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
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
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
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
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
behests of ours are dead actions vnles they bring forth imitation in which is the only truly beholding of Christ crucified as now all those dolorous parts do as it were sue vnto vs to haue compassion on our owne miserable estates and send forth beames of ardent loue to inflame vs and set vs forward in this generous actioÌ„ of constancy in fighting against our corrupt inclinations so shall they in the day of iudgement change all those fauourable aspects and shine like stars threatning against vs Reg. 2. if the feet of his Saints shal be kept and the impious be silent let vs not imagine that these thrice glorious feet shal be forgotten but that euery drop of bloud shall be recounted at that day and layd before the impious man who in silence shall stand confounded The left Foot CHAP. V. AS we haue noted in the right Foot Constancy in the loue of our Sauiour The left foot resignation to the vvil of God so in this we will consider Conformity of our wil vnto God Almighties which is one of the highest Perfections we can seeke after in this life the which although we can neuer ariue vnto in that perfection in which our Sauiour had it his wil being the will of his Father yet we are bound to aspire to the highest perfection in it that can be attained vnto by creatures praying daily to haue the will of God here on earth performed as exactly as in heauen 1. See with what readines our Sauiour giueth vp his left foot to be dealt withall like vnto the right and seeing it to be the will of his heauenly Father that the steps of each Foot should be alike S Iustinus in-dial cuÌ„ Tryph. most mildly permitteth his Crucifiers to place it by the other and to pierce it also with a naile What torments thou hast imagined to be in the other consider the same to haue bin in this and heere see that of the Prophet fulfilled Foderunt manus me as et pedes meos Psal 21. dinumeraucrunt omnia ossa mea they haue digged my hands and my feet they haue numbred all my bones 2. Learne out of this painful experience which thy Sauiour would giue thee of his most perfect resignation to conforme thy selfe in al things to his blessed wil and to take all things as sent from the hand of a most louing Father and thinke not in this that thou dost a matter of supererogation for whether thou wilt or no these these Crosses will happen vnto thee of which it lyeth in thy haÌ„ds to make crownes of glory or perpetuall punishments This resignation of thine to the wil of God is but rationabile obsequium Rom. 12. a seruice which standeth with reason vnto which whosoeuer shal coÌ„mit the contrary shall not shew himselfe a reasoÌ„able creature but be like beasts that haue no vnderstanding 3. It is requisite the will of God be layd open vnto vs before we follow it our will being led by our vnderstanding but when that blessed will of our Sauiour is knowne then â—s it as far as we are able to be put in execution our wills seruing as handmaids vnto his Prompt ready was the Prophet Dauid in conforming himselfe to the voice of God Lucerna pedibus meis verbum tuum Psal 128. et lumen semitis meis thy word saith he is a lampe vnto my feet and a light vnto my pathes so that he attributeth all the light he had vnto the inspirations of our Lord to the which hauing an obedient eare he walked in great light and without danger of erring 4. Laui pedâ—s meos Cant. 5. quomodo inquinabo eos I haue washed my feet how shall I defile them thus saith our B. Sauiour to the Espouse Twice only we read of the washing of our Sauiours feete once they were washed with the teares of his beloued Magdalen here they were washed with his owne most precious bloud both precious bathes the one of PennaÌ„ce the other of InnoceÌ„cy both of loue the one of loue recalled the other of loue consummated both in a most fit time the one at the entring into the painfull iourney of his passion the other at the end of it and of these washings of his feet he speaketh to the Espouse and considering they were cleansed with such precious bathes he is loath to haue them defiled againe through the offences of men 5. Imitate thy Sauiour and if it be not graunted thee to wash thy feet in bloud and to dye for him yet wash them in teares of deepest Contrition wherewith those feet that are defiled in the wayes of this world are only cleansed and hauing once purified them by this most soueraine bath endeauour to keepe them so by walking the wayes of innocency and purity If vncleane thoughts endeauour to draw thee forth and seek to make thee defile those feet of thine already made by the bath of teares more pure then snow aske them Quomodo inquinabo eos my feet are washed my wayes are purified how should I defile them Infinitely wert thou blinded if being now pure thou wouldest returne to thyne vncleanesse which cannot be washed againe but by teares 6. Thinke not with thy selfe that a bath of teares is easily purchased Hovv hardly true teares are gotten and with conceite deluded make sleight of defiling thy steps presuming easily to purge cleanse them againe nothing is more hard assure thy selfe then to gaine true teares of contrition especially for him who is habituated in sinne Christ neuer wrought a greater miracle then in conuerting the holy Magdalen Let vs not looke for more miracles to be wrought vpon vs for if Gods infinite mercy hath giuen vs now teares of true repentance let vs keep our selues from defiling and our soules from those wounds which require so precious a medicine and so hard to be found And heere the meditations end of the fiue glorious Wounds of our Sauiour which I haue placed only as lights to lead thee into further contemplation vpon them out of which infinite comfort floweth daily vpon soules who are deuoted vnto them I wil now set before thee the foure last Ends which thou art subiect vnto which are most profitable for euery good Christian to meditate vpon being stayes or props to keep vs vpright in our iourny in this world in which were it not for them we might easily be lost Prou. 18. Impius cùm ad profunduÌ„ venerit peccatorum contemnit the impious saith the Wise man when he shall come into the depth of sinnes contemneth Least therfore forgetting our selues we should go so farre in the way of sinne as to come to the depth where contempt dwelleth the Wiseman giueth vs these foure helps to call vs backe if at any time we should step awry Eccles 7. In omnibus opâ—ribus tuis memorare nâ—uâ—ssima tua et in aeternum non peccabis In all thy works saith he remember thy later end
vs God will not forgiue vs our offences and since this is our owne petition we must take heed we condemne not our owne selues Lead vs not into temptation by permitting our frailty to fall but support vs from falling that is from consenting to sinne Deliuer vs from euill because without Christ we caÌ„ do nothing hauing enemies on euery side of vs the chiefest of all within vs to wit our selues Amen as a seale is added which signifieth Be it so if it please thee And thus much for the literall sense of our Pater Noster Of the Aue Maria. CHAP. IX OF all affections that of the mother to her child is held to be the tenderest By the Aue Maria Charity is vnâ— rstood there being betweene these two the greatest naturall vnion and participation one of the other that can be But if this naturall affection be raysed to a degree aboue nature to wit made spirituall that is a naturall affection refined or purified then without doubt there can be nothing added to the perfection of it In this height of affection which is tearmed Charity doth this B. Virgin loue mankind being euer towards him as a most tender Mother a Mother of Grace a mother of Mercy that is a Mother vnto all those that by her mediation aske mercy To this mother let vs come with an inflamed affection with a feruent desire to imitate her charity and purity Now let vs proceed to the litteral explication of the Aue Maria. In the fiâ—st part is contained an Honorable Salutation of our B. Lady vttered by the Angell Gabriel sent vnto her as a messenger from the B. Trinity about the busines of mans Redemption in which this B. Virgin was a speciall Agent Haile Mary full of grace our Lord is with thee she cannot be saluted by a greater title then full of grace since in it all other dignities are contained The Angel would not call her mother of God for as yet she had not giuen her louing consent to be a mother yet a Virgin Yet in calling her full of grace he did signify that shee was come to such height of perfection as was not to be giuen to any but to the mother of God and he was coÌ„manded so to entitle her by that Diuine Counsell that sent him She is called by the Angell full of grace that all sinners might haue recourse vnto her for grace since being her selfe full we might by our humble prayers touch that vessell that some of those graces might fall vpon our soules Our Lord is with thee in a most eminent manner by desire corporally to inhabit in her to make her the Mother of his only begotten Sonne These words also tell from whome the greeting came from the B. Trinity that made her so admirable a peece of workemanship that out of her was drawne by the hand of the holy Ghost the Humanity of Christ Iesus God and man Our Lord was with her euen at the very instan of her Conception then shewing himselfe vnto her a Lord Protectour in defending her from the originall and generall blemish of mankind Hitherto the Angell Now follow the words of S. Elizabeth admiring and praising the happines of this B. Virgin her Cosen Blessed art thou amongest women For six singular priuiledges which thou mayest apply vnto the six Decades Six priuiledges that maâ—e the holy Virgin Blessed amongest vvomen 1. In being chosen out of thousands from all eternity as most fit to beare the Sauiour of the world 2. In giuing her obedient consent vnto the Angell who spake things she vnderstood not 3. In contayning God the second Person in Trinity nine moneths in her sacred wombe 4. In being a mother remayning a Virgin 5. In hauing her owne maker all his whole life obedient vnto her 6. In being priuiledged immediatly after her death to haue her body reunited to her glorious soule And Blessed is the fruit of thy wombe Iesus This last word explicateth the whole sentence for this Blessed fruit of her wombe was nothing else but swet Iesus â—nd this fruit grew vpon no other â—eethen vpon the B Virgin from whom we receaue this pleasant vitall fruite In this Virgin a Paradise of pleasure these spiritual fruits abound for coÌ„tayning this one fruit which hath the nature of heauenly Manna she satisfieth the tast of all spirituall soules for Iesus is a fruit contayning in it selfe all delightes We come now vnto the last of these three harmonicall parts which is sung by our holy mother the Catholike Church and adioyned vnto the two former parts of the Angel S. Elizabeth Holy Mary mother of God pray for v sinnâ—rs now in the houre of our death Had the Church sayd only Holy Mary pray for vs her high preheminence of being mother of God had bin left out And had it bin only sayd Mother of God pray for vs her Dignity indeed had bin specified but it had not bin made knowne from what lowlinesse she was exalted Luke 8. Quia respexit humilitatem ancillae suae from the humility and lowlinesse of a hand-maid she was raysed to be the mother of God therefore we say Holy Mary mother of God by Mary signifying her humility by the Mother of God the dignity vnto which her being humble Mary raysed her Pray for vs sinners thou that wert exempt from all sinne thou that beganst the ouerthrow of sinne thou that knowest the malice of sinne being the mother of grace pray for vâ— sinners that haue so ofteÌ„ offended thee by offending thy deare Sonne who deserue nothing of our selues Bernard serm 12. in Apoc. nor can better aske for mercy then through thy Blessed mediation knowing thy Sonne Christ Iesus can deny thee nothing Of thee therfore O blessed Virgin we begge to pray for vs. Now and in the houre of our death By the first word Now we consider our present life the misery and calamity of the same We beseech therfore the B. Virgin to assist vs in this life of misery that we may make this Now a passage vnto happines which shall last for Euer And in the hâ—ure of our death in which we haue most need of her powerfull ayde considering that vpon that instant our eternall estate dependeth This is the time in which the tree falleth where it shall remayne for Euer We may here out of these words reflect vpon the tender loue of the Catholike Church towards all her children aduising them by this prayer which she hath taught them to make recourse vnto so potent a friend as the Mother of God is at this most important houre after which immediatly insueth Euer Let these two words Now and Euer sound in thine eare perpetually Neuer thinke vpon the one but let thy thought imbrace also the other Neuer let thy conceit stay vpon Now to wit vpon this present life and the miseries therof but thinke also vpon Euâ—r to wit the ioyes of heauen prepared for
those that passe through these miseries constantly and let not the fond and false pleasures of this life represent themselues vnto thee vnlesse thou also set before thee the eternity of paynes due to those that neglecting their saluation follow these short delights in blindnes Let Now commit nothing that it shal be ashamed to auouch before Euer but let both these proue and examine the action of ech other that so we may Now seruing this great Virgin faithfully enioy her in happines for Euer OF THE SIX FEASTS OF OVR B. LADY HAVING breifly explicated the Pater Aue and Creed we will descend vnto the feasts of our B. Lady applying them to our Beads making triall whether we can make vse of what hath bin hitherto said And beginning with her pure Conception we will runne through her six feasts ending with her Assumption since most of these festiuities were meanes vnto our Redemption which ought to stirre vp in vs the more affection and deuotion to contemplate vpon them The Conception of our B. Lady CHAP. I. CONSIDER that ordinarily the Conception of man is in sinne The first feast Psal â—0 according to that of the Royall Prophet Et in iniquitatibus concepit me mater mea in sinne my mother conceaued me This sinne in children is tearmed Originall sinne as well because it is deriued vnto vs from our first Parents The effects of originall sinne as because it possesseth euery one at his first being or comming into this world This sinne infecteth the whole man body and soule shutteth Heauen gates against him making him slaue vnto Sathan The penalties of Originall sinne are diuers Bodily deformation all kind of sicknes and death it selfe dimnesse of Vnderstanding weaknes of our Will pronesse to sinne and damnation if we dye in it without the remedy of Baptisme Our B. Lady by singular priuiledge was preserued from this Originall sinne and consequently preuented with grace in her Mothers wombe and at the first instant of her Conception was indued with all vertues as Originall Iustice and the like She was by the same priuiledge adorned with all naturall perfections of body as health beauty strength and the like graces Lastly she was not subiect to any actuall sinne not so much as veniall preseruing still entier â—er Originall Iustice much lesse was she subiect to damnation â—onder euery one of these six points according to thy deuotion applying them to the seuerall parts of thy Beads The Natiuity CHAP. II. FIRST consider her no lesse wonderfull natiuity The secoÌ„d feast for as she was conceiued without sinne so was she borne of her aged mother S. Anne as wee may piously presume without all paine How ioyfull to Angels was her birth because she was to beare the King of Angels and to be their Queene Glorious to vs men was her Natiuity because she was to be the Aduocate of Gods Church and potent Mediatrix betweene her Sonne and mankind Gladsome was her Natiuity to the B. Trinity because she was from al eternity predestinated the Espouse of God the Father Mother to God the Sonne and Tabernacle to the holy Ghost Terrible to the infernall powers was this Natiuity of hers because she was to bruse the SerpeÌ„ts head Gen. 3. Lastly comfortable to all sinners of the Catholike Church was this Natiuity because she is borne a mother of mercy Queene of heauen and Refuge of sinners to whome all haue free accesse to whome God the Sonne will deny nothing and whose clemency is such as she taketh vpon her to obtaine all sinners humble petitions Apply these points as the former to the six Decades The Presentation CHAP. III. FIRST our B. Lady being chosen out of the whole world to be mother of God The 3. Feast was by degrees disposed to this office for being only three yeares old she was by diuine inspiration presented and offered vp to God in the Temple In the sacred Temple being come to riper years first amongst all the Iewes she made a vow of perpetuall Virginity In the Cloyster of this TeÌ„ple she serued God in all Iustice and Sanctity of body and soule giuing an example to all those that abandon the world to leaue with the world themselues also for without perfection invertue she knew no inclosure to be strong inough against the world teaching the best surest inclosure to be that of our affections Fourthly in that retyred place she continually exercised all vertues and good workes sutable to her calling There she mortified that Virginall body of hers imitating in the spirit of Prophesy her Blessed Sonne S. Amb. lib de Virgin who although he could not be subiect vnto any rebellion against the law of reason yet did by fasting and praying giue example to all that followed him that the way vnto the Kingdome which he promiseth is ful of mortifications and crosses Being thus trayned vp in all kind of vertue hence she was exalted to be the mother of God A vertuous life in this world is a disposition to attaine vnto happines in the next The Visitation CHAP. IIII. FIRST our B. Lady being declared The fourth feast by the message of the Angell to be the mother of God tooke a tedious iourney on foot passing the mountaines towards her cosin Elizabeth to visit her Withall patience spirituall ioy she performeth this iourny and that with great speed for S. Ambrose vpon this place saith Deuotion done with speed yeldes most abundant fruit because there is discouered the feruour of Charity Entring into her cosin Elizabethes house she saluteth her courteously whose salutation caused ioy both to S. Elizabeth to her sonne S. Iohn yet in her wombe Our B. Ladies vertues being deseruedly praised by S. Elizabeth she beareth her selfe notwithstanding most humbly and modestly She referreth al honour vnto God singing her sacred Canticle Magnificat anima mea dominum my soule doth magnify our Lord. In which many mysteries are contayned and documents for our instruction how to referre all our actions to the honour and glory of God Lastly our B. Lady hauing serued with al care and respect her aged cosin for the space of three monethes retourneth to poore Nazareth with her Spouse S. Ioseph expecting the time of her meruailous deliuery The Purification CHAP. V. FIRST our B. Lady remayning a Virgin The fifth Feâ—st and yet now made a mother by bringing forth the light of the world out of her humility obserued the legall number of dayes for her retirement and keeping all the other accustomed rites went vp to Hierusalem there to make her great offer of Thankes-giuing for the high dignity bestowed vpon her Quia fecit ei magna qui potens est Luke 1 because he that is mighty hath done great things vnto her For great benefittes great thankes must be giuen And according to her pouerty purity she offered a paire of Turtle Doues the best gift she could make instructing vs to offer vp to God
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