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
put them to flight especially if he knew that of such labour would follow great honour and glory for himselfe and also much profit for his souldiars Euen so a Christian must reioyce to see that all those labours are to redound to the more glory of Christ that for them his eternall Father will giue the greatest honour and authority that can be imagined as S. Paul saith He humbled himselfe being made obedient euen vntill the death of the Crosse for the which God hath exalted him and giuen him a Name aboue all Names that in the Name of IESVS euery knee should bow in heauen earth and hell and all tongues should confesse prayse him 9. Thirdly ioy must be gathered out of these mysteries of the passion so the great good and profit that therby cometh vnto al mankind for by these the debts of our sins are paid which none els could pay Furthermore we are redeemed from the seruitude of the Diuell and from the tyranny of vices and passions and deliuered from eternall condemnation and right is giuen vs to attaine to eternall glory and a title of Sonnes of God brethren of Christ By these our Sacraments were merited and succour with examples was giuen vnto vs doctrine of all vertue medicines for all our infirmities and a generall remedy for all our euils all these be motiues to receaue great ioy and spirituall comfort seeing that Christ our Lord although so much to his cost and with so great labour he so copiously wrought our redemption §. VI. Of the affect of Hope THE affect of hope is exercised in this sort and manner the soule seeing how much God doth for it and the great loue he sheweth in suffering so much and so willingly for her health and the great desire he sheweth that it should be saued especially hauing made it partaker of al those goods by meanes of fayth and the Sacraments reioyceth in spirit that so happy a loft hath befallen it as to be in the Church and enioy these goods which the Patriarcks and Prophets so much desired to inioy see who only knowing that it should come to passe and seeing in spirit two or three thousand yeares before they feasted and reioyced enuied those that were to inioy this desired tyme of the Church 2. And the soule must reioyce to see that God maketh such an account of it by this conceaue great hope of her saluation and that God will haue it for himselfe since he hath giuen it such an earnest pennie and made it so faire an offer and say with the Apostle if when we were his enemies without any defect of ours God did reconcile vs to himselfe with the bloud and death of his Sonne how much more after we be reconciled shal we be saued by the merits of his said Sonne §. VII Of the affect of the Loue of God LOVE includeth in it selfe and consisteth of three acts The first is to be glod of all the goods of the person that he loueth The second to desire that he may haue many more that he hath not The third is to do for him all that possibly we can For as S. Gregory saith the proofe of loue are the workes And when the loue is very perfect and inflamed the other effect which is to conforme vs in all things with the person we loue followeth to wit to loue what he loueth and hate what he hateth and receiue content in all things with him By these poyntes the loue of God must be exercised the first to receiue great content and pleasure that God be who he is and hath al the good he hath that he be so great so infinite so powerfull so wise and the like of all the rest of his perfections and greatnesse 2. The second supposing that we cannot desire God more good then he hath because in him are all good things and his greatnes can be no more then it is nor his glory more then he hath in himselfe but it may be greater exteriorly in his creatures and this is that which we desire he should haue 3. The third supposing also that we cannot doe any workes that may be profitable vnto him for he hath no need of vs neither of all our goods can any profit come vnto him but we may and ought to shew that we loue him in our workes fulfilling his commandments for our Sauiour himselfe sayth he that hath my commandemēts keepeth them this is he who loueth me and so we must make many actes and firme purposes to fullfill perfectly the commandements of God and not to breake any of them for all the world And this same loue of God we must excercise in a certayne manner with the sacred Humanity of Christ which we haue great reason to loue more thē al creatures delighting much that God hath done so much good and bestowed so many fauours of that sacred Humanity giuing him so much grace and so great glory and so excellent vertues and dignityes and desiring that his name may be knowne reuerenced throghout the whole world propounding to fullfill faithfully al that he cōmādeth vs do him all the seruice we can 4. The fourth which followeth of this loue when it is great and perfect is conformity and resignation to conforme vs with all perfection we can to the will of God loue what he loueth abhorre what he abhorrethe and desire that in all things his will be done as well in aduersity and sorrow as in prosperity ioy as wel in this life as in the other in time and eternity without any respect of our owne profit gust or commodity but only to the will of God and that it be fullfilled and in all things that shall happen or can happen say from the bottom of our hart Thy will be done in earth as it is in heauen This is the most perfect act of the loue of God in which the soule ought to excercise it selfe much and in this must spend the greatest part of it excercise 5. And this affect of loue of God in the meditation of the mysteries of Christ is to be excercised considering the great and vnspeakable loue that he shewed vs in these mysteries doing and suffering so much for vs and with so great affection and loue that it cannot be expressed For there is nothing that forceth so much to loue another as to see himselfe loued of him especially if the person which loueth be of great dignity and nobility and that he hath no need of me nor hope for any profit of me and I who am loued am of vile and low condition and very vnworthy to be at all as I am 6. And so the Christian must make with himselfe this account when he considereth what God hath done for him seing that all procedeth from loue how God being who he is loueth me so much being so miserable and vile a creature and so worthy to be abhorred and despised of him and
vertue that euery one feeles himselfe to haue most need of The forme and manner How to exercise the foresaid Affectes and acts of Vertue in other Meditations CHAP. V. THE same forme that is set downe to meditate the mysteries of the Life and Passion of our Sauiour must be kept in a certayne manner in all other meditations to wit procuring to draw out of them all affectes and interior actes of vertue which is the profitablest way to meditate and that this may be done with more facilies the effects that may be excercised are heere set down as they may occurre ordinarily in euery meditation §. I. In the Consideration of Sinnes these affectes and vertues following may be exercised 1. FIRST to ponder very well the greatnes of a sin Considering the insinite Maiestie of God and his perfections and the iniury that is done him how much he abhores it how much he hath done and doth to destroy it the great rigour wherewith he chastiseth it the paynes of Hell and Purgatory the great chastisments that he hath done somtymes euen in this life 2. Secondly the affect of ContritioÌ„ that is great detestation of all sinnes a great desire neuer to haue committed them although he should haue suffered all the euills that in the world may be suffered and make firme purposes not to sinne although he aduentureth his life his Honour and all that may be and procure to extend this purpose to the veniall sinnes purposing to esehew all that he vnderstandeth to displease God how little so euer it be cost what it will 3. Thirdly feare to returne to sinne seeing that he cannot free himselfe by his owne forces and that allwayes the will is free and may cast away all the succours of God and although God help yet allwayes he leaueth man in his liberty to profit himselfe to receiue his fauours and helps or not and from hence must grow to aske our Lord very affectuously grace and fauour not to sinne 4. Fourthly knowledge of himself Seeing how vile and abhominable he is who hath committed such things and how far out of reason it is to desire to be honoured or esteemed And for this effect to consider that persons with whom he conuerseth know all his sinnes as well as himselfe with all the circumstances of theÌ„ and particularityes as they be and if so they know him how dare he lift vp his eyes or appeare before them or wish to be honoured or esteemed And to consider that farre better God knowes them his Angells of whom he ought to haue more shame so walke allwayes with the spirit of humility and that this may be true he must desire from his harte that euery body should know his sinnes should despise him and abhorre him for them as he deseâ—ueth and offer to our Sauiour with all his hart that if it were his pleasure he is prepared to confesse them before all the world 5. Fifthly hatred of himself considering the great losses that sinne causeth and the good that it taketh from vs and that finally it putteth a man in obligation to suffer for euer the paynes of hel Marke how one would abhorre any other that should haue done him so much harme and put him in such danger and presently let him well consider that he did himselfe all that harme and that none could haue done it if he himselfe of his owne will would not haue consented vnto sinne in such sort that he hath done more harme to himselfe then all the world could haue done him 6. Sixthly a purpose to doe pennance taking vpon him the hand of God and chastising in himselfe the offences that he hath coÌ„mitted against him depriuing himselfe voluntarily of the gustes and delightes that lawfully he might take in payne of those he hath taken vnlawfully and with offence of Allmighty God 7. Seauenthly knowledg of the bounty of God and of his mercy of the loue he bare to men for abhorring sinne so much hath suffered them so long to coÌ„mit so many and in the same tyme that he sinned he gaue him life and conserued him in it and being his enemy and offending of him he did not take from him this portion of natural benefits of the light of sustenance of the influences of heauen and al the rest and not only these generall benefits but did him others in particuler See if a King would vse this Nobility with one that had offended him how much he would esteeme him and how much he deserued to be beloued for it 8. Eightly thankes-giuing for hauing suffered him so long in his sinnes and hauing giuen him so many inspirations to auoid detest theÌ„ inuited him with his friendship and drawne him to his seruice and done him other particuler benefits deliuering him from many dangers let him looke how many may be in hell for lesse sinnes theÌ„ his that some or many of them might dye at the same time that he did offend or sinke in sin and make this account with himself what haue I deserued more then he that he should be now lost for euer without remedy and I in the way to saue my soule and with so good occasions for it particulerly let him consider that in the same tyme that he offended God he gaue him inspirations and desires to be Religious or such like in this sort God pardoned him his sinnes insteed of casting him into hell for them 9. Ninthly the affect of loue of God gathering out of all that is said how much he ought to loue God who hath done him so much good and deliuered him from so much euill without deseruing it and in this last affect to detayne himselfe long and conclude with it asking our Sauiour grace to be correspondent to so great loue §. II. In the consideration of Death may be exercised these Affects following 1. FIRST feare of death seeing how worthy it is to be feared because of all terrible things it is the most terrible and because in it all accounts must be concluded and receiue the Lotte of glory or payne eternall and for many other reasons for which euen great Saintes did feare it much and had it allwayes in their memory as a thing very important And he must reprehend in himselfe the carelessnes that he hath of a thing that importeth so much and purpose to haue it allwayes in his memorie to animate him to the seruice of God and to bridle him from all sinne For this remedy Christ our Sauiour gaue vs warning admonishing vs so ofteÌ„ that alwaies we should be watchfull because we know not the day nor the hower we shall be called in And the holy Ghost doth admonish vs also in these words In al thy works remember the last things and thou shall neuer sinne In euery thing thou shalt meddle with consider if in the houre of death it would content thee or displease thee to haue done it and with this thou wilt bridle thy self from sinning
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
all to go forward in the seruice of God and they who in this point do vse more diligence are those that haue profited most and be perfect these I say be those that haue great desire and hunger to go forward and vse great vigilancy and care to profit and for this vse al meanes which they know may help them not only such as be of obligation as is to eschew what lieth in them all that which they vnderstand to be offensiue be it neuer so little and to do wel whatsoeuer worke of commaundement which they will fullfill to excuse themselues of blame-worthy negligence but iointly with this they do vse for their profit other meanes that be counsels although they be difficult and hard knowing well that these will help them to goe forward in the seruice of God 2. For albeit it be true that holy and vertuous men as S. Gregory saith do vnderstand their going forward in vertue as well for that they do daily examen themselues and comparing their present behauiour with that which is past they find themselues free from many faults and passions to which they were subiect before and find that now they do many works of vertue both inward outward to which before they had not wil nor force to do them so also for that holy men do know the gifts they hauereceaued of God to esteeme them and be thankfull for them 3. And this doth the Holy Ghost worke in them â—a S. Paul saith that they may know that which God hath giuen them which knowledg touching some gifts is cleare euident and touching some other pertaining to supernaturall grace it is but probable and not very cleere coÌ„formable to the quality of the gift and because amongst the gifts receaued at Gods hand which be very great one is the going forward and profit in vertue they know also this gift so to referre the same to the mighty liberall hand of the Author of all good things and to inflame themselues more in his loue who hath so much loued them that insteed of the punishments and disgraces which they had iustly deserued for their sinnes he hath bettered them with so great mercies 4. And although it be so that holy men for these reasons doe know their going forward yet do they not therfore make more accoumpt of themselues now then they did in times past but rather esteeme themselues lesse and more despise themselues neither for this do they become carelesse to go forward and profit but rather daily do labour to go forward more in the seruice of God The reason of this is because whilest holy and godly men do go forward profit more in vertue they receaue more greater light of God with which they come to discouer in themselues such faults as before they knew not come to feele much more the grieuousnes of the same faults then they knew before And as the basenes and misery of man is a depth without bottome because he was made of nothing and is subiect to sinne he now commeth to know more of this vilenesse and vnworthinesse and misery and nothing and as he groweth in vertue he commeth to grow more in coÌ„tempt of him selfe and so when he hath much profited he holdeth himselfe for lesse then when he began to serue God 5. This is that which S. Gregory auouceth in more places then one to wit that the seruants of God whilest they do profit more and through exercise of good works do approache neerer to God do more arrowly abâ—illy clearly know the spots of their foules and so much more feele thâ—ll indignity and hold themselues in many things for abhominable so much more blame and reprehend themselues and do not only feare and despise themselues for the faults which they know and reprehend in themselues but also for that they vnderstand that God doth see in them many faults which they do not know And for this respect doth the selfe same holy man affirme that God hath mercifully ordayned that his Seruants of perfect vertue against their will come to deale and conuerse with their neighbours who make them take charge of gouernement or other offices which bind them to this that by profiting others through occasions offered them they come to discouer their owne defects and so humble and contemne themselues the more 6. And so it commeth to passe with them that whilest they thinke that in this they receaue harme and that they loose much and destroy that which they had built they come through Gods mercy in this vsage towards theÌ„ to get more vertue waxe more rich in spirituall goods Moreoeuer with the same light which doth increase in holy men as their profit doth increase they know better with more cleerenesse the greatnesse and infinite bounty of God of all his diuine perfections and how worthy he is to be beloued and serued with highest perfectoes and so they know and hold themselues for more vnperfect then before and doe thinke more basely of themselues then before they did because they see better how far off they be froÌ„ that perfection which they ought to haue to serue God as he deserueth to be serued 7. This is that S. Augustine would signify when he said He hath much profited in this life who by profiting hath knowen now far he is from the perfection of righteousnee Hence it is that they so little accompt of themselues and coÌ„temne themselus so greatly as if they were the dust of the earth as S. Gregory doth confesse when he saith That godly men the more they profit in the knowledge of God the more they contemne themselues as if they were nothing or almost nothing These then are the reasons wherfore godly men whilest they profit more in vertue although they know this their profit doe yet lesse esteeme themselues because they know more their imperfections and how much vertue and pertection they want 8. Hence followeth a second thing that the more they go forward the more desire they haue to go on still and they vse more diligence in their profit because they know better the obligation they haue therto and haue more force for the same and for that they know how much God doth desire their profit and how much he is pleased therewith and how much they wynne by going forward How will not that iust man labour to profit in Gods seruice who with pure eyes of his soule doth know the infinit goodnes of God and the mercyes he hath shewed him and the loue he hath borne him And vnderstandeth that in going forward he giueth vnspeakeable contentment to this infinite goodnes of God and that when he profiteth more he doth more please and content him How will not a seruant of God endeauour what possible he may to grow in vertue hauing a cleare and vnpassionate iudgment to vnderstand weigh how much one degree of Gods loue is worth seeing it the price of God himselfe who
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
eminency and infinite perfection this is also to be acknowledged in him And the very same manner of proceding is vsed towards those that in his Church do serue him 6. All such as liue in state of grace and will not loose the same through mortall sinne but yet be retchles of their profit and going forward are like vnto these seruants that will not commit any such fault for which their maister may put them to death or make them slaues for euer in the Gallies but for other things they neither be carefull to content him nor fearefull to displease him Euen so these are fully determined not to do any thing that may be mortall sinne for which they know God will depriue them of his grace glory for all eternity and cast them into the torments of euerlasting â—iâ—r But they are not so much afraid as to fly veniall sinnes for which they vnderstand that although God be offended by them yet he will not condemne them more then to the paines of Purgatory and so they care not to do many good workes very acceptable to God which they might do very well and with great facility or little labour neither do they care to follow sundry good inspirations that God doth giue them nor to imbrace many godly counsells which our Lord doth affoard theÌ„ which they might very well accomplish according to their state and calling And albeit in committing those faults which be not mortall sinnes they highly displease and discontent Almighty God yet they feele not the matter much but rather do often passe their time in laughing at such offences 7. He that liueth in the grace of God and procureth diligently his owne forwardnes is like the the seruant who in althings doth endeauour to do faithfully whatsoeuer his Maister doth appoint and al that which may best please him Also this faithfull and diligent setuant doth his best not only to eschew those sinnes that be mortall but euen those that be veniall by which he doth know see that God is offended and if by forgetfullnes he do fall into any of them he forth with conceyueth griefe and sorrow thereof and doth spedily amend them and make accompt of the diuine inspirations by which God doth discouer vnto him his will and pleasure doth endeauour to follow them and doth greatly esteeme of his holy counselâ—s and doth fullfill many of them as also many works of mercy and pennance and humility which he knoweth to be acceptable to God and although he be not bound to them by any precept or commaundement yet he doth them with a very good wil therby to please and content his diuine Maiesty 8. Of such seruants God hath many in his Church yet some better and more forward then others and he hauing regard to that which reason and his Eternall Law doth require whence good Reason was deriued that moueth men to the like he doth more esteeme and account of this diligent and aduanced person in his diuine scruice then of a great number of others that be slow and retchles and of the seruice done by this one only he receaueth much more contentment and pleasure then of such seruice as all the others do for him neither is this to be meruailed at because the seruant of God that is diligent to profit go forward as he daily increaseth in the grace and loue of God so it falleth out oftentims that he alone hath more of his grace and loue then a great number of them who with negligence do serue him hauing no regard to aduance themselues in his loue In this manner doth S. Gregory and other holy fathers expound that saying of Christ I say vnto you that eiten so there shall be ioy in heauâ—n vpon one sinner that doth pennance then vpon ninty nine iust that need not pennance 9. This is to be vnderstood not for whatsoeuer sinner that is conuerted but of him which returneth to God with great feeling of his life past beginneth to serue him with great feruour in his new life Many also do expound the said sentence of any sinner whosoeuer that is conuerted and according to this exposition that greater ioy is not to be vnderstood of the essentiall and principall ioy which rifeth our of the estimation and loud of that thing wherein a man reioyâ—eth because in this sort of any whatsoeuer iust person who hath more grace then the sinner that is conuerted God doth more reioice and the Angells are more comforted but it is to be vnderstood of a new and accidentall ioy which springeth vp of this that a thing is newly recouered which before was lost But expounding the same sentence as S. Gregory and other Saintes do vnderstand it not of whatsoeuer sinner but of him who returning to the state of grace beginneth to serue God with great feruour and profit in his diuine seruice In this sort we must make comparison of this seruent and inflamed penitent not with whatsoeuer persons but with such as remissely and slackly do serue God 10. And the meaning of Christ in that sentence is that God doth more esteeme a seruant of his that with diligence and feruour doth serue him although he haue byn alittle before a most grieuous sinner then ninty and nine iust who with coldnes negligence of their owne profit do passe their whole life This doth holy S. Gregory declare in these words most worthy to be considered He doth demaund wherfore our Sauiour saith that in Heauen there is more ioy of sinners that be conuerted then of iust personâ—â— He answ erâ—th in this manner 11. Vnde hoc nisi quod ipsi c. VVhence commeth this if not that we our selues by daily experience do see and know that oftentimes those who vnderstand that they be not charged with the buge weight and burden of sinnes do â—land indred in the way of instire and do â—ommit nothing that as vnlawfull but yet they do noâ— labour carefully to come to the country of Heauen but rather do so much more grant themselues the vse of lawfull things how much more they remember 〈◊〉 to haue committed any thing vnlawfull And for the most part those men be negligent and slow to do any excellent good worke because they do verily assure hemselues that they haue not offended in any grieuous sinnes But contrariwise somtimes those that be mindfull to haue done villawfull things stirred to compunction through their owne griefe are inflamed in the loue of God and do exercise themselues in heroicall pertues they do greatly couetall manner of difficulties that spirituall warre is accustomed â—â— yield they do leaue all worldly things they do flie bonoâ—â—â—s they are glad when they receane contumelies they burne with desire of celessiall things they dâ— sighe after the heauerly country and because they â—â— consider that they haue strayed from God they seeke to recompense former losses with later gaines There is then greater in made in heauen of a
he go not for ward he seeth them not but profiting in vertue through tribulations he cōmeth to know them and the more he profiteth the more he seeth the scandals and sinnes of the people And as he now beholdeth many euills which before he did not see he cryeth vnto God saying Woe vnto me that my banishment is prolonged And this he saith because he desireth to see himselfe free from sinne and in company of those that neither do nor can sinne at all 7. Of this benefit which God doth bestow vpon those that profit in his seruice there follow diuers other benefits which he doth offoard thē diuine gifts which he doth impart vnto them for as they grow in knowledg hatred of sinnes light of things appertayning to God so do they grow in force and strength to do good as they go forward God doth more increase the same in them and he that in the beginning of a good life because he had little strength to do well did feele difficulty and wearines yea and great repugnance in many things belonging to vertue when he hath gone forward be findeth easines and sweetnes in the selfe same workes and in others also more difficult hard then those which commeth not of this that there is any change in the good work it selfe but of this that there is a changement in his hart because his forces and courage are increased to do all good 8. This doth the Prophet Isay affirme in these words God is an euerlasting Lord who hath created the bounds of the earth he neither shall faint nor be weary nor is there searching of his wisdome who giueth strength vnto him that is weary vnto them that be not he multiplieth force and courage Young men shall faint and be weary and young men shall fall in weaknes But they that do trust in our Lord shall chaunge strength they shall take wings as Eagles they shall run and not be weary they shall walke and not be faint that is to say God is our euerlasting Lord who hath created the limites of the earth and in creating and gouerning the world he is not faint nor wearied And he hath this good property and condition that he giueth force to the fainty that they may worke to those that in this world be little yea seeme to be nothing he doth increase and multiply courage and strength to do good 9. And young men who be in the flower of their age and strong men who trust in their owne forces shall be faint and weary as weakelings but those that trust in our Lord which is to giue themselues wholy and withall their hart to his seruice hoping all good of his diuine mercy these shal renew change strength and of weake and fearfull shall become strong and couragious to all vertuous and good works And as the eagle is renued by changing his feathers and albeit he be of a heauy body yet with his new feathers he soareth through the ayre with great lightnes and swiftnes so those that do giue themselues wholy to God this new force which our Lord doth allot them shall be renued and passe on in the way to heauen without any faintnes and shall runne in the same without being wearied 10. This is the great fire of a generous mind which God doth giue to those who profit in his seruice he doth increase in them the tast of spirituall things the purenes ioy of a good conscience patience in trauails efficacy in words good examples dexterity and desire the better to help our neighbours he doth increase in them supernaturall aides fauours he maketh them grow abundantly in his diuine grace and loue and in other innumerable gifts and vertues which grow with the grace and loue of God because for a iust man to go forward in the seruice of God is to vse well the gifts and graces receaued at Gods hands and to be indeed gratefull for the mercies and benefits of God God hath giuen this his word which he will not faile to obserue that he will increase his gifts to such as vse them well and his graces and mercies to such as be thankfull for them 11. This did our Lord signifie when he said in a parable that a certaine noble man deliuered to his seruants ten Talents and bid them traffique with them that is to say that God doth communicate and distribute his gifts to his faithfull seruants and commaundeth to vse them well and to the profit of their neighbours And to him that had traffiqued well gayning ten Talents with one that he had receaued the noble man cōmaūded to be giuen the one Talent of him who had gotten nothing with the same which is to say that God doth increase his diuine gifts graces mercies in those that vse them well and do profit by them 12. And so he doth confirme this cōcluding the parable with this mysterious sentence To him that hath shall be giuen and he shall abound and from him that hath not euen that he hath shall be taken which is as much as if he said to him who vseth wel the gifts he hath receaued at Gods hands God will increase and multiply his gifts and from him who doth not vse well the gift he receaued euen this shall be taken away as by that which foloweth shall be manifest How expedient and necessary it is to go forward in Gods seruice therby to be deliuered from the perills and domages that ensue of retchlessenes CHAP. V. IT is the common sentence of holy Fathers that not to goe forward and profit in Gods seruice is to go backward and loose what was gotten Their meaning is that of this omission and carelesnes to go forward it followeth that a man leaueth to doe many good works which he was bound to do and committeth many faults which he was bound to eschew and so looseth the feruour and deuotion of good life and falleth to be cold and careles and disposeth himselfe to commit offences wherby he loseth the grace of God and indeed oftentimes doth commit such faults and vtterly vndo himselfe 2. This sentence doth S. Gregory auouch in these words Such as begin good works and do not accomplish them are to be admonished that with wary circumspection they consider because whilest they doe not performe their good purposes they disanul euen those things that were begon For if that which seemed good to be done do not grow and increase by diligent intention euen that which was well done is diminished decreased And in this world the soule of man like a ship striuing against the streame of a riuer that runneth downe is not in any wise permitted to stand still in one place because it is driuen back and runeth downe vnles it indeauour to go on forward If then the strong hand of him that worketh do not lift vp to perfection the good works begonne the selfe negligence of working doth fight against
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
and what Attrition also what the desinitions of them both be Demaund You say very well What then is Contrition Answere Contrition is a perfect sorrow and horrour that a man hath for hauing committed sinne and this for that he loueth God with a soueraigne and singular loue By which words I say that the principall foundation of Cōtrition is the loue of God aboue all things and this loue of God and consideration that a sinner hath his beeing of the Goodnes and Perfections diuine causeth that whosoeuer hath this Contrition is sory from his hart that he hath offended so good a God But in all this a man must presuppose faith in Iesus Christ our Lord without which impossible it is to please God Demaund And what is Attritiō Answere It is a sorrow that a sinnor hath of his sinnes which is not founded principally in the loue of God aboue all things but in the feare of the paines of hell or in the consideration of the foulenes of sinnes or in some other the like thing you now vnderstand the difference of Contrition Attrition the Contrition is founded principally in the loue of God and Attrition in the feare of hell or in some other the like thing Demaund But I desire further to vnderstand if the sorow to haue offended God for feare of damnation or for the respect of the other considerations you haue alleadged bee good or ill Answere No it is not ill but good and it is Gods gift and disposeth the soule to the purchasing of grace because it goeth accompanied with the hatred of sinne and with a purpose of amendmēt But yet such a sorrow is not perfect contrition because it hath not so perfect a foundation as true Contrition requireth and therfore such sorrow is called Attrition or which is the same imperfect Contrition Demaund If one should confesse himselfe actually and Sacramentally with Attrition alone should he obtaine pardon of his sinnes and should he be put therby into the grace of God againe Answere Yea for by the vertue of the Sacrament the sinner of attrite becommeth contrite and therfore among other reasons it importeth much to go often to Confession for as much as what Attrition cānot effect by it selfe it effecteth by the vertue of the Sacrament of Confession Demaund Of that which you say I conclude that to obtaine the grace of God it is inough for me to do the acts of Attrition and for the rest to haue a care to come oftē to confession and therfore I will content me with it without further troubling my selfe to do the acts of Contrition which me thinks are very hard to do Answere You shall doe well to confesse often as they do also wel who do accustome to exercise the frequent acts of Contrition For though a man by doing these acts of Contrition may obtayne the grace of God without going to confession though he must haue a purpose to do it at least when the precept byndeth him to go to confession yet in regard of the difficulty of hauing true contrition and consequently of the incertitude that there alwayes is as long as we are in this life to know whether we be truly contrite or noe a man must ioyne contrition with frequent confession to be the better assured of that which importeth vs so much as is the act of our saluation And how much more requisite then is it for him to go to Confession who seemeth not to haue any other sorow then that of Attrition or imperfect Contrition Wherfore touching that which you said a little before that you would content your selfe by the making of the acts of Attrition alone you deceiue your selfe very much Demaund Giue me so me reason of that which you say and of my mastaking if I be deceyued Answere I will doe it very willingly the reason of that which I say is manifest For if by your owne miscarriage you offend God mortally you shall not haue your ghostly father alwayes at hand to make your confession vnto him presently after you haue sinned And it may further happen that you shall not haue tyme to go to confession for you may dye vpon the sodaine sith none knoweth what may befall him afterward or you may by some secret Iudgment of God be takē away without Confession And though you should haue a commodity to confesse this is the greatest euill of all to continue an enemy of God considering attrition alone though it should go accompanied with a purpose of confession maketh vs not his friends and to loose all the principal merit of all the good works that you shall doe from the time that you haue offended God virtill the tyme you shall go to confession and receyue his grace againe And what greater domage and losse can there eyther be occasioned or imagined then this Demaund I am satisfied with the reasons that you haue brought but I would vnderstand if you haue any more Answere Yes I haue many more though now I will not bring more then this one for the cōclusion of all this it is Though it be certayne that Attrition ioyned with the Sacrament of Confession be inough to obtayne Gods grace yet this is not so certaine as if it were an article of Faith as it is an article of faith that a man purchaseth the grace of God by the meanes of Contrition And seeing there is question about a busines so important as is that of our saluation reason teacheth vs that we should choose what is more certaine and more assured And who now vnderstandeth not al that we haue said how much it importeth him to haue contrition if he desire to be saued Demaund You haue told me so great priuiledges of Contrition as I much desire to know how it is to be practised and therfore let me intreate you to teach me and to declare in particuler the way to exercise it and the particuler Acts that it comprehendeth in it selfe Answere Contrition comprehendeth three particuler acts Demaund What is the first act Answere The first act is a sorrow aboue all other sorrowes for hauing offended the Maiesty of God because he is God and so worthy to be loued obeyed and honoured aboue all things Demaund With what considerations may a man help himselfe to obtayne this sorrow and to confirme it in his soule Answere It will profit to consider the good that is lost and forgone by one mortall sinne which is the grace and amity of God a good that surpasseth all other goods therefore the losse should cause much greater sorrow then the losse of all other goods put together as be the temporall goods the health life honour c. Secondly it will profit to consider the domage and hurt that but one mortall sinne bringeth vs. For it maketh vs the enemyes of God the slaues of the Diuell foule vgly and abhominable as be the Diuels and damneth vs to hell there to broyle and be tormented for eternity euills by
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