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
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
the best we haue since indeed we giue it not but restore it to him of whome we haue receaued it Consider that the great giftes offered to her Blessed SoÌ„ne by the three Kings were by the B. Virgin and her Spouse speedily giuen away in almes since two Doues were now the best gift they had to offer Holy Simeon receauing his Sauiour into his armes singeth Nunc dimittis Luc 2. now thou doest dismisse thy seruant O Lord â—ecause mine eyes haue seene thy â—aluation This holy Saynt haâ—ing seene his Sauiour desired not to liue any longer Here setâ—ing before thine eyes Happines which is the vision of God the Miseries of this world make resoâ—utions worthy of thy choice Our B. Lady hearing both holy Simeon Anne to prophesy of the greatnes of our Sauiour stood withall humility in the Temple conuerting none of all these praises to her selfe who was â—udged worthy by heaueÌ„ to beare â—his Sauiour of the world Lastly her behauiour towards al that were preseÌ„t in such a concourse of praises admirations was such as she endeauoured to make them esteeme of her but as of an ordinary woman who needed Purification The Assumption CHAP. VI. The sixt Feast FIRST the most happy soulâ— of this B Virgin separated froÌ„ her body by death is by Angelicall powers transported vp to heauen In like triumph her body by singular priuiledge is carryed vp by Angels and in all happines reunited to her soule Reflect vpon the ioy at this vnion applauded by the three Persons in the B. Trinity and all the Quiers of Angels and Saintes At the hands of her glorious Sonne she receaueth a Crowne of eternall blisse She is placed at the right hand of her Sonne and proclaimed Queene of Heauen Lastly endeauour thou by al meanes possible to make this Queene of glory adored also heere on earth by drawing and exhorting as many as thou canst to deuote themselues vnto her And thus by these six feasts I haue giuen thee some light how to apply any mystery to thy Beads But wheÌ„ thou art growne expert in this kind of Prayer thou mayest either saying thy whole Beads meditate vpon one only mystery as for example the Conception of this B. Virgin or else thâ—u mayest apply to euery decade or ten one of these mysteries so in thy six decades thou shalt runne through all the six mysteries And thus much concerning the Beads consisting ordinarily of six decades Now we will passe vnto the Rosary consisting of 15. Decades or 150. Aues and of 15. Pater nosters OF THE ROSARY THE Rosary The Rosary which diuers Sodalities both Religious secular daily vse is made of 15. Dâ—cades or fifteen tymes 10. Aues and 15. Pater nosters is deuided into three Crownes ech crowne containing fiue Dacades of Aues and fiue Pater nosters And to proceed with the first fiue we will apply vnto it the fiue Ioyfull mysteries to wit The Annuntiation Visitation The Natiuity of our Lord his Presentation his finding in the Temple Which fiue mysteries are to be applyed to the first Crown ech mystery to a seuerall Decade Of the first Ioyfull mystery which is the Annuntiation CHAP I. CALL to mind the History of the Annuntiation The first ioyful mistery Luke 1. as it is recorded by the Euangelist in which narration six points are remarkable First the ConsultatioÌ„ made in heauen by the three Diuine Persons in Trinity how they might assist man and bring him againe into the way of saluation and no other meanes was found more expedient then that the second Person of the B. Trinity should become man Consider then the obedience of the Angell in vndertaking and discharging the Embassage he was willed to beare vnto the Virgin Mary dwelling in Nâ—zareth as also how the Angell carryed himselfe towardes this chosen Queene he discoursing with her in an humble low voice briefly and grauely after the manner of treating with Princes Likewise her Virginall modesty beinâ— troublâ—d at the merueilous speaches of the Angell and her deep si ence Luke 1. considering with her selfe what a kind of salutation this was Againe Her singular wisdome â—aving with her selfe Quomodo fiet istud How shall this be done conioyned with a purpose of purity because she knew not man Also her holy feare Feare not O Mary thou hast found grace before God for that the holy Ghost shall come vpon thee and the power of the highest shall ouer-shadow thee Lastly contemplate vpon the meruailous fruitfulnes promised her in giuing her consent The obedience of the B. Vâ—rgin highly revvarded Behold thou shalt conceaue and bring forth a Sonne and thou shalt call his name Iesus End this point with admiration at the B. Virgins exceeding promptnes and humility Behold the handmayd of our Lord her courage Let it be done vnto me Her faith and confidence According to thy word and lastly her deuout thankes-giuing My soule doth magnify our Lord. The Visitation CHAP. II. The secoÌ„d ioyfull myâ—tery SET before thine eyes the first pilgrimage of our B. Lady in visiting her Cosin S. Elizabeth mother of S. Iohn the Baptist wherin consider these six points applying one to euery Decade First contemplate the B. will of God to be that this iourny should then be vndertaken by the B. Virgin to sanctify S. Iohn by her gracious salutation The B. Virgin knowing it to be the will of God that she should take this iourney sodenly without any delay rose vp went into the mountaines by the which the holy Fathers vnderstand perfection in all vertue at which the whole EuaÌ„gelical law aymeth 3. Make thy selfe present and see the pious strife betweene these happy women allied neerer in vertue then in bloud endeauouring each one to exceed in acts of humility and charity 4. If vve be forced to discouer our ovvne vvorth let vs do it as rather beâ—ng mortified thâ—n pleased to make knovvne vnto oth rs vvh re our measure lyeth The glorious mother of God although she could not hide from her Cosin the greatnes wherto she was called yet her humble manner of disclosing it was such as could not proceed but from the mother of God replenished with all grace and vertue 5. Then consider the vertues practised by the B. virgin for the tyme that she stayed with S. Elizabeth which was three months 6. And out of ech of these flowers sucke like an industrious Bee some sweet document and admiring this Virgin-Mothers vertues and those of S. Elizabeth namely their deuotion diligence courtesy humility most humbly demaund grace now to be both prayser and follower of their vertues and after thy death partaker of their glory The Natiuity of our Lord. CHAP. III. The third ioyfull mistery GOE and put thy selfe into the company of sheepheards and by thy humility and pouerty dispose thy selfe for the inuitatioÌ„ of Angels to go and behold in poore BethlieÌ„ the King of Kinges thy Sauiour and Reedemer
former â—ood vvoâ—kâ— vvhi h sinne had kâ—lled arise by pennance which is of that power that it reuiueth thy former good workes which were before killed by sinne 2. If thou looke into the causes why the body of our Sauiour should now appeare more glorious then either in his birth or in the rest of his life many will represent themselues vnto thee As for example he being now as it were no more of this world nor to conuerse with men he resumed vnto himselfe that robe which he had till his death voluntarily layd aside by this meanes he would triumph ouer death and hell But I would haue thee piously to imagine great part of the brightnes of this body to proceed from those precious wounds of his which now in heauen giue forth extraordinary light Adore those wounds and seeke occasion to suffer for God since sufferings are the seedes of glory 3. In this mystery we will also comprehend the aparitions of our Sauiour first to his B. Mother comforting her by his presence and committing to her care his beloued disciples and in them all good Christians Behold the ioy of the B. Virgin in beholding him whome she knew to be hers although since she saw him he seemed vnto her much aduanced in glory 4. Next he appeareth vnto the blessed Magdalen Luc. 4. out of whoÌ„e he had cast seauen diuels Marc. 16. Behold the care sweet Iesus hath of comforting that soule whome he hath once conuerted Contemplate the affectionate discourse of the B. Magdalen with him in habit of a Girdener hauing once knowne him she cryeth streight Lord that is Commander of my soule As soone as thou perceauest thy soule moued from God Almighty cry with out all delaye as this happy Penitent did Lord that is I most humbly thanke thee for thy blessed inspiration thou shalt command ouer my soule and it shall obey thee as Lord. 5. He ioyneth himselfe with two of his disciples in their way to Emmaus where hauing many discourses with them Luke 24. and arguing their incredulity vouchsafing also to suppe with them he presently vanished away Heare the Disciples say Nonne cor nostrum ardens erat in nobis Luke 24. dum loqueretur in via Was not our hart burning in vs whiles he spake in the way and opened vnto vs the Scriptures Whiles thou trauailest in this world vpon the way towards thy country and true inheritance seeke by thy life and coÌ„uersation to haue Iesus stil with thee thy hart cannot but burne with his loue 6. Lastly he maketh himselfe knowne to his disciples gathered togeather in Hierusalem saying vnto them Pax vobis ego sum Luke 24. Peace be with you it is I. Our B. Sauiour found them togeather yet he wisheth vnto them peace to let vs vnderstaÌ„d that the peace of the mind is that which he requireth in vs which he found waÌ„ting in his disciples who were yet wauering in belieuing the mistery of his Resurrection He telleth them It is He. If thou find in thy rebellious nature repugnance in hauing charity peace with thy neighbour heare B. Iesus telling thee It is I who inioyne thee to haue peace with all It is I who for thee c. And so run through the parts of Christs Passion and imagin him most louingly alleadging his sufferings and by them intreating thee to haue peace and to forgiue thine enemies His Ascension CHAP. XII THIS our potent Redeemer Christ Iesus hauing runne his race of perfection The secoÌ„d glorious Mystery and absolute example to all Christians his followers beginning to be our instructour from his very birth till his life was consumated vpon the Crosse and after his glorious Resurrection out of his infinite loue to his B. Mother and to his disciples staying yet vpoÌ„ earth forty dayes appearing vnto them in a most comfortable manner instructing them how to behaue themselues in his absence is now called by his Eternal Father to come vnto him and to ascend vnto his Throne of glory 1. In their sight he was eleuated Act. 1. Consider with thy selfe the desire the holy disciples had of longer enioying their glorified maister beleeuing in him now more firmely then euer yet euen in the wanting of this heauenly comfort they are most resigned expecting the comming of the holy Ghost 2. The hower of our Sauiour his Ascension being come behold the large blessing he bestowed vpon them and specially vpon his deerest Mother promising her a crowne of immortall glory for her Motherhood towards him and his disciples and so giuing thankes yet here vpon earth vnto his Eternall Father for establishing of his Church by his meanes and for the opening of heauen againe vnto mankind in their sight he is eleuated 3. And a cloud receaued him out of their sight Exod. 33. The eyes of mortall men cannot behold glory and liue which is as much to say this world is not a place of glory but of misery our eyes are opened made capable of glory by death Hence we may see that euen to the eyes of these blessed men glory is denyed and a cloud is interposed which as it did in them so let it in vs increase acts of diuine hope one day to see this King of glory face to face without any Eclyps Let our life be conformable to our hope or interposition of clouds Let thy life heere vpon earth be conformable to this hope of thine hauing for the ground of thy hope thy cooperation with Gods goodnes 4. Viri Galilaei quid statis aspicientes in caelum c. Yee men of Galiley why stand you looking into heauen Act. 1. Consider the extasy of this holy compamy following their deerest beloued Iesus as farre as their eyes could carry them and not being able to pursue him further they stand fixed in contemplation and with their affections looking into heauen But our Sauiour appointed Angels to comfort them and aske why they stood thus looking into heauen which was not only an awaking vnto them but an admonition that since they were not yet to follow him before they had also dyed for him as he had don before for them they should returne vnto Hierusalem and expect the promised Comforter 5. Hic Iesus sic vâ—niâ—t quemadmodum vidistis c. This Iesus say the Angels shall so come as you haue seene him going into heauen to wit in the like glory and maiesty And as now he asceÌ„deth in triumph carrying with him the trophies of his victories ouer the world and infernall powers so shall he come in the latter day to shew himselfe a Iudge of mankind Terrour vnto those vvho loue not Chr st his Crosse Then shall his glorious Crosse appeare vnto the which whosoeuer hath not bin conformable shall not be accounted off as his Adore thy Sauiour heere ascending through thy perfect imitation of his sufferings arme thy selfe against this his terrible comming who shal be as a
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
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
and thou wilt not sinne for euer OF THE FOVRE last Things Of Death CHAP. I. OMITTING the diuers explications which deuout meÌ„ haue made of Death let vs only consider that there is a good and a bad death the one an entrance into ioyes the other into torments Of those who dye a happy death we haue this Beatification out of holy Scripture Apoc. 14. Beati mortui qui in Domino moriuntur Blessed are the dead who dye in our Lord where I would haue thee note that they are tearmed Blessed who are dead and afterwards dye Blessed are the dead who dye not the liuing whence we may conclude that it is a Blessednes to begin betimes to dy to this world and not to be found liuing when death shall come Of the other death the Royall Prophet telleth vs what it is Psal 33. Mors peccatorum pessima the death of sinners is the worst and the reason is because sinners take vpon them to liue to much in this life and neglecting the memory of death thinke there shal be no end of enioying their pleasures To this effect the same Prophet saith Vidi impium superexaltatum et eleuatum super cedros Libani Psal 36. et transiui et ecce non erat c. I haue seene saith he the impious man highly exalted and aduanced as the Cedars of Libanus and I passed by behold he was not and I sought him and his place was not found and indeed happy it were for the sinner if after this life he had no place or being since both his place being shal be so miserable 1. Consider mans nature to be such that it cannot possibly auoyd death it remayning as a punishment for that sinne which we all consented vnto in our first parent therfore that thou mayst the better coÌ„sider this death imagine thy selfe who must once dye to lye vpon thy death bed lamented by thy freinds despaired of by Phisitians and expecting hourly to giue vp thy last breath 2. Then thou wilt easily perceaue thy folly in spending so much time which was giuen thee to serue God in the seruice of the world in following thine owne vnlawfull appetites and reiecting Gods holy inspirations Then thou wilt make many purposes of satisfying for thy sinnes Make vse of time of liuing a more exemplar life of abandoning euill company of resisting foule sinnes and the like but alas thy time is short thou hast many purposes but where is the time to performe them in After this life there is no time of satisfaction or of merit Assure thy selfe that these discourses thy soule will haue at that terrible hower therefore vse time which is now so mercifully giuen thee De imitat Christ lib 2. Cap. 25. and do now what thou wouldest then haue wished to haue done 3. This is the hower of indifferency in which thy eyes being opened thou shalt see things as they are not painted and falsly set forth by thy preiudicate affection Here what thou esteemedst in thy life time beautifull will seeme foule what then was most pleasant thou wilt not now endure to behold Since by the consideration of death we grow so iudicious to esteeme euery thing as it deserueth would to God we did alwayes carry about with vs the memory therof how sincerely should we then serue God and performe the end for which we were sent into this world how innocently should we liue how charitably one to another how diligeÌ„t in performing many good works and how strong in resisting sinne 4. Contemplate with thy selfe being in this agony thy life being more and more despayred off that saying of the Prophet Et qui iuxta me erant de longe steterunt Psal 37. and they who were neere me stood a farre of from me euen thy very freinds will leaue thee shewing their greatest affection by shedding a few vnprofitable or faygned teares for thee and being thus left of all consider what the friendship of this world is which is ended by death if it last so long make thy freindship therfore with the Saints and Angels who will neuer leaue thee but chiefly make freindship with good Works gather as many togeather as thou canst whilest thou art in perfect health for they are those who are to be thy chiefest friends who will not feare to appeare with thee before that seuere Iudge alleadging strong arguments for thee will bring thee to eternall happines 5. It is a matter of great moment to imprint in thy soule the consideration for what place we were created If we perswade our selues we were made for this world we are much deceaued for placing thy selfe as thou diddest before in the point of death thou shalt see thou wert created for an other world which is to last for euer It is but the body the meaner part of thee that dieth now thy soule is immortall The different coÌ„dition of the souâ—e and the body and must either ioy or lament eternally If it depart from the body into blysse it is because it ruled the body and made that sensuall part obey vnto reason but if thy soule departing from thy body be condemned to eternall paines it is because thy soule behaued it selfe like a slaue obeying her seruant and permitting that to comaund which was created to obey 6. If the placing of thy selfe neere vnto death hath made thee more capable to vnderstand the danger of thine estate seriously thinke with thy selfe and without any art of perswasion that thou mayst be neerer thy death then thou imaginest from which thou art no moment free There is no actioÌ„ no place no time in which death hath not surprized men Think seriously vpoÌ„ these things for it may be these are the last good purposes that euer thou shalt make and the last good worke that euer thou shalt do so thinke of al thinges whatsoeuer thou doest Let vs think euery action to be our lost it may be this shal be the last Prayer that euer thou shalt make do it therfore deuoutly In taking thy refectioÌ„ thinke this may be the last time that euer thou shalt haue need to feed that carkasse of thine do it therfore with sobriety In conuersing with men thinke this may be the last tim that euer thou shalt discourse let it be therfore of some vertuous subiect and so deale with all thy actions thinking they shal be thy last and by this meanes thou shalt make them to be thy best After thou hast contemplated vpon these six points and applyed thy six Decade vnto them earnestly beseeching the Mother of Grace to increase in thee the memory of Death and to assist thee in that agony I would haue thee peruse this ensuyng table which will more fully informe thee of the nature of death and make the same more familiar vnto thee OF DEATH 1. The Necessity Proceedeth from 1. Reuelation Naturall reason Experience 2. The Vncertainty Proceedeth from 2. The Time The Place The
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