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
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
consider that he would be called Ours that we should not repine to offer vp our selues and all we haue to him to obtaine that sweet title to be called his Secondly inflame thy affection consider how happy thou art if thou mayest rightly say this word Our for then thou art his and he thine Thirdly in this word imbrace thy neighbour who by it is made thy brother fellow heire of Eternall felicity Then go to the second word Father not Lord nor Iudge nor Creatour nor King or the like but Father a name of loue lincking himselfe vnto vs as neere as may be to make vs loue him like dutifull children He is our Father for six causes 1. For making the substance of which we are composed 2. For casting the mould wherof we were forged 3. For fashioning the frame of our bodies 4. For creating and vniting our soules to our bodies 5. For bringing vs vp and giuing vs whatsoeuer we haue 6. Lastly and especially for adopting vs heyres to his eternall Kingdome giuing vs all the meanes possible to attaine therto guiding gouerning and conducting vs thither as it were by the hand Which six points apply to the six Decades If followeth Which art which may also be considered by six points and may be applied to the Beads as the former First how God is absolute in himselfe 2. How God is only of himselfe and independant of any other 3. And for himselfe not to any further end being his owne blessednes and end of all things 4. How all creatures whatsoeuer they be euen Angels men are of God for he made vs and not we our selues 5. All things are in God for In him we liue moue and are 6 Lastly to God all creatures belong as to their Cause Maker Redeemer Sanctifier Gouernour and last end for God made all things for himselfe In heauen to put vs in mind of our Country and inheritance to which we were borne for this place in which we liue commonly called the World is our exile and place of pilgrimage pennance and probation 2. Cor. 5. but heauen is our home Citty and country Now seeing that God is our Father let vs his children learne first fully to know the worthines of our vocation Rom. 8. and adoption who are by grace made the children of God Secondly to direct all the course of our life to the attayning of this supernaturall end Thirdly to moderate with reason all our passions and inclinations for if God be our Father we ought to loue and feare him with the feare and loue of children to trust in him stedfastly to rely on him only and so to gouerne all our motions like well nourtured children in the presence of our Father who alwayes is with vs and still beholdeth vs. Fourthly to conuerse with our heauenly Father from whome we cannot fly because he is euery where most dutifully and with all cordiall respect in humility charity patience obedience and all other vertuous comportments Fiftly not only to conforme our willes to his will but also quite to cast off our owne will and to put on his by taking all things aduersities as wel as prosperities as speciall fauours sent from him for our particuler good Sixtly seeing that this our Blessed Father hath his glorious Pallace in heauen let vs abhorre all euill conuersation of this world all excesse in apparell pleasures feeding of our senses and the like actions common to brute beasts and hauâ— our hopes affections in Heauen Ephes 2. whose Cittizens we are and of which we are made Coheires with Christ Hallowed be thy name Heere we pray for the increase of Gods honour and consequently for the increase of the number of the faithfull for by those only the honour of God is propagated Also for the augmenting of Gods grace in vs and extirpation of mortall sinne for without his grace we can no wayes cooperate to the honour of God for they must be pure vessels that serue to the increase of Gods honour and therfore was S Paul taken forth to preach the name of Christ to Nations because he was Vas elâ—ctionis a chosen vessell Thy Kingdome come In this we pray for our Childs part in the other world which is life euerlasting as also for the meanes to attaine vnto it which are infused vertues and supernaturall helpes as grace faith hope and charity and all other vertues especially the eight Beatitudes which are as it were so many steppes or ascents towards heauen Thy will be done Heere we resigne our selues entirely to the will of God for by wishing the performance of his will we submit our owne to his in which resignation those that haue experience of it do find the greatest comfort quietnes of mind that may be and within themselues such a peace as the world cannot giue To such a soule as wholy layeth her selfe in the haÌ„d of Almighty God what can come amisse Nothing without doubt for such a soule at the comming of any accident whatsoeuer saith not This such a one hath done mine enemy one that hath watched to doe me this ill turne and the like but contrarily saith This is sent me from the hand of God the guift of a Father to his child his will be done and blessed be his name for euer In earth as it is in heauen We pray here like those that are perfect let vs in all our actions shew our selues to be louers of perfection in imitation of our Father in wishing that Gods blessed will may be performed as exactly here in earth as in heauen we do wish also that there may be no greater repugnance in our obeying here vnto it then there is in heauen And in this we pray for that perfection which euery true Christian ought to aspire vnto and then how sweet and pleasant would the seruice of Almighty God be vnto euery one in being wholy conformed vnto his holy will as the Saints of heauen are This was that perfection which S. Paul arriued vnto when he burst forth into those words of perfect resignation Now I liue no more but Christ liueth in me Giue vs this day our daily bread By these words we aske all necessary food as well spirituall as corporall We say not Lend vs since we owe him so much already that we neuer shal be able to pay him any thing but still must increase our debt Neither say we Pay vs for God oweth vs nothing but we owe all what we haue vnto him and therfore beseeching his infinite goodnes to be bountifull towards vs still we intreat to giue it vs. This day signifieth the shortnes of our life our daily want our continuall failing Matth. 6. and perpetuall need of Gods prouidence towards vs. Daily bread putteth vs in mind of only necessaries and neither to demaund nor care for superfluities Forgiue vs our trespasses as we forgiue them that trespasse against vs. So that if we will not forgiue any that hath offended
to see nothing els but causes and arguments of teares and bitter compassion 1. First sweet Iesus being in anguish of mind Luke 22. knowing that the hower of his betraying grew neere he went into the Garden of Gethsemani to pray teaching vs in all our affliction to make recourse vnto Almighty God by prayer that being the only way to attaine vnto the perfect peace of mind 2. And his sweat became droppes of bloud The Iewes had not his first bloud that was shed but Diuine loue that wounded him had the honour to draw the first bloud from him if thou spend thy bloud let it be for Gods cause and then thy wounds are honourable 3. Here our sweet Sauiour was in an agony the bloud retired to his blessed hart as to the last hold to haue assisted it but his infinite loue which commaunded ouer this hart sendeth backe all succour and refuseth ayd whence proceedeth this bloudy sweat Endeauour to aspire vnto this greatnes of spirit as to refuse all consolations much lesse to seeke after them when it shall please God to giue thee the priuiledge to suffer for him 4. Notwithstanding not my will but thine be done This infinite cloud of sorrow was not able to oppresse Christ Iesus or to remoue him from his resolution to dye for mankind for we may wel perceaue by the perfect resignation of his will to his heauenly Father that he desired nothing more then the performance of his will The only tranquility in this vvorld the cure of all our afflictions is the resigning of our selues vp into the handes of Almighty God 5. Matt. 17. He awaketh his disciples biddeth them pray least they enter into temptation S. Peter and the other two disciples Iames Iohn had seene part of his glory in mount Thabor and yet here they sleep No triall is like to that of affliction sleep not when Christ desireth to suffer in thee but be watchfull and attent to receaue Gods inspirations 6. The â—pirit is ready but the fle h is weake The true description of our B. Sauiour in his agony which was nothing but a conflict betweene the superiour and inferiour part of his soule which with this act of resignation were appeased Let not the superiour part of thy soule be led by the inferiour sense guiding reason but in all thine actions shew thy selfe a reasonable creature suppressing alâ— sensuall desires His whipping CHAP. VII CONSIDER how the B. Virgin missing her Iesus The secoÌ„d sorovvfull Mistery sought him with pensiue hart and at the last findeth him not in the TeÌ„ple disputing but in Pilates house bloudily whipped not arguing the case or alleadging his inocency but most meekly and patiently receauing the cruelest blowes those bloudy executioners could lay on who striued one with another who should exceed either in number or greatnes of stripes 2. Looke vpon this spectacle with his B. Mother and weeping with her aske with the deepest sorrow thou canst pardon of theÌ„ both as cause through thy sinnes of this their so extreme affliction 3. Behold their cruel manner of tying swet Iesus his hands to a piller which reached no higher theÌ„ his knees As appeareth by the piller yet extant in Rome to the end there might no part of him be defended from their blowes Blessed Iesus would let no part of him also be exeÌ„pted from suffering for thee Endeauour to suffer somewhat at least for him that suffered so much for thee 4. Amongest all the wounds these hard-harted Iewes gaue him As appeareth in the holy Syndon at Turin two especially procured him most paine ouer each hippe one for there the force of the whippes met and many wounds were there vnited 5. Behold the hands of him that is omnipotent tyed fast to a piller the innocent whipped the creature abusing the Creatour and man God the Holy of Holies reuiled and euery thing done by contraries to the end thou mightest proceed in order permitting thy Reason to comaund ouer thy Sense 6. In seeing al these insolences enormities committed against thy Sauiour looke still into the causes why he would suffer so much and thou shalt find thy selfe to be the cause who art not yet content with these his torments but doest endeauour daily to increase them as much as lyeth in thee by thy greiuous offences For one of thy vngratefull sinnes committed against his goodnes afflicteth him more then all these bloudy stripes and millions oâ— wounds His crowning with thornes CHAP. VIII GO forth with the daughterâ— of Hierusalem The third sorovvfull Mistery and behold thy King crowned not with a diademe of honour and power but with a sharp wreath of thornes in derision and contempt 1. First consider the malicious intent of the Iewes to appareâ— him like a ridiculous King applying this vnto sweet Iesus for saying he was their King they crowne him therfore with thorns place in his hand a reed for his scepter and apparell him with an old purple ragge 2. Behold the cruelty of the setting on of this crowne of mockery they presse it and beate it vpon those sacred browes to the end the sharpe pointed thornes should euery one pierce a veyne that no part of that diuine head should want torment and that no part of this cruell diademe should be left vnused those thorns which were few that lighted not vpon the sacred head of Iesus were sent by diuine loue as darts to penetrate thy stony hart 3. No doubt his Blessed face was all imbrued with the aboundance of bloud continually falling from his wounded head yet had it not hitherto suffered any thing only the traiterous kisse of his fallen disciple excepted and therfore he permitteth a wicked Iew to box and buffet the same in the beholding where of Angels place their happines The same was also spit vpon and made the most deformed place of all 4. Thus whipped crowned apparelled and in al respects infinitely infused he is brought forth to the Iewes to know whether yet they were satiffied in his punishment Behold the man And heere before thou depart spend some teares in beholding this Man that is shewed thee Thinke with thy selfe what an infinite loue must this Man beare thee that would be brought into this misery meerly for thee Behold the man this is he that left Heauen the seat at the right hand of his Father would be borne poorly circumcised seuerely in agony sweat bloudily whipped cruelly crowned scornfully and all to gaine thy loue This was he Behold the man if thou canst for weeping 5. Imagine thy selfe to heare those incredulous Iewes crying out vnto Pilate with open mouth Free not this man not this but Barabbas Do not only imagine thy selfe to heare see this as a looker on but thou mayest well thinke thou didst beare a part of this hellish musick As often as vvâ— follovv vnlavvfull pleasures vve preferre Barabbas before Iesus in so often times preferring soule sensuall delights
Manner 3. The Terriblenes Proceedeth from Proceedeth from The Generality The Seuerity The Peremptorines 4. Our vnwillingnes Proceedeth from 4. IgnoraÌ„ce of heauen Our bad life Feare of future estate 5. A happy death Proceedeth from 5. Memory of dea h. The hate of sinne The loue of God Of Iudgement CHAP. II. FOR the better performing of thy pious Considerations vpon this point imagine thou seest one newly departed this life and carryed before the dreadfull Tribunall of Almighty God there to be most strictly examined of all his words thoughts and actions done whiles he liued in this world according to that of the Apostle We must all be summoned before the tribunall seat of Christ 2. Cor. 5. euery man receaue either good or euill according as he hath behaued himselfe whiles he liued vpon earth But our blessed Sauiour himselfe more particulerly speaketh of this Iudgement in these words Matth. 12. I say vnto you that euery idle word that men shall speake they shall giue account therof in the day of Iudgement 1. Consider that if so strict an account shal be made of all-things at that day and that so smal a matter as an idle word shal not escape but shal be weighed in the ballance of iustice what shall become of the sinner who hath walked in the path of sinne so many yeares togeather and perhaps euen from his yeares of discretion hauing committed so many so vile and abhominable offences Oh how terrible will that day be vnto him when euen the iust shall tremble 2. All those offences of his shal be layd open to the whole world which must needs procure a wonderfull confusion when not only his actions which he did so cunningly conceale in this world but euen his very thoughts shal be made manifest to all of what valew will one satisfactory act of pennance done heere be The comfort of a meritorious action and how will his good Angell alleage it for him lamenting as it were that he hath no more to say for him On the other side behold the enemy of his soule laying before the most iust Iudge the multitude of his offences asking for iustice and comparing his many greiuous sinnes committed not oÌ„ly against a Creator but also a Redeemer with his owne one only sinne committed but against his Creatour 3. All things being layd open and made so cleare that he hath no place for any appeale with infinite feare and trembling he expecteth the definitiue sentence which Christ Iesus now being a seuere Iudge and no more a mild Redeemer is to passe vpon him Goe thou accursed into euerlasting fire Mat. 25. which was prepared for the Dâ—uell and his Angels for I was hungry thou gauest me not to eat I was thirsty thou gauest me not to drinke c. 4. Turne thine eye from this wofull sinner and for thy comfort behold a soule who hath bin a diligent seruant of Almighty God in this world and now ending the course of life is brought also before this iust Iudge to receaue according to her deserts To the confusion of the diuels triumph of this soule all the good worckes that euer she hath wrought shal be layd open to the whole world and those frailties also for which due pennance hath bin performed in this world shall nothing auaile the aduersary who alleadgeth them Behold the B. Virgin and Mother of God the Angell Guardian and all the rest of the Saintes vnto whome this soule hath bin deuoted recommending her vnto the iust Iudge to giue her a crowne according to her desert Heare the vpright Iudge giuing his sentence Mat. 25. Come thou blessed of my Fathâ—r possesse the Kingdome prepared for thee froÌ„ the beginning of the world for I was hungry and thou gauest me to eat I was thirsty and thou gauest me to drinke 5. What a strange alteration will the sinfull Creature behold himselfe in The d fference of men in this vvorld and in the next when he shall see him who was abiect in this world he who lodged meanely fed hardly was apparelled poorly and in all respects of this world was much his inferiour to be exalted so highly and to be tearmed blessed and himselfe so much debased to be cursed and condemned to eternall punishment On the other side what comfort will that other soule haue when he shall thus arriue into that hauen vnto which liuing in this world he aymed then how sweet will those sufferings seeme when euery action shall haue his crowne 6. Beholding with thy selfe these two soules and the differences of them with the diuers manner of the Iudges proceeding towards them and hauing seene the true and reall cause of the reward of the one and the punishment of the other resolue to lead thy life according as thou desirest to be dealt withall in this Iudgement If thou desirest happines Make a vvorthy choyce let thy life be sutable to thy desire since according to our actions euery one of vs shal be iudged according to that of our Sauiour himselfe speaking of the power of his Iudgment Meruaile not at this saith he because the houre commeth Ioh. 5. wherein all who are in the graues shall heare his voice and they who haue done good things shall come forth into the resurrection of life but they who haue done euill into the resurrection of Iudgement Of Heauen CHAP. III. BY heauen thou art to vnderstand nothing else but a place of complete Happines In vvhat consisteth happines and as blessednes or happines in this world consisteth in the exercise of Charity and other vertues so doth it consist in the next in the vision of Almighty God and although this happines in heauen be possessed diuersly by those most happy enioyers therof yet the difference proceedeth not by reasoÌ„ of the obiect or that which is seene which is Almighty God the selfe same vnto all but from the manifold wayes of seeing it It is true Psal 35. In lumine eius vidâ—bimus lumen In his light we shall see light but this light beateth not vpon all with the like splendour but moderateth it selfe according to the capacity of the glorified soule who seeth it That all the blessed receaue their happines by seeing and enioying the selfe same thing Matth. 20. the holy Fathers gather out of that peece of mony which the maister of the vineyard gaue vnto his work-men beginning from the last to the first where they who came last had the same giueÌ„ them which was giuen to the first which sheweth that the obiect is the same vnto all And that the same is differently possessed we are taught also by our Sauiour telling vs Iohn 14. That there are many mansions or dwelling places in the house of his Father 1. Consider as well as thou art able the happines of a soule in this place where at the first arriual finding nothing but ioyes and such as it neuer
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