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
difference amongest the blessed in their possessing of God almighty and as there are great so are there minimi in regno caelorum Mat. 5. those who are the least in heauen 4. And the earth did quake Mat. 27. Imagine with thy selfe the great terrour which was spread ouer the whole face of the earth at the death of the Author of Nature great and wonderfull mutations being made at this earth-quake Luke 23. yet the change which was most acceptable to God was that of the Iewes Who returned knocking their breasts this was the earthquake intended by our Sauiour who endeauoured to draw those vnto him by feare who would not be drawne by loue 5. And the rockes were rent and the graues were opened Heere consider the true conuersions that were to ensue vpon our Sauiours Passion◠and signified heere by the renting of the rockes and opening of graues obdurate harts were to relent and euen breake with sorrow for their sinnes and they who had bin long buryed in sinne ouerwelmed with earthly thoughts through the passiō of Christ the force of his suffering were to raise themselues out of their loathsome sepulchers and begin to liue againe to Christ Seek from thy hart to be amongst those who are thus conuerted know that one of the powerfull meanes to make this rocke of thine thy hart tender is to bath it in teares 6. Giue God humble thankes for those holy inspirations which his diuine Goodnes hath giuen thee in meditating vpon these his last seauen Words opon the Crosse and be a most deuout fulfiller of those things which he hath inspired thee to doe or suffer for him assuring thy selfe that as these were his last so did he mean to leaue them vnto thee as documents of exceeding great comfort Hauing ended the Considerations vpon the seauē last Words of our Sauiour vpon the Crosse I wil lead thy pious mind vnto contemplation vpon his fiue most glorious and principall wounds that thou mayest the oftener thinke vpon him crucified yea for thee crucifyed The most profitable and most delightful thoughts and tormented in that cruell manner The most happy consideratiōs which thy mind can make are about this obiect of infinite loue well mayst thou thinke thy thoughts ill spent vpon businesses of this world but behold this obiect as long as thou wilt and thou shalt neuer need to repent thee of thy labour since there can be nothing thought vpon with more profit or more delight then Christ Iesus crucifyed OF THE FIVE WOVNDES of our Blessed Sauiour The right Hand CHAP. I. LET vs contemplate vpon those sacred hands of our Sauiour pierced with sharp nailes fastened to the Crosse and first let vs performe our deuotion to the right hand 1. Consider those words of the Prophet Habac. 3. His brightnes shal be as the light hornes in hands or as the hebrew version hath splendour in his hands there is his strēgth hid Behold this sacred wound admiring the splendour and beauty therof desire euer to remayne vnder the protection of the same 2. Ponder with thy selfe what an admirable light proceedeth now from this sacred hand The brightnes proceding from the vvoūds of our Sauiour If the martyrs of Christ shall haue their bodies glorifyed and chiefly in those parts in which they suffered how glorious shall this right Hand of thy Sauiour be whose sufferings were of infinite merit and consequently whose glory must be infinite Imagine the light of a thousand Sunnes vnited togeather to be very darknes in comparison of that infinite splendour shining in this most glorious wound 3. After thou hast considered the admirable beauty of this his glorious right hand as it is in heauen cast thine eye vpon it fastened vnto the painefull Crosse there thou shalt see nothing but streames of bloud gushing out of that tormented hand of thy dolorous Sauiour Here is no glory no splendour no light Here is his strength hid heere this potent right hand createth no worlds but is vsed as the most abiect of creatures here it iudgeth none but is iudged to excessiue torments in fine no power is here shewed all lyeth couered vnder the veyle of humanity and heere is his strength hid Loue and admire this act of infinite fortitude in thy Sauiour in so many iniuries and torments In the right hand fortitude to hide his strength and to deliuer that hand to be pierced which was of power to destroy that world which it had created 4. The enemy of mankind and cheife agent in the bitter passion of our Sauiour hauing hitherto vsed the Iewes as instruments in this Tragedy and hauing giuen them counsaile to whippe him most cruelly crown him most bloudily and load him with his heauy Crosse and yet perceauing his inuincible fortitude willeth thē at last to pierce his sacred hands imagining there to lye hid his strength as indeed it did they being amongst the last wounds which he receaued liuing O my Sauiour and Redeemer thou who heldest out in thy feruour of charity to suffer for me till thy last strength was exhausted giue me thy grace to desire feruently neuer to be ouercome in suffering for thee 5. Since we see it is the greatest strength to be weake for Christ The more vvoundes the greater victory in Christes quarrell and the greatest victory to take most wounds for him why stand we so much vpō our guard fearfull to spend our bloud in his quarrell Temerity is to be auoyded least presuming vpon our forces we fall but when the combat is offered then imitate thy Sauiour in putting forth thy right hand submitting al thy forces bind them fast vnto the Crosse which is the standard in which thou art to ouercome 6. Lastly consider that although outwardly the strength of this right Hand lay hid yet how powerfully it wrought vpon the Theefe who hung vnder it by drawing him vnto it and making of a great sinner a great Saint Dextera tua inueniat omnes qui te oderunt Psal 20. sayth the prophet O Sauiour let thy right hand find all those who hate thee either by punishing them with thy iustice or conuerting them by thy mercy Here was also verified that of the Spouse Cant. 5. Manus meae distillauerunt myrrham my hands haue distilled myrrh that is the sweet odour of pennance contrition which the happy Theefe collected gathered togeather and offered vp vnto his deere Redeemer in odorem suauitatis Apply as thou hast done before these six points vnto thy six Decades saying thy beads before ech wound begging of the dolorous Virgin Mary whose soule was pierced with a sword of afflictions to giue thee some of her compassion in beholding thy Sauiour thus wounded for thy sinnes The left Hand CHAP. II. ADORE with like affection the glorious left hand of thy Sauiour and contemplate vpon those words of the spouse Cant. 2. his left hand vnder my head and his
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
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
the second Person in Trinity maketh intercession chooseth his time when he knew he should mooue his Father most vnto compassion Let feare be a companion vnto thy loue in this place for as he beggeth pardon so can he begge reuenge and punish men as well as Angells 5. Our actions ought to be sutable to our words we are conuinced in our vnderstanding that the perfect imitation of our Sauiour is to forgiue our enemies if it be asked of vs whether we ought to doe it we acknowledge that we ought Let therfore our actions be conformable to our opinion by hartily and willingly for giuing our enemies imagining it to be as really it is an act of the greatest courage that may be true Fortitude consisting in the conquest of our selues 6. Lastly consider what great rewards are prepared for those that are perfect imitatours of Christ neither is this a point of high perfection or counsaile and not a commaundment for if we forgiue not our enemies we daily giue sentence against our selues desiring God to forgiue vs no otherwise then we our selues forgiue our enemies These six points apply to the six Decades of thy beads and so consequently do with the meditations following humbly beseeching the Mother of Grace to obtaine for thee those vertues which are treated of THE SECOND VVORD Amen dico tibi hodie mecum eris in Paradiso Amen I say vnto thee this day thou shalt be with me in Paradise CHAP. II. A meditation for Munday VVE gather out of the holy Scripture the Fathers who write vpon this place that of those two Theeues crucified with our Sauiour SS Amb. and Aug. vpon S. Luke lib. 3. de cons Euang. one only blasphemed him for this happy Theefe whose sorrow obtained so sudden a pardon rebuked his companion saying Neither doest thou feare God Luke 23. wheras thou art in the same damnation And we indeed iustly for we receaue worthy of our doings but this man hath done no euill And he sayd to Iesus Lord remember me when thou shalt come into thy Kingdome 1. First consider how gratefull vnto our Sauiour this act of Faith was being as it were of power to exact a ful pardon at his hands according to his promises acording to the example which he shewed in the Penitent Magdalen Lord saith this happy offender remember me Behold his singular faith in the middest of all those reproaches when our Sauiour seemed least able to help him he desireth him to remember him Imitate this faith and when humane helps appeare least then let thy recourse be most vnto this Sauiour who heareth vs soonest when we are in most distresse our prayers being then most full of confidence in him 2. No sooner had this Theefe vttered these beleeuing wordes but our B. Sauiour whose mercy was most tender being touched sayd vnto him Amen which is as much as Truly I say vnto thee this day thou shalt be with me in Paradise This act shal be sufficient to obtaine thy pardon Were thy sinnes as scarlet thy penance cooperating with my grace shall make them as white as snow Isaâ— 1. admiring this infinite mercy of thy Sauiour vpon the Crosse who was most glad of this poore sinners coÌ„uersion promising vnto him presently Paradise Behold how he attends thy conuersion in like maÌ„ner desirous to giue thee heauen if thou wouldest but only be sorrowfull for thine offences 3. Some good workes it is like thou hast done in thy life but probably this Theefe neuer did any as by his death the reâ—ard of his life appeareth Shall then one act of sorrow for his sinnes gaine him a Kingdome and thou neglecting thy conuersion after many vertuous acts dying vnrepentant for some particuler sinnes of thine loose the sight of Almighty God eternally and be tormented foreuer Differing amendment dangerous Commit not so great a madnesse but while time is giuen thee repent all shall not haue the grace to be called at the last houre for where one obtayneth it thousands are denyed it 4. Ponder the greatnes of the reward bestowed vpon this sinner for his true conuersion he is promised Paradise to wit the fruition of God Almighty and his blessed Vision the greatest and highest gift that can be bestowed vpon the best deseruing creature and from a world of calamities both of body and soule is this penitent Theefe deliuered The force of PeÌ„naÌ„ce and brought into a Paradise of pleasures O strange alteration wrought by the powerfull hand of penance Be thou as penitent in time and by Gods grace thy pennance shal be as potent 5. Christ differreth not this reward but saith This day thou shalt be with me in Paradise a diligent rewarder of a small seruice and in this is declared the difference betweene the rewardes which the world bestoweth vpon his seruants and those which are giuen by Christ vnto his the world promiseth delights but payeth misery Christ whathe promiseth performeth giuing a Paradise to wit himselfe the seruice of the world in rewarded with loÌ„g hopes which in the end proue vaine Christ saith This day thou shalt be with me art thou not led by a higher loue then the loue of rewards yet this very loue will teach thee to choose Christ rather then the world 6. This fortunate sinner maketh this glorious confession in the face of Christs enemies when all the Apostles fled hid themselues for feare yet as it is probable he was neuer acquainted with Christ before nor had euer heard him preach of the hundred-fold rewards promised to those that followed him Matt. 19. and yet he now cryeth our O Lord remember me when thou shalt come into thy Kingdome How soone he gaue his assent to that infused faith which was set before him The Apostles as they went towards Emaus were slow in belieuing yet this publike offender no sooner had our faith propouÌ„ded vnto him by Gods holy inspiration but he presently proclaimed that with his mouth what his hart had giuen consent vnto THE THIRD VVORD Ecce mater tua ecce filius tuus Behold thy mother Behold thy Sonne CHAP. III. BEFORE we enter into contemplation of these words let vs heare what the holy Euangelist speaketh A meditation for Tuesday Iohn 19. who will giue vs no small light And there stood beside the Crosse of Iesus his mother his mothers sister Mary of Cleophas and mary Magdalen When Iesus therfore had seene his mother the disciple standing whome he loued he sayd to his mother Woman behold thy Sonne After that he sayd to the disciple Beheld thy mother and from that houre the disciple tooke her to his owne 1. Consider that out of this third Word many fruitfull documents may be gathered as first the infinite desire that Christ had to suffer for vs and to offer vnto his heauenly Father a full and rigorons satisfaction for our offences for this cause was he willing to haue his deere
forsaken me That all men may be redeemed let all Iesus be tormented The most innocent tongue of Christ suffered also for vs. that no part may want his speciall redeemer especially the tongue the instrument of so many offâ—nces of detractions bearing false witnes of impure words and oftentimes denying Christ this petition was heard Math. 27. and incontinently one of them running tooke a spunge filled it with vinager and put it on a reed and gaue him to drinke 5. In the three first Words our maister Christ Iesus recommeÌ„ded vnto vs three great vertues Charity towards our enemies Mercy towards those who are miserable and Piety towards our Parents In this fourth Word he coÌ„mendeth vnto vs Humility a vertue most necessary for all men and where could he shew vs more humility then in these words My God my God why hast thou forsaken me For here Christ sheweth through the permission of God all his glory and excellency to be quite obscured before the face of the whole world as appeared by those strange obscurityes in the heauens Vidimus gloriam eius saith S. Iohn we haue seene his glory Iohn 1. but it was not heere where he saw it Great was the difference betweene mount Tâ—abor and mount Caluary in one Christ could not be seene for light in the other he could not be seene for darknes 6. Lastly consider that this darknes was light to some being an argument of beliefe meanes to the light of faith Learne out of this to make thy best of euery thing If light may be gathered out of darknes farre easier may vertues be drawne out of afflictioÌ„s which although they be brought vnto vs by a certaine necessity yet may we make this necessity a vertue by our intentioÌ„ giue life to that which otherwise would haue bin a dead action THE FIFTH VVORD Sitio I thirst CHAP. V. HAST thou not yet my sweet Sauiour receaued torments inough A meditation for Thursday Will that Thirst of thy diuine loue towards man neuer be extinguished O dolorous Iesus vnfould this mystery and let our thirsty souls receaue the influence of thy graces that we may thirst after nothing but thee the fountaine of life 1. First contemplate vpon this word I thirst and take it litterally seeing our Sauiour through the losse of so much bloud could not but feele an exceeding thirst his natural moysture being almost wholly spent his sacred veynes being empty his tongue scarse able to mooue for very drought which forced him to speake in one only word I thirst as if he should haue said In this excessiue torment which I feele of Thirst is there none who will affoard me any refreshment See thy Sauiour in this distresse and still be sorrowfull for thy sinnes that were the cause of these his afflictions 2. I thirst after the consummation of the businesse I haue in hand The cause of his thirst the redemption of man for whose loue I thirst after more torments I thirst after afflictions that men an easy imitation of me should not desire and thirst after offences my thirst is satisfied with gall and vinagre that thine might be satisfied with those heauenly ioyes which I promised thee I am content to endure all hardnes for thee only requiring at thy hands that thou wilt make vse of my sufferings 3. We read in holy Scripture only twice where Christ discouered his thirst once to the Samaritan woman Iohn 4 Iohn 19. and now heere vpon his Crosse in both he discouered his infinite charity towards mankind thirsting after the conuersion of soules he asked drinck of the Samaritan only to giue her occasion by discoursing with him to know that he was able to giue her water of life if she demaunded it and heere he thirsteth the generall good of soules and their true returne vnto him and to the end that may be effected he thirsteth after torments yea death it selfe 4. Desires are well termed thirstes what we desire that we are sayd to thirst after our good desires Christ thirsteth after to haue them perseuere to the end for our euill he thirsteth after the extinguishing of them if our thirst be after heauen how pleasant is it to the soule that thirst is as great a fulnesse as can be possessed in this world where true happines is only possessed by desiring it but if our thirst be after transitory things as riches honours pleasures and the like which the world falsely calleth goods then we shall truly experience that this thirst is a torment and an insatiable desire which is more and more increased by how much more we possesse what we desire 5. Wonder and with greife consider with thy selfe how thou canst behold thy Sauiour in his whole life and passion so ardently thirst after thy saluation and yet thou thy selfe remayne carelesse of the same as if thy saluation were a thing of nothing and that it concerned thee not how thou canst desire and continually thinke vpon gayning those thinges which thou must leaue perchance to morrow and neglect those things which remayne and which in ioy thou mayst possesse for euer 6. Lastly Christ thirsted after that glory which he had voluntarily put oâ— liuing in this vale of misery 33. yeares apparelled in our naturall habit now knowing the end of his pilgrimage to approach he desired the glorious company of his heauenly Father Reflect heere vpon thy selfe and consider that where thy treasure is there is thy thirst thy hart thy desire imitate thy Sauiour in thirsting after heauenly thinges and if there be thy treasure there wil be thy thirst VVhere thy treasure is there is thy thirst but if thy treasure lye vpon earth thy desires also wil be earthly for desires alwaies take their natures from those things which are desired THE SIXT VVORD Consummatum est Is it consummated CHAP. VI. CONSIDER heere a Proclamation for the generall pardon of the sinne of mankind A meditation for Friday endited by the eternall Word written by the finger of God in the paper of our humane Nature vpon the altar of the Crosse sealed with the bloud of the Lambe subscibed by the holy Trinity dated the houre of Christ his death recorded by S. Iohn the Euangelist and pronounced by the mouth of Iesus then crucified in these words It is consummated that is mans ransome iâ— payed Gods wrath is appeased men shall haue mercy grace and glory Gods Iustice is fully satisfied the ruine of Angels repayred mankind made free of heauen Glory be to God peace to men 1. Contemplate heere with holy S. Augustine vpon this place that our Sauiour had an especiall eye and regard vnto those truthes which he had giuen forth by the Prophets Aug. in cap. 19. Ioan. all being euen vntill his death most exactly fulfilled which they had foretold there remayned only to be verifyed his death He confirmeth therfore by this word It is consummated all that had bin said of him