seuere and impartiall iudge 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 imputatioÌ„ 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 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 â— 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 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 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 scandâ—ll 1 Cor. 1. neuer be detected if the world 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. Pâ—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 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 actioÌ„s 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 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 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 Epâ—st ad T mâ—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 deuotioÌ„ of S. Thomas they opened the monument ib d. which breathed forth 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 coÌ„formable to the rest with which she was indued in her life 4. As in this so in other verities reuereÌ„ce 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
yea euen his death For hauing sayd It is consummated bowing downe his head 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 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 shal be 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 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 glory to come that shal be 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 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 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 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 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 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
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
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 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 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 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 â—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 alâ— sensuall desires His whipping CHAP. VII CONSIDER how the B. Virgin missing her Iesus The secoÌ„d sorovvfull Mistery sought him with pensiue hart and at the last findeth him not in the TeÌ„ple 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 theÌ„ 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 theÌ„ 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 exeÌ„pted 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 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 bloudy stripes and millions oâ— wounds His crowning with thornes CHAP. VIII GO forth with the daughterâ— 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 appareâ— 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 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 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 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 vvâ— follovv vnlavvfull pleasures vve preferre Barabbas before Iesus in so often times preferring soule sensuall delights
former â—ood vvoâ—kâ— vvhi h sinne had kâ—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 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 whoÌ„e 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 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 coÌ„uersation 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 vnderstaÌ„d that the peace of the mind is that which he requireth in vs which he found waÌ„ting 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 secoÌ„d 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 vpoÌ„ 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 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 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 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 expect the promised Comforter 5. Hic Iesus sic vâ—niâ—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 asceÌ„deth 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 shal be as a
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
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