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 are not condigne to the glory that shal be 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 coÌ„templation of heauenly things oh how abiect and vile will all contentmeÌ„ts of this world seeme to this blessed soule how mad and fencelesse will it esteeme theÌ„ to be who preferre these worldly fooleries before those ioyes which are in heauen 3. If it were possible for a soule in heaueÌ„ hauing bin shewed those delights which God hath prepared for those who loue him to be taken thence againe and 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 penaÌ„ce were the meanes to obtaine it what would it not vndergoe If abnegation of it selfe how perfect would it becoÌ„e 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 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 shal be no more nor crying neithâ—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 much seeke after so are the puÌ„ishments 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 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 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 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 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 intuâ—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 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
of Egypt carryed away with them the borrowed treasures of the couÌ„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 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 wheÌ„ce they do spring and the like And when by consideration of these particulers thou hast satisfied thine vnderstaÌ„ding endeauour to stirre 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 â—aying thy Creed thou makest the profession of thy faith before 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 God the holy Ghost sanctifier of the whole world essentially repleÌ„ished 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 â—oster in asking grace fruitfully â—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 â—esist to whome nothing is eiâ—her impossible or hard to do who with one word created all â—hings gouerneth the world withall facility and with one blast can annihilate it againe 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 bâ—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 â—o mind the Infinitenesse of God Infinite his power wisdome goodnes in â—ll his actions c. For example â—ehold his Infinitenesse in wisdome first in so prudently creaâ—ing Heauen Earth Angells Men c. Secondly in so disâ—reetly disposing and ordering all â—hings in number order and measure Thirdly in so prouiâ—ently gouerning the whole world and all therin contained â—ourthly in prouiding so abunâ—antly all necessaries for ech creaâ—ure in his kind Fiftly in cerâ—ainly foreknowing from all eterâ—ity all future euents till the â—orlds end And lastly in preâ—estinating all the elect by most â—onuenient and sweet meanes â—o the attayning of eternall glory 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 anâ— the holy Ghost for their Infinitenesse in Nature and Power aâ— it was in the beginning is now anâ— alwayes shal be 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 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 shal be 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 shal be 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 same God in all respects that he was a million of millions of years past and as he shal be 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
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 SoÌ„ne 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 dismisse thy seruant O Lord â—ecause mine eyes haue seene thy â—aluation This holy Saynt haâ—ing seene his Sauiour desired not to liue any longer Here setâ—ing before thine eyes Happines which is the vision of God the Miseries of this world make resoâ—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 â—udged worthy by heaueÌ„ to beare â—his Sauiour of the world Lastly her behauiour towards al that were preseÌ„t in such a concourse of praises admirations was such as she endeauoured to make them esteeme of her but as of an ordinary woman who needed Purification The Assumption CHAP. VI. The sixt Feast FIRST the most happy soulâ— of this B Virgin separated froÌ„ 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 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 wheÌ„ 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 thâ—u mayest apply to euery decade or ten one of these mysteries so in thy six decades thou 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 ROSARY THE Rosary The Rosary which diuers Sodalities both Religious secular daily vse is made of 15. Dâ—cades or fifteen tymes 10. Aues and 15. Pater nosters is deuided into three Crownes ech crowne containing fiue Dacades of Aues and fiue Pater nosters And to proceed with the first fiue we will apply vnto it the fiue Ioyfull mysteries to wit The Annuntiation Visitation The Natiuity of our Lord his Presentation his finding in the Temple Which fiue mysteries are to be applyed to the first Crown ech mystery to a seuerall Decade 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 ConsultatioÌ„ 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 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 Nâ—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 beinâ— troublâ—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 â—aving with her selfe 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. Vâ—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 soule doth magnify our Lord. The Visitation CHAP. II. The secoÌ„d ioyfull myâ—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 which the holy Fathers vnderstand perfection in all vertue at which the whole EuaÌ„gelical 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 beâ—ng mortified thâ—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 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 inuitatioÌ„ of Angels to go and behold in poore BethlieÌ„ the King of Kinges thy Sauiour and Reedemer
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 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 iudgmeÌ„t soules there shal be looked vpoÌ„ 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 Myâ—yâ—ry marcheth forth towards the place of his last battell bearing the ensigne vpon his shoulders wherin he was to conquer 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 loadeÌ„ 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 infiniâ—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 coÌ„pelled to help him Admire his seuerenesse towards himself and his me knes towards thee telling 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 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 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 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 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 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 the fiue Glorious Mysteries 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 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 thy fayth teacheth Adore thy rising Sauiour endeauour to rise with him since thou hast long bin dead in sinne Penance reaâ—ueth those
admiring his vnchaÌ„gablenes 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 shal be 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 incompreheÌ„sible 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 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 Oseâ— 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 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 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 begotteÌ„ 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 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 desiâ—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 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 shal be 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 exaÌ„ple 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 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 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 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 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 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 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 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 hauâ— 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 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 elâ—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 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 haÌ„d 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 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 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 shal be 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 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
mother of 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 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 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 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 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 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 OF THE SEAVEN Wordes of our Sauiour vpon the Crosse applied vnto the seauē Dayes of the Weeke HAVING ended the Rosary I intend to lead thee into the contemplation of the seauen words spoken by our Sauiour vpon the Crosse applying ech word or sentence to a seuerall day of the weeke that thou mayest the better harken vnto this sweet Sauiour of thine who neuer leaueth preaching vnto thee For vpon his bitter Crosse he teacheth thee these diuine documents shewing euen at his death the exceeding loue he bare vnto thee being then most mindfull of thee that thou mightest the oftener remember him and chiefly vpon his Crosse 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. 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 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 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
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 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 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 OF THE FIVE WOVNDES of our Blessed Sauiour 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 shal be 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 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 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 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 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 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 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 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 coÌ„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 hand vnder thy head Betweene the earth and thee let the Iustice of Almighty God mediate Earth caÌ„ 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 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 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 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 rigâ—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 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 circuÌ„stances 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 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 seaueÌ„ most precious bathes whose nature is to wash soules make them pure for heaueÌ„ 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 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 streÌ„gth 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 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 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 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 doing any thing that should be coÌ„trary to this vertue Charity thâ— râ—le of our actâ—oÌ„s 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 to wit those glorious troupes which adored him in heauen coÌ„ming 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 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 vpoÌ„ man by making 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 wouÌ„ds 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. 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 ouercoÌ„ming 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 afflictioÌ„s teacheth vs what way to walke in this worldly pâ—lgrimage preferring the way of the Crosse before the way of Pleasure Eccles 7. and the house of sorrow 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 detractâ—d from thee saith the Prophet shall adore the steps of thy feet Isa 60. when through thy constant loue they shal be 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 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
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 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 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 darâ—knesse Ioh. 10. where the shadow of death is no order but euerlasting horrour inhabitetâ— 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 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 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 cogitatioÌ„ 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 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 froÌ„ 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 recâ—aued from the mercifull hand of God Almighty of reiecting 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 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 seÌ„ses not so much as the least thought of rebellion in theÌ„ escaping without some seuere punishmeÌ„t 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 euer world without end this soule is to be tormented and all such wishes aâ—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 ameÌ„d thy life which led in the offence of God conducteth thee directly vnto these endles tormeÌ„ts 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 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 ANOTHER BRIEFE WAY HOW TO SAY THE BEADES Wherein is contained the whole life of our B. Lady Taken out of holy Scripture and the Doctours of the Church applying to euery Pater Noster one of the gifts of the Holy Ghost and to euery Aue Maria one of these ensuing considerations or briefe eleuations of the mind I. PATER NOSTER The gift of Wisdome 1. AVE Maria. In the beginning of the world she is promised to mankind A wâ—mâ—n shall bruise thy h ad 2. She is prefigured in many holy women as in Iudith Hester and others 3. She is foretould to her pareÌ„ts by the Angell Conceaued without Originall sinne 4. She is borne full of grace aboue all creatures 5. Her Natiuity reioyceth the whole world 6. After three yeares she is presented in the Temple 7. She goeth vp the â—5 stepps of the Temple