syns 4. For the obtayning of graces benefits of God And euery tyme that we present vnto him this oblation we merit much and it is of singular effect And we present him also with a thing most acceptable to his diuine maiesty for as much as he who is offred and sacrificed to God the Father is the person of Iesus Christ his only Sonne We must also communicate spiritually at what tyme the priest receyueth sacramentally The manner to do it is this We must meditate some thing or other touching the Blessed Sacrament of the Altar before the Priest be to communicate and make petition to our Lord that he would please to graunt spirituall refection vnto our soule and to make it partaker of the wonderfull effects of this holy Sacrament We must also put on a great desire of vniting our selues with God by that spirituall communion and we must stir vp the very same affections that we would do when we receyue it sacramentally and really How to pray well CHAP. V. TO pray well and deuoutly we must practise somthings before we begin to pray somthings also in tyme of prayer Before we begin to pray it is good first to blesse our selues for by so doing we inuoke Gods help we offer vnto him our prayers we arme our selues against distractions and against the assaults of the enemy 2. We are to consider for whome and for what cause we haue a desire to pray which must be both good and conforme to the will of God 3. We must stir vp a desire to pray both attentiuely and deuoutly 4. We must craue grace to pray well and recommend our selues to our Angell Guardian Whiles our prayer continueth we must endeauour to pray 1. With a true fayth belieuing in God that he will help vs and that he heareth and vnderstandeth our prayers 2. With hope trusting that we shall be heard if we pray as we should 3. With charity and being in the grace of God or at least with true sorrow repentance for our syns 4. With humility and reuerence as being in the presence of God with whome we treate 5. With attention banishing from our mynds all extrauagant and wandring thoughts And our attention may be directed to one of these foure things eyther to the words of our prayer or to the sense and meaning signified by the words or to him to whome we addresse our prayers or to the thing we craue for our selues or for another 6. With feruour and a deuout affection shaking off all drowsines of mind To this feruour and deuotion the consideration of the fruites that redound of prayer being accompanyed with the qualityes aforesaid may incite vs. And there be foure principal that are drawn from such prayer For by meanes of it we merit 1. an increase of diuine graces and vertues 2. we satisfy and pay a part of the debt we owe for our syns 3 we obtayne of God that which we aske 4. we receyue spirituall comfort Remedyes against distractions CHAP. VI. BECAVSE distractions much trouble vs in tyme of prayer and do very often depriue vs of al the fruits aforesaid it is to good purpose to vnderstand the remedyes for the diuerting therof and putting them away Therfore that distraction may haue no place in vs the first remedy is that we diligently prepare our selues to prayer according to that we mentioned in the fift Chapter before The second is to thinke in whose presence we are and with whome we
the tentations of his enemyes to vnite himselfe more inwardly with God by that band of loue For the receyuing of this Blessed Sacrament serueth vs for the obtayning of all these heauenly graces and many more the like 4. He must receyue with great deuotion And that he may so do he must endeauour to come to the Sacrament 1. With great humility reuerence considering his owne vnworthines misery and necessity and the supreme Maiesty of him whome he is to receyue into his soule 2. To consider the causes for which this holy Sacrament was instituted and the great charity of our Sauiour wherewith he vouchsafed to communicate himselfe to his creatures and to giue himselfe in foode nutryment to our soules To consider also the great fruits that arâ— receyued in this holy banquet because this spirituall food produceth the same effects in our soule that doth materiall meate in our bodyes though after a manner much more excellent 3. To communicate with a spirituall hunger and feruent desire to feede and fill his soule with this heaueÌ„ly meate with prayers and petitions full of affection and of loue to craue grace of God to communicate deuoutely and to receyue all the fruits of this holesome refection After receyuing he must giue thanks to God for pleasing to enter into the chamber of his soule there to make his aboade and to fill it with his grace and gifts of the holy Ghost 2. He must offer himselfe wholy to his Creatour who hath giuen and communicated himselfe so liberally vnto his Creatour 3. By short and as it were inculatory prayers he must treate familiarly with his Spouse represent vnto him his infirmityes and necessityes crauing what he standeth most in need of beseeching him to vouchsafe to make his continuall aboad with him to keep him in his grace The causes that ought to induce vs to the frequent receyuing of this Sacrament CHAP. XV. IF materiall meate be oftentymes necessary for our sustentation and nuriture of body we must not make any doubt but that the spirituall foode which is the sacred flesh of our Sauiour contayned in the holy sacrament of the Eucharist is also often as necessary for the entertayning and nourishing of our soule And if we regard not only the necessity but the good also which our soule receyueth by this heauenly food it is a thing truly very great for as much as by the often receyuing of this diuine meate First our soule is easily conserued and intertayned in Gods grace for that beeing often refreshed with this food grace is increased more and more in it 2. Euery tyme of receyuing it getteth wonderfull strength for the exercising of good works for the resisting of the tentations of our enemyes for preseruing it from syn and for patiently supporting and bearing al aduersityes of this present life 3. This food causeth a notable chaung of life in the person that was before subiect to many vices and imperfections 4. It augmenteth and increaseth in vs fayth hope charity deuotion al other vertues 5. It filleth and replenisheth the soule with a spirituall ioy and alacrity 6. It raceth out of our soule veniall syns and weakneth and lesseneth vicious inclinations concupiscence 7. It vniteth our soule with Iesus Christ For he who eateth my flesh sayth our Sauiour in S. Iohn Cap. 6. abideth in me and I in him If we with attention would ponder and consider all these so soueraigne fruits we should be much excited very often to refresh our soule with this so healthfull a meat If we giue euery day to our body to eate nourishing entertayning and strengthning therof is it not reason that our soule that hath also exceeding great need of nuriture and new strength should be entertayned with this heauenly food at least once a moneth Remedyes for the auoyding of syns and resisting of tentations CHAP. XVI MANY there be who find in themselues a desire to amend their lyfe and purpose no more to fall againe into syn which is so displeasing vnto God and so preiudiciall to their soules but they are not able to resist the tentations that assayle them in so much as notwithstanding their good desire and good purpose they fall againe and againe into their syns The principall cause whereof proceedeth of this for that they serue not themselues of the remedyes that be proper and effectuall for the resisting of tentation and syn and therefore I will here lay downe some few remedyes wherewith we may serue our turne at all tymes and especially when we find our selues inclined to syn 1. To consider the great priuiledges whereof syn spoyleth vs and the great euills and hurts it causeth vnto vs which you shall find declared in the XI Chapter before 2. To consider that we are contynually in the presence of God that in all places and at all tymes he seeth knoweth obserueth our thoughts and actions all which he will in the day of iudgment lay open and manifest to the whole world will giue sentence against vs by them And if you would imprint well this consideration in your mynd and apprehend it as you ought it will serue you for a spur to incite and to put you forward to vertue and for a bridle to pull in and represse your disordered appeties For how wil you be so hardy to commit that before God that you would not dare to do before meÌ„ 3. To consider that by resisting syn and tentation we receyue a great increase of grace and a great ioy spirituall consolation therewith 4. To make a firme purpose not to offend God and in particular not to commit such or such a syn and very often to renew the same purpose 5. To blesse your selfe with the signe of the Crosse and to craue help from God and the intercession of the Saints 6. To resist the beginnings of bad thoughts and to represse our passions and inordinate affections at the very first 7. To auoyd and fly the occasions that may make vs to fall into any syn as ydlenes ouer much talke curiosity to see and heare any thing that profiteth not Also to fly the places where God is easily offended the conuersation and company of disordred persons ouer much familiarity with any person For he who will not fly such like occasions exposeth himselfe to an euident daunger of falling into some syn or other And he sayth the VViseman Eccl. 3. who loueth daunger shall peâ—ish in it 8. To frequent the holy Sacraments of Confession the Eucharist 9. To exercise acts of vertue contrary to the vices whereunto we are tempted or most inclined as if we be tempted to gluttony to mortify our sensuality vse abstinence if we be sollicited to pride vaine glory to exercise some act of humility inward or outward by consideration of our owne frailty misery so other vertues The manner how to possesse our selues of some solid Vertue CHAP. XVII FOR the more easy
obtayning the habit and vse of vertues we must make election but of one at once as of Charity Humility Patience or some other that we thinke most necessary for vs and therein imploy all our chiefest study and care for the getting therof and after some tyme take an other Vertue and so consequently the rest The meanes to get it is this 1. To aske it of God incessantly by feruent and deuout prayers 2. To put on a great and earnest desire to get it And this desire is increased very much by meditating and pondering the beauty and excellency of the vertue how pleasing it is to God and how necessary and profitable for vs. 3. To lay before our eyes the examples of the Saints and holy men in whome such a vertue hath shined especially the example of our Sauiour and of our Blessed Lady 4. To practise it often and to exercise our selues in it by inward actions proceeding from such a vertue 5. To auoyd the very least faults that haue repugnance with that vertue and in general all veniall syns which greatly hinder our profit in vertue 6. Euery day to make a particular examen how we haue carryed our selues in the exercise of such a vertue and wherein we haue fayled The second Part of the Way to lyue well THE VIII EXERCISE What we are to do in behalfe of God CHAP. I. IN discharge of our duty towards Gods we must First loue him aboue all things and not for any other end then for himselfe and this for that he is Goodnes it selfe and the only authour source and beginning of all good And we may know whether we haue the loue of God if we be ready rather to abandone all the goods of this world yea and our owne life also then to offend him mortally in any thing 2. We must haue a great desire and zeale to promote and aduaunce his honour and seruice 3. We must haue a right intention in all things addresse all our actions to his greater glory without intermixing any lesse-rectified or vicious intention 4. We must endeauour seeke to please him in all things and fly all that which we know to be displeasing vnto him 5. We must fasten the anker of our hope wholy in him and in all our necessityes make recourse to him for help and succour 6. We must daily giue him thanks for the benefitts he hath bestowed and continually doth bestow vpon vs. 7. We must oftentymes treat familiarly with him by thought and eleuation of mind and by iaculatory prayers that is by short sodaine effectuous petitions which may be done in all places and at all tymes What we are to do in behalfe of the Saints and namely of the Blessed Virgin CHAP. II. IF we desire to be pleasing to God we must be deuout towards his Saints who are his great friends and especially towards the Blessed Virgin his glorious Mother To do this we must first loue and honour her as most worthy of our loue and of all regard and reuerence because she is our heauenly mother full of mercy and loue and replenished with all manner of grace and shineth with rare sanctity and incomparable vertue 2. We must dayly recommend our selues vnto her humbly intreating her intercession for vs and her protection of vs wherein she may much steed vs and easily obtayne that which we deserue not to obtayne by our selues because she is a most holy Virgin and most accepted to God and is the mother of our Lord and Queene of heauen 3. We must often contemplate this beautyfull mirrour Looking-glasse without any stayne of syn shining in all manner of vertues and we must endeuour to order our lyfe conformably to hers and imitate her holy and vertuous actions and so doing we shall do her seruice that pleaseth and contenteth her most of all How we are to cary our selues towards our good Angell CHAP. III. BECAVSE God by the testimory of S. Hierome and of other holy Fathers sendeth vs our good Angell presently after our comming into the world to assist and attend serue protect conduct and direct vs in all our actions reason teacheth that we ought First to cary a singular loue towards him as to a most particular benefactour of ours For we are more bound â—o him then to any other nâ—xt after God and our Blessed Lady 2. We must thanke him huÌ„bly and affectuously for all the good offices that â—e dayly doth vs. 3. We must make our often recourse vnto him by crauing his help in all occurrents and affaires of ours for he is deputed of God to that end and most ready to assist vs out of the zeale and desire he hath of our saluation 4. We must giue eare to his good counsayles motions and inspirations that he putteth into our minds 5. We must dayly consider that we are continually in the presence of our good Angell and that euery where he considereth obseâ—â—eth our comportment demeanour and cariage And this consideration will serue vs for a bridle against syn What our Good Angell doth towards vs. CHAP. IIII. THE office of our Guardian Angell towards euery one of vs is first to make incessant prayer and petition for vs and to present vnto God our prayers and good works 2. To excite and stir vs vp to lyue well and to withdraw and diuert vs fron doing euill 3. To preserue and keep our bodyes from manyfold aduerse accidents and daungers that might very often befall vs if we were not in his proâ—ection and safegard 4. To guard and defend our soule against all treacheries and tentations of the malignant spirit For if we belieue S. Gregory Nyssen Tertullian Cassian Venerable Bede and other ancyent Fathers we haue euer about vs two spirits one whereof is our good Angell who wholy attendeth our soules good the other a Diuell deputed and appointed by his Prince Lucifer to imploy and busy himselfe wholy for the solliciting and tempting of vs to syn thereby to procure our vtter perdition eternall damnation How we ought to carry our selues towards our selues CHAP. V. EVERY one of vs ought to keepe an euen hand ouer himselfe in gouerning his body in eating and drinking in repose and in sleepe in his demeanour and carriage in his functions offices trauayles and especially he must haue a most singular care of his soule because it is the excellentest and noblest part of man and therfore of the felicity or infelicity of it dependeth the good or euill of the body for all Eternity Wherfore to tender our soule as we ought we must first desire procure practise with al diligence care what may be most for the profiting sauing therof 2. We must carefully detest fly what is domageable vnto it such as is syn and all occasion and daunger of offending God 3 We must bridle and restrayne our ouer much liberty of speaking and saying what is noâ— conuenient as also our ouer much curiosity to see heare and
haue gotten them without booke And whilest thou sayest the Aue Maria thou must haue reflexion to the point which thou hast read so go from one to another with leasure and attention till thou haue passed them all ouer and doubt not but with a little patience for the first few dayes thou shalt reape afterwards a great deale of comfort deuotion and benefit to thy soule These Considerations or points of Meditation were conceaued and wrytten in Spanish in the yeare 1613. for intertaynment of the way between Madrid and Barcelona and there printed from thēce sent to Don Philip Prince of Spaine and to his two brethren Charles Ferdinand for tokens in respect that the Author when be tooke his last leaue left them saying their beads al three togeather and comming after by some accident into England and there translated by a deuout person were sent to be printed in Flanders and by chance brought to be viewed before the printing by the same person that wrote them in Spanish six yeares before he little thinking then that they were to be published in any other language which he had written for priuate deuotion of those Princes But by the successe it seemeth that God of his holy prouidence would haue some thing written for the instruction of such as shal read thē where the vse of the Beades is not knowen to all And in this conformity he added these few lines with desire that deuotion be increased in the faithfull people and God Almighty glorified from whome all Grace goodnes descendeth and to whome is due all honour and glory Amen A Coronary or Crowne of 63. Aue Maries with a Prayer to the euer blessed Virgin Mary that by her Intercession we may liue dye without mortall sin Syn is an inordinate and deliberate worke word or desire against the eternall law of God S. August lib. 22. contra Faustum cap. 27. A Prayer to the B. Virgin 1. O Mary Mother of Mercy and example of inocency who didest see thy only Sonne dye most lamentably vpon the crosse to deliuer vs from the bondage of syn obtayn for me blessed Virgin light to know and hatred to abhor so great a mischiefe as thou thy self didest knowe it and abhor it Amen Pater noster 1. That I may vnderstand the blessings and gifts of God wherof it depriueth me Aue Maria. 2. To foresee the Euills into which it bringeth me Aue Maria. 3. And feare the Punishments which so great an euill deserueth Aue Maria. 1. O Mary Mother of Mercy c. Pater Noster 1. Yt damned the Angells and cast them downe from Heauen Aue Maria. 2. Yt caused eternall fyer for their torment Aue Maria. 3. Yt banished our first parēts out of Paradise Aue Maria. 4. Yt depriued them of innocēcy originall iustice Aue Ma. 5. Yt disordered confounded humane nature Aue Maria. 6. Yt subiected the same to errors dolours death Aue Maria. 7. Yt put the earth vnder perpetuall malediction Aue Maria. 8. Yt filled the world with all kind of miseries Aue Maria. 9. Yt drowned the same with the waters of the deluge Aue Ma. 10. And at the last shall consume it with fire from heauen Aue Maria. 2. O Mary Mother of Mercy c. Pater Noster 1. Yt taketh from vs the grace of Baptisme Aue Maria. 2. The Inheritance of heauen and euerlasting blisse Aue Maria. 3. The peace and comfort of a good conscience Aue Maria. 4. The priuiledges of the iust Aue Maria. 5. The spirituall Ioyes of the deuout Aue Maria. 6. The rewardes of good workes Aue Maria. 7. The harmony and concord of vertues Aue Maria. 8. The gifts of the holy Ghost Aue Maria. 9. The inward beauty dignity of the soule Aue Maria. 10. The meanes and helpes for saluation yea and God him selfe Aue Maria. 3. O Mary Mother of Mercy c. Pater Noster 1. Yt causeth the hatred of God Almighty Aue Maria. 2. A desire in man that he were not nor could punish him Aue Maria. 3. The neglect of his holy wil and Cōmaundments Aue Maria. 4. The abhorring of his wolsome counsailes Aue Maria. 5. Ingratitude for his mercyes and benefits Aue Maria. 6. Rebellion against his Diuine power Aue Maria. 7. Treason against his gouernment Aue Maria. 8. Contempt and Mockery of his seruice Aue Maria. 9. Infinite opposition to his infinite goodnes Aue Maria. 10. And finally blindnes of hart and bondage to Sathan hell Aue Maria. 4. O Mary Mother of Mercy c. Pater Noster 1. Yt bringeth sorrow and remorse of conscience Aue Maria. 2. Feare and horror of death Aue Maria. 3. Infection from bad to worse Aue Maria. 4. A sore without salue Aue Maria. 5. Misery without mercy or refuge Aue Maria. 6. Subiection to all curses and misfortunes Aue Maria. 7. Yt renounceth God by works Aue Maria. 8. Yt presumeth against reason of his mercy Aue Maria. 9. Yt aduentureth foolishly against his iustice Aue Maria. 10. Yt exchangeth the greatest good for the greatest euill Aue Maria. 5. O Mary Mother of Mercy c. Pater Noster 1. Yt looseth the Suffrages of holy Church Aue Maria. 2. The participation of the meryts of Christ Aue Maria. 3. Yt treadeth vnder foote his precious bloud Aue Maria. 4. Yt reneweth his sacred wounds and passion Aue Maria. 5. Yt crucifieth him againe Aue Maria. 6. Yt preferreth the sayings of the world before the Iudgments of heauen Aue Maria. 7. Yt leaueth Truth for Falshood Aue Maria. 8. Yt changeth wisdome for Folly Aue Maria. 9. It selleth the eternall for the momentary Aue Maria. 10. It looseth heauen and gayneth hell Aue Maria. 6. O Mary Mother of Mercy c. Pater Noster 1. He that perseuereth in one syn deserueth that God should permit him to fall into others Aue Maria. 2. He deserueth also losse of honor and goods Aue Maria. 3. Of health life Aue Maria. 4. And of all other temporall prosperity Aue Maria. 5. To haue his memory changed into forgetfulnesse Aue Maria. 6. His desire and affections depraued peruerted Aue Maria. 7. His vnderstanding darkned not able to discerne his good nor to beware of his euill Aue Maria. 8. That counsaile and succour fayle him in his greatest necessityes Aue Maria. 9. That he be not heard neyther by himselfe nor by his Aduocates in life nor in death Aue Maria. 10. That his person and all his affayres be abhorred of God for euer Aue Maria. 7. O Mary Mother of Mercy c. Pater Noster 1. Obtaine that I may vnderstand the blessings and great gifts of God whereof it depriueth me Aue Maria. 2. And foresee the miseries without number into which it bringeth me Aue Maria. 3. And feare the dreadfull punishments which so great an euill deserueth Aue Maria. A Prayer to Christ our Sauiour O Eternall Maiesty author fountayne
profitable vnto vs and do bring with them lawfull contentment pleasure Otherwise they are chaunged into torment gall This good profitable and comfortable vse of Gods Creatures wil be much holpen and stengthened by the practise of the Coronaries which discouer their vtilities and domages obseruing well by way of prayer the truths which are adioyned vnto them and waighing the force of euery one of them in particuler and the consequence and connexion which they haue one with another to informe therby and actuate the vnderstanding and dispose the will to that which is conuenient For in prayer when the soule is more retired from corporall obiects and nearer to God many thinges are cleerly seene which otherwise for want of light may easily be mistaken and we are better disposed to heare what his diuine maiesty speaketh inwardly to vs as the Prophet sayd Audiam quid loquatur in me Dominus qui loquitur pacem in plebem suam 4. All Creatures represented to the sight as they haue their aspect so haue they their tongues and language And all the truths which we heare or read in bookes and the good or euill successes which happen to our selues or to others are so many words which God Almighty speaketh vnto vs by his Creatures And may all be occasion and matter of prayer 5. For Prayer is nothing else but a sweet conuersation with God author of all good gifts like vnto that which we haue with any other person beloued and of respect to giue him accoumpt of all that concerneth vs and to aske his counsayle in our doubts and help in our necessities or to giue him thanks for the benefits which he bestoweth vpon vs. 6. And notwithstanding God Almighty knoweth all that we can tell him and is much more ready to do vs good then we are to aske it yet it is his ordinary Law and a thing due to the greatnes of his gifts that we must aske them to obtayn them and being obtayned it is duty and iustice to giue him thanks Moreouer as a louing Father he delighteth that we haue often recourse vnto him and giue him particuler account of what we do and pretend And that we desire and reioice to liue always in his presence 7. So that without any other he which knoweth to chang the person and conuerse with God after the same manner we conuerse with men obseruing allwaies the reuerence due to so great a Maiesty shal be comforted with contynuall and profitable prayer and feele speedily the fruit therof in his soule 8. And because this may be done foure seuerall wayes there be also so many wayes of prayer to wit Naturall Doctrinall Supernaturall Mixt. 9. Naturall Prayer is so called for the naturall manner wherwith it is effected hearing and pondering with attention that which God speaketh vnto vs in his creatures or in any good booke which we read or otherwise as hath byn said And hauing pawsed a litle and considered therof let that which occurreth be giuen for answere playnly and deuoutly vnto God as if he were visibly present or any other person speaking with vs to whome we should giue answere 10. Doctrinall Prayer imployeth al the powers of the soule body and their acts Memory obseruing the Vnderstanding pondering the VVill feeling spiritually the Senses working the toung speaking to God of that matter which is proposed 11. And conformable to these acts may be made so many demaunds vpon euery one of the poynts of these Coronaries or vpon any other matter of meditation or prayer 12. As for example I will meditate vpon the first words of the third Coronary That God thought of me and loued me from all eternity Hauing recollected my selfe in his presence and formed an imaginary place to help me against distraction with other ordinary preparations I demaund first of my selfe VVhat is to be obserued in the words aboue said I answere An infinite happynes as if I had found a great treasure not knowing how much it is And to ground my selfe in this truth with a desyre to vnderstand it better goe forward to examine it in the point following 13. Secondly I demaund what is to be weighed considered in the same And I fynd An infinite worthynes and obligation to esteeme my soule as God esteemed it and to correspond to his loue with perpetuall thankefulnes and to keepe it with extraordinary care seeing he loued it from all eternity And for my better instruction I will take for counterpoize in this consideration the like particular loue of a Prince if it were possible to his seruaunt and how much the gratefull and discreet seruant would esteeme therof and how thankefull he would be for it to his Lord. And comparing it with this wherof we treate I shall find an infinite difference And in this place are to be weighed also the causes effects and circumstances of that which we meditate and would comprehend 14. Thirdly I demaund what must I feele in consequence of that which I haue obserued and waighed I answere A profound humility an enflamed loue inward griefe and repentance thankefulnes prayse ioy and circumspection bycause there is ground for all these affects and other such like confirming delighting my self in them with the power of my free will 15. Fourthly I demaund what am I to doe according to all this And I answere I will treate how to execute fruitfully the good purposes which our Lord inspireth me and apply effectuall meanes in particular to the end that what I haue purposed may be fulfilled in the best manner and in the best tyme possible c. 16. Fiftly I demaund what am I to say to our Lord concerning this point And I answere I will offer vnto him all my good purposes and desyres to be confirmed by him and treate with him of the meanes considered desiring him to direct me in them I will also represent vnto him my miseryes with shame and sorrow that I haue purposed many other tymes the like which I haue not performed And finally exalting the patience and mercy wherwith he hath suffered my negligence inconstancy I wil aske him forgiuenes from the bottome of my hart and what more he shall inspire into me And this may suffice for the second manner of prayer 17. The third which is Supernaturall is not subiect to rule bycause it hath the Holy Ghost for maister And comonly it is graunted to such as are very humble and deuoute and haue exercised themselues long tyme in these or like formes of praying or it is giuen in reward of some great tribulation suffered for God with patience or of some other notable and heroicall worke And then is secure of illusion when it moueth to do good works specially without feare when it is accōpanied with true humility for these be signes of the spirit of Christ 18. The fourth kind of Prayer is Mixt which in part is subiect to rule and in part is not In the second
manner of prayer specified the order in the acts demands there meÌ„tioned is not alwayes to be obserued For som … 〈◊〉 giueth so great light cleernes froÌ„ the very beginning moueth the hart of him that prayeth in such manner that the prayer is begon and ended with a familiar speach with his diuine Maiesty or with some affect of admiration of thanksgiuing of loue of compassion or the like 19. But aboue all it is to be vnderstood and obserued that Prayer is a peculier gift of God as likewise are all the acts and affections of it aboue said For many do see heare and read much and yet obserue not any thing to this purpose Others do obserue superficially but do not weigh nor ponder deeply to this end that which they haue obserued Some also know to ponder yea how to moue others with their wordes and yet haue little feeling themselues of that which they say because it is a particular gift of God to haue feeling deuotion in such spirituall affayres Others haue feeling but worke not accordingly bycause they suffer themselues to be ouercome with the difficultyes which our depraued nature representeth and the Diuell suggesteth and nourisheth to the end that the good purposes made be not put in execution But to conclude who liueth wel prayeth wel And although he be briefe and barreÌ„ in words yet wil our Lord that looketh into his intention and workes heare him willingly and dispatch him with great liberality if he be found loyal and gratefull for benefits receyued And so much more abundantly by how much he is more free liberall with his diuine Maiesty 20. Prayer is the Golden Key which openeth the gates of Royall Pallaces euen to the inermost closets And at all howers giueth free entrance and accesse to the King 21. And if the naturall pleasure which men fynd in liuing neare vnto those who in soueraigne power resemble God so much the more by how much they are more like vnto him in iustice and goodnes be sufficient to ouercome all the incommodityes and labours which those that serue Kings Princes do endure continually in their seruice What pleasure is it to serue neere vnto God himselfe to be conuersant with him and to haue free entrance to his presence at all houres and in al places by meanes of Prayer 22. His conuersation is so sweet and his presence so delightfull that the blessed Spirits doe and shall entertayne themselues therewith for all eternity without wearynes or desyre to enioy any other good 23. Yea we see heere vpon earth that Saint Paul and S. Hilarion and many such others that gaue themselues wholy to prayer and contemplatiue life liued many yeares in the wildernes must solitary deserts with great ioy and contentment fynding no want of conuersation with men nor of the commodities and pleasures of Cittyes being sufficiently eÌ„tertayned with this only comunication and conuersation with God by meanes of Prayer 24. And so we read of Saint Anthony that after he had spent all the night in prayer he complayned of the Sunne which he had left behind his backe ouernight when in the morning it did arise in his face troubled his attention and the quietnes of his prayer 25. Prayer made the same S. Anthony so learned without vse of bookes that he astonished the Philosophers of Alexandria that came to see him because he had his light from heauen and the whole vniuersity of Gods creatures serued him for a library And whosoeuer studieth as he should in this library of S. Anthony cannot faile to proue both wise and learned 26. Prayer guided King Dauid in the gouernment of his subiects and is an excellent Counsellour of Kings and of all those that do manage waighty affayres not to erre in theÌ„ as Iosue erred when he was deceyued by the Gabionites bycause he did not consult his resolution with God nor aske him counsaile in prayer before he gaue them answere 27. And to conclude in one word the profit and dignity of Prayer it maketh men like vnto Angells who without losing the sight of their God worke accomplish his CoÌ„maundments and they alwayes worke aright and are not subiect to error bycause they worke alwayes with the knowledge which they receaue from the fountaine of light 28. It is an Angelicall life to liue and worke in the presence of God as it is of bruite beasts to spend the time in forgetfulnes of him without the vse of prayer The felicity of beasts is to seeke only delight in sensuall pleasures without thanks for benefitts receyued or memory of obligatioÌ„s present or prouideÌ„ce of necessities to come But man by the dignity of his nature is bound to more because his soule is immortall and his body shall rise again from death and both together enioy for euer that which they haue prouided together for themselues in this life with God in eternall felicity or with the damned spirits in misery and torments that neuer shall haue end from which God deliuer vs for his mercy Amen A PRAYER to our Blessed Lady O Most pious Virgin Mary Mother of God in most humble manner I beseech thee by the great loue thou bearest to thy deare Sonne my Lord and Sauiour Iesus-Christ That thou wouldest vouchsafe to obtayne for me true sorrow for my sinnes a perfect keeping of all my Senses an humble Resignation of my selfe the exercise of those vertues wherewith thou didst so highly please thy diuine Sonne I also most humbly request thee to direct my wayes in those pathes which may be most agreable to the wil of thy Sonnâ— and profitable for the saluation of my Soule Amen sweet Iesus AN ACT OF CONTRITION O My Lord Iesus Christ true God and Man my Creatour and Redeemer thou being whome thou art and for that I loue thee aboue all thinges it greiueth me from the bottome of my hart that I haue offended thy diuin Maiesty Loe heere I firmely purpose neuer to sinne any more and to fly all occasions of offending thee And to confesse and fulfill the penâ—ance which shal be enioyned me for the same And for loue of thee I do freely pardon all my enemies And do offer my life wordes and workes in satisfaction for my sinnes Wh 〈◊〉 〈◊〉 I most humbly beseech thee trusting in thy infinite goones and mercy that by the merites of thy most pretious bloud and passion thou wouldest pardon me giue me grace to amend my life and to perseuere therin vntill death Amen FINIS