of Egypt carryed away with them the borrowed treasures of the couÌ„try Exod. 3. and that by Gods owne appointement so the twelue Apostles the pillars of the Catholike Church at the departure out of Iury dispersing into the whole world made by the inspiration of the Holy Ghost this abridgement of Christian beliefe carryed it away with them as an infinite treasure and dispersed it through out the whole world And to the end thou mayest orderly proceed in finding out the true literall and mysticall sense of euery word begin with the first word of thy Creed which is Credo and by it learne how to meditate vpon the rest Search and diue into it profoundly this only word I assure thee is sufficient to hold thy vnderstanding imployed all they life tyme. In this one latin word are these two English words I belieue In this word I thou mayest contemplate al things belonging to man his substance his being this man and not an other his body and soule vnited and also separated his inclinations end helpes miseries wheÌ„ce they do spring and the like And when by consideration of these particulers thou hast satisfied thine vnderstaÌ„ding endeauour to stirre vp in thy will some good affection of loue hope ioy desire or thanks-giuing c. For this is the end of all prayer to prayse God and to inflame our affection in his loue detesting sinne and desiring grace all vertues which good affection being once enkindled in thy hart by the help of Gods grace endeauour to continue and increase it by feruent prayer recollection purposes of good life so begin thy Beades desiring perfect obtayning of that good purpose and affection which thou seelest in thy soule And thus by example of this first Word thou mayst perceaue the manner how to vnderstand and consider with spirituall profit the rest of the words of the Creed Of attention to the Diuine Persons CHAP. VII THIS attention here required is vnto the Maiesty of the three Diuine Persons God the Father God the Sonne and God the Holy Ghost who are three distinct Persons vnited in one Nature these Persons are expressed in our Creed by these termes Father Sonne and Holy Ghost The nature of these Persons is expressed by the word God The cheife obiect of prayer Vnto these Persons as to the chiefe obiect of thy prayers thou art to haue a serious attention considering with thy selfe that in â—aying thy Creed thou makest the profession of thy faith before these diuine Persons whose maiesty is such that al the reuerence and attention thou canst make is not sufficient to shew the least part of thy allegiance and hauing duely considered before what a Maiesty thou treatest say deuoutly thy Creed in professing thy beliefe touching these diuine Persons Before the first Aue say O God the Father of heauen essentially endued with all perfection haue mercy vpon me and so offer vp thy Memory in saying the first Aue. Before the second say O God the Sonne Redeemer of the world essentially endued with all perfection haue mercy vpon me so offer vp to him thine Vnderstanding in saying the second Aue. Before the third Aue say O God the holy Ghost sanctifier of the whole world essentially repleÌ„ished with all perfection haue mercy vpon me offering vp to him thy Will and Affection as deuoutly as thou canst Then say the first Pater â—oster in asking grace fruitfully â—o meditate vpon the diuine perfections included in the Holy Trinity Before the first decade or ten consider the first Attribute or Perfection Omnipotent which is the Omnipotency of God who can do all things when how and where he pleaseth to whome no creature can â—esist to whome nothing is eiâ—her impossible or hard to do who with one word created all â—hings gouerneth the world withall facility and with one blast can annihilate it againe This omnipotency with all thy soule belieue hope in loue and adore to this submit thy selfe of this craue pardon whome through thy weaknes and frailty thou hast so often offended To this Omnipotency entierly commend and resigne thy selfe beseeching the Saints in heauen to assist thee in louing praysing this Omnipotency by saying Gloria Patri c. Glory be to God the Father the Sonne and the holy Ghost because they are omnipotent As they were in the bâ—ginning now and alwayes world without end Amen This done say one Decade or ton Aues and a Pater noster in praysing his Omnipotency and in humbly desiring alwayes to be directed and defended by the same Before the second Decade cal â—o mind the Infinitenesse of God Infinite his power wisdome goodnes in â—ll his actions c. For example â—ehold his Infinitenesse in wisdome first in so prudently creaâ—ing Heauen Earth Angells Men c. Secondly in so disâ—reetly disposing and ordering all â—hings in number order and measure Thirdly in so prouiâ—ently gouerning the whole world and all therin contained â—ourthly in prouiding so abunâ—antly all necessaries for ech creaâ—ure in his kind Fiftly in cerâ—ainly foreknowing from all eterâ—ity all future euents till the â—orlds end And lastly in preâ—estinating all the elect by most â—onuenient and sweet meanes â—o the attayning of eternall glory all which belieue hope for admire adore and then with the celestiall Court thanke God most humbly for the same in saying Glory be to the Father Sonne anâ— the holy Ghost for their Infinitenesse in Nature and Power aâ— it was in the beginning is now anâ— alwayes shal be world without end Amen Then say ten Aues and one Pater noster in praysing Gods Infinitenesse and in humbly beseeching alwayes to be guided and directed by it Eternall Before the third Decade consider the Eternity of God that he was alwayes before the world was made and that he shall euer so remaine God thrice happy whose Eternity is part of his nature cause and measure of all time See how all other things had their being beginning and continuance from him then lifting vp thy affection to adore this true Eternity say with all the blessed Inhabitants of heauen Glory to God the Father the Sonne and the holy Ghost who are Eternall as they were in the beginning and euer shal be world without end Amen After this say ten Aues and one Pater noster that thou mayest be his faithfull seruant in this world and partaker of his glorious vision in all eternity Before the fourth Decade thinke vpon the Imutability or vnchangeablenes of God Vnchangeable who was is and euer shal be the same God he was from Eternity both in Nature and Operation without all chang or alteration whatsoeuer so that now he is the selfe same God in all respects that he was a million of millions of years past and as he shal be and continue world without end for heauen and earth shall passe and change but thou O Lord remaynest for euer Heere deploring thy continuall decay howerly alteration and
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
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
their harts saying Matt 15. Mâ—rc 7. Prou. 23. My sonne offer vp to me thy hart In which words two things are included namely Corporall Preparation and Spirituall Disposition in fruitfully saying our Beads The former of these two dependeth vpon the exteriour disposition of our body to this exercise which consisteth in these pointes Corporall PreparatioÌ„ First in decent placing of our body in the well ordering of our fiue outward senses in well endeauouring to keepe them from distractions as also by so scituating our selues that the ouermuch diseasing of the body eyther by continuall kneeling or prostrating our selues vpon the ground by extension of the armes in manner of a crosse and the like mortifications cause not the distraction of our minds Wherfore for the tyme thou prayest I could wish thee not to put thy selfe to any great corporall affliction but so to dispose of thy body that it remayne quiet and if it were possible as if thy soule were for that tyme separated from it The later Spirituall disposition namely spirituall disposition is a restraint of all our internall sensitiue powers in keeping them attent and wholy imployed about our prayer also a deuout applying of our three spirituall faculties of the soule namely our Will Vnderstanding and Memory with all their actions and functions to Gods seruice in this holy exercise For seeing God hath created both soule and body to his seruice commanded vs to loue him with all our soule hart mind and power and seeing the performance of the worke is a proofe of our loue it standeth with great reason we should endeauour to imploy our selues in this action wholly and sincerely performing it with all reuerence both of soule and body Of the seuerall parts of the Beades CHAP. IIII. I Intend to discourse vpon this pious manner of praying plainly and cleerly to the end that the explications I shal here make may be more generally vnderstood Wherefore I will speake only of such parts thereof as are appointed by our holy Mother the Catholike Church to wit the Creed Pater Noster and Aue Maria An vsuall payre of Beads coÌ„monly consisteth of one Creed three Aues six Decades or six tymes ten Aues more and seauen Pater Nosters The decade or ten Aues is sayd in remembrance or honour of the ten Commandements of God The Creed signifieth the Vnion of our Fayth according to that of the Apostle One fayth Ephes 4 one God one Baptisme and therfore is but once sayd in the Beads The Pater Noster betokneth hope and is seauen tymes repeated and that for diuers reasons First in respect of the seauenfold graces or gifts of the holy Ghost which we still pray for Secondly for the extirpation of the seauen deadly sinnes out of vs. Thirdly for the obtayning of the seauen contrary vertues Fourthly for the sincere and pure vse of the seauen Sacraments Fiftly for the Christian practising of the seauen Workes of Mercy as well spirituall as temporall The Aue signifieth Charity and is repeated sixty three tymes after the Creed in saying ouer the beads to wit thrise after the Creed and ten tymes in ech of the six decades and this for three causes First in honour and remembrance of our B. Ladies age who liued on earth sixty three yeares Secondly to insinuate vnto vs the frequent vse of workes of mercy of all moral Vertues whose good habits help our weake powers with their assistance in al our operations Thirdly and especially to teach vs that the Works of charity ought farre to surpasse in number and value all the actions of intellectuall and voluntary habits Of the Creed in generall CHAP V. IN saying our beads we alwaies begin with our Creed By the Creed Faith is expressed which is a briefe summe of our fayth and a bridgment of Christian Religion The reason why we begin with our Creed is because the deuout saying of it is an expresse profession of our faith which is to be made in the first place Quia accedentem ad Deum oportet credere because he that commeth vnto God must belieue Againe prayer is an accesse of the Creature to his Creatour which can by no meanes be more aduanced then by an act of Faith Lastly the foundation of iustice which by prayer we seeke for is Faith which is comprised in our Creed To this purpose the Apostle saith with hart we beleeue to iustice Rom. 10. and with mouth we make profession to saluation In which sentence we are taught two things touching our Creed First an inward action of our soule which is nothing els but a spirituall motion of our mind and will towards God the giuer of all vertues and the only rewarder of the same VVhat fayth is For faith is an infused habit proceeding froÌ„ God which perfecteth our Vnderstanding and inclineth our Will with a pious affection to belieue in God and consequently by the meanes of his diuine grace to attaine vnto Iustification Secondly we are taught an outward action of our body consisting in a profession of our faith when with words we outwardly make knowne to others that faith which inwardly in hart mind we belieue Which action also coÌ„ioyned with charity doth bring vs vnto Iustification Wherfore in saying the Creed we must attend to foure things First to the words and their meaning Secondly to the persons to whome they are directed who are alwaies God the Father the Sonne and the Holy Ghost Thirdly to the mysteries coÌ„prised in those twelue articles which are many and admirable Fourthly to the manner and fashion wherwith the B. Trinity doth coÌ„municate to mankind those his manifold and exceeding great benefites Of the words of the Creed and their sense CHAP. VI. ADMIRABLE are the sacred words of the Creed because they are signes leading vs into an Ocean of diuine mysteries whose signification is mysticall vpon which I wil only stay omitting the pious conceites of some vpon the number of the words which in latin are 75. but in other vulgar languages 77. for the latin word Credo in all vulgar tongues is two words I Beleeue Ie crey Io Credo c. which word being twice inserted into the Creed maketh vp seauenty seauen and these words signify the whole essence of our beleife I will not say these 77. words in our Creed signify the 77. Matth. â— tymes we ought to forgiue our brethren when they offend vs nor that they betoken the Grand Iubiley because S. Luke writeth in the 77. generation from Adam downward Christ our Sauiour was borne Gen. 4. who as Origen and diuers other of the Fathers vpon Genesis haue noted did superabundantly satisfy for all mankind These and the like pious coniectures omitted I will come to the signification of the words The sense and meaning of these words in our Creed ought to be discussed seriously and with great attention for they import signify meruailous things Wherfore as the Israelites departing out
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
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