What the Beades signify. CHAP. I.

THE Holy Scripture bindeth vs to pray al­wayes, 1. Thes. 4. and willeth vs to performe our pray­er deuoutly, because it is that In­cense [Page 2] which we are to offer vnto God in euery place. And therfore accursed is that man who doth this work of God deceitfully. Rom. 12. Apoc. [...]. Psal 14. Hier. 48. Ma­ny wayes there be of praying: some mentall, some vocall, others manuall, by well performing our daily functions; and ech of these is deuided into sundry branches: all good, but not all fit for euery one, by reason of the diuersity of mens inclinations. All cannot mount vp with the Apostles vn­to the height of mysteries, Math. 5.8 but the multitude must stay below in the vale of Vocall Prayer, and there serue God in reading deuout bookes, & in saying their Beades: which humble way of prayer was practised by most men before Lu­thers tyme for some hundreds of yeares, although there wanted [Page 3] not most learned, wise, and godly men, who most deuoutly employ­ed themselues, as wel in Marthaes deuotion, as in Maryes high con­templation.

For long before, especially since the time of S. Dominicke, the Vicar of Christ, with the appro­bation of his authority, approued and priuiledged the vse of Beades, the Holy Church vniuersaily re­ceaued them, The gene­rall vse of Beads. all good Catholikes in al Christian countries seriously and with great veneration vsed them. The Congregations of the B. Virgin (which are innu­merable) haue admittted the Ro­sary for their essentiall Character, all the Christian world admitts the Beades in their Banners, as a chiefe Ornament, therby to be knowne and distinguished from [Page 4] the Conuenticles of Heretikes, & Infidels.

And although this forme and number of the Beads now in pra­ctise, and ordinarily vsed, beareth not the antiquity of aboue 500. yeares; The anti­quity of the Beads yet this praying by num­ber is a thing most auncient, and practised by those old Inhabi­tants of the wildernesses, as ap­peareth in holy Paphnutius his life, Ioachim Perionius in his life. who was accustomed at the reci­tall of euery prayer, to let fall a little stone, he hauing gathered many togeather for that purpose, till he came vnto the number which he had prescribed vnto himselfe. And no doubt but this holy Father saw this practised by his predecessors, which may well proue the antiquity of this deuo­tion. So that we see the first vse [Page 5] of Beades is most auncient: and this now in vse to be the very same brought into method, and applyed to the honour of the B. Virgin mother of God, and Me­diatrix of mankind.

Of the fruites of praying on the Beades. CHAP. II.

AS the end of all prayer (whe­ther it be mentall or vocall) is the glorifying of God, The end of prayer the ma­nifestation of our loue, the per­formance of our duety, the ex­hibition of gratitude, and the fulfilling of Christs Commande­ment, who biddeth vs to watch and pray least we fall into temp­tation: so the fruit of praying, especially vpon our Beades, de­uoutly [Page 6] performed, is twofold, Internall, and Externall.

Internall fruit is remission of sinnes, victory ouer our inor­dinate passions, obtayning and increasing of grace and infused vertues; all which concerne the generall estate of our soules. Mo­reouer we gaine therby particuler giftes for euery power of the same as light of knowledge, wis­dome, faith, prudence, art, and such like intellectuall habittes, which purify and cleere our vn­derstanding. Also, a celestiall flame of charity, consuming in our will the impure loue of this world, and enkindling in our harts, the fire of Gods loue. La­stly, we obtaine a ioyfull remem­brance of Gods goodnes, mani­foldly discouered vnto vs by in­finite [Page 7] benefittes hourely besto­wed vpon vs, wherewith our memory is inuited, and encoura­ged continually to remēber him who is the fountaine of all good­nes, & incessantly to thanke him for his infinite mercies, powred out so plentifully euery instant vpon vs.

Externall fruite of prayer is likewise manifold: first, deliuery from many bodily harmes, which might happen to our selues, our friends, our followers, our goods, or possessions, by infinite casualties of fire, water, tem­pest, and many the like worldly chaunces, or by the malice of the Diuell, as happened to holy Iob. Iob. 7. Secondly obtaining of temporall happines, as of health, honour, wealth, lawfull pastimes, and [Page 8] preferments, when either they are expedient for the increase of Gods glory, the good of his Church, or furtherance of our saluation. Thirdly the preseruation of the whole world from peri­shing; for were it not for the fer­uent prayers of diuers seruants of God, who earnestly pray both for themselues, and others, as did blessed Abraham, Ieremie, S. Stephen, and others, the whole world would, perish; Mans sinnes crying vengeance against him. Let therfore euery deuout soule do his best endeauour by daily saying the Beades, to auert the scourge of God from vs, and all mankind, which hangeth hourely ouer our heads, for our offences & ill behauiour towards our maker. Let vs also by the [Page 9] same deuotion incessantly make supplication for increase of Gods grace, that we may run the pathes of his Commaundements, all the course of our life, and at the end of our race happily arriue at the hauen of heauen.

Lastly the reuerent wearing, and due vsing of our Beades, VVhy vve vveare publikely our beads. in­creaseth the externall act of reli­gion; it aduanceth God, and his Blessed Mothers honour, ador­neth their Clients, pleaseth God, reioyceth Angels, triumpheth o­uer Diuells, confoundeth Here­tikes & Infidels, conserueth peace and vniformity in the Church of God.

Of Preparation to say the Beades. CHAP. III.

AS by all spiritual men the life of man is considered to be threefold, to wit, Actiue, Con­templatiue, and Mixt of both; so we may very well say that Prayer is, Vocall answering to Actiue; Mentall to Contemplatiue, and Mixt to both. Of those three former kinds, it is concluded by the generall consent of all, that the third is most perfect, to wit the Mixt, consisting of both the other. Now whether in prayer the purely mentall, or mixt (to wit mentall, and vocall conioyned to­geather) be most perfect, I will not heere dispute. It is inough for [Page 10] my purpose to declare that I vn­derstand the saying of the Beads, The beads a mixt [...]ind of praying. to be mixt prayer, wherin vocall and mentall are conioyned, the words which we pronounce, gi­uing our mind occasion of medi­tation: therefore what preparatiō we find requisite for either vocall or mental prayer, let vs vse before and in the saying of our Beades, which consisteth of both the for­named manners of praying.

To prepare our selues to prayer we are cōmanded, Eccles. 18. least we be like to those who tempt God. They who runne indiscreetly, and ir­reuerently to prayer, performing it coldly, with many voluntary distractions, do often loose their labour, and purchase Gods dis­pleasure; for of such vndeuout ser­uants he complaines, saying: Isa. 29. This [Page 12] people honoureth me with their lippes, but their harts are farre off from me. God requireth of his seruants, that they serue him with their harts, saying: Matt 15. M [...]rc. 7. Prou. 23. My sonne offer vp to me thy hart. In which words two things are included, namely Corporall Preparation, and Spirituall Dis­position in fruitfully saying our Beads. The former of these two dependeth vpon the exteriour dis­position of our body to this exer­cise, which consisteth in these pointes.

Corporall PreparatiōFirst in decent placing of our body, in the well ordering of our fiue outward senses, in well en­deauouring to keepe them from distractions, as also by so scitua­ting our selues that the ouermuch diseasing of the body, eyther by continuall kneeling, or prostra­ting [Page 13] our selues vpon the ground, by extension of the armes in man­ner of a crosse, and the like mor­tifications, cause not the distra­ction of our minds. Wherfore for the tyme thou prayest, I could wish thee not to put thy selfe to any great corporall affliction, but so to dispose of thy body, that it remayne quiet, and if it were po­ssible, as if thy soule were for that tyme separated from it.

The later, Spirituall disposition namely spirituall disposition, is a restraint of all our internall sensitiue powers, in kee­ping them attent, and wholy im­ployed about our prayer; also a de­uout applying of our three spiri­tuall faculties of the soule, namely our Will, Vnderstanding, and Memory, with all their actions, and functions, to Gods seruice in [Page 14] this holy exercise. For seeing God hath created both soule, and body to his seruice, commanded vs to loue him with all our soule, hart, mind, and power, and seeing the performance of the worke is a proofe of our loue; it standeth with great reason we should en­deauour to imploy our selues in this action wholly and sincerely performing it with all reuerence both of soule and body.

Of the seuerall parts of the Beades. CHAP. IIII.

I Intend to discourse vpon this pious manner of praying plain­ly and cleerly, to the end that the explications I shal here make may be more generally vnderstood. [Page 15] Wherefore I will speake only of such parts thereof as are appoin­ted by our holy Mother the Ca­tholike Church, to wit, the Creed, Pater Noster, and Aue Ma­ria.

An vsuall payre of Beads cō ­monly consisteth of one Creed, three Aues, six Decades, or six tymes ten Aues more, and seauen Pater Nosters. The decade, or ten Aues is sayd in remembrance or honour of the ten Commandements of God. The Creed signifieth the Vnion of our Fayth, according to that of the Apostle: One fayth, Ephes. 4 one God, one Baptisme, and therfore is but once sayd in the Beads. The Pater Noster betokneth hope, and is seauen tymes repeated, and that for diuers reasons. First in respect of the seauenfold graces, or gifts [Page 16] of the holy Ghost, which we still pray for. Secondly for the extir­pation of the seauen deadly sinnes out of vs. Thirdly, for the obtay­ning of the seauen contrary ver­tues. Fourthly for the sincere and pure vse of the seauen Sacraments. Fiftly, for the Christian practi­sing of the seauen Workes of Mercy, as well spirituall, as tem­porall.

The Aue signifieth Charity, and is repeated sixty three tymes after the Creed, in saying ouer the beads, to wit thrise after the Creed and ten tymes in ech of the six decades; and this for three causes, First in honour and remembrance of our B. Ladies age, who liued on earth sixty three yeares. Secon­dly, to insinuate vnto vs the fre­quent vse of workes of mercy, & [Page 17] of all moral Vertues, whose good habits help our weake powers with their assistance in al our ope­rations. Thirdly, and especially, to teach vs, that the Works of charity ought farre to surpasse in number and value, all the acti­ons of intellectuall and voluntary habits.

Of the Creed in generall. CHAP V.

IN saying our beads we alwaies begin with our Creed, By the Creed Faith is expressed. which is a briefe summe of our fayth, and a bridgment of Christian Religi­on. The reason why we begin with our Creed, is, because the deuout saying of it, is an expresse profession of our faith, which is [Page 18] to be made in the first place. Quia accedentem ad Deum oportet credere: because he that commeth vnto God must belieue. Againe pray­er is an accesse of the Creature to his Creatour, which can by no meanes be more aduanced, then by an act of Faith. Lastly, the foundation of iustice, which by prayer we seeke for, is Faith, which is comprised in our Creed. To this purpose the Apostle saith: with hart we beleeue to iustice, Rom. 10. and with mouth we make profession to saluation.

In which sentence we are taught two things touching our Creed. First an inward action of our soule, which is nothing els but a spirituall motion of our mind and will towards God the giuer of all vertues, and the only [Page 19] rewarder of the same. VVhat fayth is. For faith is an infused habit, proceeding frō God, which perfecteth our Vn­derstanding, and inclineth our Will with a pious affection to be­lieue in God, and consequently by the meanes of his diuine grace, to attaine vnto Iustification.

Secondly, we are taught an outward action of our body, con­sisting in a profession of our faith, when with words we outwardly make knowne to others that faith which inwardly in hart, & mind we belieue: Which action also cōioyned with charity doth bring vs vnto Iustification. Wherfore in saying the Creed, we must at­tend to foure things. First to the words, and their meaning. Se­condly to the persons to whome they are directed, who are alwaies [Page 20] God the Father, the Sonne, and the Holy Ghost. Thirdly to the mysteries cōprised in those twelue articles, which are many, and admirable. Fourthly to the manner and fashion wherwith the B. Tri­nity doth cōmunicate to mankind those his manifold, and exceeding great benefites.

Of the words of the Creed, and their sense. CHAP. VI.

ADMIRABLE are the sa­cred words of the Creed, be­cause they are signes, leading vs into an Ocean of diuine mysteries, whose signification is mysticall: vpon which I wil only stay, omit­ting the pious conceites of some [Page 21] vpon the number of the words, which in latin are 75. but in other vulgar languages 77. for the latin word Credo in all vulgar tongues is two words, I Beleeue, Ie crey, Io Credo &c. which word being twice inserted into the Creed, maketh vp seauenty seauen; and these words signify the whole essence of our beleife. I will not say these 77. words in our Creed signify the 77. Matth. [...]. tymes we ought to forgiue our brethren when they offend vs, nor that they betoken the Grand Iubiley, because S. Luke writeth in the 77. generation from Adam downward, Christ our Sauiour was borne, Gen. 4. who as Origen and di­uers other of the Fathers vpon Ge­nesis haue noted, did superabun­dantly satisfy for all mankind. These and the like pious coniect­ures [Page 22] omitted, I will come to the signification of the words.

The sense and meaning of these words in our Creed, ought to be discussed seriously, and with great attention, for they import, & signify meruailous things. Wher­fore as the Israelites departing out of Egypt carryed away with them the borrowed treasures of the coū ­try, Exod. 3. and that by Gods owne ap­pointement: so the twelue Apo­stles, the pillars of the Catholike Church, at the departure out of Iury, & dispersing into the whole world, made (by the inspiration of the Holy Ghost) this abridge­ment of Christian beliefe, carryed it away with them, as an infinite treasure, and dispersed it through out the whole world.

And to the end thou mayest [Page 23] orderly proceed in finding out the true literall and mysticall sense of euery word, begin with the first word of thy Creed, which is Credo, and by it learne how to meditate vpon the rest. Search, and diue into it profoundly; this only word I assure thee, is sufficient to hold thy vnderstanding imployed all they life tyme. In this one latin word, are these two English, words, I belieue. In this word I, thou mayest contemplate al things belonging to man his substance, his being this man and not an other, his body and soule vnited, and also separated, his inclinati­ons, end, helpes, miseries, whēce they do spring, and the like. And when by consideration of these particulers thou hast satisfied thine vnderstāding, endeauour to stirre [Page 24] vp in thy will, some good affe­ction of loue, hope, ioy, desire, or thanks-giuing &c. For this is the end of all prayer, to prayse God, and to inflame our affection in his loue, detesting sinne and desiring grace, & all vertues: which good affection being once enkindled in thy hart, by the help of Gods grace, endeauour to conti­nue, and increase it by feruent prayer, recollection, purposes of good life, & so begin thy Beades, desiring perfect obtayning of that good purpose and affection, which thou seelest in thy soule. And thus by example of this first Word thou mayst perceaue the manner how to vnderstand and consider with spirituall profit the rest of the words of the Creed.

Of attention to the Diuine Persons. CHAP. VII.

THIS attention here required is vnto the Maiesty of the three Diuine Persons, God the Father, God the Sonne, and God the Holy Ghost; who are three distinct Persons, vnited in one Nature: these Persons are expre­ssed in our Creed by these termes, Father, Sonne, and Holy Ghost. The nature of these Persons is ex­pressed by the word, God. The cheife ob­iect of prayer. Vnto these Persons, as to the chiefe ob­iect of thy prayers, thou art to haue a serious attention, consi­dering with thy selfe, that in [...]aying thy Creed thou makest the profession of thy faith before [Page 26] these diuine Persons, whose ma­iesty is such, that al the reuerence, and attention thou canst make, is not sufficient to shew the least part of thy allegiance: and ha­uing duely considered, before what a Maiesty thou treatest, say deuoutly thy Creed in professing thy beliefe touching these di­uine Persons.

Before the first Aue, say: O God the Father of heauen, essenti­ally endued with all perfection, haue mercy vpon me; and so offer vp thy Memory in saying the first Aue. Before the second, say: O God the Sonne, Redeemer of the world, essentially endued with all perfection, haue mercy vpon me, & so offer vp to him thine Vnder­standing, in saying the second Aue. Before the third Aue, say: O [Page 27] God the holy Ghost, sanctifier of the whole world, essentially replēished with all perfection, haue mercy vpon me, offering vp to him thy Will, and Affection, as deuoutly as thou canst. Then say the first Pater [...]oster, in asking grace fruitfully [...]o meditate vpon the diuine per­fections, included in the Holy Trinity.

Before the first decade or ten, consider the first Attribute or Per­fection, Omnipo­tent. which is the Omnipotency of God, who can do all things, when, how, and where he plea­seth; to whome no creature can [...]esist, to whome nothing is ei­ [...]her impossible, or hard to do: who with one word created all [...]hings, gouerneth the world withall facility, and with one blast can annihilate it againe. [Page 28] This omnipotency with all thy soule belieue, hope in, loue, and adore; to this submit thy selfe; of this craue pardon, whome through thy weaknes, and frailty thou hast so often offended▪ To this Omnipotency entierly commend, and resigne thy selfe beseeching the Saints in heauen to assist thee in louing & praysing this Omnipotency, by saying▪ Gloria Patri &c. Glory be to God the Father, the Sonne, and the holy Ghost, because they are omnipo­tent, As they were in the b [...]ginning, now and alwayes, world without end▪ Amen. This done say one Decade, or ton Aues, and a Pater noster, in praysing his Omnipotency, and in humbly desiring alwayes to be directed and defended by the same.

Before the second Decade cal [...]o mind the Infinitenesse of God, Infinite. his power, wisdome, goodnes in [...]ll his actions &c. For example, [...]ehold his Infinitenesse in wis­dome; first in so prudently crea­ [...]ing Heauen, Earth, Angells, Men, &c. Secondly in so dis­ [...]reetly disposing and ordering all [...]hings in number, order, and measure. Thirdly, in so proui­ [...]ently gouerning the whole world, and all therin contained. [...]ourthly in prouiding so abun­ [...]antly all necessaries for ech crea­ [...]ure in his kind. Fiftly in cer­ [...]ainly foreknowing from all eter­ [...]ity all future euents, till the [...]orlds end. And lastly, in pre­ [...]estinating all the elect by most [...]onuenient, and sweet meanes, [...]o the attayning of eternall glory; [Page 30] all which belieue, hope for, ad­mire, adore; and then with the celestiall Court thanke God most humbly for the same in saying, Glory be to the Father, Sonne, an [...] the holy Ghost, for their Infinite­nesse in Nature, and Power, a [...] it was in the beginning, is now, an [...] alwayes shalbe, world without end Amen. Then say ten Aues and one Pater noster in praysing Gods Infinitenesse, and in humbly besee­ching alwayes to be guided, and directed by it. Eternall.

Before the third Decade, con­sider the Eternity of God, that he was alwayes, before the world was made, and, that he shall euer so remaine God, thrice happy▪ whose Eternity is part of his na­ture, cause, and measure of all time. See how all other things had [Page 31] their being, beginning, and con­tinuance from him: then lifting vp thy affection, to adore this true Eternity, say with all the blessed Inhabitants of heauen, Glory to God the Father, the Sonne, and the holy Ghost, who are Eter­nall, as they were in the beginning, and euer shalbe, world without end, Amen. After this say ten Aues and one Pater noster, that thou mayest be his faithfull seruant in this world, and partaker of his glori­ous vision in all eternity.

Before the fourth Decade thinke vpon the Imutability or vn­changeablenes of God, Vnchange­able. who was, is, and euer shalbe the same God he was from Eternity, both in Nature and Operation, with­out all chang or alteration what­soeuer; so that now he is the selfe [Page 32] same God in all respects, that he was a million of millions of years past, and as he shalbe, and con­tinue world without end: for heauen and earth shall passe and change, but thou (O Lord) re­maynest for euer. Heere deploring thy continuall decay, & hower­ly alteration, and admiring his vnchāgablenes, inuite the Saints, and all Pilgrimes of the militant Church, to prayse God, in say­ing: Glory be to God the Father, the Sonne, and the holy Ghost, for their vnchangeablenes, as they were in the beginning, and now, and euer shalbe vnchangeable, world without end, Amen. Heere say ten Aues & one Pater, demaunding perseue­rance in Grace, Charity, Purity of life, and all other vertues.

Before the fifth Decade, looke into [Page 33] incomprehēsible Goodnes of God, Good. who is goodnes it selfe, all other Creatures good by participation of his Goodnes. Furthermore, God is not only Goodnes it selfe and maker of all things good, but also he worketh with his creatures all those workes which are good: for without him we can do nothing: Ioan. 15. and in this respect we are called (when we do well) Cooperatours, Ioan. 3. and (as S. Paul saith) Coadiutours with God, 1. Cor. 3. who saith of himselfe: Phil. 4. I can do all things in him who comforteth me: but most plainly of all, the Pro­phet Isay teacheth vs this truth saying: Thou, O Lord, Isa. 26. our God hast wrought in vs all our works.

Consider also this ineffable goodnes of God which hindereth infinite euills, which the wicked [Page 34] spirittes, and their complices euill men would do, if Gods goodnes did not hinder them. Againe those euill works which men do bring to passe by Gods permission, by this goodnes of God in the end, turne to the good of his faithfull seruants, as witnesseth his Apostle: Al things tend, Rom. 8. and cooperate to the good of them that loue God. Lastly this goodnes of God, neyther is, neither can be cause of euill, but only of good: for of goodnes what can proceed but good? Ose [...]. 13. Hence the Prophet sayth: Thy saluation, O Israel, is of me, but thy perdition is from thy selfe. And so being raui­shed in the loue of this inestimable goodnes, implore the assistance of all the Saints, and with them giue glory to the Father, the Sonne, and the holy Ghost, for their inestima­ble [Page 35] goodnes, as they were in the be­ginning, are now, and euer shall be world without end, Amen. Then say ten Aues, and one Pater Noster in extolling this goodnes, & humbly beseeching to be wholly inamou­red of it.

Before the sixt Decade open thine Vnderstanding, Merciful. and looke as well as thou mayest into Gods mercy, which in all respects is in­finite. First, most firmely beleeue, that as humane misery (which is the proper obiect of Gods mercy The ob­iect of Gods mercy.) surmounteth in greatnes all other morall accidents casual vnto man (for misery accompanieth al men their soules, bodies, and whatso­euer, for it is their companion into the world, it continually at­tendeth them till their dying day, yea & from some it neuer parteth [Page 36] for all Eternity) so in regard of vs, and our necessities, the mercy of God surpasseth all other diuine attributes, Eccl 18. [...]. 140. or powers, as the pro­phet fitly to this purpose sayth: The mercy of our Lord is aboue all his workes.

Secondly, in particuler con­sider the mercy of God the Father, towards vnfortunate mankind, who hauing but one only begottē Sonne, Ioan. 3. condemned him to a most cruell death, to restore vs to life againe.

Thirdly, so vnmeasurable is the mercy of God the Sonne, that he tooke vpon him our mortality, Rom. 8. suffered for our sakes most shame­full reproaches, and death it selfe, to free vs captiues to Sathan, and to make vs who were vassalls to sinne, heires of his Kingdome.

Fourthly, God the holy Ghost is so naturally indued with mercy that he in proper person continu­ally sanctifieth, guideth, and go­uerneth the vniuersall Church of God in vnity of truth, Ioan. 14. euen vntill the worlds end.

Fifthly, all the three diuine Persons ioyntly and equally, are as mercifull to euery man in par­ticuler, as they are towards all the world in generall; and therfore most truly said S. Augustine: In Con­fess. God loueth euery one man, as much as he loueth the whole world: the reason is, because God loueth euery man infinitely, and can loue all men togeather but infinitly.

Sixtly, so ready and atten­dant is Gods mercy for euery man all the time of this transitory life, Ezech. 18 that at what houre soeuer any sin­ner [Page 38] will accept of it, repentant for his sinnes returning vnto God by amendment of his life, God is most ready to receaue him to his mercy, to indew him with his grace, and to bring him to the crowne of glory. Let no sinner therfore despaire of Gods mercy, though he be at the last gaspe, yea and ouerwhelmed with a world of sinnes: for greater is Gods mer­cy then mans sinnes or misery, because Gods mercy is infinite.

Lastly consider his goodnes in being readier to pardon men al their offences, then men can be desi [...]ons to be pardoned, as appea­reth in Christ towards the good theefe. And heere admiring Gods infinite mercy, and crauing the assistance of the celestiall spirits, in exalting Gods prayses, say: [Page 39] Glory be to the Father, the Sonne and the holy Ghost, for their vn­speakable Mercy, as it was in the beginning, is now, and euer shalbe, world without end, Amen. And then saying ten Aues and one Pa­ter, instantly desire to be alwayes partaker of Gods mercy. Thus for a tast haue I giuen thee an exāple how to meditate vpon God Al­mighty, and the three Diuine Persons in Trinity, in saying thy Beades.

Of the Pater Noster. CHAP. VIII.

THE holy Scripture comman­deth vs to hope, By the Pa­ter Noster hopers sig­nified. Ioan. 16. it being the anker of our saluation. To this end Christ saith: Haue hope, for I [Page 40] haue ouercome. Wherupon the Apostle saith: Hope neuer confoun­deth. The reason is, because hope is a heauenly Vertue infused by God into our soules, wherby with a certaine confidence, we expect at Gods hands life euerla­sting. Things to be prayed for, are of two sortes, either good or bad. For the former, wee pray they may be giuen vs; from the la­ter we pray we may be deliuered. Diuers are the good things we stand in need of, both for soule and body; some spirituall, others temporall, and all of them help vs to the attayning vnto our finall & complete happinesse. Infinite are the euills, as well ghostly, as bodily, which greatly encomber vs in this our pilgrimage, from which euils we earnestly pray to [Page 41] be deliuered: and all these, both good and bad in generall, Matth. 6. were by our Sauiour briefely com­pacted togeather in our Pater no­ster, which containeth in it all the things that are to be hoped for, as also all those things, that we de­sire to be deliuered from.

In saying the Pater noster, first let thy mind be fixed vpon Almighty God, who is the person vnto whome thou offerest thy prayer. Secondly, penetrate the sense, and meaning of euery word, beginning (for example) with the first word, Our. This word sheweth, that God is a Father vnto vs all; and as to all, so is he to euery one. First consider that he would be called Ours, that we should not repine to offer vp our selues, and all we haue to him, [Page 42] to obtaine that sweet title to be called his Secondly inflame thy affection, & consider how happy thou art if thou mayest rightly say this word Our, for then thou art his, and he thine. Thirdly in this word imbrace thy neighbour, who by it is made thy brother & fellow heire of Eternall felicity.

Then go to the second word, Father; not Lord, nor Iudge, nor Creatour, nor King, or the like; but Father: a name of loue, lincking himselfe vnto vs, as neere as may be, to make vs loue him like dutifull children. He is our Father for six causes. 1. For making the substance of which we are composed. 2. For casting the mould wherof we were forged. 3. For fashioning the frame of our bodies. 4. For [Page 43] creating and vniting our soules to our bodies. 5. For bringing vs vp and giuing vs whatsoeuer we haue. 6. Lastly, and especially, for adopting vs heyres to his eter­nall Kingdome, giuing vs all the meanes possible to attaine therto, guiding, gouerning, and con­ducting vs thither, as it were by the hand. Which six points apply to the six Decades.

If followeth, Which art, which may also be considered by six points, and may be applied to the Beads, as the former. First, how God is absolute in himselfe. 2. How God is only of himselfe, and independant of any other. 3. And for himselfe, not to any fur­ther end, being his owne blessed­nes, and end of all things. 4. How all creatures whatsoeuer they be, [Page 44] euen Angels & men, are of God, for he made vs, and not we our selues 5. All things are in God, for. In him we liue, moue, and are. 6 Lastly, to God all creatures be­long, as to their Cause, Maker, Redeemer, Sanctifier, Gouer­nour, and last end: for God made all things for himselfe.

In heauen, to put vs in mind of our Country and inheritance, to which we were borne: for this place in which we liue, common­ly called the World, is our exile, and place of pilgrimage, pen­nance and probation, 2. Cor. 5. but heauen is our home, Citty, and country. Now seeing that God is our Fa­ther, let vs his children learne, first fully to know the worthines of our vocation, Rom. 8. and adoption, who are by grace made the chil­dren [Page 45] of God. Secondly to direct all the course of our life to the at­tayning of this supernaturall end Thirdly, to moderate with rea­son all our passions and inclinati­ons; for if God be our Father, we ought to loue and feare him, with the feare and loue of children, to trust in him stedfastly, to rely on him only, and so to gouerne all our motions, like well nourtured children, in the presence of our Father who alwayes is with vs, and still beholdeth vs. Fourthly to conuerse with our heauenly Father (from whome we cannot fly, because he is euery where) most dutifully, and with all cor­diall respect, in humility, charity, patience, obedience, and all o­ther vertuous comportments. Fiftly, not only to conforme our [Page 36] willes to his will, but also quite to cast off our owne will, and to put on his, by taking all things (aduersities as wel as prosperities) as speciall fauours sent from him, for our particuler good. Sixtly, seeing that this our Blessed Father hath his glorious Pallace in hea­uen, let vs abhorre all euill con­uersation of this world, all excesse in apparell, pleasures, feeding of our senses, and the like actions common to brute beasts and hau [...] our hopes & affections in Heauen, Ephes. 2. whose Cittizens we are, and of which we are made Coheires with Christ.

Hallowed be thy name. Heere we pray for the increase of Gods honour, and consequently for the increase of the number of the faithfull; for by those only the honour [Page 47] of God is propagated. Also for the augmenting of Gods grace in vs, and extirpation of mortall sinne, for without his grace, we can no wayes cooperate to the honour of God, for they must be pure vessels that serue to the increase of Gods honour, and therfore was S: Paul taken forth to preach the name of Christ to Nations, because he was Vas e­l [...]ctionis, a chosen vessell.

Thy Kingdome come. In this we pray for our Childs part in the other world, which is life euerlasting; as also for the meanes to attaine vnto it, which are in­fused vertues, and supernaturall helpes, as grace, faith, hope, and charity, and all other vertues, especially the eight Beatitudes, which are as it were so many [Page 48] steppes or ascents towards hea­uen.

Thy will be done. Heere we resigne our selues entirely to the will of God, for by wishing the performance of his will, we sub­mit our owne to his: in which resignation (those that haue ex­perience of it) do find the grea­test comfort & quietnes of mind that may be, and within them­selues such a peace, as the world cannot giue. To such a soule as wholy layeth her selfe in the hād of Almighty God, what can come amisse? Nothing without doubt, for such a soule at the comming of any accident whatso­euer, saith not, This such a one hath done, mine enemy, one that hath watched to doe me this ill turne, and the like; but con­trarily [Page 49] saith: This is sent me from the hand of God, the guift of a Father to his child, his will be done, and blessed be his name for euer.

In earth, as it is in heauen. We pray here like those that are per­fect, let vs in all our actions shew our selues to be louers of perfecti­on, in imitation of our Father, in wishing that Gods blessed will may be performed as exactly here in earth, as in heauen; we do wish also that there may be no greater repugnance in our obey­ing here vnto it, then there is in heauen. And in this we pray for that perfection, which euery true Christian ought to aspire vnto: and then how sweet and pleasant would the seruice of Almighty God be vnto euery one, in being wholy conformed vnto his holy [Page 50] will, as the Saints of heauen are. This was that perfection which S. Paul arriued vnto, when he burst forth into those words of perfect resignation: Now I liue no more, but Christ liueth in me.

Giue vs this day our daily bread. By these words we aske all ne­cessary food, as well spirituall as corporall. We say not, Lend vs, since we owe him so much alrea­dy, that we neuer shalbe able to pay him any thing, but still must increase our debt. Neither say we, Pay vs, for God oweth vs no­thing, but we owe all what we haue vnto him: and therfore be­seeching his infinite goodnes to be bountifull towards vs still, we intreat to giue it vs. This day, si­gnifieth the shortnes of our life, our daily want, our continuall [Page 51] failing, Matth. 6. and perpetuall need of Gods prouidence towards vs. Daily bread, putteth vs in mind of only necessaries, and neither to demaund, nor care for super­fluities.

Forgiue vs our trespasses, as we forgiue them that trespasse against vs. So that if we will not forgiue any that hath offended vs, God will not forgiue vs our offences, and since this is our owne petiti­on, we must take heed we con­demne not our owne selues.

Lead vs not into temptation, by permitting our frailty to fall; but support vs from falling, that is from consenting to sinne.

Deliuer vs from euill, because without Christ we cā do nothing hauing enemies on euery side of vs, & the chiefest of all within vs, [Page 52] to wit our selues.

Amen, as a seale is added, which signifieth Be it so, if it please thee. And thus much for the literall sense of our Pater No­ster.

Of the Aue Maria. CHAP. IX.

OF all affections, that of the mother to her child is held to be the tenderest; By the Aue Maria Charity is vn [...] r­stood. there being betweene these two, the greatest naturall vnion and participation one of the other, that can be. But if this naturall affection be raysed to a degree aboue nature, to wit made spirituall, that is a naturall affection refined or purified; then without doubt there can be no­thing [Page 53] added to the perfection of it In this height of affection which is tearmed Charity, doth this B. Virgin loue mankind, being euer towards him as a most tender Mother, a Mother of Grace, a mother of Mercy, that is a Mother vnto all those, that by her medi­ation aske mercy. To this mother let vs come with an inflamed affe­ction, with a feruent desire to imitate her charity and purity.

Now let vs proceed to the lit­teral explication of the Aue Maria. In the fi [...]st part, is contained an Honorable Salutation of our B. Lady, vttered by the Angell Ga­briel, sent vnto her as a messenger from the B. Trinity about the bu­sines of mans Redemption, in which this B. Virgin was a speci­all Agent. Haile Mary full of grace, [Page 54] our Lord is with thee: she cannot be saluted by a greater title then full of grace, since in it all other dig­nities are contained. The Angel would not call her mother of God for as yet she had not giuen her louing consent to be a mother, & yet a Virgin. Yet in calling her full of grace, he did signify that shee was come to such height of perfection, as was not to be giuen to any but to the mother of God; and he was cōmanded so to entitle her, by that Diuine Counsell that sent him. She is called by the An­gell full of grace, that all sinners might haue recourse vnto her for grace, since being her selfe full, we might by our humble prayers touch that vessell, that some of those graces might fall vpon our soules.

Our Lord is with thee, in a most eminent manner, by desire cor­porally to inhabit in her to make her the Mother of his only begot­ten Sonne. These words also tell, from whome the greeting came, from the B. Trinity that made her so admirable a peece of worke­manship, that out of her was drawne, by the hand of the holy Ghost, the Humanity of Christ Iesus God and man. Our Lord was with her euen at the very instan of her Conception, then shewing himselfe vnto her a Lord & Protectour, in defending her from the originall, and generall blemish of mankind. Hitherto the Angell Now follow the words of S. Elizabeth, admiring and praising the happines of this B. Virgin her Cosen.

Blessed art thou amongest wo­men. For six singular priuiledges, which thou mayest apply vnto the six Decades. Six priui­ledges that ma [...]e the holy Vir­gin Blessed amongest vvomen. 1. In being chosen out of thousands from all eternity as most fit to beare the Sauiour of the world. 2. In giuing her obedi­ent consent vnto the Angell, who spake things she vnderstood not. 3. In contayning God the second Person in Trinity nine moneths in her sacred wombe. 4. In being a mother remayning a Virgin. 5. In hauing her owne maker all his whole life obedient vnto her. 6. In being priuiledged immediatly af­ter her death, to haue her body reunited to her glorious soule.

And Blessed is the fruit of thy wombe, Iesus. This last word ex­plicateth the whole sentence: for this Blessed fruit of her wombe, [Page 57] was nothing else but swet Iesus; [...]nd this fruit grew vpon no other [...]eethen vpon the B Virgin from whom we receaue this pleasant & vitall fruite. In this Virgin (a Paradise of pleasure) these spiritual fru­its abound; for cōtayning this one fruit, which hath the nature of heauenly Manna, she satisfieth the tast of all spirituall soules; for Iesus is a fruit contayning in it selfe all delightes.

We come now vnto the last of these three harmonicall parts, which is sung by our holy mother the Catholike Church, and ad­ioyned vnto the two former parts of the Angel, & S. Elizabeth. Holy Mary, mother of God, pray for v sin­n [...]rs, now, & in the houre of our death. Had the Church sayd only, Holy Mary pray for vs, her high prehe­minence [Page 58] of being mother of God had bin left out. And had it bin only sayd, Mother of God, pray for vs, her Dignity indeed had bin specified, but it had not bin made knowne from what lowlinesse she was exalted, Luke. 8. Quia respexit humili­tatem ancillae suae, from the humi­lity and lowlinesse of a hand-maid she was raysed to be the mother of God; therefore we say, Holy Mary mother of God: by Mary, signify­ing her humility, & by the Mother of God, the dignity vnto which her being humble Mary, raysed her.

Pray for vs sinners, thou that wert exempt from all sinne, thou that beganst the ouerthrow of sin­ne, thou that knowest the malice of sinne being the mother of grace pray for v [...] sinners, that haue so oftē [Page 59] offended thee, by offending thy deare Sonne: who deserue nothing of our selues, Bernard. serm. 12. in Apoc. nor can better aske for mercy then through thy Ble­ssed mediation, knowing thy Sonne Christ Iesus can deny thee nothing. Of thee therfore, O ble­ssed Virgin, we begge to pray for vs.

Now, and in the houre of our death. By the first word Now, we consider our present life, the mi­sery and calamity of the same. We beseech therfore the B. Virgin to assist vs in this life of misery, that we may make this Now a passage vnto happines, which shall last for Euer. And in the h [...]ure of our death, in which we haue most need of her powerfull ayde, consi­dering that vpon that instant, our eternall estate dependeth.

This is the time in which the tree falleth, where it shall re­mayne for Euer. We may here out of these words reflect vpon the tender loue of the Catholike Church towards all her children, aduising them by this prayer (which she hath taught them) to make recourse vnto so potent a friend, as the Mother of God is, at this most important houre, after which immediatly insueth Euer. Let these two words Now and Euer sound in thine eare per­petually. Neuer thinke vpon the one, but let thy thought imbrace also the other. Neuer let thy con­ceit stay vpon Now, to wit vpon this present life and the miseries therof, but thinke also vpon Eu [...]r, to wit the ioyes of heauen, pre­pared for those that passe through [Page 61] these miseries constantly; and let not the fond and false pleasures of this life represent themselues vnto thee, vnlesse thou also set before thee the eternity of paynes due to those that neglecting their saluation, follow these short de­lights in blindnes. Let Now com­mit nothing, that it shalbe asha­med to auouch before Euer: but let both these proue and examine the action of ech other, that so we may Now seruing this great Vir­gin faithfully, enioy her in hap­pines for Euer.

The Conception of our B. Lady. CHAP. I.

CONSIDER, that ordinarily the Conception of man is in sinne, The first feast. Psal. [...]0. according to that of the Royall Prophet, Et in iniquitatibus concepit me mater mea: & in sinne [Page 63] my mother conceaued me.

This sinne in children is tear­med Originall sinne, as well be­cause it is deriued vnto vs from our first Parents, The effects of origi­nall sinne. as because it possesseth euery one at his first being, or comming into this world. This sinne infecteth the whole man, body and soule, shutteth Heauen gates against him, making him slaue vnto Sa­than.

The penalties of Originall sinne are diuers: Bodily deforma­tion, all kind of sicknes, and death it selfe, dimnesse of Vnderstan­ding, weaknes of our Will, pronesse to sinne, and damna­tion if we dye in it, without the remedy of Baptisme.

Our B. Lady by singular priuiledge was preserued from [Page 64] this Originall sinne, and conse­quently preuented with grace in her Mothers wombe: and at the first instant of her Conception was indued with all vertues, as Originall Iustice, and the like:

She was by the same priui­ledge, adorned with all naturall perfections of body, as health, beauty, strength, and the like graces.

Lastly, she was not subiect to any actuall sinne, not so much as veniall, preseruing still entier [...]er Originall Iustice; much lesse was she subiect to damnation. [...]onder euery one of these six points according to thy deuoti­on applying them to the seuerall parts of thy Beads.

The Natiuity. CHAP. II.

FIRST consider her no lesse wonderfull natiuity: The secōd feast. for as she was conceiued without sinne, so was she borne of her aged mother S. Anne, as wee may piously pre­sume, without all paine.

How ioyfull to Angels was her birth, because she was to beare the King of Angels, and to be their Queene.

Glorious to vs men was her Natiuity, because she was to be the Aduocate of Gods Church, and potent Mediatrix betweene her Sonne, and mankind.

Gladsome was her Natiuity to the B. Trinity, because she was [Page 66] from al eternity predestinated the Espouse of God the Father, Mo­ther to God the Sonne, and Ta­bernacle to the holy Ghost.

Terrible to the infernall powers was this Natiuity of hers, because she was to bruse the Serpēts head. Gen. 3.

Lastly, comfortable to all sinners of the Catholike Church was this Natiuity; because she is borne a mother of mercy. Queene of heauen, and Refuge of sinners, to whome all haue free accesse, to whome God the Sonne will deny nothing; and whose clemency is such as she taketh vpon her to ob­taine all sinners humble petiti­ons.

Apply these points as the for­mer to the six Decades.

The Presentation. CHAP. III.

FIRST, our B. Lady being chosen out of the whole world to be mother of God, The 3. Feast. was by de­grees disposed to this office; for being only three yeares old, she was by diuine inspiration presen­ted, and offered vp to God in the Temple.

In the sacred Temple, being come to riper years, first amongst all the Iewes, she made a vow of perpetuall Virginity.

In the Cloyster of this Tēple she serued God in all Iustice and Sanctity of body and soule; gi­uing an example to all those that abandon the world, to leaue with [Page 68] the world themselues also; for without perfection invertue, she knew no inclosure to be strong inough against the world; teaching the best & surest inclosure to be that of our affections.

Fourthly in that retyred place, she continually exercised all vertues, and good workes su­table to her calling.

There she mortified that Vir­ginall body of hers, imitating in the spirit of Prophesy, her Blessed Sonne, S. Amb. lib de Virgin. who although he could not be subiect vnto any rebellion against the law of reason, yet did by fasting and praying giue ex­ample to all that followed him, that the way vnto the Kingdome which he promiseth, is ful of mor­tifications and crosses.

Being thus trayned vp in all [Page 69] kind of vertue, hence she was e­xalted to be the mother of God. A vertuous life in this world is a disposition to attaine vnto hap­pines in the next.

The Visitation. CHAP. IIII.

FIRST our B. Lady being de­clared, The fourth feast. by the message of the Angell, to be the mother of God, tooke a tedious iourney on foot, passing the mountaines towards her cosin Elizabeth to visit her.

Withall patience & spiritu­all ioy she performeth this iourny and that with great speed: for S. Ambrose vpon this place saith: De­uotion done with speed yeldes most a­bundant fruit, because there is disco­uered [Page 70] the feruour of Charity.

Entring into her cosin Eli­zabethes house, she saluteth her courteously, whose salutation caused ioy both to S. Elizabeth & to her sonne S. Iohn, yet in her wombe.

Our B. Ladies vertues being deseruedly praised by S. Elizabeth she beareth her selfe notwithstan­ding most humbly and modestly.

She referreth al honour vnto God, singing her sacred Canticle: Magnificat anima mea dominum, my soule doth magnify our Lord. In which many mysteries are contay­ned, and documents for our in­struction, how to referre all our actions to the honour and glory of God.

Lastly, our B. Lady hauing serued with al care and respect her [Page 71] aged cosin, for the space of three monethes, retourneth to poore Nazareth with her Spouse S. Ioseph expecting the time of her meruai­lous deliuery.

The Purification. CHAP. V.

FIRST our B. Lady remay­ning a Virgin, The fifth Fe [...]st. and yet now made a mother by bringing forth the light of the world, out of her humility obserued the legall num­ber of dayes for her retirement; and keeping all the other accusto­med rites, went vp to Hierusalem, there to make her great offer of Thankes-giuing for the high dig­nity bestowed vpon her: Quia fe­cit ei magna qui potens est, Luke. 1 because [Page 72] he that is mighty hath done great things vnto her. For great bene­fittes, great thankes must be gi­uen.

And according to her po­uerty & purity, she offered a paire of Turtle Doues, the best gift she could make, instructing vs to offer vp to God the best we haue, since indeed we giue it not, but restore it to him of whome we haue re­ceaued it.

Consider, that the great giftes offered to her Blessed Sōne by the three Kings, were by the B. Virgin and her Spouse speedily giuen away in almes, since two Doues were now the best gift they had to offer.

Holy Simeon receauing his Sauiour into his armes, singeth: Nunc dimittis, Luc 2. now thou doest [Page 73] dismisse thy seruant, O Lord, [...]ecause mine eyes haue seene thy [...]aluation. This holy Saynt ha­ [...]ing seene his Sauiour, desired not to liue any longer. Here set­ [...]ing before thine eyes Happines, which is the vision of God, & the Miseries of this world, make reso­ [...]utions worthy of thy choice.

Our B. Lady hearing both holy Simeon & Anne to prophesy of the greatnes of our Sauiour, stood withall humility in the Temple, conuerting none of all these praises to her selfe, who was [...]udged worthy by heauē to beare [...]his Sauiour of the world.

Lastly, her behauiour towards al that were presēt (in such a con­course of praises & admirations) was such, as she endeauoured to make them esteeme of her but as [Page 74] of an ordinary woman, who nee­ded Purification.

The Assumption. CHAP. VI.

The sixt Feast.FIRST, the most happy soul [...] of this B Virgin separated frō her body by death, is by Angeli­call powers transported vp to hea­uen.

In like triumph her body by singular priuiledge is carryed vp by Angels, and in all happines re­united to her soule.

Reflect vpon the ioy at this vnion, applauded by the three Persons in the B. Trinity, and all the Quiers of Angels and Saintes.

At the hands of her glorious Sonne, she receaueth a Crowne, [Page 75] of eternall blisse.

She is placed at the right hand of her Sonne, and proclaimed Queene of Heauen.

Lastly endeauour thou by al meanes possible, to make this Queene of glory, adored also heere on earth, by drawing and exhorting as many as thou canst, to deuote themselues vnto her.

And thus by these six feasts, I haue giuen thee some light how to apply any mystery to thy Beads. But whē thou art growne expert in this kind of Prayer, thou mayest either saying thy whole Beads meditate vpon one only mystery, as for example the Conception of this B. Virgin; or else th [...]u mayest apply to euery decade or ten, one of these mysteries, & so in thy six decades thou [Page 76] shalt runne through all the six mysteries.

And thus much concerning the Beads, consisting ordinarily of six decades. Now we will passe vnto the Rosary, consisting of 15. Decades, or 150. Aues, and of 15. Pater nosters.

Of the first Ioyfull mystery, which is the Annuntiation. CHAP I.

CALL to mind the History of the Annuntiation, The first ioyful mi­stery. Luke. 1. as it is re­corded by the Euangelist, in which narration, six points are remarkable. First the Consul­tatiō made in heauen by the three Diuine Persons in Trinity, how they might assist man, and bring him againe into the way of saluation▪ and no other meanes [Page 78] was found more expedient, then that the second Person of the B. Trinity should become man.

Consider then the obedience of the Angell in vndertaking and discharging the Embassage he was willed to beare vnto the Vir­gin Mary, dwelling in N [...]zareth: as also how the Angell carryed himselfe towardes this chosen Queene, he discoursing with her in an humble low voice, briefly, and grauely, after the manner of treating with Princes.

Likewise her Virginall mo­desty, bein [...] troubl [...]d at the meruei­lous speaches of the Angell, and her deep si ence, Luke. 1. considering with her selfe what a kind of salutation this was.

Againe, Her singular wis­dome, [...]aving with her selfe: [Page 79] Quomodo fiet istud? How shall this be done? conioyned with a purpose of purity, because she knew not man.

Also her holy feare, Feare not O Mary, thou hast found grace before God; for that the holy Ghost shall come vpon thee, and the power of the highest shall ouer-shadow thee.

Lastly contemplate vpon the meruailous fruitfulnes promised her in giuing her consent: The obe­dience of the B. V [...]r­gin highly revvarded. Behold thou shalt conceaue and bring forth a Sonne, and thou shalt call his name Iesus. End this point with admi­ration at the B. Virgins excee­ding promptnes and humility: Behold the handmayd of our Lord: her courage; Let it be done vnto me; Her faith and confidence: According to thy word; and lastly her deuout thankes-giuing: My [Page 80] soule doth magnify our Lord.

The Visitation. CHAP. II.

The secōd ioyfull my [...]tery.SET before thine eyes, the first pilgrimage of our B. Lady, in visiting her Cosin S. Elizabeth mother of S. Iohn the Baptist; wherin consider these six points, applying one to euery Decade.

First contemplate the B. will of God to be, that this iour­ny should then be vndertaken by the B. Virgin to sanctify S. Iohn, by her gracious salutation.

The B. Virgin knowing it to be the will of God that she should take this iourney, soden­ly, without any delay rose vp, & went into the mountaines; by the [Page 81] which the holy Fathers vnder­stand perfection in all vertue, at which the whole Euāgelical law aymeth.

3. Make thy selfe present and see the pious strife betweene these happy women, allied neerer in vertue then in bloud, endeauou­ring each one to exceed in acts of humility and charity.

4. If vve be forced to discouer our ovvne vvorth let vs do it as rather be­ [...]ng morti­fied th [...]n pleased to make knovvne vnto o­th rs vvh re our measure lyeth. The glorious mother of God, although she could not hide from her Cosin the greatnes wherto she was called; yet her humble manner of disclosing it, was such as could not proceed but from the mother of God, replenished with all grace and vertue.

5. Then consider the vertues practised by the B. virgin for the tyme that she stayed with S. Eli­zabeth, which was three months.

[Page 82]6. And out of ech of these flo­wers, sucke like an industrious Bee some sweet document: and admiring this Virgin-Mothers vertues, and those of S. Elizabeth, namely their deuotion, diligence, courtesy, & humility, most hum­bly demaund grace, now to be both prayser and follower of their vertues, and after thy death, par­taker of their glory.

The Natiuity of our Lord. CHAP. III.

The third ioyfull mistery.GOE, and put thy selfe into the company of sheepheards, and by thy humility and pouerty, dispose thy selfe for the inuitatiō of Angels, to go and behold, in poore Bethliē the King of Kinges, [Page 83] thy Sauiour and Reedemer.

1. Consider the B. Virgin be­ing now in her iourney, to satisfy the proud law of Augustus Caesar, being come to Bethleem, there brought forth the Redeemer of the world Christ Iesus.

2. Iesus thus preferring poore Bethleem, before great Hierusalem for his birth place, was borne in a stable, all other houses refusing his B. Mother & him, because they were poore.

3. Behold the wonderfull po­uerty this Blessed Company was reduced vnto: he who prouideth for all creatures in all abundance, feeleth the misery and want of all thinges.

4. See the B. Mother seeking all meanes possible, to defend her happy infant from the iniuries of [Page 84] a most sharpe season, being the depth of winter, wrapping the Creatour of the world, and maker of al things, in a few simple clouts hauing no other company to assist her, but her espouse S. Ioseph, and an Oxe, and an Asse.

5. Holy Ioseph knowing al what had passed, admireth at this good­nes of God, and reflecteth vpon the vision made to the Patriarch Ioseph, Gen. 37. Heb. 5.7. who, in his dreame seemed to b [...]hold the sunne, moone, & starres adoring him. This vision our holy S. Ioseph with great humility ap­plied to sweet Iesus, the new borne Sauiour, who was infinitely res­pected by his heauenly Father, being heard for the reuerence that was borne vnto him, & adored by the B. Virgin his Mother, and by Quiers of Angels.

[Page 85]6. Endeauour to imitate this true pouerty & profund humility of our B. Sauiour and his holy Mother, by exercising, (at last some times) acts of pouerty, to wit the want of some comodity: as also of humility, Vertue is not [...]o [...]ten but by practise. by preferring others before thy selfe. And cer­tainly know, that vnlesse thou practise thy selfe in these vertues, thou shalt not obtaine them, much lesse the reward due vnto them.

The Purification. CHAP. IIII.

SEEING this mistery hath bin treated of before in generall, The fourth ioyfull mistery. we will heer only speak therof so, as it may informe the acts of our vnderstanding, and will, in imitation [Page 86] of this B. Virgin.

1. First thou art to consider this Cerimony not to haue bin nece­ssary, the B. Virgin being most pure before, in, and after her hap­py deliuery. Learne to do workes of supererogation which are of exceeding great value, as in pu­nishing in thy selfe little offences with punishment due vnto great. And so in like manner in the exer­cise of vertues, content not thy selfe with an ordinary victory ouer thy passion, but lift thy selfe farre aboue it, to the end it may be the further of from thee, if it should at any time returne to assault thee. Let vs, saith S. Gregory, debarre our selues of lawfull things, that we may be the further off from vnlawfull.

2. Since thou canst not offer, [Page 87] with that charity which this B. Virgin did, endeauour neuerthe­les to do it in the best manner thou canst. Offer vp vnto God al that thou art; offer vp daily all thy wordes, thoughtes, and acti­ons.

3. Offering vp before Almigh­ty God these thy oblations, en­deauour to make them pure, and let them be the first begotten, to wit, when thou risest, that they may be patterns to those, that should follow the whole day af­ter.

4. Holy Simeon, receaued ans­were of the holy Ghost, Luke 2. that he should not see death, vntill he saw first the anoynted of our Lord; the reason of this wonderfull priuiledge was because, as it is recorded, The vvay to see God. he was Iust, and Religious, expecting the [Page 88] consolation of Israel.

5. The cheife cause why this holy Company resorted thus vn­to the Temple, was Iesus: do thou neuer mingle thine intenti­ons, nor debase them with other thoughts, but enter into the Temple purely for Iesus, there passing thy tyme so, as thou mayest not offend the eyes of him that beholdeth the most inward passages of thy mind.

6. Wish thy selfe present to see this mystery performed, that thou mightest learne to offer the best thou hast with the B. Virgin, how to imbrace sweet Iesus with Simeon, and how to prayse Gods goodnes with all this holy troope.

The finding of Iesus in the Temple. CHAP. V.

ACCORDING to their yearly custome the B. Vir­gin, and her Spouse S. Ioseph, The fifth ioyfull Mistery. Luke 2. leading betweene them their on­ly Comfort and Consolation Ie­sus, went vp to Hierusalem, there to adore. Here marke another act of supererogation, especially in Bl Iesus, whose humanity had al­wayes conioyned with it his Di­uinity.

2. Behold the voluntary pouer­ty of these happy Pilgrimes suffe­ring many wantes & discommo­dities in the way, to teach vs som­ [...]ymes to leaue our ease and to put [Page 90] our selues for Gods sake into som wants, that we may the better humble our selues, and in a more liuely manner imitate these mo­uing examples.

3. The solemnity ended, the parents of Iesus retourned hom­ward, and hauing trauailed one dayes iourny frō Hierusalem towards Nazareth, Luke 2. at night in their Inne they missed the child, and seeking him amongest their kinsf [...]lkes, and acquaintance, they found him not. Note that they did not passe many dayes without reflection vpon the losse of Iesus; do not thou deferre thy conuersion, nor refuse to returne by pennance into the fa­uour of God, euen vpon the very first day of thy transgression.

4. At night in their Inne the [...] missed the child: although the vani­ties [Page 91] of the world haue possessed thee the whole day, yet at night at least find him againe whome thou hast strayed from. At night examine thy conscience, & looke into that Inne of thy soule, that hath entertayned all those passen­gers, and if thou find Iesus to be absent, impute it vnto thine owne great offences, that haue caused him to leaue thee.

5. Seeke vvhere Iesus is to be found. And seeking him among their kinsfolkes and acquaintance, they found him not. Since thou seest he is not to be found amongest car­nall acquaintance and kinred, why doest thou yet spend thy time in vaine, since thou knowest where thou seekest, thou shalt not find him: and if thou findest not him, thou loosest with thy selfe, all.

[Page 92]6. Lastly, since the world affor­deth thee him not, go into the Temple, a place pure, segregated from worldly thoughts, The force of good Motions. there thou shalt find him teaching thee, and disputing with the doctours, with thy peruerse wil, that thinks it knoweth much, but it shall find it selfe confounded by a child: for euery good motion, be it neuer so yong, is sufficient to confound & put to silence, the most obstinate will that may be.

Of the fiue sorrowfull mysteries. The praying in the garden. CHAP. VI.

VVE must not looke in this Garden for delightes o [...] pastimes, The first sorrovvfull M [...]stery. such as the world a­ffoardeth. [Page 93] No fountaines heere are to be seene, but such as sweat bloud. No Statuaes heere are pla­ced, vnlesse thou wilt behold Iesus kneeling immoueable, and in an agony. No banquets heere prepa­red, only an Angell appeareth with a cuppe of dolours; therfore let none enter into this Garden but with a firme purpose and de­sire to see nothing els but causes and arguments of teares, and bit­ter compassion.

1. First, sweet Iesus being in anguish of mind, Luke 22. knowing that the hower of his betraying grew neere, he went into the Garden of Gethsemani to pray; teaching vs in all our affliction to make re­course vnto Almighty God by prayer, that being the only way to attaine vnto the perfect peace of [Page 94] mind.

2. And his sweat became droppes of bloud. The Iewes had not his first bloud that was shed, but Di­uine loue that wounded him had the honour to draw the first bloud from him: if thou spend thy bloud, let it be for Gods cause, and then thy wounds are honou­rable.

3. Here our sweet Sauiour was in an agony, & the bloud retired to his blessed hart, as to the last hold to haue assisted it, but his infinite loue, which commaunded ouer this hart, sendeth backe all suc­cour, and refuseth ayd, whence proceedeth this bloudy sweat. En­deauour to aspire vnto this great­nes of spirit, as to refuse all conso­lations, much lesse to seeke after them, when it shall please God to [Page 95] giue thee the priuiledge to suffer for him.

4. Notwithstanding, not my will but thine be done. This infinite cloud of sorrow was not able to oppresse Christ Iesus, or to re­moue him from his resolution to dye for mankind, for we may wel perceaue by the perfect resignati­on of his will to his heauenly Fa­ther, that he desired nothing more then the performance of his will; The only tranquility in this vvorld. the cure of all our afflicti­ons is the resigning of our selues vp into the handes of Almighty God.

5. Matt. 17. He awaketh his disciples & biddeth them pray least they enter into temptation. S. Peter and the other two disciples Iames & Iohn had seene part of his glory in mount Thabor, and yet here they [Page 96] sleep. No triall is like to that of affliction: sleep not when Christ desireth to suffer in thee, but be watchfull and attent, to receaue Gods inspirations.

6. The [...]pirit is ready, but the fle h is weake. The true description of our B. Sauiour in his agony, which was nothing but a conflict betweene the superiour and inferiour part of his soule which with this act of resignation were ap­peased. Let not the superiour part of thy soule, be led by the inferi­our, sense guiding reason; but in all thine actions shew thy selfe a reasonable creature, suppressing al [...] sensuall desires.

His whipping. CHAP. VII.

CONSIDER how the B. Vir­gin missing her Iesus, The secōd sorovvfull Mistery. sought him with pensiue hart, and at the last findeth him, not in the Tēple disputing, but in Pilates house blou­dily whipped; not arguing the case, or alleadging his inocency, but most meekly and patiently re­ceauing the cruelest blowes those bloudy executioners could lay on; who striued one with another, who should exceed either in num­ber, or greatnes of stripes.

2. Looke vpon this spectacle with his B. Mother, and weeping with her, aske with the deepest sorrow thou canst pardon of thē [Page 98] both, as cause, through thy sinnes, of this their so extreme afflicti­on.

3. Behold their cruel manner of tying swet Iesus his hands to a piller which reached no higher thē his knees, As appea­reth by the piller yet extant in Rome. to the end there might no part of him be defended from their blowes. Blessed Iesus would let no part of him also be exēpted from suffering for thee: Endea­uour to suffer somewhat (at least) for him that suffered so much for thee.

4. Amongest all the wounds these hard-harted Iewes gaue him, As appea­reth in the holy Syn­don at Turin. two especially procured him most paine, ouer each hippe one, for there the force of the whippes met and many wounds were there v­nited.

5. Behold the hands of him [Page 99] that is omnipotent tyed fast to a piller, the innocent whipped, the creature abusing the Creatour, and man God; the Holy of Holies reuiled, and euery thing done by contraries, to the end thou migh­test proceed in order, permitting thy Reason to comaund ouer thy Sense.

6. In seeing al these insolences & enormities committed against thy Sauiour, looke still into the causes, why he would suffer so much; and thou shalt find thy selfe to be the cause, who art not yet content with these his torments, but doest endeauour daily to in­crease them (as much as lyeth in thee) by thy greiuous offences. For one of thy vngratefull sinnes committed against his goodnes afflicteth him more, then all these [Page 100] bloudy stripes, and millions o [...] wounds.

His crowning with thornes. CHAP. VIII.

GO forth with the daughter [...] of Hierusalem, The third sorovvfull Mistery. and behold thy King crowned, not with a dia­deme of honour and power, but with a sharp wreath of thornes in derision and contempt.

1. First consider the malici­ous intent of the Iewes to appare [...] him like a ridiculous King, ap­plying this vnto sweet Iesus for saying he was their King: they crowne him therfore with thorns place in his hand a reed for his scepter, and apparell him with an old purple ragge.

[Page 101]2. Behold the cruelty of the setting on of this crowne of moc­kery; they presse it, and beate it vpon those sacred browes to the end the sharpe pointed thornes should euery one pierce a veyne; that no part of that diuine head should want torment; and that no part of this cruell diademe should be left vnused, those thorns (which were few) that lighted not vpon the sacred head of Iesus, were sent by diuine loue, as darts to penetrate thy stony hart.

3. No doubt his Blessed face was all imbrued with the aboun­dance of bloud continually falling from his wounded head, yet had it not hitherto suffered any thing (only the traiterous kisse of his fallen disciple excepted) and ther­fore he permitteth a wicked Iew [Page 102] to box and buffet the same, in the beholding where of Angels place their happines. The same was also spit vpon, and made the most de­formed place of all.

4. Thus whipped, crowned, apparelled, and in al respects infi­nitely infused, he is brought forth to the Iewes, to know whether yet they were satiffied in his puni­shment: Behold the man. And heere before thou depart, spend some teares in beholding this Man that is shewed thee. Thinke with thy selfe what an infinite loue must this Man beare thee that would be brought into this misery meerly for thee. Behold the man, this is he that left Heauen, the seat at the right hand of his Father, & would be borne poorly, circumcised se­uerely, in agony sweat bloudily, [Page 103] whipped cruelly, crowned scorn­fully, and all to gaine thy loue. This was he▪ Behold the man, if thou canst for weeping.

5. Imagine thy selfe to heare those incredulous Iewes, crying out vnto Pilate with open mouth, Free not this man, not this, but Barabbas. Do not only imagine thy selfe to heare & see this as a looker on, but thou mayest well thinke thou didst beare a part of this hellish musick, As often as vv [...] fol­lovv vn­lavvfull pleasures vve pre­ferre Barabbas before Iesus in so often times pre­ferring soule sensuall delights before the diuine inspirations of thy Sauiour, giuing Barabbas life, and crucifying in thy soule sweet Iesus.

6. Lastly see the fond cere­mony of Pilate to condemne thy Sauiour, and yet pretend inno­cency by washing his hands. How often hast thou through thine off­ences [Page 104] condemned swet Iesus, ex­tinguished the good motions sent thee from the holy Ghost with thy idle pretenses and euasions. This washing thy hands will not hold for a sufficient excuse at the day of iudgmēt: soules there shalbe looked vpō: clense thine here by penance that it may be found pure there, & capable of eternall glory.

The bearing of his Crosse. CHAP. IX.

BEHOLD how sweet Iesus af­ter all these conflicts with his enemies, knowing he should end with victory, The fourth sorovvfull My [...]y [...]ry. marcheth forth to­wards the place of his last battell, bearing the ensigne vpon his shoulders, wherin he was to con­quer; [Page 105] this we may well imagine to be the discourse of Iesus within himselfe.

1. But since we are yet in sorrowes, let vs heere consider him loadē with an heauy Crosse, & drawne hastily away towards the place of execution.

2. How fit was Iesus to beare this weight, being extreme weake and faint through the losse of so much bloud, in his sweat in the garden, his whipping, and crow­ning: Consider his infini [...]e good­nes towards thee, who will neuer lay a greater weight vpon thee then thou art able to beare.

3. He himselfe fainteth vn­der the Crosse, and another is cōpelled to help him. Admire his seuerenesse towards himself, and his me knes towards thee, telling [Page 106] thee, that the yoke which he will lay vpon thee is sweet, and the burthen light. Imitate thy Sauiour in this point: be seuere vnto thy selfe, mild, and gentle towards others.

4. Sweet Iesus beholding the multitude that followed him out of the gates of Hierusalem, and diuers tender-harted women la­menting him, turned and sayd vnto them: Luke 23. daughters of Hierusa­lem weep not vpon me, but weep vpon your selues, and vpon your children. Imagin thou didst hear him most meekly say the same vnto thy soule, not absolutely forbidding thee to compassionate his suffe­rings, but cheifly to greiue vpon thy selfe, who hast bin cause of this his bitter Passion, & through daily offences dost as it were in­crease [Page 107] the same.

5. Being come vp vnto mount Caluary, after their rude pulling and haling of him; They gaue him to drinke win mingled with myrrh, & he tooke it not: Matt. 17. Whe­ther this were a comfortable drinke they offered him, that he might liue to endure yet greater torments, or were it noysome, since tasting it, he would not drinke, I leaue to thy deuout considerati­on.

6. And now being ready to crucify him, they hastily pulled of his garments, which being fast clouen to his festered wounds, set those bloudy fountaines againe on running, to the excessiue tor­ment, and weakning of dolorous Iesus: and heere weeping (if thou canst teares of bloud) lay thy selfe [Page 108] downe at the feet of thy tormen­ted Sauiour, and keep that preci­ous bloud from being lost, ope­ning thy hart to receaue it.

His crucifying. CHAP. X.

AS thou approachest to con­template the bitter Passion of our Sauiour, The fifth sorrovvfull Mistery. so therin commeth he neerer and neerer to the con­summating of thy Redemption. Heere see, how farre thy loue can extend it selfe towards sweet Iesus, that loueth thee vnto death.

1. View the sacred body of Iesus flung downe vpon the gro­und, and being drawne vnto the Crosse, was layd rudely theron. [Page 109] Sweet Iesus endured this with vnspeakable patience, Isa. 7. behauing himselfe like a lambe drawne to the slaughter.

2. There were those sacred hands and feet cruelly pierced with nailes, which woundes being made in the most feeling parts of the body, caused vnto Ie­sus greater griefe then any he had yet felt.

3. Thus mild Iesus being nailed in forme of a Crosse, is lifted vp into the ayre, there to be exposed vnto all lookers on, as a patterne of dolour and misery-Heare him in the Prophet crying out: Of all yee that passe by the way, attend, and see if there be any griefe like vnto my griefe.

4. Thus placed in the ayre betwixt heauen and earth, a true [Page 110] mediatour, heare him crying out to thy soule: Christ vpon the crosse, a true medi­atour. Ioan. 12. If I be exalted from the earth, I will draw althings vnto my selfe. See thy Sauiour exalted from the earth and yet thou remaynest vpon earth, togeather with thy earthly affections; accuse not thy Sauiour, and say, thou art not drawne: but accuse thine owne peruerse affections, that feeling him draw thee, refusest to follow him.

5. Consider the fond wis­dome of the world in conspiring here with the enemies of Iesus, VVorldly vvisdome confoun­ded. to expose him thus ignominiou­sly, to the end he might be for­saken of all, & that the contempt of the world which he preached, might by this reproachfull death of his, be quite (with him) extin­guished. Who therfore knowing [Page 111] Iesus to be able to haue freed him­selfe (if he had pleased) from all these miseries, would not pre­ferre misery before worldly feli­city, and with the Saints of God, a crowne of thornes before the diadem of Princes? None with­out doubt, but those that loue not Iesus, since if they truely loue him, they cannot but loue to imitate him.

6. Lastly, placing thy selfe vnder thy Sauiour crucified, re­flect vpon thy happy choice of that holy refuge, being there de­fended from all assaults of thine enemyes. Raise in thy soule acts of loue towards this louing Saui­our of thine, and giue him thy affection, since thou hast nothing else to giue, for nothing canst thou giue more acceptable.

And thus much for these fiue sorrowfull mysteries. And in this last I haue purposely abstai­ned from speaking in particuler of the fiue sacred wounds of our Sauiour vpon the Crosse, of his speaches vttered there, and of the meruailous signes then shewed, intending to giue thee points to meditate vpon them a part.

Of Christ his Resurrection. CHAP. XI.

LEAVING sorrowes, and passing beyond ioyes, we mount here vnto the considerati­on of these mysteries which are in themselues glorious, The first glorious Mistery. and are of [Page 113] power (if we profitably contem­plate vpon them) to make vs also glorious; since the light of our soule is increased by nothing more, then by contemplation of diuine things, the mind draw­ing, as it were, into it selfe the ob­iect vpon which it fixeth it selfe, the which being glorious, cannot but impart vnto the soule some of the light wherwith it is endued.

1. And now in this Resurre­ction of our Sauiour, fixe the eye of thine vnderstanding stedfastly vpon that glorious body which thy mind hath set before it. Be­hold it casting forth beames of light, penetrating the monument where it lay, dazeling the eyes of the guard that kept it, and through his owne power raysing himselfe in that admirable manner which [Page 114] thy fayth teacheth. Adore thy ri­sing Sauiour, & endeauour to rise with him, since thou hast long bin dead in sinne, Penance rea [...]ueth those for­mer [...]ood vvo [...]k [...] vvhi h sinne had k [...]lled. arise by pennance, which is of that power that it re­uiueth thy former good workes which were before killed, by sinne.

2. If thou looke into the causes why the body of our Saui­our should now appeare more glo­rious then either in his birth, or in the rest of his life, many will re­present themselues vnto thee. As for example, he being now as it were no more of this world, nor to conuerse with men, he resumed vnto himselfe that robe, which he had till his death voluntarily layd aside, & by this meanes he would triumph ouer death and hell. But I would haue thee piously to ima­gine [Page 115] great part of the brightnes of this body, to proceed from those precious wounds of his, which now in heauen giue forth extraordinary light. Adore those wounds and seeke occasion to suffer for God, since sufferings are the seedes of glory.

3. In this mystery we will also comprehend the aparitions of our Sauiour, first to his B. Mother comforting her by his presence, and committing to her care his beloued disciples, and in them all good Christians. Behold the ioy of the B. Virgin, in beholding him, whome she knew to be hers although since she saw him he see­med vnto her much aduanced in glory.

4. Next he appeareth vnto the blessed Magdalen, Luc. 4. out of whōe [Page 116] he had cast seauen diuels. Marc. 16. Behold the care sweet Iesus hath of com­forting that soule whome he hath once conuerted. Contemplate the affectionate discourse of the B. Magdalen with him in habit of a Girdener; & hauing once knowne him, she cryeth streight Lord, that is, Commander of my soule. As soone as thou perceauest thy soule moued from God Almighty, cry with out all delaye as this happy Penitent did, Lord, that is, I most humbly thanke thee for thy blessed inspiration, thou shalt command ouer my soule, and it shall obey thee as Lord.

5. He ioyneth himselfe with two of his disciples in their way to Emmaus, where hauing many discourses with them, Luke 24. and argu­ing their incredulity, vouchsa­fing [Page 117] also to suppe with them, he presently vanished away. Heare the Disciples say: Nonne cor no­strum ardens erat in nobis, Luke 24. dum loque­retur in via? Was not our hart burning in vs, whiles he spake in the way, and opened vnto vs the Scriptures? Whiles thou tra­uailest in this world vpon the way towards thy country and true in­heritance, seeke by thy life and cōuersation to haue Iesus stil with thee, & thy hart cannot but burne with his loue.

6. Lastly, he maketh himselfe knowne to his disciples gathered togeather in Hierusalem, saying vnto them: Pax vobis, ego sum. Luke 24. Peace be with you, it is I. Our B. Sauiour found them togeather, & yet he wisheth vnto them peace: to let vs vnderstād, that the peace [Page 118] of the mind is that which he re­quireth in vs, which he found wāting in his disciples, who were yet wauering in belieuing the mi­stery of his Resurrection He tel­leth them, It is He. If thou find in thy rebellious nature repug­nance in hauing charity, & peace with thy neighbour, heare B. Iesus telling thee, It is I, who inioyne thee to haue peace with all, It is I, who for thee &c. And so run through the parts of Christs Pas­sion, and imagin him most louin­gly alleadging his sufferings, and by them intreating thee to haue peace, and to forgiue thine ene­mies.

His Ascension. CHAP. XII.

THIS our potent Redeemer Christ Iesus hauing runne his race of perfection, The secōd glorious Mystery. and absolute example to all Christians his fol­lowers, beginning to be our in­structour from his very birth, till his life was consumated vpon the Crosse, and after his glorious Re­surrection, out of his infinite loue to his B. Mother, and to his dis­ciples staying yet vpō earth forty dayes, appearing vnto them in a most comfortable manner, instru­cting them how to behaue them­selues in his absence, is now called by his Eternal Father to come vn­to him, and to ascend vnto his [Page 120] Throne of glory.

1. In their sight he was eleua­ted. Act. 1. Consider with thy selfe the desire the holy disciples had of longer enioying their glorified maister, beleeuing in him now more firmely then euer, yet euen in the wanting of this heauenly comfort they are most resigned, expecting the comming of the holy Ghost.

2. The hower of our Sauiour his Ascension being come, be­hold the large blessing he besto­wed vpon them, and specially vpon his deerest Mother, promising her a crowne of immortall glory for her Motherhood to­wards him and his disciples; and so giuing thankes (yet here vpon earth) vnto his Eternall Father for establishing of his Church [Page 121] by his meanes, and for the ope­ning of heauen againe vnto man­kind, in their sight he is eleuated.

3. And a cloud receaued him out of their sight: Exod. 33. The eyes of mor­tall men cannot behold glory, and liue, which is as much to say, this world is not a place of glory but of misery, our eyes are opened & made capable of glory by death. Hence we may see that euen to the eyes of these blessed men, glory is denyed, and a cloud is interposed: which as it did in them, so let it in vs increase acts of diuine hope, one day to see this King of glory face to face, with­out any Eclyps, Let our life be confor­mable to our hope. or interposition of clouds. Let thy life heere vpon earth be conformable to this hope of thine, hauing for the ground of thy hope thy cooperation with [Page 122] Gods goodnes.

4. Viri Galilaei quid statis aspi­cientes in caelum &c. Yee men of Galiley why stand you looking into heauen? Act. 1. Consider the extasy of this holy compamy, following their deerest beloued Iesus, as farre as their eyes could carry them, and not being able to pur­sue him further, they stand fixed in contemplation, and with their affections looking into heauen. But our Sauiour appointed An­gels to comfort them, and aske why they stood thus looking in­to heauen; which was not only an awaking vnto them, but an admonition, that since they were not yet to follow him, before they had also dyed for him, as he had don before for them, they should returne vnto Hierusalem, and [Page 123] expect the promised Comforter.

5. Hic Iesus sic v [...]ni [...]t quem­admodum vidistis &c. This Iesus (say the Angels) shall so come as you haue seene him going into heauen, to wit, in the like glory and maiesty. And as now he as­cēdeth in triumph carrying with him the trophies of his victories ouer the world, and infernall powers: so shall he come in the latter day to shew himselfe a Iudge of mankind. Terrour vnto those vvho loue not Chr st his Crosse. Then shall his glori­ous Crosse appeare, vnto the which whosoeuer hath not bin conformable, shall not be ac­counted off as his. Adore thy Sa­uiour heere ascending & through thy perfect imitation of his suffe­rings, arme thy selfe against this his terrible comming, who shalbe as a seuere and impartiall iudge, [Page 124] not as an indulgent Redeemer.

6. Lastly returne with these disciples to Hierusalem, and imi­tating their vnion in spirit, expect the comming of the Holy Ghost. If thou desire to know Gods holy will, retire thy selfe as they did, and in this inward attention vnto the voice of thy Sauiour, perse­uere praying to know his diuine will, and no doubt but he will impart it vnto thee, Luke 12. which, when thou knowest put it in practise, otherwise the imputatiō of know­ing the will of thy maister, and not performing it, will lye heauy vpon thee.

The comming of the holy Ghost. CHAP. XIII.

YOV haue seene in the prece­dent mystery what diligent preparation these holy followers of Christ made, The third glorious Mistery. to the end they might be more fit vessels to re­ceaue the holy Ghost. And besides the former points, of their peace, and vnity amongst themselues, and retyring from the conuersa­tion of the world, it is moreouer specified in holy Scripture, that the better to make this retirement of theirs, Act. 1. They went vp into an vpper chamber: Of which words I would haue thee a pious interpre­ter, and to imagine this vpper roome to be the superiour part of [Page 126] the foure, to wit thy reason, in which thou must dwell, whenso­euer thou desirest to know the will of God, neuer staying below in the sensuall part, which in such a busines serueth for nothing but to blind thine vnderstanding. Let thy sense be commanded by reason, and it will presently teach thee, that God is to be serued be­fore the world, and the Creatour before the Creature.

1. Consider at the comming of the holy Ghost, There was made [...] sound from heauen, Act 2. as of a vehe­ment wind comming, by which noyse, The povver of the holy Ghost. thou mayest consider the power of the holy Ghost, which, as it oftentimes st rreth vp in vs great conflicts, betweene our owne peruerse nature, and Gods Grace, that offereth to enter into [Page 127] it; so also it maketh vs most vali­ant and constant in the seruice of Almighty God, and the maintay­ning of his glory; the sound pre-figuring vnto vs the difficulties which outwardly may arise by the constant profession of his holy name.

2. Most fitly is the comming of the holy Ghost expressed by fier, the signe of loue and charity, the holy spirit proceeding from the Father, and the Sonne, by a feruorous act of loue. Neuer re­sist this holy spirit, which will breath diuine loue into thy soule, separating thine affections from earthly things.

3. No sooner had these fiery tongues lighted vpon the heades of these holy disciples, but with the gift of tongues, which was [Page 128] then infused into them, they doe speake of the great workes of God. Imitate the feruour of these, and let neuer the grace of God be void in th e, 1. Cor. 15. but put in practise those giftes which God hath gi­uen thee by vsing them sincerely in his seruice.

4. Consider how vncapable of spirituall things those are, who measure all things by the conceit of the world; this gift of tongus is interpreted in the Apostles to proceed from madnes, or from some excesse committed. Let not the fond interpretation of the world hinder thee from the seruice of God; for if the Crosse of Christ were (as the Apostle saith) to the Gentils a foolishnes, and euen to the very Iewes a scand [...]ll, 1 Cor. 1. neuer be detected if the world [Page 129] laugh at thy proceedings, which it vnderstandeth not; Matt. 10. for the dis­ciple must not place himselfe aboue his Maister.

5. The cooperation of these holy disciples with the grace of God was such, as they were all replenished with the holy Ghost, working miracles in the face of Hierusalem, Act. 5. and their very sha­dowes were potent to heale infir­mities. At the gate of the Temple S. P [...]ter giueth an almes of health to a lame creature from his Nati­uity. Act. 3. Act. 2. He conuerteth three thou­sand at his first Sermon. See of what great vertue the holy spirit is, without which, neither in thy selfe, nor in others thou canst make conuersions.

6. Beholding with thy selfe attentiuely how this spirit is attai­ned [Page 130] vnto, how necessary it is to haue it, and how easily it is lost; make resolutions in thy soule fit for one who hath this spirit, know­ing it giueth life vnto thine actiōs; and abhorre sinne that expelleth it.

The Assumption of our B. Lady. CHAP. XIIII.

The fourth glorious Mystery. Cant. 8.BEHOLD this glorious Vir­gin ascending, Flowing in de­lightes, leaning vpon her beloued: & with all contemplate vpon our B. Sauiours tender affection towards his dearest Mother, requiting (as it were) her loue, who in his in­fancy was borne in her blessed armes, and leaned vpon her; now he assisting her in this glorious tri­umph, [Page 131] beares her vp towards the place of her Eternal Happines.

1. Thou mayst here consider the happy passage of this B. Vir­gin out of this life (feare not by considering this death to fall back vnto sorrowfull mysteries since death is heere glorious) how the Apostles dispersed through the whole world, were miraculously brought togeather, to be at this glorious departure of the mother of God. Togeather with the A­postles were also there present S. Denis, Dionys. ad Timeth. Damas. de dormit. Deip. S. Timothy Disciple vnto S. Paul, and S. Hierotheus. Ponder the excessiue ioy of these Saintes behoulding the troupes of Angels attending the instant of her happy soules departure, ready to accom­pany it into heauen. No griefe could heere enter, since all things [Page 132] gaue arguments of ioy, and those teares that fell from the Apostles when the B. Virgin made her last pathetical speach vnto them, were teares of comfort, and consola­tion.

2. As S. Denis writeth, the B. Virgin ending this mortall life and beginning an immortall, Ep [...]st ad T m [...]th. S. Thomas was absent, and comming to Hierusalem three dayes after her departure (all which time S. Denis saith, that himselfe with the rest heard most melodious harmony of Angels) and vnderstanding she was buryed in Gethsemani, reque­sted he might behold her dead, whome he was vnfortunate in not seeing to dye.

3. And to satisfy the deuotiō of S. Thomas they opened the mo­nument, ib d. which breathed forth [Page 133] most sweet sauours, Consider the anti­quity of this holy tradition. and finding the body taken away; they al fir­mely beleeued, it was also by the hands of Angels carryed into hea­uen, and reunited to her glorious soule, this priuiledge being but cō ­formable to the rest with which she was indued in her life.

4. As in this, so in other veri­ties, reuerēce the authority of Tra­ditions in the Catholike Church which hath deuoted it selfe euen from the Apostles time vnto this glorious mystery of the Assum­ption of the mother of God.

5. Consider the true resigna­tion of this holy company assem­bled at the blessed departure of the mother of God, al of them bearing that respect vnto her liuing, as they now doubted not to find her in heauen a most carefull mother of [Page 134] them. Deuote thou thy selfe (by the imitation of these thy holy predecessours) vnto this B. Virgin that thou mayest also find her a Mother, and mediatrix of Grace.

6. Lastly, let thy soule affect with an extraordinary loue, this holy mother of Grace, particulerly in this her sweet departure out of this life, and in her miraculous Ascension; begging by the merits of them both, that she will assist thee with her potent care at the hower of thy death, that thou maiest enioy her for euer in blisse.

The Coronation of our B. Lady. CHAP. XV.

SINCE thou art to contemplate vpon this high mistery of the [Page 135] Coronation of the Queene of hea­uen, The fifth glorious Mystery. dwell willingly in those ce­lestiall parts with thy mind, and till thou hast accomplished thy de­uotion, looke not downe vpon earth, nor to the distractions it bea­reth, and say vnto thy mind, with holy Macarius the Eremite: Thou hast Angels, Archangels, Cherubims, Ioachimus Perionius in vita. and Seraphims, yea God himselfe for thy obiect. Make therfore for a while thy aboad in heauen, since no where can be found so noble obiects. But it were too much for thee to haue thy mind so obedient vnto thee, as this Blessed Saintes was, which for the space of two whole dayes togeather remayned fixed vpon those heauēly delights, without any distraction at all.

1. First behold this celestiall Queene, in this day of her Coro­nation, [Page 1 6] most beautifully adorned withall perfections both of mind and body, all the blessed inhabi­tants of Heauen attending her, & reioycing at the increase of her glory. If these happy soules be so ioyfull at their Queenes exalting, what oughtest thou to be, since thou art farre off from that hap­pines, and desirest to attaine vnto it by her mediation.

2. Behold the three Blessed Persons in Trinity ioyntly coo­perating to the triumph of this glorious Virgin, all of them pla­cing with one consent a Diademe of glory vpon her head, the re­ward of her faithfull seruice to their Deity in this world. And meruaile not at the extraordina­ry glory she is endued with, but consider the high vocation she [Page 137] was called vnto, and in how great a busines she was imployed in this world, and how comple­tely she performed the same.

3. Contemplate the allegi­ance which all the Orders of An­gels, with the rest of the Blessed Soules in Heauen, performed to their new crowned Queene, all singing her praises, and extolling her dignity & worthines.

4. This crowne of glory i­magine to be her most perfect be­holding of Almighty God, The B. Virgins Crovvne. (as much as any pure Creature can do) receauing from him as from the fountaine of al glory & light, these her beames of brightnes.

5. According to the capaci­ty of euery soule glory is infused: some are more glorious then o­thers, and yet all full of glory. [Page 138] This glorious Virgin was full of grace heere vpon earth, and ther­fore must needes be full of glory in heauen; which fulnesse of glory proceedeth from the happy vision of Almighty God, which she enioyeth, according to the large measure of her merits.

6. Lastly, reioyce in the highest degree thou canst, at the happy estate of this Queene of Glory; and thinke no small hap­pines redoundeth vnto thee, since thou hast chosen for thy Patro­nesse, & Aduocate one so glorious and powerful; and renew thy fer­uent desires to serue her with all fidelity, laying open before her eyes of mercy thyne afflictions, & begging redresse at her merci­full hands, by her potent inter­cession to her Sonne.

And thus I haue brought thee to an end of these considera­tions vpon the fifteen mysteries of the Rosary, which (as thou hast seene, are deuided into Ioy­full, Sorrowfull, and Glorious, the which thou mayest not vnfit­ly apply vnto the three Estates of men in this world, The appli­cation of these my­steries. who care­fully worke their saluation, to wit, of those who begin, those who profit, & those who are per­fect: the which three estates are termed by spirituall men, the Pur­gatiue, Contemplatiue and Vnitiue. For by the Sorrowfull mysteries we may comprehend griefe for our sinnes past, which is the way to purge vs, since pennance is the next bath vnto Baptisme. By the Ioyfull we may vnderstand Con­templatiue when we meditate and [Page 140] ponder vpon those Mysteries which are full of ioy. And lastly to the Glorious we may fitly ap­ply the estate of Vnion with Al­mighty God, since Glory is no­thing but an effect of this happy Vnion, vnto which we all aspire, it being the end wherto we were created.

THE FIRST VVORD. Pater ignosce eis, quia nesciunt quid faciunt. Father forgiue them, for they know not what they do. CHAP I.

FIRST consider the exceeding loue of our Sauiour shewed in Luke 23. [Page 142] these wordes, A medita­tion for Sonday. whose afflictions (although they were extreme) could not make him forget our misery, but that crowned with thornes, torne with whippes, wearied out with paines, his sa­cred hands and feet pierced with grosse nailes, he would yet beg pardon for his enemies, negle­cting his owne painfull estate. Loue this louing Sauiour of thine, and loue him ardently, since thou canst neuer loue him inough, who loued thee so entier­ly.

2. He seeketh all meanes po­ssible how to obtaine their par­don, for he calleth vpon God by the name of Father, a name of meekenes, a name of mercy; as if he should say: I thy obedient Sonne who suffer heere vpon the Crosse, call [Page 143] vpon thee my Father, to forgiue them, for they know not what they do. In imitation of thy Sauiour, forgiue thine enemies, & endea­uour to make others to do the like, diminishing their errours & hiding their offences.

3. Consider that our Sauiour did not only pray for these pre­sent persecutors of his, but for all who euer did, or shall offend him, euen from our first Parents to the worlds end; & imagin that when thy deerest Sauiour pronounced these words, he beheld euery par­ticuler sinne of thine, pondered the circumstances, considered the occasions, and marked the great malice of thy sinne, in despising him, and preferring before him some idle transitory pleasure, and yet would aske thy pardon, so [Page 144] earnestly excusing thine offence. Oh then loue this ardent louer, & weep bitterly that euer thou hast offended him.

4. One only offence in the Angells was eternally punished, God more seuere to Angels then to men. and yet for thy many offences the second Person in Trinity maketh intercession, & chooseth his time when he knew he should mooue his Father most vnto compassion. Let feare be a companion vnto thy loue in this place, for as he beggeth pardon, so can he begge reuenge, and punish men, as well as Angells.

5. Our actions ought to be sutable to our words: we are con­uinced in our vnderstanding that the perfect imitation of our Saui­our is to forgiue our enemies, & if it be asked of vs, whether we [Page 145] ought to doe it, we acknowledge that we ought. Let therfore our actions be conformable to our o­pinion, by hartily, and willingly for giuing our enemies, imagi­ning it to be (as really it is) an act of the greatest courage that may be; true Fortitude consisting in the conquest of our selues.

6. Lastly, consider what great rewards are prepared for those that are perfect imitatours of Christ; neither is this a point of high perfection or counsaile, and not a commaundment for if we forgiue not our enemies, we daily giue sentence against our selues, desiring God to forgiue vs no otherwise, then we our selues forgiue our enemies.

These six points apply to the six Decades of thy beads, and so [Page 146] consequently do with the medita­tions following, humbly besee­ching the Mother of Grace to ob­taine for thee those vertues which are treated of.

THE SECOND VVORD. Amen, dico tibi, hodie mecum eris in Paradiso. Amen, I say vnto thee, this day thou shalt be with me in Paradise. CHAP. II.

A medita­tion for Munday.VVE gather out of the holy Scripture & the Fathers who write vpon this place, that of those two Theeues crucified with our Sauiour, SS. Amb. and Aug. vpon S. Luke, lib. 3. de cons. Euang. one only bla­sphemed him; for this happy Theefe (whose sorrow obtained so sudden a pardon) rebuked his [Page 147] companion, saying: Neither doest thou feare God, Luke 23. wheras thou art in the same damnation? And we indeed iu­stly, for we receaue worthy of our do­ings: but this man hath done no euill. And he sayd to Iesus: Lord remember me when thou shalt come into thy Kingdome.

1. First consider how grate­full vnto our Sauiour this act of Faith was, being as it were of power to exact a ful pardon at his hands, according to his promises, & acording to the example which he shewed in the Penitent Magda­len: Lord (saith this happy offen­der) remember me. Behold his sin­gular faith in the middest of all those reproaches, when our Saui­our seemed least able to help him, he desireth him to remember him. Imitate this faith, and when hu­mane [Page 148] helps appeare least, then let thy recourse be most vnto this Sa­uiour, who heareth vs soonest when we are in most distresse, our prayers being then most full of confidence in him.

2. No sooner had this Theefe vttered these beleeuing wordes, but our B. Sauiour (whose mercy was most tender) being touched, sayd vnto him: Amen, which is as much as, Truly, I say vnto thee, this day thou shalt be with me in Pa­radise. This act shalbe sufficient to obtaine thy pardon. Were thy sinnes as scarlet thy penance (coo­perating with my grace) shall make them as white as snow: Isa [...]. 1. ad­miring this infinite mercy of thy Sauiour vpon the Crosse who was most glad of this poore sinners cō ­uersion, promising vnto him pre­sently [Page 149] Paradise. Behold how he attends thy conuersion in like mā ­ner, desirous to giue thee heauen if thou wouldest but only be sor­rowfull for thine offences.

3. Some good workes it is like thou hast done in thy life, but probably this Theefe neuer did any, as by his death (the re [...]ard of his life) appeareth. Shall then one act of sorrow for his sinnes gaine him a Kingdome, and thou neglecting thy conuersion (after many vertuous acts) dying vn­repentant, for some particuler sinnes of thine, loose the sight of Almighty God eternally, and be tormented foreuer? Differing amend­ment dan­gerous. Commit not so great a madnesse, but while time is giuen thee, repent: all shall not haue the grace to be called at the last houre, for where one ob­tayneth [Page 150] it, thousands are denyed it.

4. Ponder the greatnes of the reward, bestowed vpon this sinner for his true conuersion: he is promised Paradise, to wit, the fruition of God Almighty and his blessed Vision, the greatest and highest gift that can be bestowed vpon the best deseruing creature and from a world of calamities both of body and soule, is this penitent Theefe deliuered, The force of Pēnāce. and brought into a Paradise of plea­sures. O strange alteration wrought by the powerfull hand of penance! Be thou as penitent in time, and by Gods grace thy pennance shalbe as potent.

5. Christ differreth not this reward, but saith: This day thou shalt be with me in Paradise, a dili­gent [Page 151] rewarder of a small seruice, and in this is declared the diffe­rence betweene the rewardes which the world bestoweth vpon his seruants, and those which are giuen by Christ vnto his; the world promiseth delights, but payeth misery; Christ whathe pro­miseth performeth, giuing a Pa­radise, to wit himselfe: the seruice of the world in rewarded with lōg hopes, which in the end proue vaine. Christ saith, This day thou shalt be with me: art thou not led by a higher loue, then the loue of rewards? yet this very loue will teach thee to choose Christ rather then the world.

6. This fortunate sinner ma­keth this glorious confession in the face of Christs enemies, when all the Apostles fled, & hid them­selues [Page 152] for feare, & yet (as it is pro­bable) he was neuer acquainted with Christ before, nor had euer heard him preach of the hundred­fold rewards promised to those that followed him, Matt. 19. and yet he now cryeth our: O Lord remember me when thou shalt come into thy Kingdome. How soone he gaue his assent to that infused faith which was set before him. The Apostles as they went towards Emaus were slow in belieuing, & yet this publike offender no soo­ner had our faith propoūded vnto him, by Gods holy inspiration, but he presently proclaimed that with his mouth what his hart had giuen consent vnto.

THE THIRD VVORD. Ecce mater tua, ecce filius tuus. Be­hold thy mother, Behold thy Sonne. CHAP. III.

BEFORE we enter into con­templation of these words, let vs heare what the holy Euan­gelist speaketh, A medita­tion for Tuesday. Iohn 19. who will giue vs no small light: And there stood be­side the Crosse of Iesus his mother, & his mothers sister Mary of Cleophas, and mary Magdalen. When Iesus therfore had seene his mother & the disciple standing whome he loued, he sayd to his mother: Woman behold thy Sonne. After that he sayd to the disciple: Beheld thy mother, and from that houre the disciple tooke her [Page 154] to his owne.

1. Consider that out of this third Word many fruitfull docu­ments may be gathered, as first the infinite desire that Christ had to suffer for vs, and to offer vnto his heauenly Father a full, and rigorons satisfaction for our o­ffences; for this cause was he wil­ling to haue his deere mother, and the disciple whome he loued, be­holders of his affliction, to the end his torment might be increa­sed by their presence, adding to his passion a greater griefe of compassion.

2. Our deere Redeemer Christ Iesus powred forth foure fountaines of his most precious bloud; he would haue his Mother, & his beloued disciple present, that they might also powre forth [Page 155] foure fountaines of teares; he re­receauing as great greife at the effusion of their compassionate teares, as at the losse of his owne deerest bloud. Heate thy deere Sauiour speake being now nailed vpon the Crosse: Psal. 17. Luke. 2. Bellar. de 7. verbis. The paines of death haue compassed me about, but the sword of sorrow foretold by Sime­on that should pierce my most innocent mothers soule, doth afflict me as much as any torment I feele vpō this Crosse. O bitter death, doest thou thus separa­te not only the soule from the body, but even the mother, and such a mo­ther, from her some, and from such a Sonne? For this respect loue would not permit me to say Mother, but Woman behold thy sonne.

3. Looke vpon the three womē who stood neere vnto the Crosse of our Lord. VVhat the three. Maries signifie. Mary Magdalē [Page 156] beareth the person of Penitents, that is of Beginners, Mary of Cleo­phas, of Proficients, or of those that profit in the way of spirit, and Mary Mother of God, and yet a Virgin, signifieth those who are perfect, vnto whome we may ioyne pure S. Iohn who was also a Virgin. Christ recommendeth his deere mother to the pure custody of a Virgin, preferring therby the state of virginity, S. Iohn being the disciple whome he loued; yet are all others, who are signified by the two other Maryes, admitted to the priuiledge of standing neere the Crosse, of which we may make a vertue, if we will, since all estates of life whatsoeuer, a­bound with Crosses.

4. Learne by this word the office of a Parent towards his [Page 157] child. Parents ought to loue their children, yet so that the loue of their children do not hinder the loue of God; this did the B. Virgin exactly obserue, for she stood neere vnto the Crosse (vpon which her sonne hung bleeding) with greife, and constancy equal. Her greife, The B. Virgin most re­signed. shewed her to be a mother, and her constancy made manifest her resignation vnto God Almighty. Could she do otherwise then grieue for this Sonne of hers, knowing what a Sonne he was? And could she be otherwise then resigned being the mother of God and full of grace?

5. Reflect vpon the happines of S. Iohn, to haue this singuler priuiledge graunted him by his beloued mayster, dying vpon the crosse, who bequeathed vnto him [Page 158] his deerest mother. Who would not haue byn desirous to haue liued with her, in whome the se­cond person in Trinity dwelt cor­porally? Who would not haue pi­ously enuied the Apostle in this great blessing? yet since Christ Iesus hath made vs his coheires & brethren, ler vs with humble con­fidence begge, that recommen­ding vs vnto this his mother, he will say, Behold thy children, that we may be also coheires of her loue.

6. Lastly, that we may be the better prepared to heare this word of comfort spoken by our Sauiour to his mother, Behold thy children, let vs stirre vp in our selues an ar­dent deuotion towards this B. Virgin whome we desire to make our mother, imitating her virginall [Page 159] purity, or at least, purity in our state of life, and let vs animate, our selues the rather to deuote our selues wholy to this B. Virgin, it being one of the surest signes we can gather in this life, of our fu­ture saluation.

THE FOVRTH VVORD. Deus meus, Deus meus, vt quid dere­liquisti me? My God, my God, why hast thou forsaken me? CHAP. IIII.

IN the three former wordes which our Sauiour pronunced vpon the Crosse, A medita­tion for vvendes­day. we haue descri­bed him newly crucifyed, now we come to the midle of the day in which (for the horrour Nature had to behold her maker thus a­bused) [Page 160] darknes was spread ouer the face of the whole earth, the sunne by a miraculous Eclypse denying his wonted light, darcknes being so deep, as at midday the starres were the greatest lights that ap­peared.

1. The first word spoken in this darcknes, was: My God, my God, Philogon. lib. 2. why hast thou forsaken me? Consider that our Sauiour by these words would shew vs the greatnes of the torments he suffe­red. Hitherto we might haue thought he had had a body im­passible, or not feeling what was done vnto him, his patience in all his whole passion being so admi­rable, permitting them to whippe him, crowne him with thornes, naile him to the Crosse, and ne­uer so much as to giue one sigh, [Page 161] or the least signe of dislike, of what was done vnto him; now with a lowd voice he giueth forth these words, that we might see what he suffered for vs, and that he was sensible of the least thorne that had wounded him. And as he desired we should see what he suffered, so was his desire that we should see it with fruite; conside­ring for whose sake he brought himselfe most voluntarily into these straites, Isa. 53. since he was offered because himselfe would.

2. That we might the better attend vnto him, and consider what he did suffer for vs, he tooke this opportunity to speake vnto vs in this great darknes, when all distractions were taken from vs, and when we might be wholy at­tent vnto him. Publike meetings [Page 162] are not the places where the inspi­rations of God Almighty are heard but put thy selfe into the darknesse of retyrement, & there thou shalt heare thy Sauiour speaking vnto thee, and insteed of hearing, My God, my God, why hast thou forsaken me, thou shalt heare him say: My creature, my creature, why hast thou forsaken me.

3. Let vs heere reflect vpon these three houres; from six vnto nine, in which our Sauiour was silent; horrour had inuaded the whole world, by reason of the vn­wonted darkenesse, and our Lord hung stil vpon his painful Crosse; in his whole life (which was no­thing but a course of greife) he ne­uer suffered more afflictions, and yet neuer suffered them more wil­lingly: for now by the wearinesse [Page 163] and hanging downe of his body, his woundes were more and more enlarged; & with them his greife, by the absence of the sunne, and sharpnes of theaire, was increased and with all his naked and torne body more tormented; and yet all there afflictions seemed easy vnto him, in respect of the infinite de­sire he had to redeeme vs. Let vs reioyce if at any time we haue oc­casion giuen vs to suffer for him, who suffered these intollerable paines for vs.

4. Why hast thou forsaken me? These words proceeded from an ardent desire of suffering, since he would haue no part of him free froth enduring somewhat for vs. This voice therfore may be truly sayd to be of the tongue, which being sorrowfull, that it had yet [Page 164] endured nothing for vs cryed out: My God, why hast thou forsaken me? That all men may be redeemed, let all Iesus be tormented, The most innocent tongue of Christ su­ffered also for vs. that no part may want his speciall redee­mer, especially the tongue, the instrument of so many off [...]nces, of detractions, bearing false wit­nes, of impure words, and often­times denying Christ: this peti­tion was heard, Math. 27. and incontinently one of them running tooke a spunge & filled it with vinager, and put it on a reed, and gaue him to drinke.

5. In the three first Words our maister Christ Iesus recom­mēded vnto vs three great vertues: Charity towards our enemies, Mercy towards those who are mi­serable, and Piety towards our Parents. In this fourth Word he cōmendeth vnto vs Humility, a [Page 164] vertue most necessary for all men and where could he shew vs more humility, then in these words, My God, my God, why hast thou for­saken me? For here Christ sheweth (through the permission of God) all his glory and excellency, to be quite obscured before the face of the whole world, as appeared by those strange obscurityes in the heauens. Vidimus gloriam eius, saith S. Iohn, we haue seene his glory, Iohn 1. but it was not heere where he saw it. Great was the difference be­tweene mount T [...]abor, and mount Caluary: in one Christ could not be seene for light, in the other he could not be seene for darknes.

6. Lastly, consider that this darknes was light to some, being an argument of beliefe, & meanes to the light of faith. Learne out of [Page 166] this, to make thy best of euery thing. If light may be gathered out of darknes, farre easier may vertues be drawne out of afflictiōs which although they be brought vnto vs by a certaine necessity; yet may we make this necessity a vertue, & by our intentiō giue life to that, which otherwise would haue bin a dead action.

THE FIFTH VVORD. Sitio: I thirst. CHAP. V.

HAST thou not yet, my sweet Sauiour, receaued torments inough? A medita­tion for Thursday. Will that Thirst of thy di­uine loue towards man, neuer be extinguished? O dolorous Iesus, vnfould this mystery, and let our [Page 167] thirsty souls receaue the influence of thy graces, that we may thirst after nothing but thee the foun­taine of life.

1. First contemplate vpon this word, I thirst, and take it lit­terally, seeing our Sauiour through the losse of so much bloud, could not but feele an exceeding thirst, his natural moysture being almost wholly spent, his sacred veynes being empty, his tongue scarse able to mooue for very drought, which forced him to speake in one only word, I thirst, as if he should haue said: In this excessiue tor­ment which I feele of Thirst, is there none who will affoard me any refreshment? See thy Sauiour in this distresse and still be sorrow­full for thy sinnes, that were the cause of these his afflictions.

[Page 168]2. I thirst after the consum­mation of the businesse I haue in hand, The cause of his thirst. the redemption of man, for whose loue I thirst after more tor­ments. I thirst after afflictions, that men (an easy imitation of me) should not desire, and thirst after offences; my thirst is satisfied with gall and vinagre, that thine might be satisfied with those hea­uenly ioyes which I promised thee. I am content to endure all hardnes for thee, only requiring at thy hands, that thou wilt make vse of my sufferings.

3. We read in holy Scripture only twice where Christ discoue­red his thirst; once to the Samari­tan woman, Iohn 4: Iohn 19. and now heere vpon his Crosse; in both he discoue­red his infinite charity towards mankind, thirsting after the con­uersion [Page 169] of soules; he asked drinck of the Samaritan, only to giue her occasion by discoursing with him, to know, that he was able to giue her water of life, if she demaunded it; and heere he thir­steth the generall good of soules, and their true returne vnto him, and to the end that may be effe­cted, he thirsteth after torments, yea death it selfe.

4. Desires are well termed thirstes, what we desire that we are sayd to thirst after: our good desires Christ thirsteth after to haue them perseuere to the end, for our euill he thirsteth after the extinguishing of them; if our thirst be after heauen, how plea­sant is it to the soule; that thirst is as great a fulnesse as can be posse­ssed in this world, where true [Page 170] happines is only possessed by desi­ring it, but if our thirst be after transitory things, as riches, ho­nours, pleasures, and the like which the world falsely calleth goods, then we shall truly expe­rience, that this thirst is a tor­ment, and an insatiable desire, which is more and more increa­sed, by how much more we po­ssesse what we desire.

5. Wonder, and with greife consider with thy selfe, how thou canst behold thy Sauiour in his whole life and passion, so ar­dently thirst after thy saluation, and yet thou thy selfe remayne carelesse of the same, as if thy sal­uation were a thing of nothing, and that it concerned thee not; how thou canst desire and con­tinually thinke vpon gayning [Page 171] those thinges which thou must leaue, perchance to morrow, and neglect those things which remayne, and which in ioy thou mayst possesse for euer.

6. Lastly, Christ thirsted af­ter that glory which he had vo­luntarily put o [...] liuing in this vale of misery 33. yeares, apparelled in our naturall habit; & now know­ing the end of his pilgrimage to approach, he desired the glorious company of his heauenly Father. Reflect heere vpon thy selfe, and consider that where thy treasure is, there is thy thirst, thy hart, thy desire; imitate thy Sauiour in thirsting after heauenly thinges, and if there be thy treasure, there wilbe thy thirst; VVhere thy trea­sure is there is thy thirst. but if thy treasure lye vpon earth, thy desires also wilbe earthly, for desires alwaies [Page 172] take their natures from those things which are desired.

THE SIXT VVORD. Consummatum est: Is it con­summated. CHAP. VI.

CONSIDER heere a Procla­mation for the generall par­don of the sinne of mankind, A medita­tion for Friday. en­dited by the eternall Word, writ­ten by the finger of God, in the paper of our humane Nature, v­pon the altar of the Crosse, sea­led with the bloud of the Lambe, subscibed by the holy Trinity, dated the houre of Christ his death, recorded by S. Iohn the Euangelist, and pronounced by the mouth of Iesus then crucified, [Page 173] in these words, It is consummated, that is, mans ransome i [...] pay­ed Gods wrath is appeased, men shall haue mercy, grace and glory; Gods Iustice is fully satisfied, the ruine of Angels repayred, man­kind made free of heauen, Glory be to God, peace to men.

1. Contemplate heere with holy S. Augustine vpon this place that our Sauiour had an especiall eye and regard vnto those truthes which he had giuen forth by the Prophets, Aug. in cap. 19. Ioan. all being (euen vntill his death) most exactly fulfilled which they had foretold, there remayned only to be verifyed his death. He confirmeth therfore by this word, It is consummated, all that had bin said of him, yea euen his death. For hauing sayd: It is consummated, bowing downe his head [Page 174] he gaue vp the Ghost.

2. Consider also with S. Chrysostome these words to haue bin sayd in regard of the power of those who had crucified him, which was now consummated and ended: Rom. 6. Mors ei vltra non dominabi­tur, death shall no more insult o­uer him. He is freed from his la­borious pilgrimage, and brought againe vnto that glory which he most willingly left for our re­demption. The greatest sacrifice of all is now offered and consum­mated, in which sacrifice the Priest was both God and man, the Altar was the Crosse; the Lambe the sacrifice, the fire of this sacrifice was Charity, and the fruite of it the Redemption of the world.

3. Since we haue seene the exact fulfilling of the prophesies [Page 175] before Christ, and that by this very word, It is consummated, all that was foretold was verified; why are we so incredulous of those things which are to come, and are foretold by Christ him­selfe, and his Prophets? We haue heard of the generall punish­ment by water, Gen. 7. and in the time of Nöe it was executed. 2. Petr. We heare daily of the worlds consuming by fire at the later day, and yet we liue as if we beleeued it not, and with such greedines imbrace those things, which if we liue to those times, shalbe taken out of our armes by consuming fire.

4. As thou hast meditated before with holy S. Chrysostome that by this word, It is consumma­ted, was vnderstood the consum­mation of that wearisome and [Page 176] dolorous pilgrimage of Christ: So here consider that although it were most panifull, yet it lasted but thirty three yeares, a mo­ment in regard of Eternity, in which he shall possesse perpetuall ioyes. The Iewes triumphed for an houre (as it were) ouer Iesus; Iudas had an houre of content in his auarice; Pilate enioyed for an houre the friendship of Augustus; but how many yeares haue these already bin punished for that houres false contentment, and yet their torments shal neuer end. Let vs thinke them most happy, who from their youth take vp the Crosse of Christ, and seeke thus meritoriously to be afflicted as long they can in this life, since the passions of this time (so short & transitory) Rom. 8. are not condigne to the [Page 177] glory to come, that shalbe reuealed in vs.

5. By this word, It is consum­mated, is vnderstood the victory which Christ made ouer hell, & the infernall spirites, when by his victorious death he tooke man­kind out of the Diuels power, ar­ming vs with his grace against all assaults. Since Christ our glori­ous Redeemer hath so van­quished our ennemy, and as it were taken his sting from him; why do we so often yeild our selues vnto one who is so weake, hauing him on our side, whose very name putteth him to flight? Since so many by thy assistance of Christ Iesus our Captaine, haue giuen this enemy so many ouerthrowes; why should we feare, why should we doubt, but [Page 178] to be able to do the like, hauing the like helpes?

6. Conuince thine vnder­standing with this former argu­ment, Lib. 8. Confes. c. 11. as S. Augustin did, placing before himselfe many Saintes who had giuen this ouerthrow to the enemy; and among the rest he set before him diuers tender Vir­gins, and sayd vnto himselfe: Why canst not thou do what these, and these haue done? These and these could not haue dōe these things with­out the help of their Lord and God. Heere say vnto thine enemy: It is consummated, thou shalt haue no more power in me, since all thy power proceedeth from my selfe, no man receauing wounds but from his owne hands.

THE SEAVENTH VVORD. Pater, in manus tuas cōmendo spiri­tum meum. Father, into thy hands I commend my spirit. CHAP. VII.

THAT our redeemer Iesus en­dured all these afflictiōs most voluntarily, A medita­tion for Saturday. & not by constraint or violently forced, is most eui­dent, since he needed not haue suffered vnles he would; there­fore if euer action were free, this was it, the which in no part was forced: and the more free it was, the more it bindeth vs to loue him to deale also more freely with him that dealt thus freely with vs. And that these sufferings pro­ceeded [Page 180] out or a naturall propensi­on he had to suffer for vs, appea­reth out of his manner of suffe­ring for he endured most for vs in the end of his passion: In finem dilexit nos, Ioan. 13. he loued vs to the end, there receauing more paines for vs then euer. The condition of al naturall motion is to be greater in the end then in the beginning, which proueth well to our pur­pose, for the Euangelist here re­cordeth, Luc. 23. that Iesus cryed out with a loud voice, which before he was not wont to do: Father into thy hands I commend my spirit, and say­ing this he gaue vp the Ghost.

1. Consider the literall sense of these words, he saith: Father, and with great right, because he was his obedient Sonne euen vnto death: Into thy hands, that is, vnto [Page 181] thine vnderstanding knowing al things, and vnto thy will able to do all thngs, I do commend, as it were giuing vnto thee as a deposi­tum or pledge, that it may be re­stored me when due time shall come My spirit, that is, my cor­porall life, which I recommend vnto thee My Father, that thou wilt shortly restore it to my body which now it leaueth.

2. Consider why our Saui­our shewed this care of his body, recommending vnto his heauenly Father his spirit that it might not long leaue the body destitute. Our Sauiour was not sollicitous for his soule, for he knew that was already most blessed, and needed none to defend it, he only had care of that which had need of care; teaching vs to prouide and [Page 182] be sollicitous for that part of vs which requireth our care, to wit our soule, by often recōmending it into the hands of him who cre­ated it, and without whose hel­ping grace it would degenerate & stray from that end vnto which it was created. As for our bodies the least care is to be had, since (do we what we can) they will fall into dust, The end of pampering our bo­dies. and the more we pamper them, the greater ban­quets we make for wormes, and perhaps fuell for hell-fire.

3. Let vs contemplate vpon the wonderfull accidents which happened immediatly after these words were pronounced: Matt. 27. And behold the Veyle of the Temple was rent in two peces, from the toppe euen to the bottome: by which was sig­nified the opening of heauen vnto [Page 183] mankind; the Veyle that tooke from vs the beholding of the Holy of Holies being rent in two, and man made capable of the blessed vision of God. It was rent from the toppe to the bottome, to shew, that this holy vision of God was granted to all from the highest to the lowest: but as our Sauiour saith, There are many māsions in the house of my Father, Iohn 14. which signifieth the difference amongest the blessed in their possessing of God almigh­ty; and as there are great, so are there minimi in regno caelorum, Mat. 5. those who are the least in heauen.

4. And the earth did quake: Mat. 27. Imagine with thy selfe the great terrour which was spread ouer the whole face of the earth at the death of the Author of Nature, great and wonderfull mutations [Page 184] being made at this earth-quake; Luke. 23. yet the change which was most acceptable to God, was that of the Iewes, Who returned knocking their breasts; this was the earth­quake intended by our Sauiour, who endeauoured to draw those vnto him by feare, who would not be drawne by loue.

5. And the rockes were rent, and the graues were opened. Heere consider the true conuersions that were to ensue vpon our Sauiours Passion [...], and signified heere: by the renting of the rockes, and o­pening of graues: obdurate harts were to relent, and euen breake with sorrow, for their sinnes, and they who had bin long buryed in sinne, & ouerwelmed with earth­ly thoughts through the passiō of Christ & the force of his suffering, [Page 185] were to raise themselues out of their loathsome sepulchers, and begin to liue againe to Christ. Seek from thy hart to be amongst those who are thus conuerted, & know that one of the powerfull meanes to make this rocke of thine, thy hart, tender, is to bath it in teares.

6. Giue God humble thankes for those holy inspirations which his diuine Goodnes hath giuen thee, in meditating vpon these his last seauen Words opon the Crosse, and be a most deuout fulfiller of those things which he hath inspired thee to doe or suffer for him; assuring thy selfe that as these were his last, so did he mean to leaue them vnto thee as docu­ments of exceeding great com­fort.

Hauing ended the Conside­rations vpon the seauē last Words of our Sauiour vpon the Crosse, I wil lead thy pious mind vnto contemplation vpon his fiue most glorious and principall wounds, that thou mayest the oftener thinke vpon him crucified, yea for thee crucifyed, The most profitable and most delightful thoughts. and tormen­ted in that cruell manner. The most happy consideratiōs which thy mind can make, are about this obiect of infinite loue; well mayst thou thinke thy thoughts ill spent vpon businesses of this world, but behold this obiect as long as thou wilt, and thou shalt neuer need to repent thee of thy labour, since there can be nothing thought vpon with more profit, or more delight then Christ Iesus crucifyed.

The right Hand. CHAP. I.

LET vs contemplate vpon those sacred hands of our Sa­uiour pierced with sharp nailes, & fastened to the Crosse, and first let vs performe our deuotion to the right hand.

1. Consider those words of the Prophet: Habac. 3. His brightnes shalbe as the light, hornes in hands, or (as the hebrew version hath) splen­dour in his hands: there is his strēgth hid. Behold this sacred wound, & admiring the splendour and beau­ty therof, desire euer to remayne [Page 188] vnder the protection of the same.

2. Ponder with thy selfe what an admirable light proceedeth now from this sacred hand. The brightnes proceding from the vvoūds of our Saui­our. If the martyrs of Christ shall haue their bodies glorifyed, and chiefly in those parts in which they suffe­red; how glorious shall this right Hand of thy Sauiour be, whose sufferings were of infinite merit, and consequently whose glory must be infinite? Imagine the light of a thousand Sunnes vni­ted togeather, to be very darknes in comparison of that infinite splendour, shining in this most glorious wound.

3. After thou hast considered the admirable beauty of this his glorious right hand as it is in hea­uen, cast thine eye vpon it faste­ned vnto the painefull Crosse, [Page 189] there thou shalt see nothing but streames of bloud, gushing out of that tormented hand of thy do­lorous Sauiour. Here is no glory, no splendour, no light. Here is his strength hid, heere this potent right hand createth no worlds, but is vsed as the most abiect of creatures: here it iudgeth none, but is iudged to excessiue tor­ments: in fine no power is here shewed, all lyeth couered vnder the veyle of humanity, and heere is his strength hid. Loue and ad­mire this act of infinite fortitude in thy Sauiour, in so many iniuries and torments, In the right hand forti­tude. to hide his strength and to deliuer that hand to be pierced, which was of power to destroy that world which it had created.

4. The enemy of mankind, [Page 190] and cheife agent in the bitter pas­sion of our Sauiour, hauing hi­therto vsed the Iewes as instru­ments in this Tragedy, and ha­uing giuen them counsaile to whippe him most cruelly, crown him most bloudily, and load him with his heauy Crosse, and yet perceauing his inuincible forti­tude, willeth thē at last to pierce his sacred hands, imagining there to lye hid his strength, as indeed it did, they being amongst the last wounds which he receaued li­uing O my Sauiour and Redee­mer, thou who heldest out in thy feruour of charity to suffer for me till thy last strength was exhau­sted, giue me thy grace to desire feruently neuer to be ouercome in suffering for thee.

5. Since we see it is the grea­test [Page 191] strength to be weake for Christ, The more vvoundes the greater victory in Christes quarrell. and the greatest victory to take most wounds for him, why stand we so much vpō our guard fearfull to spend our bloud in his quarrell? Temerity is to be auoy­ded, least presuming vpon our forces we fall, but when the com­bat is offered, then imitate thy Sauiour in putting forth thy right hand, & submitting al thy forces, bind them fast vnto the Crosse, which is the standard in which thou art to ouercome.

6. Lastly consider, that al­though outwardly the strength of this right Hand lay hid, yet how powerfully it wrought v­pon the Theefe who hung vnder it, by drawing him vnto it, and making of a great sinner, a great Saint: Dextera tua inueniat omnes [Page 192] qui te oderunt, Psal. 20. sayth the prophet, O Sauiour, let thy right hand find all those who hate thee; either by punishing them with thy iustice, or conuerting them by thy mer­cy. Here was also verified that of the Spouse: Cant. 5. Manus meae distillaue­runt myrrham, my hands haue di­stilled myrrh that is, the sweet odour of pennance & contrition which the happy Theefe collected & gathered togeather, and offe­red vp vnto his deere Redeemer, in odorem suauitatis.

Apply (as thou hast done before) these six points vnto thy six Decades, saying thy beads be­fore ech wound, begging of the dolorous Virgin Mary, whose soule was pierced with a sword of afflictions to giue thee some of her compassion, in beholding thy [Page 193] Sauiour thus wounded for thy sinnes.

The left Hand. CHAP. II.

ADORE with like affection the glorious left hand of thy Sauiour, and contemplate vpon those words of the spouse: Cant. 2. his left hand vnder my head, and his right hand shall imbrace me. Thou hast already beheld the imbracing of the right hand, which was stret­ched forth vpon the Crosse, ready to imbrace and intertaine all sin­ners: this was cleerly shewed by calling the Theefe out of sinne, into grace, and out of a world of torments into a Paradise of ioyes. Now let vs consider the [Page 194] left hand.

1. First behold it as full of bloudy streames as the right, and in euery point as full of paine, & what comfort could the Espouse take in laying this bloudy, and painfull hand vnder her head? Perhaps she desired to haue the impression of this bloudy hand, left in her hart, to the end she might neuer forget it: striue to cō ­serue fresh in thy memory this left hand of thy Sauiour, The left hand Iustice. by which his Iustice is signified, and by the impression of it, remember that sacred bloud which was shed for thee, of which they who make not the best vse, shall find a seuere iudge; who as he called one at his right hand, so he permitted an other at his left to perish.

2. Endeauour to keep this left [Page 195] hand vnder thy head. Betweene the earth and thee, let the Iustice of Almighty God mediate. Earth cā attempt nothing against thee, when it shal behold how strongly thou art guarded. Weigh all thy actions in the ballance of Iustice, and thou shalt neuer offend. If thou lay pleasure in one scale, lay torments due vnto it in the other. If this life, being but a moment, present delights vnto thee, call Eternity vnto thee, and let it confront that moment, and it will soone haue victory.

3. His left hand vnder my head. Loue is commonly distin­guished betweene filiall, and ser­uile, That is, the loue of a child to his Father, and of a seruant to his Maister: let this Left hand, to wit, the Iustice of our Sauiour [Page 196] be vnder our head, that is, betweene the earth, and vs, let at the least the feare of Iustice be placed. If we ariue not to that perfection (which we al ought to tend vnto) to contemne the pleasures, and vanities of the world meerly for the loue of God, preferring that pure affection before all things; yet let vs contemne them for the dangers that are in them, and for feare of the seuere hand of Iustice, which punisheth those who fol­low them.

4. His left hand vnder my head and his right hand shall imbrace me: so that vnlesse his left hand be vnder thy head, his right hand shall not imbrace thee. Doth thy soule desire the louing imbrace­ments of thy Sauiour, and the sweetnes of his mercy? lay vnder [Page 197] thy head the feare of his Iustice, let that be thy foundation, and the beginning of thy wisdome, Psal. 110. then shall his right hand imbrace thee, when it shall find his left hand vnder thy head.

5. The Espouse desireth his left hand may be vnder her head, that is, from her beginning, from the first entrance into this world, till her going out of it, that al the dayes of her life; she may walke the pathes of his Iustice. Most fitly was this spoken of the im­maculate Virgin & Mother, who had this left hand vnder her head, being (euen in her very Concep­tion) indued with originall Iu­stice, the which, vnder her head, as it were, in her first beginning most graciously preuenting her, made her worthy to beare the [Page 198] Sonne of God, and Sauiour of the world.

6. His left hand vnder my head. As thou hast hitherto applied this left hand to the Iustice of God; so heere apply it to that Iustice which euery true Christian, that is, which euery follower of Christ, ought to beare towards himselfe. If we our selues lay this left hand vnder our head, and become our owne iudges in this world, mea­su ing our actions by the rule of Iustice, and making them streight by penance; then shall we facili­tate our iudgement in the next world, preuenting Gods seuere and rigorous sentence; then shall his rig [...]t hand imbrace vs, because our owne left hand hath chasti­sed vs. Apply these points as the former.

The Side. CHAP. III.

AND now descending from the Mercy & Iustice of our Sauiour, let vs repose our selues in the seat of his diuine Loue; and beholding it as it is in heauen glo­rious, let vs adore those streames of his ardent Loue, which issued out of that sacred hart, the Citti­zens of heauen exulting at the sight of so immense charity. Psal. 45. Flu­minis impetus laetificat ciuitatem dei, The violence of this riuer (sayth the Prophet) maketh the Citty of God Ioyfull, when those blessed Inhabitants beheld the violence and force of this bloudy riuer, bringing into that hauen of feli­city [Page 200] new Colonies, to replenish the seates of fallen Angels; this being that riuer which issued out of the place of pleasure, Gen. 2. to water Para­dise, as well that celestiall Para­dise by replenishing it with daily increase of glory, as the terrestrial Paradise of the Church, by pro­spering and increasing his graces, the seeds of glory.

1. First therfore let vs behold this glorious wound in the side of our Sauiour hanging vpon the Crosse, in which we are not to consider any griefe, this wound being inflicted after his death; out of the circūstances therfore frame thy pious meditation, as that, as soone as the soldier with a speare had opened his side, Iohn 19. presently there came forth bloud and water; that being here fulfilled which was prefigu­red [Page 201] by Moyses striking the rocke with his rodde. Exod. 18. O happy wound of the gracious side of our Saui­our, out of which, Tract. 9. in Ioan. (saith holy S. Augustine) issued the holy Sacra­ments.

2. That Riuer which wate­red Paradise deuided it selfe only into fower, but this that streamed from the sacred side of Iesus; mul­tiplyed it selfe seauen times, ma­king seauē most precious bathes, whose nature is to wash soules, & make them pure for heauē. When thou makest thy accesse vnto these diuine Sacraments, re­member the sourse whence they did spring, and let thy deuotion be sutable to the dignity of those mysteries thou desirest to be par­taker. Thinke (saith S. Chryso­stome) when thou commest to drinke [Page 202] of the holy Chalice, Hom. 84. in Ioan. thou doest put thy mouth vnto Christ his side, and sucke thence his sacred bloud.

3. Consider with thy soule how zealous Diuine Loue she­wed it selfe towards mankind in the busines of his Redemption. Nature endeauouring to succour the humanity of Christ, drew into the last hold as much strēgth as was possible, striuing to forti­fy the hart, diuine Loue trium­phed ouer this humanity in such sort, as euen after death, it entred this sacred fort, being the sole commaunder therof, and drew forth all those forces, with which Nature endeauoured to haue resi­sted. As thou doest admire this feruour of Loue, so bend thy forces to imitate the same, and sticke not vpon toyes, and trifle [Page 203] of this world, Ponder this vvell. that endeauour to keep thee from an entier oblation of thy selfe to Almighty God. Canst thou see thy Sauiour ope­ning his very hart to giue thee his last bloud, and yet retaine vnto thy selfe such foule resolutions, that are so much displeasing vnto him?

4. No part of our Sauiour was free from a particuler affli­ction, but the hart was partaker of all the torments which euery part endured; the hart was whip­ped, the hart was crowned with thornes, with the hands and feet the hart was pierced, the hart was tormented in them all, as the Prince in his subiects; and ther­fore whiles any part suffered, the hart desired to be entyer, that it might feele part of all. To all the [Page 204] tormented parts of thy Redeemer how infinitely art thou bound, & cheifly to this sacred hart that su­ffered most of all for thee, and on­ly to gaine thy hart? Stirre vp thy frozen affection, and with a most feruent zeale desire with holy S. Anselme, to haue no feet but such as should trauaile for thy Saui­our, no hands but such as should la­bour for him, no head but that which should thinke of him, and no hart but that which should most ardently loue his diuine goodnes.

5. Behold the infinite con­uersions of soules wrought by the powerfull side of thy Sauiour, the which powring forth a bath of bloud vpon them, hath cleansed them from all impurity, as it were creating a new, cleane harts: Filij tui de longe venient, Isa. 60. et filiae tuae [Page 205] de latere surgent: O Lord, thy sonnes shall come from farre, and thy daughters shall rise from thy side; they who were greatest sin­ners, and were farre off from thy grace, shall render themselues thine, and thy sacred side shall as a fruitfull wombe bring forth a spirituall generation.

6. Of which happy genera­tion, begge (by the mediation of the B. Virgin) that thou mayest be one, and hoping that she hath obtayned for thee thy petition, behaue thy selfe as a child of so admirable a parent, who to bring thee forth was faine to dye, and to haue his hart pierced with a Lance, that thou mightst liue; be euer mindfull of thy ofspring, which was ardent Charity; & be not so base as to degenerate by [Page 206] doing any thing that should be cōtrary to this vertue, Charity th [...] r [...]le of our act [...]ōs. which hath made thee the child of God, and Coheire with Christ Iesus.

The right Foote. CHAP. IIII.

BEHOLD thy louing Sauiour most willingly putting forth his sacred right Foot to be nayled to the Crosse, for the loue he bare vnto thee, being most constant in his sufferings for thee, louing thee thus ardently to the very end; and desiring of thee no o­ther recompence, then loue for loue, and constancy and perseue­rance in thy loue; not to fly from him for difficulties, for he follo­wed thee, leauing the ninty nine, [Page 207] to wit, those glorious troupes which adored him in heauen, & cōming downe here vpon earth, laboured to seeke thee, desiring to gayne thee, though it were through miseries, reproaches, and death it selfe, which constant loue of his, fastened him to this Crosse, and pierced his sacred hands, hart, and feet.

1. Let thy first consideration fix it selfe as the former, in con­ceauing the excessiue paine thy deare Redeemer endured in the piercing of this sacred right foot, which consisted of so many ioynts; in the middest of which a grosse nayle vvas rudely driuen, putting all those tender parts out of their places, and with great violence tearing, and breaking all that made any resistance vnto [Page 208] that cruell inuasion; no torment could be greater then this, and yet thy dolorous Iesus endureth it as if he felt it not, loue ouercom­ming griefe, the greatnes and firmenesse of his resolution, sur­mounting al afflictions that could be imposed vpon him.

2. Consider with thy selfe the nature of the affections of this world. The nature of the affection of the vvorld. The world loueth as long as any interest remaineth, when that ceaseth, the worlds loue ceaseth; hauing alwayes for it obiect those cold words (as S. Ber­nard tearmeth them) Meum & Tu­um, Mine and Thine. The affection of our Sauiour towards man was most entier & pure, not capable in­deed of any Meum or Tuum, or pri­uate interest, since he bestowed in­comparably more vpō man by ma­king [Page 209] himselfe man, then man could possibly render vnto him, if he should haue striued to haue shewed himselfe most gratefull, which Christ knew many, and most men would not do; out of which consideration admire the constancy of his loue which held out to the end, VVhat motiue Christ had to loue vs. hauing no other motiue to make him loue, then that he was absolutely reso­lued to loue.

3. Contemplate the power­full operation of the glorious su­fferings inflicted vpon the feet of thy Sauiour, which redoubled their forces after they were pier­ced, and by their woūds receaued strength; if before his Passion they were of force to conuert all those who came neere them, Mat. 9. to pene­trate the happy Magdalens hart, Luke. 7. [Page 210] who stood but behind them, and to draw teares from that rock; what would they haue don now, when streames of bloud, answere to droppes of teares? heere consider how powerfully constant Iesus worketh with soules, infinitely ouercōming them in euery thing he desireth of them. If he desire our hart, he giueth vs his owne wounded: if he bid vs take vp his yoke, he maketh it light for vs, but loadeth himselfe with a most heauy Crosse: in fine, if he aske teares of vs, he giueth vs his bloud.

4. This dolorous Foot put­ting it selfe so readily into the path of afflictiōs, teacheth vs what way to walke in this worldly p [...]l­grimage, preferring the way of the Crosse, before the way of Pleasure, Eccles. 7. and the house of sorrow, [Page 211] before the house of ioy. Our Sauiour could haue ended his iourny with out these painfull steppes, but he sparing no griefe, was as it were prodigall in his sufferings, that he might recouer man who was be come prodigall in his offences. All who detract [...]d from thee (saith the Prophet) shall adore the steps of thy feet, Isa. 60. when through thy con­stant loue, they shalbe confoun­ded, and conuert themselues a­gaine vnto thee, whome they had most vngratefully forsaken.

5. Shall we imagine this sa­cred Foot to haue receaued any ease or rest from that step that was placed vnder it, and vpon which it stood? No; Bellar de 7 verbis. Isa. 1. as from the sole of the foot vnto the toppe of the head there was no whole part in him; so was there no ease. This was [Page 212] that done, Gen. 1. who find ng not where his foot might rest, for the exceeding deluge of bloud, retyreth himselfe into the Arck of his diuine Loue, which was as strong as death, Cant. 8. and inabled his body to beare what we imagine, as it were impossible to be endured; if we truly and sincerely imitate his loue, we cannot but imitate his suffe­rings.

6. Let vs not only looke or admire at this wonderfull act of constancy in our blessed redee­mers suffering, as if beholding it, or admiring were inough; those behests of ours are dead actions, vnles they bring forth imitation, in which is the only truly be­holding of Christ crucified; as now all those dolorous parts do as it were sue vnto vs to haue com­passion [Page 213] on our owne miserable estates, and send forth beames of ardent loue to inflame vs, and set vs forward in this generous actiō of constancy in fighting against our corrupt inclinations, so shall they in the day of iudgement change all those fauourable as­pects, and shine like stars, threat­ning against vs, Reg. 2. if the feet of his Saints shalbe kept, and the impious be silent; let vs not imagine that these thrice glorious feet shalbe forgotten, but that euery drop of bloud shall be recounted at that day, and layd before the impious man, who in silence shall stand confounded.

The left Foot. CHAP. V.

AS we haue noted in the right Foot Constancy in the loue of our Sauiour; The left foot resig­nation to the vvil of God. so in this we will consider Conformity of our wil vnto God Almighties, which is one of the highest Perfections we can seeke after in this life; the which although we can neuer a­riue vnto, in that perfection in which our Sauiour had it, his wil being the will of his Father: yet we are bound to aspire to the highest perfection in it that can be attained vnto by creatures; praying daily to haue the will of God here on earth performed as exactly as in heauen.

[Page 215]1. See with what readines our Sauiour giueth vp his left foot, to be dealt withall like vnto the right, and seeing it to be the will of his heauenly Father that the steps of each Foot should be alike, S Iustinus in-dial. cū Tryph. most mildly permitteth his Crucifiers to place it by the other and to pierce it also with a naile. What torments thou hast imagi­ned to be in the other, consider the same to haue bin in this; and heere see that of the Prophet ful­filled: Foderunt manus me as et pedes meos, Psal. 21. dinumeraucrunt omnia ossa mea: they haue digged my hands and my feet, they haue numbred all my bones.

2. Learne out of this painful experience which thy Sauiour would giue thee of his most per­fect resignation, to conforme thy [Page 216] selfe in al things to his blessed wil and to take all things as sent from the hand of a most louing Father, and thinke not in this that thou dost a matter of supererogation, for whether thou wilt or no, these & these Crosses will happen vnto thee, of which it lyeth in thy hāds to make crownes of glory, or per­petuall punishments. This resig­nation of thine to the wil of God, is but rationabile obsequium, Rom. 12. a ser­uice which standeth with reason, vnto which whosoeuer shal cō ­mit the contrary, shall not shew himselfe a reasōable creature, but be like beasts that haue no vn­derstanding.

3. It is requisite the will of God be layd open vnto vs before we follow it, our will being led by our vnderstanding; but when [Page 217] that blessed will of our Sauiour is knowne, then [...]s it (as far as we are able) to be put in execution, our wills seruing as handmaids vnto his. Prompt & ready was the Pro­phet Dauid in conforming him­selfe to the voice of God: Lucerna pedibus meis verbum tuum, Psal. 128. et lumen semitis meis: thy word (saith he) is a lampe vnto my feet, and a light vnto my pathes; so that he attributeth all the light he had vnto the inspirations of our Lord, to the which hauing an obedient eare he walked in great light, and without danger of erring.

4. Laui ped [...]s meos, Cant. 5. quomodo inquinabo eos? I haue washed my feet, how shall I defile them? thus saith our B. Sauiour to the Es­pouse. Twice only we read of the [Page 218] washing of our Sauiours feete; once they were washed with the teares of his beloued Magdalen, & here they were washed with his owne most precious bloud, both precious bathes, the one of Pen­nāce the other of Innocēcy, both of loue: the one of loue recalled, the other of loue consummated, both in a most fit time: the one at the entring into the painfull iourney, of his passion, the other at the end of it; and of these washings of his feet he speaketh to the Es­pouse; and considering they were cleansed with such precious bathes, he is loath to haue them defiled againe, through the o­ffences of men.

5. Imitate thy Sauiour, and if it be not graunted thee to wash thy feet in bloud, and to dye for [Page 219] him, yet wash them in teares of deepest Contrition, wherewith those feet that are defiled in the wayes of this world are only cle­ansed: and hauing once purified them by this most soueraine bath, endeauour to keepe them so by walking the wayes of innocency and purity. If vncleane thoughts endeauour to draw thee forth, and seek to make thee defile those feet of thine (already made by the bath of teares more pure then snow,) aske them, Quomodo in­quinabo eos? my feet are washed, my wayes are purified, how should I defile them? Infinitely wert thou blinded if being now pure, thou wouldest returne to thyne vncleanesse, which cannot be washed againe but by teares.

6. Thinke not with thy selfe [Page 220] that a bath of teares is easily pur­chased, Hovv har­dly true teares are gotten. and with conceite delu­ded make sleight of defiling thy steps, presuming easily to purge & cleanse them againe; nothing is more hard (assure thy selfe) then to gaine true teares of contrition; especially for him who is habitua­ted in sinne. Christ neuer wrought a greater miracle then in conuerting the holy Magdalen. Let vs not looke for more mi­racles to be wrought vpon vs, for if Gods infinite mercy hath giuen vs now teares of true repentance, let vs keep our selues from defi­ling, and our soules from those wounds, which require so preci­ous a medicine, and so hard to be found.

And heere the meditations end of the fiue glorious Wounds [Page 221] of our Sauiour, which I haue pla­ced only as lights, to lead thee into further contemplation vpon them, out of which infinite com­fort floweth daily vpon soules who are deuoted vnto them. I wil now set before thee the foure last Ends which thou art subiect vn­to, which are most profitable for euery good Christian to medi­tate vpon, being stayes or props to keep vs vpright in our iourny in this world, in which (were it not for them) we might easily be lost: Prou. 18. Impius cùm ad profundū venerit peccatorum, contemnit: the impi­ous (saith the Wise man) when he shall come into the depth of sinnes, contemneth. Least therfore forget­ting our selues we should go so farre in the way of sinne as to come to the depth where con­tempt [Page 222] dwelleth, the Wiseman giueth vs these foure helps to call vs backe, if at any time we should step awry: Eccles. 7. In omnibus op [...]ribus tuis memorare n [...]u [...]ssima tua, et in aeter­num non peccabis: In all thy works (saith he) remember thy later end, and thou wilt not sinne for euer.

Of Death. CHAP. I.

OMITTING the diuers ex­plications which deuout mē haue made of Death, let vs only [Page 223] consider that there is a good and a bad death, the one an entrance into ioyes, the other into tor­ments. Of those who dye a happy death, we haue this Beatificati­on out of holy Scripture: Apoc. 14. Beati mortui, qui in Domino moriuntur, Blessed are the dead who dye in our Lord; where I would haue thee note, that they are tearmed Blessed who are dead, and after­wards dye. Blessed are the dead who dye, not the liuing: whence we may conclude, that it is a Blessednes to begin betimes to dy to this world, and not to be found liuing when death shall come. Of the other death the Royall Pro­phet telleth vs what it is: Psal. 33. Mors peccatorum pessima, the death of sin­ners is the worst; and the reason is, because sinners take vpon [Page 224] them to liue to much in this life, and neglecting the memory of death, thinke there shalbe no end of enioying their pleasures. To this effect the same Prophet saith: Vidi impium superexaltatum et eleua­tum super cedros Libani: Psal. 36. et transiui et ecce non erat, &c. I haue seene (saith he) the impious man highly exalted, and aduanced as the Ce­dars of Libanus: and I passed by, & behold he was not, and I sought him, and his place was not found; and indeed happy it were for the sinner if after this life he had no place or being, since both his place & being shalbe so miserable.

1. Consider mans nature to be such that it cannot possibly a­uoyd death it remayning as a pu­nishment for that sinne which we all consented vnto in our first pa­rent: [Page 225] therfore that thou mayst the better cōsider this death, imagine thy selfe (who must once dye) to lye vpon thy death bed, lamented by thy freinds, despaired of by Phisitians, and expecting hourly to giue vp thy last breath.

2. Then thou wilt easily per­ceaue thy folly in spending so much time (which was giuen thee to serue God) in the seruice of the world, in following thine owne vnlawfull appetites, and reiecting Gods holy inspirations. Then thou wilt make many pur­poses of satisfying for thy sinnes, Make vse of time. of liuing a more exemplar life, of abandoning euill company, of resisting foule sinnes and the like; but alas thy time is short, thou hast many purposes, but where is the time to performe them in? [Page 226] After this life there is no time of satisfaction or of merit. Assure thy selfe that these discourses thy soule will haue at that terrible hower, therefore vse time which is now so mercifully giuen thee: De imitat Christ. lib 2. Cap. 25. and do now, what thou wouldest then haue wished to haue done.

3. This is the hower of indi­fferency in which thy eyes being opened, thou shalt see things as they are, not painted and falsly set forth by thy preiudicate affe­ction. Here what thou esteemedst in thy life time beautifull, will seeme foule; what then was most pleasant, thou wilt not now en­dure to behold. Since by the con­sideration of death we grow so iudicious, to esteeme euery thing as it deserueth, would to God we did alwayes carry about with vs [Page 227] the memory therof; how sincerely should we then serue God, and performe the end for which we were sent into this world? how innocently should we liue? how charitably one to another? how diligēt in performing many good works, and how strong in resi­sting sinne.

4. Contemplate with thy selfe, being in this agony (thy life being more and more despayred off) that saying of the Prophet: Et qui iuxta me erant, de longe ste­terunt, Psal. 37. and they who were neere me stood a farre of from me; euen thy very freinds will leaue thee, shewing their greatest affection by shedding a few vnprofitable or faygned teares for thee: and being thus left of all, consider what the friendship of this world [Page 228] is, which is ended by death, if it last so long: make thy freindship therfore with the Saints and An­gels, who will neuer leaue thee, but chiefly make freindship with good Works, gather as many to­geather as thou canst, whilest thou art in perfect health, for they are those who are to be thy chie­fest friends, who will not feare to appeare with thee before that seuere Iudge, & alleadging strong arguments for thee, will bring thee to eternall happines.

5. It is a matter of great mo­ment to imprint in thy soule the consideration for what place we were created. If we perswade our selues we were made for this world, we are much deceaued, for placing thy selfe as thou did­dest before in the point of death, [Page 229] thou shalt see thou wert created for an other world which is to last for euer. It is but the body, the meaner part of thee, that dieth now, thy soule is immortall, The diffe­rent cōdi­tion of the sou [...]e and the body. and must either ioy or lament eternal­ly If it depart from the body into blysse, it is because it ruled the body, and made that sensuall part obey vnto reason; but if thy soule departing from thy body be con­demned to eternall paines, it is because thy soule behaued it selfe like a slaue, obeying her seruant, and permitting that to comaund, which was created to obey.

6. If the placing of thy selfe neere vnto death hath made thee more capable to vnderstand the danger of thine estate, seriously thinke with thy selfe and without any art of perswasion, that thou [Page 230] mayst be neerer thy death then thou imaginest, from which thou art no moment free. There is no actiō, no place, no time, in which death hath not surprized men. Think seriously vpō these things for it may be these are the last good purposes that euer thou shalt make, and the last good worke that euer thou shalt do; & so thinke of al thinges whatsoeuer thou doest: Let vs think euery action to be our lost. it may be this shalbe the last Prayer that euer thou shalt make, do it therfore deuoutly. In taking thy refectiō thinke this may be the last time that euer thou shalt haue need to feed that carkasse of thine, do it therfore with sobriety. In conuersing with men, thinke this may be the last tim that euer thou shalt discourse, let it be therfore of some vertuous [Page 231] subiect; and so deale with all thy actions, thinking they shalbe thy last, and by this meanes thou shalt make them to be thy best.

After thou hast contempla­ted vpon these six points, and ap­plyed thy six Decade vnto them, earnestly beseeching the Mother of Grace to increase in thee the memory of Death, and to assist thee in that agony; I would haue thee peruse this ensuyng table which will more fully informe thee of the nature of death, and make the same more familiar vnto thee.

• [Page 232]1. The Necessity Proceedeth from
  • 1.
    • Reuelation.
    • Naturall reason.
    • Experience.
• 2. The Vncertainty Proceedeth from
  • 2.
    • The Time.
    • The Place.
    • The Manner.
• 3. The Terriblenes Proceedeth from
  • Proceedeth from
    • The Generality.
    • The Seuerity.
    • The Peremptorines.
• 4. Our vnwillingnes Proceedeth from
  • 4.
    • Ignorāce of heauen.
    • Our bad life.
    • Feare of future estate.
• 5. A happy death Proceedeth from
  • 5.
    • Memory of dea h.
    • The hate of sinne.
    • The loue of God.

Of Iudgement. CHAP. II.

FOR the better performing of thy pious Considerations v­pon this point, imagine thou seest one newly departed this life and carryed before the dreadfull Tri­bunall of Almighty God, there to be most strictly examined of all his words, thoughts, and actions, done whiles he liued in this world, according to that of the Apostle: We must all be summoned before the tribunall seat of Christ, 2. Cor. 5. & euery man receaue either good or euill, according as he hath behaued himselfe, whiles he liued vpon earth. But our blessed Sauiour himselfe more particulerly speaketh of this [Page 234] Iudgement in these words: Matth. 12. I say vnto you, that euery idle word that men shall speake, they shall giue ac­count therof in the day of Iudge­ment.

1. Consider that if so strict an account shalbe made of all-things at that day, and that so smal a matter as an idle word shal not escape, but shalbe weighed in the ballance of iustice, what shall become of the sinner, who hath walked in the path of sinne so many yeares togeather, and perhaps euen from his yeares of discretion; hauing committed so many, so vile and abhominable offences? Oh how terrible will that day be vnto him, when euen the iust shall tremble.

2. All those offences of his shalbe layd open to the whole [Page 235] world, which must needs pro­cure a wonderfull confusion, when not only his actions (which he did so cunningly conceale in this world) but euen his very thoughts shalbe made manifest to all: of what valew will one satis­factory act of pennance done heere be, The com­fort of a meritori­ous action. and how will his good Angell alleage it for him, lamenting (as it were) that he hath no more to say for him. On the other side behold the enemy of his soule, laying before the most iust Iudge the multitude of his offences, asking for iustice, and comparing his many & greiuous sinnes committed, not ōly against a Creator but also a Redeemer, with his owne one only sinne committed but against his Crea­tour.

[Page 2 6]3. All things being layd open and made so cleare that he hath no place for any appeale, with infinite feare and trembling he expecteth the definitiue sentence which Christ Iesus now being a seuere Iudge, and no more a mild Redeemer, is to passe vpon him; Goe thou accursed into euerlasting fire, Mat. 25. which was prepared for the D [...]uell and his Angels: for I was hungry, & thou gauest me not to eat, I was thirsty & thou gauest me not to drinke &c.

4. Turne thine eye from this wofull sinner, and for thy com­fort behold a soule who hath bin a diligent seruant of Almighty God in this world, and now en­ding the course of life is brought also before this iust Iudge to re­ceaue according to her deserts. [Page 237] To the confusion of the diuels & triumph of this soule all the good worckes that euer she hath wrought, shalbe layd open to the whole world, and those frailties also for which due pennance hath bin performed in this world, shall nothing auaile the aduersary who alleadgeth them. Behold the B. Virgin and Mother of God, the Angell Guardian, and all the rest of the Saintes vnto whome this soule hath bin deuoted, recom­mending her vnto the iust Iudge to giue her a crowne according to her desert. Heare the vpright Iudge giuing his sentence: Mat. 25. Come thou blessed of my Fath [...]r, possesse the Kingdome prepared for thee frō the beginning of the world, for I was hungry, and thou gauest me to eat, I was thirsty and thou gauest me to [Page 238] drinke &.

5. What a strange alteration will the sinfull Creature behold himselfe in, The d ffe­rence of men in this vvorld and in the next. when he shall see him who was abiect in this world, he who lodged meanely, fed hardly, was apparelled poorly, and in all respects of this world was much his inferiour, to be exalted so highly, and to be tearmed blessed, and himselfe so much debased, & to be cursed and condemned to eternall punishment. On the o­ther side what comfort will that other soule haue when he shall thus arriue into that hauen vnto which liuing in this world he ay­med; then how sweet will those sufferings seeme when euery acti­on shall haue his crowne.

6. Beholding with thy selfe these two soules, and the diffe­rences [Page 239] of them, with the diuers manner of the Iudges proceeding towards them, and hauing seene the true and reall cause of the re­ward of the one and the punish­ment of the other, resolue to lead thy life according as thou desirest to be dealt withall in this Iudge­ment. If thou desirest happines, Make a vvorthy choyce. let thy life be sutable to thy de­sire, since according to our acti­ons euery one of vs shalbe iud­ged; according to that of our Sa­uiour himselfe, speaking of the power of his Iudgment: Meruaile not at this (saith he) because the houre commeth, Ioh. 5. wherein all who are in the graues shall heare his voice, and they who haue done good things shall come forth into the resurrection of life; but they who haue done euill into the resurrection of Iudgement.

Of Heauen. CHAP. III.

BY heauen thou art to vnder­stand nothing else but a place of complete Happines; In vvhat consisteth happines. and as blessednes or happines in this world consisteth in the exercise of Charity and other vertues, so doth it consist in the next in the vision of Almighty God; and al­though this happines in heauen be possessed diuersly by those most happy enioyers therof, yet the difference proceedeth not by reasō of the obiect, or that which is seene, which is Almighty God, the selfe same vnto all; but from the manifold wayes of seeing it. It is true: Psal. 35. In lumine eius vid [...]bimus [Page 241] lumen, In his light we shall see light; but this light beateth not vpon all with the like splendour, but moderateth it selfe according to the capacity of the glorified soule who seeth it. That all the blessed receaue their happines by seeing and enioying the selfe same thing, Matth. 20. the holy Fathers ga­ther out of that peece of mony which the maister of the vineyard gaue vnto his work-men, beginning from the last to the first; where they who came last, had the same giuē them which was giuen to the first which sheweth that the obiect is the same vnto all. And that the same is differently possessed, we are taught also by our Sauiour tel­ling vs, Iohn. 14. That there are many man­sions or dwelling places in the house of his Father.

[Page 242]1. Consider (as well as thou art able) the happines of a soule in this place, where, at the first arriual finding nothing but ioyes and such as it neuer yet experi­enced or could conceaue, being the most perfect that may be, free from any mixture of sorrow, or feare of ending; it must needs be wholy rauished in the loue of him whome it possesseth. O how wil that soule magnify the goodnes of Almighty God, in giuing it grace to ariue vnto this infinite happines, and how will it reioyce in hauing cooperated with the same in this world.

2. Heere it will reflect, with exceeding ioy and contentment, vpon the afflictions it endured in this world, most clearly percea­uing, Rom. 2. that the passions of this life, [Page 243] are not condigne to the glory that shalbe reuealed. And now this soule most euidently seeth, with what great crownes small actions are rewarded, how important it is to haue serued God Almighty, to haue contemned the world, to haue kept in seruitude the body, and to haue fed the soule with cō ­templation of heauenly things; oh how abiect and vile will all contentmēts of this world seeme to this blessed soule! how mad and fencelesse will it esteeme thē to be who preferre these worldly fooleries before those ioyes which are in heauen.

3. If it were possible for a soule in heauē, hauing bin shewed those delights which God hath prepared for those who loue him, to be taken thence againe and [Page 246] [...] [Page 247] [...] [Page 244] placed in this world, what would not that soule do to be brought to that sight once againe, although it were but to endure for one houre? If penāce were the meanes to obtaine it, what would it not vndergoe? If abnegation of it selfe, how perfect would it becōe in that admirable vertue? If by exercising acts of charity, how feruent would it be, seeking oc­casions to exercise it? If for the enioying of that happines so smal a time, a soule who had seene it, would vndergoe so much, what should we do, vnto whome the possession of these ioyes is most certainly promised for euer? Ble­ssed are they who beleeue before they see, Ioh. 20. since our faith increaseth our reward. 1. Cor. 2. For neither hath the eye seene, nor eare heard: neither hath [Page 245] it ascended into the hart of man, what God hath prepared for them who loue him.

4. And God shall wipe away all teares from their eyes, Apoc. 21. and death shalbe no more, nor crying; neith [...]r shall there be sorrow any more, because the first things are past. This will Almighty God do to all his con­stant seruants, who haue suffered any thing for his sake in this world; as soone as euer they are made partakers of this happines, their eyes shed no more teares, neither shall there be sorrow any more, because the first things are gone, and past as a shadow, which vanisheth away at the presence of light. All things that are in this world, are short, and endure a small time: and as the pleasure of it is short, which blind man so [Page 246] much seeke after, so are the pūish­ments which are inflicted vpon the good; and this short, and as it were momentary suffering is to end, and to be rewarded without end, according to that of the A­postle: 1. Cor. 4. For that our tribulation which presently is momentany and light, worketh aboue measure excee­dingly an eternall weight of glory in vs, we not considering the things that are seene, but that are not seene. For the things that are seene are tempo­rall, but those that be not seene, are eternall.

5. Heere consider (in the best manner thou canst) the admira­ble estate of a soule in blessednes: and as thou hast seene before that this blessednes consisteth in our vnderstanding, which is most properly explicated by this word, [Page 247] Vision: yet doth it not so con­sist therin as that it excludeth our wil which is made partaker ther­of by the delight which a soule receaueth from that diuine vision of Almighty God. And to know what that delight is, and how great, no vnderstanding vpon earth can conceaue; the reason is because we cannot possibly con­ceaue what God is, from the sight of whom this delight proceedeth. Our best way is to make a comparison, though it be infinitely de­fectiue, with the delights of this world, and those of heauen. If we delight in the possession of any thing in this world, let vs consi­der how many defects are in the thing possessed, as also in the po­ssessour, which hinder the com­pletenes of this happines: both [Page 248] are changeable and subiect to in­finite alterations and ends; neuer was there yet any worldly con­tentment so enioyed, but that if it were truely looked into, there was conioyned with it some co­rasiue that might change the tast of the Enioyer. But in heauen both that which is possessed, and the Possessour are most perma­ment, and this fruition is not ca­pable of any alteration or end, this delight is complete, mingled with no sorrowes, since from God that delight floweth, in whome there is nothing but delight.

6. When we haue arriued by the contemplation of heauen vn­to the delights therin, our vnder­standing presently butteth vpon Almighty God, who is a Non plus vltra, and the end of all that [Page 249] we can thinke of, since in him all this Beatitude is contayned, as in a place inaccessible vnto mans vnderstanding. Well may we, whilest we are in this world, goe about this hidden treasure to wit, the Nature of Almighty God, & by outward signes in his Crea­tures ghesse somewhat at that which is included in him; but neuer can we truly comprehend, and know what this infinite hap­pines is, Exod. 53. till we see him facie ad faciem, face to face, and be parta­kers of that diuine torrent of pleasure. How feruently haue all Gods Saints desired the enioying of his felicity! Phil. 1. S. Paul desired to be dissolued, and to be with Christ, be­cause he had seene those things in his high extasie, which were not lawfull for man to speake. S. Peter [Page 250] hauing but seene a glimpse of Christ his glory which then was far inferiour to that with which he now shineth in heauen; yet as hauing ariued to the toppe of feli­city, Math. 17. he desireth to remayne there. And leauing the infinite number of Saints betweene their time & ours whose desires were the same, let vs behold the blessed Father Ignatius de Loyola, who in his con­templations vpon heauen cryed out with a true contempt of this world. In his life. Quam sordet terra, cùm cae­lum intu [...]or! how base and foule seemeth this earth, when I behold heauen! Oh that we would imi­tate these great Saintes, whose eyes were truly purged, contem­ning this earth & the thornes that grow thereon; and hauing their thoughts fixed in heauen, and v­pon [Page 251] true happines, were euer in a continuall flame and desire to at­taine thervnto.

Of Hell. CHAP. IIII.

THE calling backe of thy Vn­derstanding from the toppe of heauen, and leading it to the Center and bottome of the earth where the damned soules are tor­mented, must needs breed a great alteration in thee, and by it alone perswade thee, that this world is full of changes, and that our Vn­derstanding is as mutable as the same; the which although it worke vpon the best subiect that may be, yet doth it require a chang. If we were comfirmed in [Page 252] grace, it is certaine the thoughts of heauen and of those high Beauties would be euer profitable vnto vs; but being as we are lutea vasa, vessels of earth which are easily broken, we must walke betweene loue and feare, Ioy and Sorrow. S. Paul himselfe maketh this cleere: 1. Cor. 12. Least (saith he) the great­nes of my reuelations might extoll me, there was giuen me an angell of Sathan to buffet me.

1. Consider therfore first the place where these vnfortu­nate soules lye despayring, who vnmindful of the world to come, and eternity, Luke. 16. receperunt bona in vita sua, enioyed their pleasures in this world: and in the middest of all their prosperity, when they least thought of it, Venit mors su­per illos, Psal. 54. et descenderunt in infernum [Page 253] viuentes, death came vpon them, and they descended quicke into hell. Frame to thy selfe an excee­ding vast place, capable to re­ceaue infinite millions of soules, which is rightly tearmed A land of misery and dar [...]knesse, Ioh. 10. where the shadow of death is, & no order, but e­uerlasting horrour inhabitet [...]; where nothing is heard but weeping and gnashing of teeth, Matt. 8. mingled with lamentable voyces of despayre, and intollerable blasphemies a­gainst their iust Iudge, who de­seruedly condemned them for their demerites, to that place of eternall punishment.

2. Reflect vpon the torments inflicted vpon these Caytiffes, and behold with what malice those infernall Spirits, the in­struments of Gods wrath, impose [Page 254] those vnspeakable torments v­pon men, taking this as a part of reuenge against mankind, for possessing their seates in heauen. Behold those soules how diuersly they behaue themselues in these endles miseries, some sighing, others weeping, some rauing and crying hideously by reason of their paines, others blaspheming against God, and cursing most bitterly the houre of their natiui­ty. Behold others in all their paines out of very enuy and ma­lice silent, not being able to ex­presse the hatred they beare to God, nor the miseries they en­dure. Oh Christian soule who art yet liuing, and in a state capable to shun these vnspeakeable pains of Hell; how canst thou truly thinke of these thinges, and yet [Page 255] commit sinne so freely, by which thou art made subiect to all these torments?

3. Amongst all these afflicti­ons two exceed (if they may not be tearmed all of them to exceed) to wit the cogitatiō of what they haue lost, and the worme of con­science, which are the greatest torments they haue. All De­uines conclude, that the paine of the sense which these soules feele, in the middest of these most cruel and neuer-dying flames, is but dull in regard of the sharpnes of of the memory of what they haue lost, those fallen Angels infor­ming euery other soule, for their increase of torment, what they haue lost by loosing heauen. Heere the vnderstanding of those ioyes procureth intollerable [Page 256] griefe, for ioy in it selfe deligh­teth none but those who either possesse it, or at the least are in hope to possesse it; but these soules neither possesse it, nor yet are in hope euer to do, but are bani­shed from the most blessed sight of God for all eternity, being at the end of an hundred thousand thousands of yeares, as farre of from the end of this endlesse pu­nishment, as now.

4. Consider the griefe which proceedeth frō the guilt of Con­science, which like a gnawing worme lyeth continually tor­menting the hart of a damned creature. Heere is a continuall warre, and discussion of matters passed in this life, of Graces re­c [...]aued from the mercifull hand of God Almighty, & of reiecting [Page 257] the same, of the opportunity offe­red of leauing that sinfull course, and imbracing a vertuous life; of so many purposes made of amen­dement, and the deferring therof. Oh how will this worme of Con­science teare the hart of a sinner, when he shall see himselfe con­demned out of his owne mouth; and were it possible for him to dye, this thought would end him; but these greifes are endles, ha­uing a subiect to worke vpon that neuer endeth: heere harts may wither but neuer dye, bodyes burne but neuer consume.

5. If thou hast seene in the Considerations of Heauen what a soule would vndergoe to be made partaker of those ioyes, ha­uing once knowne them before; imagine heere on the contrary [Page 258] what one of these vnfortunate soules would endure to be freed from this damnation, if it might returne to this life againe; what wonderfull alteration should we see in that soule; former pleasures turned into teares of penance, the former losse of time into an exact obseruation of howers, and a most perfect imployment therof, all banquetings would be turned into fastings, rich apparell into hayrecloth; what a strait guard would be placed ouer al the sēses; not so much as the least thought of rebellion in thē escaping with­out some seuere punishmēt. Thus would this soule do if it were to liue againe: but this cannot be heard, the irreuocable sentence is passed, and the most iust Iudge will not recall it, but for euer and [Page 259] euer world without end, this soule is to be tormented; and all such wishes a [...]e most vaine, and serue for nothing but for greater tor­ment, since they can neuer be ob­tayned.

6. Lastly returne vnto thy selfe (O Christian soule) and thinking seriously vpon these things, as those which most of al import thee, amēd thy life, which led in the offence of God, con­ducteth thee directly vnto these endles tormēts. If thou wouldest examine thine actions by eternity it would make thee (no doubt) a blessed Saint in heauen and free thee from the torments of hell. Thinke with thy selfe (which thought may be made in a mo­ment) when thou vndertakest any action: doth this action, this [Page 260] thought, or this word I am ready to vtter, deserue the loue or ha­tred of Almighty God? if it de­serue loue, reioyce with thy selfe, and go forward in it: if hatred, leaue it, fly from it as from a ser­pent, that would enthrall thee, and bring thee to this eternity of torment O eternity, eternity that men would oftener thinke vpon thee!