griefe of his most delicate flesh and with many teares of his owne and of his Mother and he was called Iesus and to the comming of the Kings at 13. dayes after his natiuity and to their adoration gifts that they offered to wit gold franckindensâ— and myrrh WEDNESDAY 1. The first ten to the Purification oâ— our B. Lady when at the fourty dayes after her child-birth without any obligation she went to be purified at the temple of Hierusalem presented there her most blessed sonne and offered for him the gift of one that was poore and redeemed him with fiue sicles which is fiue shillings ten pence and he was known for true Messias by S. Simeon and the holy widdow S. Anne and it was prophesied to the B. Virgin of the greife that should cut her hart at the passion of her sonne 2. The second to the flight into Aegipt when the child Iesus had not yet two moneths of age the glorious Ioseph being admonished that King Herod sought to kill him and for this reason with the B. Virgin and the Blessed Babe they stole in the night secretly out of their Countrey and went to liue in Aegypt suffering many labours in the way and there also because it was a strange country and full of Idolatrous barbarous people after seauen years by aduice of an Angell they returned to their country where they were receiued with great ioy gladnes of their kinsfolks acquaintance 3. The third to the remayning of the Child Iesus in the Temple when being of twelue years of age and going to Hierusalem to celebrate the Pascha at the returne he remained there vnknowne to his parents and was sought by them with great griefe and teares for the space of three dayes and on the third day found in the Temple in the middst of the Doctors with incredible ioy of his mother when she saw him 4. The fourth to the obedience and humility of our Redeemer who for the space of thirty yeares was in his parents house seruing of them withall humility subiection as a very huÌ„ble and obedient child helping them to gaine his meate with the labour of his hands This is a passage much to be noted in which we ought piously to consider the spirituall delights that the B. Virgin would feele in her soule with the continual conuersation of her sonne in his infancy in his childhood and his youth and riper age and the great deuotion wherewith she did euer serue him in dressing his meate his garments his bed other things necessary for his person and in like manner the humility and obedience of our Lord in all this time amd other innumerable vertues in which he gaue admirable examples and so in this passage many fauours may be asked both of the sonne and mother 5. The fifth to the Baptisme of our Lord and his fasting and labours in the desert and his tentation when being thirty yeares of age he tooke his leaue of his mother to go to the desert with much sorrow and many tears of the sacred Virgin and he went to be baptized of S. Iohn amongst other sinners common people and then came to a very hideous desert where he was amongst beasts fourty days without eating one bit suffering many difficulties of cold watching and hunger hauing no other bed then the ground no other house to recollect himselfe but some caue or hollow place in some rocke and in the end was thrice tempted by the Diuell and hauing ouercome him all three times the Angells came to serue him THVRSDAY 1. The first Ten to the Peregrination life and miracles of Christ who with some disciples that he had chosen went for the space of three years to diuers parts prouinces and citties preaching working miracles pardoning and receiuing sinners raysing vp dead deliuering the possessed healing all diseases and bestowing many other benefits of all that would receiue them of him 2. The second to the glorious Transfiguration of our Lord who in the second yeare of his preaching to confirme the faith and hope of his Disciples being with three of them vpon the mount of Tabor he was transfigured his face appearing more beautifull them the sunne his garments whiter then the snow giuing in this some certayne shew of the glory that the Blessed are to haue in heauen 3. The third to the entrance of our Sauiour into Hierusalem on Palme-SuÌ„day when six dayes before his Passion he entred into that Citty sitting vpon an Asse as an humble King was receiued with a great multitude of people with great honour and ioy and after he had preached in the Temple a great part of the day there being none that would inuite him to dinner now towards euening he returned with his Disciples fasting to Bethania 4. The fourth to the last leaue of our Lord as very likely many pious and holy men do consider That on Thursday towards the euening before his Passion being in Bethania alone with his sacred Mother he gaue her particular account of all that the next day he was to suffer in Hierusalem and tooke his leaue of her with incredible sorrow and griefe and many teares of both 5. The fifth to the washing of the feet and institution of the most holy Sacrament When after our Sauiour had supped with his Disciples and eaten the Paschall Lambe he washed their feet with great humility and with incomparable loue charity he instituted the B. Sacrament of the Altar giuing his sacred Body in food and his Bloud in drinke FRIDAY 1. The first ten to the prayer in the garden and prison of our Sauiour who at 9. a clocke at night went to the garden of Gâ—thsemane to stay there for those that were to come and take him and prayed to his Father thrice with great humility and deuotion being in so great an agonie that he sweat drops of Bloud which ranne downe to the ground And presently a company of armed men comming to take him he let himselfe voluntarily be taken by them and was tyed with chaynes and cordes and very ill vsed and caried so to Hierusalem and presented and accused before the high Priests 2. The second to the paynes our Sauiour suffered al that night in which he receiued many buffets and blowes on the necke heard many iniuryes and abuses yea and suffered them to spit in his face so venerable and that they should blindfold him with a cloath was denied thrice of his Disciple and passed all the night with very gret payne without any winke of sleep or rest at al with no lesse labour and sorrow the B. Virgin passed it with consideration suspition and feare of what her Sonne might suffer 3. The third to what our Sauiour suffered in all the Iudgments and Tribunalls where he was presented accused and iudged going and comming tyed like a thief from one to another receiuing euery where great abuses scoffes and mockeries and hearing against himselfe many false
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
that if any of the damned might choose he would haue suffered or suffer in this life very great torments for many yeares to haue diminished or diminish that only degree of payne due to the least veniall sinne 4. Fourthly knowledge of the great rigour of the diuine Iustice for an idle word a negligence or not marking what he should do in the seruice of God must be so seuerely punished that by this he may learne to walke with a thousand eyes in the seruice of God endeauouring to eschew any thing that may be a sinne nor so much nor principally to fly from those paynes but seing it offendeth so much Almighty God since so heauily he chastiseth it 5. Fifthly he must draw from hence courage to despise all pleasures and delightes of this life seeing them to be but dispositions for those tormēts He that feareth much an infirmity and desireth health easily abstayneth from the meate that gaue him gust if he suspect it will hurt him then Why shall not I refraine from all such things as are delightfull in this life for they be those which engenoer idle humors to fall into that eternall sicknes infirmity 6. Sixthly to get courage and force to imbrace all the labors of pennance and mortification for by those he deliuereth himselfe from others far greater and vnequall patience indifferency and suffering in sicknes and all other aduersity and so this serueth to consider all the differences of paynes to apply them and compare to others like them which are suffered in this life When thou art in an ague remember how different a thing it will be to stay those ouens and fornaces of Hell when thou art afflicted with cold what will it be to stād in those lakes of frost and snow whē thy discipline smarteth how much wil it greiue thee to be scorged so cruelly and so furiously by the Diuel in hell so for ward in the rest of the payns and labours and in all of them thou must say with S. Augustine O Lord chastise me heere and scorge me with fire with iron and all kind of torments so that thou deliuerest me from eternall paynes 7. Seauenthly gratitude that God hath deliuered thee from those payns cōsidering making this account with thy selfe What had become of me if I had fallen into that depth as I haue deserued and only the potent hand of God could deliuer me being there be many others that deserued it lessethē my self look if thou wert in cōpany of other malefactours condemned to the gallies or other terrible torments and the King should take thee from amongst them and receiue thee into his house into some very honourable office when thou shouldst see the rest rowing scourged pinched or suffering other torments and shouldest consider that thou also wert condemned with them and in their company and only the clemency of God casting his eyes on thee more then the rest deliuered thee from this ill with what eyes wouldest thou looke vpon him what reason would there be that shouldest be grateful endeauour to giue him content in whatsoeuer possible thou couldest therfore when thou shalt be affrighted with the consideratiō of Hell shalt see so many soules crying and houling with torments remember that thou also wentest theither that the hand of God tooke thee out without any desert of thine and put thee into his house with so honourable an office as is to assist ordinarily in his presence occupied and imployed in his prayses 8. Eightly the affect of the Loue of God hath great place in this consideration seeing how he hath dealt with thee as a pious Father for thou that didest go so madly to throw thy selfe into these paynes his diuine maiesty sought meanes and inuention to deliuer the from them and tooke pitty of thy blindnes and although thou hast resisted so many tymes his remedies and hast striuen to returne backe vnto the dangers he hath not beene wearied to keep thee from them although he himselfe was offended looke what Father would haue loued thee in such sort and how much he deserueth to be beloued for this §. V. In the consideration of Glory these Affects may be exercised FIRST thanks-giuing for hauing created thee to inioy so great good for as much as toucheth him he created vs for it and desireth that al may inioy it and is prepared and ready to giue it to al that wil and so they who leaue to inioy these riches of Heauen for their owne fault they loose them Looke therfore now much thou oughtst to loue and be thankefull to God who before thou wert borne bad built those Royall Pallaces and noble habitations for thee to dwell and planted those diuine walkes wherin thou mightst recreate thy selfe and prepared all those kinds of delights and recreations that thou mightst inioy them for all eternity 2. Secondly to strengthen much the confidence of inioying them grounded in the great boūty merey of God in the merits of Iesus Christ our Lord for thou knowest for this he created thee redeemed thee and brought thee to the Church and hath done many other benefits for thee and so thou oughtst to say with great loue and confidence I see well o Lord that I haue deserued to inioy these treasures of glory but I trust much in thy mercy that I shall come vnto them since for this thou hast created men and redeemed me with thy bloud hast made me a member of thy Church and deliuered me from so many dangers and from so many tymes as I haue deserued Hell and done me infinite other fauours I beleeue o Lord that thou hast not done all this that I should perish but rather I trust thou wilt end this worke which thou hast begun and with this confidence I hope to inioy these heauenly treasures in the land of the Liuing 3. Thirdly strengthen much the affect and desire to inioy that security and with this say with the prophet Blessed are they o Lord who dwell in thy house for euer and euer they shal prayse thee Like as the Hart desireth the fountaynes of water euen so my soule desireth thee my God One fauour I haue required of my Lord and this I will aske alwais that I may dwell in his house all the dayes of my life and see his glory and visit his holy Temple And marke that those desires must not be so much because it is for thy good in particuler as because thou knowest that our Lord is sorued with it and it is his will that all should desire and inioy that good he is very well pleased that they should procure it with great dlligence and for this reason thou must desire and procure it and not for thyne owne profit 4. Fourthly to conceiud high and generous thoughts and great contempt of all earthly things an one that is in hope of so great wealth If it should happen that the Prince Heire of the kingdom pines And to
pray hartily to our Sauiour for them that he may conuert them and that they loose not so great a good §. VI. In the consideration Of the diuine benefits these Affects may be exercised FIRST gratitude which is an acknowledgment of hauing receiued all good things from God as from the fountayne of them and to remember them and acknowledg them prayse him for them and desire that all creatures doe the like and inuite them very affectuously that they would help thee to prayse so good a Lord as is declared more at large before 2. Secondly very firme purposes to serue our Lord and Sauiour and keep very perfectly his commandements and his will For in this manner only we may be gratefull vnto him for the benefits he bestoweth vpon vs. Litle would it auayle that thou shouldest say to one that had done thee many fauours with great courtesy that thou thankest him if on the other side thou beingable to do him grost seruice or giue him content in any thing though of small importance thou wouldest not do it Wherfore true gratitude and thanks giuing doth consist in seruing of our Lord and willingnes to giue him contet in whatsoeuer he would haue of vs. Great shame it is to see the gratitude of brute beasts as the Oxe Asse who for a litle straw they receiue of their maisters they serue them all their life are content that thoy loade them and make them plow and beare so many labours other beastes although most fierce furious they are made tame and acknowledg those that do them good theÌ„ with how much reason must our Lord complayne that men do not serue him bestowing so many benefits vpon them 3. Thirdly the affect of loue of God for there is nothing more naturall then to loue those who do vs good and so great good not hauing deserued yea hauing demerited it very much for this effect it will help much to consider that God bestoweth all these benefits on thee with great and exceeding loue and with great desire that thou profit thy selfe by them And so the loue he beareth vs is the first and principall good of all that he hath done for vs for all the rest began in tyme but the loue neuer began but from all eternity he bare vs that loue which now he doth as himselfe witnesseth by his Prophet With perpetuall charity I haue loued thee O how worthy a thing it is to loue much who so much and so long hath loued vs Consider the loue that a dogge and other beasts do beare to their maisters how they follow them whither soeuer they go and neuer part far from them and being absent they as it were complaine and howle and seeke to find them and shew great ioy when they find them and the lealty the keep with them Remember this well and be ashamed that a brute beast gets such loue keep such lealty with one who giues him but a peace of bread and thou dost not get this loue towards him that hath done thee so many and so great fauours and doth euery day he deseruing so much to be beloued for himselfe 4. Fourthly great hatred vnto thy sinnes past seeing that by them thou hast offended a Lord to whom thou hast so many obligations to loue and sorue great purposes neuer more to offend him for if it be so great an euill not to loue him and serue him how great will it be to offend him The â—ogge how fiere and cruell soeuer he be if his maister come he is tamed and if he beate him he doth not dare to bite him and there is no wild beast so sauage that doth offend those that do them good Remember those words that the Holy young man Ioseph spake to his Mistres that sollicited him to sin my maister hath left all his goods in my hands and knoweth not what he hath in his house for all is in my power only thee excepted who art his wife then how is it possible that I should commit so great a fault as to offend him Looke with how great reason thou maist say that our Lord hath put into thy hands al his goods the heaueÌ„s the earth the sunne and moone and all other creatures are made for thee and euen the Angells he send to guard thee to accompany and comfort thee and aboue all supernatural gifts as grace glory the Sacraments and our Lord 〈…〉 giueth himselfe to thee and puts himselfe in their power in the Blessed Sacrament then with how great reason must thou answere to the Diuell How shall I haue hands or how can I offend him who hath done me so much good 5. Fiftly knowledge of the great bounty of God and of his magnificence and liberality the which appeareth much in doing so great benefits to persons so vnworthy especially those he doth to them that offend him and wil not heare his inspirations heere doth shine his patience his mansuetude his charity those fatherly bowels that he hath for all many others proprieties and persections of his 6. Sixthly a great desire to serue our Lord God without intirest seeing that of all the good he doth for thee and hath done already no profit at all cometh to him and that only he doth it to do thee good reason is thou conceiue a great desire to serue him without respect to thy owne interest only to be gratefull and acknowledg so great an obligation And because he is who he is let him be blessed and glorified for euer Amen FINIS A BRIEFE AND PROFITABLE MANNER of saying the Rosary of our B. Lady applying it to all the Mysteries and passages of her life according to the dayes of the weeke THE PREFACE To the Reader THE deuotion of the Rosary of our Blessed Ludy from very ancient tymes vntil now hath been very much honoured an desteemed to spirituall and deuout men to many of which the B. Virgin her selfe hath reuealed that is was very pleasing vnto her and to those that say them of inestimable profit And leauing many other reuelations I will only relate one of which many and graue Authors doe make mention as the Reuerend man Ioannes Lanspergiuâ— the Carthusian in his lesser workes in the 7. booke preface to the Goulden Hymne and the most deuout Abbot Ludouicus Blosius in his Spirituall Treasure It is set downe thus 2. A Venerable and Holy man Prior of the Carthusians of Treuers had a deuotion many yeares to say euery day the Rosary of our Blessed Lady applying it to the passages of hers and her most blessed Sonnes Life And being once as it often happened vnto him in an extasy he saw how the blessed in heauen did reioyce much when the faythfull on earth made mentioÌ„ of the passages of the Life Passion of our Sauiour and of his sacred Mother in saying their beades and that at the name of Iesus and Maria all made great reuerence and that there were keept very rich
for this I say as if God had wholy forgotten al the other seruants he had in that people being offended with Salomou and with them and desirous to punish them for the great enormit yes they had committed he said to Salomon Scindam Regnum tuum dabo illud seruo tuo c. I will rent thy Kingdome and will giue it to thy seruant notwithstanding in thy dayes I will not do it because of Dauid thy father Out of thy sonnes hand will I rent it nor will I take away all the Kingdome but one Tribe I will giue to thy sonne because of Dauid my seruant 13. And to King Ezechias who was sicke and looking to die he sent to tell by the Prophet Isay as followeth Ecce sanauite c. Behold I haue healed thee the third day thou thalt go vp to the Temple of our Lord. And I will adde vnto thy daies fifteene years also out of the hand of the King of Assyria will I deliuer thee and this Citty and will defend this Citty for mine owne sake and for Dauid my seruants sake Who is able to declare worthily that which is discouered in these heauenly testimonies concerning this point how much God doth esteeme a man eminent in vertue who doth greatly abhorre all sinne whatsoeuer and much loue all works of iustice is very humble and patient in iniuries very diligent in deeds of charity and wonderfull zealous of the glory of God seeing that he taketh himselfe to be so much honoured by one of these that he giueth him his Name calling him his God and not to displease him leaueth the execution of his iustice against a whole Kingdome and is pacified with his prayer and in a certaine manner doth make subiect vnto him the very lawes of nature to do with his creatures that which pleaseth him and doth for him alone that he doth not for many iust men that doe serue him vnperfectly and he being infinite and eternall Maiesty and man but a creature made of nothing by his only will he doth vouchsafe in a certaine māner to make him equall to himselfe saying I will defend this Citty for mine owne sake and for Dauid my seruants sake How much they doe import and help the Church who do serue God and profit in vertue CHAP. III. ALBEIT all iust men and seruants of God who liue in his grace do help the mysticall body of the Church because with their good works and prayers they obtayne spirituall fauours and gifts by which sinners are conuerted and iust men are maintained yet men that haue gone forward and be perfect in vertue are in this respect of singular profit and vtility For although all iust men be liuing members of the Church children of light neuertheles those other be as the eyes in a mans body and as in this world the greater starres of the firmament and the sunne moone that be as the eyes light of this corporall world 2. So doth holy Scripture call them in sundry places S. Paul to the Philippians sayth In the middest of a crooked peruerse generation among whome you shine as lights in the world And our Lord Iesus Christ declared vnto S. Iohn that the starres which he held in his hand were the Prelats and holy Doctors whome there he doth call Angells of the Churches for that these men of excellent vertue with their learning and principally with their example doe awaken and wonderfully animate all others to the loue of vertue In so much that only one of these is able to conuert a whole Citty and Kingdome keep the same in the feare of God which the example of those who be neither hoate nor could neuer doth for although on the one side they eschew all mortall sinnes yet on the other if a man see them commit of purpose such things as are euidently sinnes but not mortall and that they be carelesse to do works of pennance and charity they moue him very little to the loue of vertue Wherfore to raise vp those who are fallen into mortall sinne there is necessary for the most part an example of great power and efficacy and to inflame those that be cold is necessary an example that hath great aduātage ouer them And because this example is found in those men who haue profited in vertue hence it is that they do so much moue their neighbours and that God doth vse them as fit instruments for so great works 3. So doth S. Gregory say that the examples of holy Fathers do help vs excedingly to the renouation of spirit because by viewing and considering the workes of holy men we be inflamed to the loue of vertue and our hart doth cast of her luke warmnesse prouoked thereunto by the imitation of Saints An excellent testimony of this truth is that which holy Scripture doth recount in the Booke of Iudges It is there set downe how the children of Israel did for long time after the death of Moyses keep themselues in the seruice of God but at length did forsake and depart from the same and the cause of this is said to be for that whilest there were amongst the people auncient and graue men zealous of the glory of God who had seene the meruails that God had wrought with the people they were with the learning and example of these men kept in the feare of his diuine Maiesty but these being once dead the people forth with forsooke God because they wanted men renowned in vertue who with their words and examples might maintaine and prescrue them 4. Besides this a worthy restimony of the same truth is that which holy Scripture doth set before vs in the fourth booke of Kings to wit that when Ioas raigned in Hierusalem forty yeares in the beginning therof he was a good King and did walke vprightly in the sight of God and all the people remained in the seruice of the true God and it is said that the cause of this their good was that there liued in Hierusalem a holy-Priest named Ioiada who in his life time held with his doctrine and example both the King people in the scruice of God but as soone as he was dead departed the King swarued from the truth the people forsooke their God 5. This is then that profit so admirable that Gods good seruants do in the cōmon wealth and in the vniuersall Church of the faithful All iust persons who liue in Gods grace although they haue but little vertue are liuing stones of the Church of Christ and do help the building of this house and spirituall Temple of God and the conseruation of the same as S. Peter telleth vs but good men that goe forward in vertue are the pillars of this building which next after God they do beare vp and maintaine and keep the same vnited with the corner stone and head of all the building which is Christ the Captaine Prince of the whole Church and so doth holy Scripture
is wonne with loue and is possessed with change of loue 9. And knowing that this loue is an infinit treasure without taxe or measure because in the loue of God there is no meane and that when he shall haue profited more in vertue he doth grow so much more in this loue and gaine more of it and so much the better shall be by grace and glory possesse and enioy God who doth giue himself in change of loue Eyes that see in this manner how will they not couet such beauty Hart that vnderstandeth and feeleth in this sort how will it not burne in the desire of so great good as is gotten by going forward in the seruice of God 10. Well did that holy King and Prophet vnderstand these gaines which be cōtained in spirituall profit who said I said now haue I begun this chaunge is of the righth and of the most high After he had serued God many yeares after he had well considered his miseryes and the causes he had to grow in his holy seruice he determined with great courage and confidence to begin to serue him a new renewing himselfe altogeather with new feruour and he confessed that this chaunge to better and renew a good life he had not of his owne store but of the mighty hand of God And albeit he had serued God so long time he affirmeth that he now beginneth For as that learned man Ambrosius Ansbertus saith vpon these words The profit in vertue which those men doe make who are chosen of God is as it were a beginning to serue God And euery day they are said to begin because by moments of times they passe from some vertue to others 11. The good souldiars that be in warre and haue begun to fight although the enemie come against them and make resistance and hurt them if on their side they haue help to ouercome thē and hope to get rich spoiles do not turne backe nor be dismaied but passe forward fighting with labour and daunger vntill they haue the victory And the matriners that saile on the sea although there rise against them great tempests and contrary winds will not turne back nor leaue their voiage begun but do seeke all the remedies they know to passe on their way vntill they come to a safe harbour If then men doe this for so light hope of temporal things how reasonable is it that the seruants of God who haue taken in hand and begune the voiage of heauen turne not backe for any contradictions or difficultyes nor be dismayed but go alwayes forward profiting frō vertue to vertue seeing that on their side they haue Christ true God who giueth them strength the merites of his passiō wherin they may repose and haue confidence and also besides haue all the powers of heauen to help them and the Saints who be their aduocats and haue so great stedfast hope of the victory and to enioy the reward of heauen which is giuen to those that be vanquishers 12. It is reason that they should learne of the Apostle S. Paul who hauing laboured and merited so much in the seruice of God and all that he had done seeming vnto him little in respect of that he desired ought to haue done he began a new to labour and merit as he doth auouch in saying Brethren I do not account that I haue comprehended yet one thing forgetting the things that are behind but stretching forth my selfe to those that are before I pursue the marke to the price of the supreme vocation of God in Christ Iesus The things behind saith S. Chrysostome be calleth the good workes of his life past but by things before he vnderstandeth the good works he is to do for the time to come in the seruice of God growing in this manner with great feruour and diligence in good life therby to come neerer to the marke and ayme of perfection euen vntill he ariue vnto it and get the reward of heauen to which we are called 13. These are the principall reasons that perswade and moue the harts of such as serue God as well of Nouices as of those that haue much profited to force themselues to goe daily forward and profit in his diuine seruice Other reasons there be like vnto these that do perswade the same which heare we will recount very briefly and it is very reasonable that we all do consider thē with leasure that animated with diuine vertue and force of these reasons we still increase in all vertue for so much as God is as he is that is to say because he is vnmeasurable Maiesty and bountifullnes and infinite in all perfection he is worthy of infinite seruice and of infinite honour and glory And it is very reasonable seeing we cannot yeald him this seruice and glory for so much as we are not capable of infinite vertue that at the least we giue him all the seruice and glory that we be able conformable to the forces which we haue receaued from the same God animating our selues daily to do him new seruices and to giue him new glory with the increase of all vertues 14. The loue with which God doth loue vs and hath loued vs euen from all eternity is infinit because it is his diuine essence it selfe and it is a thing much grounded on reason that seeing we cannot now be correspondent with infinit loue that at the leastwise we put no measure to this loue but goe daily increasing in the same with exercise of prayer and good works which be the fiery coales with which the flame of goods loue is increased Also because the benefits that houe flowed out from this infinite foūtaine of loue are incomprehēsiole in their greatnes in multitude innumerable specially the benefit of Redemption which comprehendeth all the workes that Christ hath done and words that he hath spoken and all the paines and reproches that he suffered for vs and all the gifts graces vertues and fauours supernaturall which by this meanes he hath communicated vnto vs it is a thing most iust seeing we cannot be thankeful and repay according to the dignity and value of them that we be thankefull in the best manner we may vsing them alwayes well and to our profit and fullfilling the commaundements and counsells of this our Lord because this is the thankesgining and paiment that he demaundeth of vs for all these things and for as much as all that hitherto we haue done is very little in relpect of that which such benefits do deserue that daily we go forward and profit in the good vse of all these benefits and diuine gifts and in the obseruing of the precepts and counsells of our Lord. 15. God by his most holy law doth oblige vs to haue so great purenesse of soule and cleanenesse of hart that in it we giue no entrance to any sinne be it great or little And it is a thing very due indeed because we by reason of our ordinary weakenesse cannot
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
the rest of the Blessed Spirits 4. As he is man he is King and vniuersall Lord of all that is created because his eternal Father hath put all into his hands and all creatures ought to obay him and be subiect vnto him and by right and authority he may do wrea them as it pleaseth him not only with natural but also supernaturall things That he imparteth al the good included in grace and glory to whome he pleaseth And all the Angells and sotiles in heauen and they who are to go thither must come into glory by his helping hand and by his merits And that his most holy Humanity only is more worth and more esteemed and beloued of Almighty God hath receaued more riches and gifts from God then all creatures togeather with such and so great excesse that there is no comparison 5. That his holy body is formed by the worke of the holy Ghost of the purest bloud of a Virgin the most holy that euer was or shall be and therefore hath greater beauty and persection of nature then euer any humane creature had or shall haue and also more deliâ—ate and tender then any other man and he had the complexion of his body more sensible and delicate then the flesh of a child of foure or fiue yeares of age 6. And that his soule being most holy from the instant of his conception is full of grace and charity and full of al vertues and giftes of the holy Ghost and that in so high a degree that it exceedeth without comparison the graces and vertues of all Angels and men that euer were are or shal be And that not only for himselfe he hath grace but also to communicate as head to the Angels and men already created infinite others who might be created for all the grace they haue receaued and shall receaue heereafter all do receaue it from the fulnesse and copious abundance of the grace of Christ 7. And also from the instant of his conception that most holy Soule of his is full of so meruailous science and wisdome that he knoweth can tel perfectly the natures and essence of all things which are were and are to come and the number and order of them all and euery one in particuler distinctly he knoweth their properties conditions qualities and inclinations he knoweth how many starres be in heauen and how euery one is called and how bigge enery one is and how many drops of water there be in the sea how many sands He knoweth and can tell all the thoughts and desires of men and Angels good and bad as well those that now they haue as those which they shal haue for euer all these he sees and knowes more clearly and distinctly then I can see that which I haue before myne eyes 8. And aboue all from the said instant of his conception his soule is full of glory for from that tyme he saw most clearly the Diuine Essence of God and did inioy it most perfectly and all this glory and beauty this our Lord would of his owne proper will and desire haue to lie hidden and as it were kept there in the chiefest part of his soule and for 33 yeares did defraud his most holy body of all this glory which naturally was due vnto it that therby he might suffer labours and paynes for vs. And that in the inferiour part of his soule he might suffer sorrow griefe and the like as he did very much he would not vse power and authority which he had ouer all things nor his maiesty proper to his person but be borne and liue in pouerty and despect subiect vnto so many labours and so great wearines as he suffered in the same manner as if he had beene a poore sinner 9. And besides all that is said euen in this very same pouerty humility which he chose you must consider the dignity of that most sacred Humanity that verity of working miracles that he coÌ„manded the diuels as his slaues and they obayed him and feared him only with a voice he reuiued the dead with the touch of his hands he cured al infirmities the great authority that he had amongst the people that he was held for a great Prophet as neuer the like was seene in Israel that the Citties were emptied great multitudes went after him into the desert only to heare his doctrine and held themselues happy who could come so neere as to kisse the hemme of his garment for only the touch of it cured all diseases And being his authority was so great on the one side yet his humility one the other side was profound such his plainnesse sweetnes affability which he vsed to those with whome he conuersed and the facility and charity wherwith he did remedie their infirmities and necessities and many times not being called nor inuited that with this he won the hartes and gayned the good will of all 10. All these thinges and many others which are to be considered concerning the person of our Lord and Sauiour Iesus Christ it is iust and fit we should ponder them very seriously and commit them to memory that in what thing soeuer you meditate that he doth saith or suffereth you may know how to feele it as you ought pondering who is the person who doth that worke or suffer that payne or speake that word c. And this is the first circumstance signified by the former word VVho §. II. WHAT 1. THE second circumstaÌ„ce is to consider VVhat he is that suffereth for thee which is to be noted that it is the doctrine of S. Thomas and of al the Deuines that the griefes and paynes our Lord and Sauiour suffered in his Passion were the greatest which haue beene suffered or euer shal be suffered in this world although all the torments of all the Martyrs should be recounted for many reasons which concurred in the paynes of Christ which are not necessary heere to be set downe nor to enlarge this point so much for it depeÌ„deth of the coÌ„sideratioÌ„ very particulerly of euery thing which our Sauiour suffered and to consider attentiuely that in euery passage of his Passion you shall find him suffer something in excesse and extraordinary and in those also may be found very great griefe dispect iniurie scoffs and ignominious speaches and so he suffered in all sortes that a man may suffer that is not only in the body but also in the soule that is in the inferiour part of it as presently I will declare 2. He suffered in his face by false testimony and ignominious titles with which he was condemned in his honour with so many floutes scoffs and iniuries in his goods which were his â—oore garments for he had nothing els in his friends for vnto all of them befell part of his labours in all his members and senses of his body for in euery one he had particuler torment from the very sole of the foote vnto the crowne of his
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
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
there be deligence in the exercise of the vnderstanding will and care to apply the memory to the passages and mysteries as you ought to do after a while it will be done with so great facility that without spending any more tyme then in saying the Aue Marie and Pater noster you will haue meditated those mysteries And indeed in mentall prayer all doth consist in taking paynes to exercise our selues therin for in the beginning it cānot choose but be something hard yet afterward it comes to be very easie and they that do so feele the profit gotten therby 4. Therfore for more commodity of those who will say their Rosary according to this manner and order aforesaid and that the mysteries themselues and method may be the better kept in memory I will put them downe more briefly as in a summe A Summe of the mysteries of the Rosary applyed for the dayes of the weeke for euery day Fiue as followeth MVNDAY 1. THE first Ten to the most pure Conception of our Blessed Lady 2. To her Natiuity 3. To her Presentation in the Temple to her life that she led there and her vow of Virginity 4. To her Espousall and Virginall wedding 5. To the Annunciation and Incarnation of the Sonne of God TEVVSDAY 1. To the Visitation of our Blessed Lady 2. To the affliction of the sacred Virgin when her Spouse would haue left her because he knew not the mysterie to the ioy whē it was reuealed and to the 9. moneths of her bearing our Sauiour in her sacred Wombe 3. To the iorney which she made to Bethlem and the labour of seeking lodging and finding none 4. To the Natiuity of our Lord the musicke of the Angells and comming of the sheepheards 5. To the Circumcision and adoration of the Kings WEDNESDAY 1. To the Purification of our Blessed Lady 2. To their flight into Aegipt the tyme that they liued there and to their returne 3. To all the tyme that our Sauiour liued with his Mother and what passed therin 4. To the loosing of our Sauiour in the Temple and how our Blessed Lady sought him and found him 5. To the Baptisme of our Lord his fasting tentation and returne to his Mothers house THVRSDAY 1. To the preaching and myracles of our Sauiour 2. To the Transfiguration 3. To the entrance into Hierusasem on Palme-sunday 4. To the consideration how our Sauiour tooke his leaue of his Mother when he went to suffer 5. To the washing of the feet and institution of the Blessed Sacrament FRIDAY 1. To the prayer in the garden and his imprisonment 2. To the labours our Sauiour suffered in the night of his Passion and of those of his Blessed Mother 3. To all the Iudges and Tribunalls where our Lord was accused and iudged 4. To the scourges he receiued at the pillar in the sight of his most sacred Mother 5. To the Crowne of Thornes the mockeries and the Ecce Home SATVRDAY 1. How our Sauiour was condemned to death caried his Crosse on his backe tasted the gall and was whipped naked 2. How he was nayled vpon the Crosse and lifted vp in the sight of all the people 3. To the three houres that he was aliue vpon the Crosse and to the seauen words he spake there and of his death 4. To the wound of the speare his descending from the Crosse and how he was receiued in the armes of our blessed Lady 5. To the buriall of our Lord and to the solitude of our Blessed Lady SVNDAY 1. To the Resurrection of our Blessed Sauiour 2. To his Ascension 3. To the comming of the Holy Ghost 4. To the life that our B. Lady led after the Ascension of her sonne and to her most happy departure 5. To the glory wherewith she was receiued and crowned in Heauen FINIS A SHORT TREATISE of Exhortation to spirituall Profit Composed by the R. Father Francis Arias of the Society of IESVS THE PREFACE THAT we may the better vnderstād how necessary and important a thing it is first to teach those who haue begun to serue God how they must mayntaine themselues in his seruice still go forwards in the same and then to persuade them the meanes necessary and profitable for this end it is expedient that in the beginning we declare how acceptable that man is to God who is forward in his diuine seruice how important he is to the spirituall and temporall good of the whole Catholike Church and how profitable to himselfe for the many and most precious benefits that he daily obtaineth at the hands of God How much that man is acceptable to God who is diligent to go forwards in his Diuine Seruice CHAP. I. IT is a thing most certaine that a iust and vertuous man who is in the grace of God in whatsoeuer degree of grace that he be is most acceptable to the eyes of his diuine Maiesty But if we do compare those that serue God one with another it is also manifest that he who is diligent and feruent in Gods seruice and doth labour to profit daily more more in the same forcing himself to do that which he knoweth to be most gratefull to God is by him more esteemed and accompted of then many others who all-though they liue in his grace haue no care of their going forward but are content with this only that they do not cōmit any mortall sinne We shall vnderstand this better by the example following 2. Let vs imagine that a certaine Noble Man hath in his house fifty seruants and hath cōmaunded them all that they steale and fall out at words although they do some things of those that be commaunded yet others they will not do 4. The other Seruant desirous to please and content his Maister in euery thing and not to giue him any trouble or disgust at all doth not steale any thing out of his house be it neuer so little is not so hardy as to tel him the least vntruth goeth with great speed in whatsoeuer message he is sent and if perchance he lingereth somewhat through forgetfullnes remembring himselfe he is sory for it and doth amend it neither is he only careful to do whatsoeuer his maister hath cōmaunded therby not to discontent nor displease him but he doth also endeauour to know such things as most please him to put them in execution yea he would willingly vnderstand euen his very thoughts so to do ineuery thing that which might giue him most contentment 5. By this example it is manifest that this Noble man gouerned by right indgment and reason doth more esteeme this one only seruant thē al the other fourty and nine and that this one alone doth giue him more gust and contentment then all the rest and that in things depending of his good will and fauour he will do more for respect and loue of this one then of all the others Seeing then that all right reason is to be found in God with
friends and deare beloued children And it is so indeed that albeital those that be in his grace are his friends and children yet these are his more especiall and intrinsecall friends and his children most tender best beloued 6. Let vs confirme this to be so by some examples What a number of men were there amongst the children of Israel and in the whole world from Abraham till Moyses for the space of foure hundred yeares and more who liued and died all in the grace of God and yet he as it were forgetting of all the rest speaking to Moyses when he appeared vnto him in the desert said that he was called the God of Abraham the God of Isaac and the God of Iacob and warned him that he should call him by this name before the children of Israël affirmed that this should alwayes be his Name and that by this Name he would be knowen and named with perpetuall memorie in all generations Kings are wont to take the title and name of that Citty which they do most esteeme and most doth please them in al their kingdome and God is accustomed to call himselfe the God of those whome especially he taketh to be vnder his protection defence and diuine prouidence And so for God to call himselfe the God of Abraham of Isaac and of Iacob was to declare vnto the world how much he esteemed made accompt of those holy men how much they had pleased him and the speciall care that he tooke of them still to do them good and to performe the promises that he had made vnto them and to all their offpring 7. And he much more disconcred how greatly he did respect and regard ech of these his seruants in that he named not himselfe the God of all three togeather but of euery one of them in particuler for he said not the God of Abraham Isaac and Iacob but the God of Abraham the God of Isaac and the God of Iacob and in that he was not content to manifest himselfe by this name to Moyses only in the desert but also would and ordained that amongst all the people and in the whole world they should call him by this Name and that with this title they should call vpon him and praise him and preach him and that vnder this Name there should be perpetuall memory made of him as who tooke it for honour to haue such seruants and friends as were Abraham Isaac and Iacob and was greatly contented and very particulerly pleased with them 8. So farre doth arriue the great accompt which God maketh that his seruant go forward in his seruice and increase in all vertue seeing that the reason for which God did aduance these three men with so great fauours and with such honourable mention aboue alothers of their time is because they were those who in that age in which they liued did ferue him with more forwardnes in vertue and more perfectly fulfill his will and were zealous of his honour and glory 9. In Moyses time there were many soules that liued in the grace of God because there was so great multitude of people whē they came out of Aegypt that the men of twenty yeares and vpwards were aboue six hundred thousand besides women great and little besides men-children vnder twenty yeares of age and besides the Aegyptians as well men as women who forsaking Idolatry did approach to the people of God who were so many that holy Scripture doth call them vulgus promiscuum innumerabile an innumerable multitude of sundry sorts of people Now certaine it is that amongst so many thousands of faithfull soules who had the Law and Sacraments of God and who had seene with their eyes the wounderfull myracles wrought by God in their fauour there were men and women in very great number both of age and discretion who liued in the grace of God serued him with a conscience pure and free from mortall sinne 10. And yet we see that of Moyses alone because he was a man of so perfect vertue that he was not content to fly that only which was mortall sinne but was most diligent to eschew what lay in him euery least offence of God and to do whatsoeuer he knew might be acceptable to his diuine Maiesty and was most mild in suffering the iniuries and molestations of the people and of most feruent charity towards all men as well enemies as frinds of this Moyses alone I say for that he was such and so good a man we see that God made more reckoning then of all the others that amongst those people liued in his grace For when the people had sinned and God would haue consumed them all without hauing respect to the great number that amongst them were innocent or because they had not yet the age to sinne or because they had not consented to the same sinne only for Moyses sake he did not destroy nor kill them all and to him alone did he say Dimitte me vtirascatur suror meus contra eos deleam eos Let me alone that my fury may rage against them and I may destroy them Who doth hold thee o Lord that thou dost not kill them all not so many innocents do withhold thee who neuer sinned nor so many Leuites zealous of thy honour and only Moyses with his prayers doth bind the hands of thine omnipotency and doth suspend the fury of thy iustice that thou consume them not all O how acceptable is it to God that his seruants daily go forward and profit in good life seeing he doth make so great accompt of one man who is perfect in vertue 11. In time of Elias there were many seruants of God whome amongst so many others as were euill our Lord himselfe had kept in his seruice through his diuine grace as holy Scripture doth signify And yet God had such regard of Elias that it seemeth he had in his hands the lawes of times and the gouerment of the clowdes to dry vp the earth and consume the same with hunger whē he would haue it so for chastisement of the euill and to send raine and make the earth fruitefull when he moued to mercy did demaund it in so much that because Elias was a man of so excellent vertue it semeth God did beare more respect to him alone then to all other iust persons of that time 12. Whilest Dauid and Salomon were liuing when the people of Israel was so greatly dilated and multiplied that as Salomon said speaking with God they were innumerable as the dust of the earth it is certaine that there was in the same an exceeding great number of persons who liued in grace and seruice of God And for that Dauid had been a perfect seruant of God and bent alltogeather to his will and sought his glory with great zeale and albeit he offended yet touched of God he rose againe purged with great pennance the former faults and with much feruour recouered the grace he had lost