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
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
witnesses 4. The fourth to the scorges that our Lord receiued at the pillar wheÌ„ after many other paines they commaunded him to strip himselfe in the Gallery and being naked with great shame and confusion was tyed very hard to a Pillar and there with very great cruelty whipped by the hands of foure villanes some resting whilest others whipped him vntill they left not a whole place in all his body 5. The fift to the crowne of thorns when after he was whipped they brought him forth in publike stripped him agayne of his garments and vested him with a torne purple garmeÌ„t very old for mockery and put a most cruell crowne of thornes vpon his head that pierced it and wounded it all ouer they adored him in mockery and derision as a faygned King to laugh at him and he thus crowned with he was thirsty they gaue him vinegre in a sponge to drinke and saying Consummatum est and commending his soule into the hands of his Father gaue vp the Ghost feeling as true man the bitter and terrible panges of death 4. The fourth to the wound of the lance when after the death of our Lord one of the souldiars opened his right side with a spear and great abundance of bloud and water issued forth to cure all our infirmities wash all our spots and after was vnnayled taken downe from the Crosse receiued into the armes of his afflicted Mother with great griefe bitternesse and sorrow of her hart 5. The fifth to the buriall when at the sunne setting the dead body of our Lord to which the Diuinity was vnited was carried to the Monument which was neere vnto the mount Caluary and there he was anoynted with myrrh and other precious spices and woone in a sheet and layd in the Sepulcher shutting it with a great stone and the Blessed Virgin returned to her house and was there recollected in solitude and prayer with much griefe and many teares vntil Sunday SVNDAY 1. The first Ten to the Resurrection of our Lord who after death his holy soule glorious vnited to his Diuinity descended into Lymbo deliuered the soules of all the Saints that there expected him from the beginning of the world and accompanied with them all on Sunday morning very early came to the Sepulcher and reunited it selfe with his most holy body making it all glorious and so glorious in body and soule he rose againe leauing there the sheet and handkercheffe that he was wrapped in and thus glorified appeared to his B. Mother with incredible ioy and gladnes of both and after this to S. Mary Magdalen and S. Peter and then to the rest of the Disciples with exceeding ioy gladnes of all 2. The second to the Ascension of our Lord who hauing conuersed fourty dayes with his Disciples appearing many and diuers times vnto them at the last tooke them to the Mount Oliuet and hauing taken his leaue very louingly of his mother and the rest and giuing them his blessing by his proper vertue in sight of them all he ascended into heauen where he was receiued in great triumph and ioy and set at the right hand of his eternall Father 3. The third to the comming of the holy Ghost who ten dayes after the Ascension of our Lord came in figure and sape of fiery tongues vpon the B. Virgin and all the rest filling them with great abundance of himselfe and all his giftes and graces 4. The fourth to the life that our blessed Lady led from the comming of the holy Ghost for the space of fifteene years which commonly we beleeue she liued with great excesse of loue of God and very inflamed desires to see her Sonne comforting her selfe in receiuing him ordinarily in the Blessed Sacrament and to her most holy death and most happy passage at the which by diuine dispensation all the Apostles were present and many other disciples in whose presence with a ioyfull mind she commended her soule into the hands of her Sonne who came downe thither to receiue it and she paying the debt of death her sacred body was buried by the hands of the holy Apostles 5. The fift to the Assumption of our B. Lady who by particuler priuiledge after her death rose againe glorious in body and soule and by the ayde of Angels caried to heauen receiued with very great feasting and ioy of all that soueraigne court and placed in a Throne of great Maiesty aboue all the quires of Angells neere to her owne Sonne where she sits praying for all sinners especially for those who with deuotion commend themselues to her A Declaration of the manner which must be kept in saying the Rosary applying it to the aforesayd Mysteries THE manner how to vse these considerations is this In the first Aue Marie begin to thinke on the mysterie that answeres to those Ten and consider what happened in it imagining as if you were present at it For example if it be the Annuntiation to consider how our Blessed Lady was in prayer recollected and deuout and an Angell came in and saluted her with these words Aue gratia plena Dominus tecum and how she being somewhat troubled yet informed of the will of God gaue consent and conceiued in her sacred Wombe the Sonne of God and how she prostrated her selfe to giue him thankes for so great a fauour c. 2. Or if it be the Visitation to consider how the glorious Virgin goeth her iourney and how saluting her kinswoman Elizabeth is knowne of her for Mother of God and also how with great Humility she refâ—â—â—eth all the prayse to our Lord. And how after she serueth her with so great Charity and Humility for the space of three moneths and in the end returnes to her owne houseâ— In all this you must imagine you were present at euery one of these passages and so in the rest and with this mind to 〈◊〉 our Blessed Lady as one that speaketh with her these wordes Aue Maria c. and when you say Sancta Maria Mater Dei c. direct you intention for all such things as you would aske of our Blessed Lady As if it be in the mysterie of the Conception pray her that as she was preserued from all sinne she will obtayne grace for you that you be deliuered from all your sinnes past to keep your soule in all purity c. And so in all the test of the mysteries applying to euery one some particuler petition according to your deuotion and necessity And these petitions may be made with the vnderstanding and the desire or affect including all in those words of the Aue Maria which say Sancta Maria mater Dei c. 3. And when you shall say the Pater noster direct your intention to our Blessed Sauiour desiring him that for the merits of the B. Virgin Mary he will grant you those things for which you haue directed your intention desire and affect And in this sort if
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
been necessary for vs. And this is a circumstance which ought to be very well considered 2. The second poynt is that our Lord suffered without any kind of case or comfort either of heauen or earth which neuer fell out so to the Martyrs and others who haue suffered for his sake that how much the greater the torments were and the paynes they suffered so much the greater was the comfort which from heauen was giuen them that the greatest torments paynes were conuerted into recreation and fauour But our Sauiour that his payns might be the greater would willingly be forsaken of his Father and of all comfort and ease that might mitigate his torments as himself signified when he said My God my God why hast thou forsaken me 3. The third point is to consider the manner that our Sauiour had in that which he did and suffered that is the vertues which he exercised in all his actions for if they be considered with attention in them we shall find most excellent examples of al kind of vertue and principally most profound humility that so great a Lord would be so despised and abased his patience so admirable amongst so many abuses iniuries his meeknes in not contradicting any one nor defending himselfe but suffer himselfe to be carried drawne and done with whatsoeuer they would like vnto a lambe his silence which made the Iudge himselfe to admire that amongst so many and so false calumniations he answered not one only word his most perfect obedience by which he fulfilled whatsoeuer his Father had ordayned although it was so hard and difficulte to fulfill as to suffer death vpon the Crosse his fortitude by which he offered himselfe into the handes of his enemies and suffered so many torments without euer cōplayning or desiring them to take pitty or compassion on him his perseuerance by which he brought to an end the worke of our redemption although they sayd if he would come down from the Crosse they would beleeue in him but his charity is that which most doth shine heere for he suffered not only for his friends but also for his enimies and his mercy by which he tooke vpon him all the penalties of man and their miseries to set them free from them and abhorring sinne so much he would take vpon him all the sins of the world that men might be freed from them his true despising of the world and the prosperities and fauours therof and his rigorous austerity of life with voluntary pouerty and finally all vertues haue most perfect examples in the life and Passion of our Sauiour 4. All this pertayneth to the manner how our Sauiour did and suffered all these things and these be the six principal circumstances which we must consider in all his works To the which may be added other two that are of the Time Place wherin he suffered 5. The seauenth circumstance is to consider VVhere our Lord suffered to wi◠in Hierusalem one of the most populous Citties of the world that his floutinges might be more publike und the Citty very Religious and Holy where Iustice and Truth should haue preuailed more and the people vnto whome he had beene most beneficiall where he had wrought so many miracles and preached so many Sermons and finally he suffered on the Mount Caluary which was an infamous and publike place where malefactours were put to death 6. The eight circumstance shall be to consider VVhen he did suffer to wit at Easter the most solemne feast that the Iewes had amongst them when people of al the world were come thither to celebrate the Paschal feast who might carry backe newes how they had seene him die and in the time when euery one was busied in feasting and ioy And so we may consider that our Sauiour being put vpon the Crosse euery one departed very well content vnto their house especially the High Priests and Princes of the people who doubtles inuited one another feasted with great ioy that they had fulfilled their desire And at the time whilest euery one is thus imployed our Sauiour suffered on the Crosse such cruel griefs and dolorous torments 7. These be the circumstances which generally may be considered in all the mysteries of Christ our Lord besides other in particuler which occurre to euery one But note that although all these be put downe heere in this order yet it is not necessary to ponder them all in euery mysterie but those which are most to the purpose of what is meditated or those to which their deuotion doth most incline them and the particuler affect of him that prayeth doth most draw him vnto 8. But it will be of great importance to haue them all well considered and the poynts they contayne very well printed in the memory that whilst he meditateth anything of those which our Sauiour did or suffered presently with facility and without diuerting himselfe from his meditation he may consider who is the persō which doth or suffereth that and what affect he had inwardly in his soule when he did that worke exteriorly and what moued him to do it and the rest of what we haue sayd before Of the affects which may be exercised in Meditation of the mysteries of Christ our Lord. CHAP. III. VVE haue said in the beginning that Meditation consisteth of three poynts to wit to consider the fact or story of the Mysterie to ponder the circumstances which concure in it and to draw from thence affects inward actes of vertue The two first are now declared it remayneth therefore to speake of the third that is of the affects which we must exercise in consideration of the Mysteries of Christ our Lord and the most principall and generall may be reduced to these eight Compassion Contrition Thankes-giuing Admiration Spirituall ioy Confidence Loue of God Imitation of Christ. All which we will declare in order But note as we said before in the circumstances that is it not necessary alwayes and in euery mystery to exercise all these affects nor to keep this order but sometymes one sometymes another according as the mystery meditated requireth for some are more ready and fit for one some for another and also according to the disposition of the soule which sometymes is rather disposed and inclined to one affect then to another and so euery one must guid himselfe according to that our Lord shall inspire vnto him and his maister teach him although it be important to keep them well in memory and the motiues therof to be the readier to exercise them and for this the declaration following may serue §. I. Of the affect of Compassion 1. THE first affect is of Cōpassion and to take compassion of another is nothing els but to receaue payne of his paynes sorrow of his sorrows This affect is the easiest of al and the most sensible so naturally it is the first which offereth it selfe for we are wont to take compassion of some pittiful cases yea
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
and little the very same that a little before had honoured him so much Sixtly of his owne Disciples for one sold him another denied him and all fleed from him and euen his Mother with her preseÌ„ce did increase his torments and griefes although without any fault of hers 6. The sixth circumstance How or in what manner he suffereth First with very great charity and loue of men desiring very inwardly that those merits might be profitable vnto them and being ready to suffer for them much more if it had beene necessary Secondly without any kind of comfort or consolation but forsaken of heauen earth Thirdly with most profound humility patience mansuetude silence obedience fortitude perseuerance mercy pouerty and despect of the world and finally giuing them a most excellent example of all vertues 7. To these six principall circumstances may be added two more The one of the place where he suffered to wit a Citty so populous and religious and amongst the people where be had wrought so many miracles and made so many sermons and receiued such honour in the mount Caluary which was a most infamous and publike place of execution for malefactours The other circumstance is the tyme wheÌ„ he suffereth that is at Easter for which had come to Hierusalem people from all parts of the world and in the tyme when euery one thought of feasting and reioycing §. II. A Repetition or summe of the Affects which must be exercised in the meditation of the mysteries of Christ our Lord. THE first affect is of CompassioÌ„ Considering that we see a person so noble so venerable so worthy to be serued and reuerenced and so delicate to suffer so many and great labours so many discomodities all the space of his life and so great griefs torments and abuses in his passion not only exteriorly in his body but inwardly in his soule farre more and that he suffer all without fault for he neuer knew how to wrong any but to do good to all and that he is a person which commeth so neere vnto vs and toucheth vs so neere that he is more them our father brother and friend and that of his owne will he would subiect himselfe to suffer that for vs. 2. The second Affect is of Contrition Considering that sinne is so bad a thing and so horrible that for others sinnes Almighty God did deliuer his only begotteÌ„ Sonne to such cruell torments that our sinnes be the ministers of Iustice which abuse him take away his life from him and gaue him far more then al the tormeÌ„ts he suffereth 3. The third Affect is of Thanksgiuing Considering that by any passage of the life or passion of Christ we are deliuered from sin and from al the losses that by reason of sin we had incurred which are eternall death the paynes of hell the subiection and tyranny of all out enemies and we are restored to the fauour and friendship of God and made his children and members of Christ and heyres of the kingdome of heaueÌ„ And that all these benefits Christ our Lord did for vs with exceding loue and much to his coste and for euery one of vs in particuler as if only for one he had done it with this the soule must be encouraged to giue him thankes and desire that all creatures do the like and purpose to be answerable in works to so great a benefit seruing him in all that he can giuing thankes to God for all that he did to the humanity of Christ our Lord. 4. The fourth Affect is of Admiration Considering the perfections of God which are discouâ—red and knowne in the mysteries of Christ the inestimable charity wherwith the Father Eternall loued men that he gaue them his only begotten Sonne and the sonne himself for he offered himselfe to death for them and al the Blessed Trinity for it was occupied in this behalfe the wisdome of God that could find a remedy so conuenient to deliuer man the dignity of the soules the excellency of glory the grieuousnes of sinne the rigour of Diuine Iustice the greatnes of his mercy all these things are discouered in these mysteries and all cause admiration when they be considered 5. The fifth Affect is of Ioy and spirituall Comfort For although considering the toyles and payns of Christ our Lord we must take compassion of him feele them as our owne on the other side we must reioyce much in the same things not only in those that be prosperous ioyfull and glorious which he wrought in the whole course of his life from his natiuity till his ascension but also in the sorrowfull wearisome and paynfull first for the glory of God which resulteth and ariseth therof and the great seruice and so pleasing that is done vnto him Secondly for the glory of the humanity of Christ for the excellent vertues that he shewed and exercised for the victory he gott of his enemies and because by those labours he deserued great reward honour and exaltation that can be imagined Thirdly for the great profit that theron ensued to all humane linage and mankind and to all the Church as well militant as triumphant and so a man considering as a member of all this mystical body must reioyce and be glad at al the good of the whole body 6. The sixt Affect is of Hope For a Soule considering how much God doth for it and the willingnes he sheweth that it should be saued especially hauing brought it to his Church and made it partaker of al those goods by means of faith and the sacraments it must conceaue great hope of saluation and that God will fulfill that which wanteth and must it force it selfe to help as much as in it lyeth for this worke of it Saluation 7. The seauen Affect is Loue of God Considering the vnspeakable loue that he sheweth in doing suffering so much for vs it is iust that we should be moued to loue him who loued vs so much and this loue coÌ„sisteth first inioyning al the goodnes perfections that God hath secondly in desiring that he may be knowne loued serued glorified of all creatures thirdly in proposing also on our part to serue him and please him in all we can and conforme our selues in all things to his diuine will as well in aduersity as in prosperity being glad that in all things his will be done 8. The eight Affect is Imitation of Christ The soule considering the Charity Humility Patience Pouerty Mildnes Obedience and the rest of the vertues of Christ our Lord which doe shine in all the passages of his Life and Passion to inflame the soule in great desires of these vertues and make many purposes to apply the necessary meanes to attayne vnto them and this not only in generall and commonly but descending in particuler to the acts of those vertues conuenient to the condition estate and occations that are wont to occurre putting the principall studie and care in that
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
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
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
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
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
doctrine of some very grane and learned Deuines it is an opinion very likely that at the houre of death euery one is bound by commaundement not to satisfy himselfe with the hauing of Attrition alone but be must further dispose himselfe to haue true and perfect Contrition whence we will deduce the causes in the seauenth and eight reasons Wherfore whosoeuer is not accustomed to this whiles he is in good health he will find much difficuity to practise it at the tyme of so troublesome a passage that goeth accompanied with so many paynes griefs cares and anguishes of mind Wherefore we must whiles we are well disposed and in good health encourage one another with the help of God euery day to exercise this art and trade at the least twise a day when we rise in the morning and at night when we go to bed and more then that to teach as many others as we 〈◊〉 to exercise and frequent the same act of GoÌ„trition euery day The fifth is for that as we are not one moment assured of our liues and it is an article of faith that none can be faued who hath bommitted but one mortall sinne of a cast he hath not true Contrition and Repentance with purpose to go to Confession at the tyme that bindeth for this nothing is more necessary to assure vs of the state of our soule in this behalfe then to exercise this act of Contrition often and euery moment if it were possible The 〈◊〉 is for that though following the coÌ„mon doctrine of Deuines a than aâ—â—ried before confession be cometh doctrine by meanes of the sard Sacrament of Confession yet all haue not euer this tyme commodity of comming to cofession And more then that it ofte hapneth that whoÌ„ the penitent coÌ„meth to confession he hath not only no contrition at all but also no true attrition necessary or not following the doctrine aforesaid is inough with the Sacrament of attrite to make him dontrite Wherfore euery one seeth well how necessary it is for him to endeauour euery day to make the seruent acts of Contrition For peraduen ture euen with all this diligence there will be found many who shall haue great difficuity to arriue to true Aitrition and to that which is necessary with the Sacrament The seauenth is for that though this comon doctrine that fayth that the Sacrament maketh him who is but attrite to become contrite be more then propable and speaking morally certaine also yet it is not an article of fayth And therfore in a busynes or so great consequence as is our Saluation a man must not content himselfe with this certitude but he must secure his owne soules good with the help of God as much as he can possibly and that is by doing an act of true and perfect contrition by meanes wherof and with purpose to confesse as hath been said this is a thing so certaine as an article of fayth that he shall be saued The eight is for that though God our Sauiour hath a particuler and paternall prouidence in behalfe of his holy SacrameÌ„ts especially for those that be altogether necessary to the end there should not ordinarily be any default of the part of him who administreth them which would be to the exceeding great preiudice of him who should receiue them yet it cannot be denyed but that somtymes there happen some defaults and then the true contrition of the sinner supplyeth all the faults that happened without any fault of his owne in the SacrameÌ„t which faults could not be sufficiently supplyed by any other thing without Contrition Thenin this that as it is gathered by what hath been said there is nothing found in the world that can Contrition excepted make vs certaine of our saluation and on the contrary when all other things sayled so it should be without our fault it alone with a purpose and intention to go to confession at the time required assureth vs sufficiently of euerlasting blisse And by this it manifestly appeareth that a man is not to haue any thing more in recommendation then this contrition And as it is the office of preachers and of ghostly fathers if we beleeue the Apostle to reconcile soules to God it is not to be doubted but that their greatest care ought to be to endeauour that we euer haue in mind true and perfect contrition considering that by it we be immediatly and instantly reconciled to God The tenth is for that seeing God doth the will of them who feare him and that for the loue of ten iust persons alone he had a will to pardon the Sodomits and Gomorrheans certaine it is that in teaching vs all this so holy and healthfull doctrine and so acceptable vnto good and in exercising vs in it his diuine Maiesty will withdraw his reuenging hand the scourges which he threatneth vs for our sinnes and will fill vs with all the benedictions that can possibly be desired both temporall and spirituall The eleauenth is for that to amend the life to roote out the vices to subdue the body bring it into subiection by mortificatioÌ„ and pennance to goe on forward in the exercise of vertue to suffer aduersityes both patiently and cheerefully frankly and with a noble mind to forgiue the iniuryes done vs to increase day by day in the loue of God and our neighbour and in the knowledg that we owe vnto God in regard of his benefits and to profit in the practise of the works of mercy and to perseuere till the end in the exercise of al sorts of good works to come to all this there is not to be found a spur more sharp or a more vehement incitation then a spirit mind liuely feruent and continued with true and perfect contrition which spirit and grace a man coÌ„meth to get by little and little by accustoming himselfe to the exercising these acts of Contrition And we also see on the contrary side that many of them who seeme to haue profited wel come after some yeares spent in the exercise of vertue to fall so miserably as is euery day to be seen which for the most part proceedeth of nothing but that by little little by their negligence they lose this spirit of Contrition and feare of God and contradicting and doing against the counsaile of the holy Ghost they will not feare and trouble themselues for their sinnes already pardoned them And therfore euery one shall do exceeding well to exercise euery day often to renew and reiterate this spirit and these acts of true Contrition An short and profitable Examen of the Conscience to be made thrice a day Morning Noone and Night IN the morning Euery one must know the principall vice wherunto he is most of all inclined seing that that is it which maketh sorest warre vpon him and most of all troubleth him Hauing found it out he must first giue God thanks for hauing preserued him that night from euill and mishap and then