THE GARDEN OF OUR B. LADY. OR A devout manner, how to serve her in her Rosary.  
Written by S. C. of the Society of JESUS.  
Veniat dilectus meus in Hortum suum. Cant. 5.  
Let my beloved come into his Garden.  
M.DC.XIX.   

THE EPISTLE DEDICATORY, TO THE Devout Catholic Laity of ENGLAND.  
THE Beloved of the Espouse, after her many & sweet ●uitements to a Garden of ●elight, being won by her ●ire requests telleth her, I am come into my garden, 
Cant. 5.  O m● sister Espouse; where having found variety itself placed in the midst of spiritual delights, preferred before all those ornament which that place of pleasure brought forth, th● Myrrh, which he vouchsafed first of all to gather saying: O my sister Espouse, have reaped my myrrh. Sma●● explication of these word (most devout Catholics is desired: yet for the mor● general understanding o● them, take (which the ancient Fathers) the Beloved to be our Saviour, the Espouse his B. Mother, the Garden Perfection, and Myrrh the acts of Penance.  
And since you have so ●imitated the Beloved of the Espouse, in preferring before allthings his blessed choice of Myrrh, by enduring so many pressures, for the love and imitation of him, 
The reason of the dedication.  and the defence of his Truth; (which state of yours being that of persecution, may well be termed a certain state of perfection) me thinks I behold the Espouse inviting you also to come into her Garden, knowing already your choice to be so like unto that of her Beloved.  
That Garden of perfection this small Volume resembleth, in which are with order disposed, the admirable perfections both of the Espouse and her Beloved: & although those of her Beloved give forth a clearer light, and are of greater ornament to this place then those of the Espouse; yet here it is the Beloved his will (seeking to honour her) to call this Garden hers, & by adding his graces unto it, to make his Espouses' worthiness the more apparent.  
Enter therefore with all confidence (being so lovingly invited) into this Garden of our B. Lady, in which your interest is so great: view, and with all attention behold the native beauties and the fruits that are in it so delightful, 
Our intention once rectified our end ought ever to be in sight.  see what pleasant paths are here plained forth, how straight they are, & without turnings; at every entrance whereof, the end is most clearly discovered. The passages of this nature are many, and diversly employed: in some you shall find divine Love leading the B. Virgin to the Temple in Jerusalem to consecrat herself unto perpetual virginity; in others you shall behold her (conducted by the same guide) going to give her consent to become the mother of the Saviour of the world; here she is in her journey to visit her Cousin Elizabeth, and by her presence to make holy the fruit of her womb; in these paths she rejoiceth and mourneth, mourneth and rejoiceth, divine love producing in her purest heart divine effects.  
But besides these most even and direct passages (Love being the contriver of this Paradise) there are pleasant descents, which rising again into mounts, keep correspondence one with the other; in these descents you may behold the Virgin as an humble handmaid going towards Bethleem, to bring forth her glorious Infant poorly, flying into Egypt fearfully, seeking her lost jesus amongst her kindred carefully, and following her tormented jesus unto his death most dolefully. But in the ascent or rising again, the things you are to see are far different: for divine Love having out of the descent redoubled the Virgin's forces, 
The humility of the B V●rgin giveth increase to all her other virtues.  leadeth her up first towards the sight of her most glorious risen Son, thence to the beholding of his most powerful Ascension, to her own replenishing with the holy Ghost, to her most happy death, to her assumption both of body and soul, and lastly to her most glorious Coronation.  
To give you a full description of this Garden, and to tell you, what Fountains, 
Figures of the B. Virgin.  and Tabernacles, what Houses and Towers, what Roses, what lilies adorn it, were never to end; wherefore desiring you to be curious perusers of it yourselves, & not to pass any thing unnoted, I leave to be any longer hindrance from your entering into it. This only requesting at your hands, 
The Author's request.  that those things in which this Garden shall seem pleasing unto you, & by which your pious affections shallbe any way moved, you would seek by imitation to transport them into your own Gardens, whereby you shall make your entering into it, not pleasant alone, but withal most profitable.  
S. C.   

A TABLE OF the Contents.  

WHAT the Beads signify. Chap. 1. pag. 1.  
Of the fruit of praying on the Beads. Chap. 2. pag. 5.  
Of Preparation to say the Beads. Chap. 3. pag. 10.  
Of the several parts of the Beads. Chap. 4. pag. 14.  
Of the Creed in general. Chap. 5. pag. 17.  
Of the words of the Creed, and their sense. Chap. 6. pag. 20.  
Of attention to the Divine Persons. Chap. 7. pag. 25.  
Of the Pater Noster. Chap. 8. pag. 39  
Of the ave Maria. Chap. 9 pag. 52.   

Of the six Feasts of our B. Lady.  

The Conception. Cap. 1. p. 62.  
The Nativity. Chap 2. pag. 65.  
The Presentation. Chap. 3. pag. 67.  
The Visitation. Chap. 4. pag. 69.  
The Purification. Chap. 5. pag. 71.  
The Assumption. Chap. 6. Pag. 74.    

Of the Rosary.  

The five joyful mysteries.  

The Anunciation. Chap. 1. pag. 77.  
The Visitation. Chap. 2. pag. 83.  
The Nativity of our Lord. Chap. 3. pa. 82.  
The Purification. Chap. 4. pag. 85.  
The finding jesus in the Temple. Ca p. 5. 89.    

The five sorrowful mysteries.  

The praying in the garden. Chap. 6. pa. 92.  
His whipping. Chap 7. pag. 94.  
His crowning with thorns. Ca 8. pa. 100  
The bearing of his Cross. Cham 9 pag. 104.  
His crucifying Chap. 10. pag. 108.    

The five glorious mysteries.  

Of Christ his Resurrection. Cham 11. pa. 112.  
His Ascension. Chap. 12. pag. 119.  
The coming of the holy Ghost. Chap. 13. pag. 125.  
The Assumption of our B. Lady. Chap. 14. pag. 130.  
The Coronation of our Lady Cap. 15. pa. 134     

Of the seven Words on the Cross.  

The first Word. Chap. 1. pag. 141.  
The second Word. Chap. 2. pag. 146.  
The third Word. Chap. 3. pag. 153.  
The fourth Word. Chap. 4. pag. 159.  
The fifth Word. Chap. 5. pag. 166.  
The sixth Word. Chap. 6. pag. 172.  
The seventh Word. Chap. 7. pag. 179.    

Of the five Wounds.  

The right Hand. Chap. 1 pag. 187.  
The left Hand. Chap. 2. pag. 193.  
The side. Chap. 3. pag. 199.  
The right Foot. Chap. 4. pag. 206.  
The left Foot. Chap. 5. pag. 214.    

Of the four last Things.  

Of Death. Chap. 1. pag. 222.  
Of judgement. Chap. 2. pag. 233.  
Of Heaven. Chap. 3. pag. 240.  
Of Hell. Chap. 4. pag. 215.     

THE GARDEN OF OUR B. LADY OR A devout Manner of serving her in her Rosary.  

What the Beads signify. CHAP. I.  
THE Holy Scripture bindeth us to pray always, 
1. Thes. 4.  and willeth us to perform our prayer devoutly, because it is that Incense which we are to offer unto God in every place. And therefore accursed is that man who doth this work of God deceitfully. 
Rom. 12. Apoc. ●. Psal 14. Hier. 48.  Many ways there be of praying: some mental, some vocal, others manual, by well performing our daily functions; and each of these is divided into sundry branches: all good, but not all fit for every one, by reason of the diversity of men's inclinations. All cannot mount up with the Apostles unto the height of mysteries, 
Math. 5.8  but the multitude must stay below in the vale of Vocal Prayer, and there serve God in reading devout books, & in saying their Beads: which humble way of prayer was practised by most men before Luther's time for some hundreds of years, although there wanted not most learned, wise, and godly men, who most devoutly employed themselves, as well in Marthaes' devotion, as in mary's high contemplation.  
For long before, especially since the time of S. Dominicke, the Vicar of Christ, with the approbation of his authority, approved and privileged the use of Beads, the Holy Church universaily received them, 
The general use of Beads.  all good Catholics in all Christian countries seriously and with great veneration used them. The Congregations of the B. Virgin (which are innumerable) have admittted the Rosary for their essential Character, all the Christian world admits the Beads in their Banners, as a chief Ornament, thereby to be known and distinguished from the Conventicles of Heretics, & Infidels.  
And although this form and number of the Beads now in practice, and ordinarily used, beareth not the antiquity of above 500 years; 
The antiquity of the Beads  yet this praying by number is a thing most ancient, and practised by those old Inhabitants of the wildernesses, as appeareth in holy Paphnutius his life, 
joachim Perionius in his life.  who was accustomed at the recital of every prayer, to let fall a little stone, he having gathered many together for that purpose, till he came unto the number which he had prescribed unto himself. And no doubt but this holy Father saw this practised by his predecessors, which may well prove the antiquity of this devotion. So that we see the first use of Beads is most ancient: and this now in use to be the very same brought into method, and applied to the honour of the B. Virgin mother of God, and Mediatrix of mankind.   

Of the fruits of praying on the Beads. CHAP. II.  
AS the end of all prayer (whether it be mental or vocal) is the glorifying of God, 
The end of prayer  the manifestation of our love, the performance of our duty, the exhibition of gratitude, and the fulfilling of Christ's Commandment, who biddeth us to watch and pray lest we fall into temptation: so the fruit of praying, especially upon our Beads, devoutly performed, is twofold, Internal, and external.  
Internal fruit is remission of sins, victory over our inordinate passions, obtaining and increasing of grace and infused virtues; all which concern the general estate of our souls. Moreover we gain thereby particular gifts for every power of the same as light of knowledge, wisdom, faith, prudence, art, and such like intellectual habittes, which purify and clear our understanding. Also, a celestial flame of charity, consuming in our will the impure love of this world, and enkindling in our hearts, the fire of God's love. Lastly, we obtain a joyful remembrance of God's goodness, manifoldly discovered unto us by infinite benefits hourly bestowed upon us, wherewith our memory is invited, and encouraged continually to remember him who is the fountain of all goodness, & incessantly to thank him for his infinite mercies, powered out so plentifully every instant upon us.  
external fruit of prayer is likewise manifold: first, delivery from many bodily harms, which might happen to ourselves, our friends, our followers, our goods, or possessions, by infinite casualties of fire, water, tempest, and many the like worldly chances, or by the malice of the Devil, as happened to holy job. 
job. 7.  Secondly obtaining of temporal happiness, as of health, honour, wealth, lawful pastimes, and preferments, when either they are expedient for the increase of God's glory, the good of his Church, or furtherance of our salvation. Thirdly the preservation of the whole world from perishing; for were it not for the fervent prayers of divers servants of God, who earnestly pray both for themselves, and others, as did blessed Abraham, jeremy, S. Stephen, and others, the whole world would, perish; Man's sins crying vengeance against him. Let therefore every devout soul do his best endeavour by daily saying the Beads, to avert the scourge of God from us, and all mankind, which hangeth hourly over our heads, for our offences & ill behaviour towards our maker. Let us also by the same devotion incessantly make supplication for increase of God's grace, that we may run the paths of his Commandments, all the course of our life, and at the end of our race happily arrive at the haven of heaven.  
Lastly the reverent wearing, and due using of our Beads, 
Why we wear publicly our beads.  increaseth the external act of religion; it advanceth God, and his Blessed Mother's honour, adorneth their Clients, pleaseth God, rejoiceth Angels, triumpheth over Devils, confoundeth Heretics & Infidels, conserveth peace and uniformity in the Church of God.   

Of Preparation to say the Beads. CHAP. III.  
AS by all spiritual men the life of man is considered to be threefold, to wit, Active, Contemplative, and Mixed of both; so we may very well say that Prayer is, Vocal answering to Active; Mental to Contemplative, and Mixed to both. Of those three former kinds, it is concluded by the general consent of all, that the third is most perfect, to wit the Mixed, consisting of both the other. Now whether in prayer the purely mental, or mixed (to wit mental, and vocal conjoined together) be most perfect, I will not here dispute. It is enough for my purpose to declare that I understand the saying of the Beads, 
The beads a mixed ●ind of praying.  to be mixed prayer, wherein vocal and mental are conjoined, the words which we pronounce, giving our mind occasion of meditation: therefore what preparation we find requisite for either vocal or mental prayer, let us use before and in the saying of our Beads, which consisteth of both the forenamed manners of praying.  
To prepare ourselves to prayer we are commanded, 
Eccles. 18.  lest we be like to those who tempt God. They who run indiscreetly, and irreverently to prayer, performing it coldly, with many voluntary distractions, do often lose their labour, and purchase God's displeasure; for of such undevout servants he complains, saying: 
Isa. 29.  This people honoureth me with their lips, but their hearts are far off from me. God requireth of his servants, that they serve him with their hearts, saying: 
Matt 15. M●rc. 7. Prou. 23.  My son offer up to me thy heart. In which words two things are included, namely Corporal Preparation, and Spiritual Disposition in fruitfully saying our Beads. The former of these two dependeth upon the exterior disposition of our body to this exercise, which consisteth in these points.  

Corporal Preparation  First in decent placing of our body, in the well ordering of our five outward senses, in well endeavouring to keep them from distractions, as also by so scituating ourselves that the overmuch diseasing of the body, either by continual kneeling, or prostrating ourselves upon the ground, by extension of the arms in manner of a cross, and the like mortifications, cause not the distraction of our minds. Wherefore for the time thou prayest, I could wish thee not to put thyself to any great corporal affliction, but so to dispose of thy body, that it remain quiet, and if it were possible, as if thy soul were for that time separated from it.  
The later, 
Spiritual disposition  namely spiritual disposition, is a restraint of all our internal sensitive powers, in keeping them attended, and wholly employed about our prayer; also a devout applying of our three spiritual faculties of the soul, namely our Will, Understanding, and Memory, with all their actions, and functions, to God's service in this holy exercise. For seeing God hath created both soul, and body to his service, commanded us to love him with all our soul, heart, mind, and power, and seeing the performance of the work is a proof of our love; it standeth with great reason we should endeavour to employ ourselves in this action wholly and sincerely performing it with all reverence both of soul and body.   

Of the several parts of the Beads. CHAP. FOUR  
I Intent to discourse upon this pious manner of praying plainly and clearly, to the end that the explications I shall here make may be more generally understood. Wherefore I will speak only of such parts thereof as are appointed by our holy Mother the Catholic Church, to wit, the Creed, Pater Noster, and ave Maria.  
An usual pair of Beads commonly consisteth of one Creed, three Aves, six Decades, or six times ten Aves more, and seven Pater Nosters. The decade, or ten Aves is said in remembrance or honour of the ten Commandments of God. The Creed signifieth the Union of our Faith, according to that of the Apostle: One faith, 
Ephes. 4  one God, one Baptism, and therefore is but once said in the Beads. The Pater Noster betokeneth hope, and is seven times repeated, and that for divers reasons. First in respect of the seavenfold graces, or gifts of the holy Ghost, which we still pray for. Secondly for the extirpation of the seven deadly sins out of us. Thirdly, for the obtaining of the seven contrary virtues. Fourthly for the sincere and pure use of the seven Sacraments. Fiftly, for the Christian practising of the seven Works of Mercy, as well spiritual, as temporal.  
The ave signifieth Charity, and is repeated sixty three times after the Creed, in saying over the beads, to wit thrice after the Creed and ten times in each of the six decades; and this for three causes, First in honour and remembrance of our B. Lady's age, who lived on earth sixty three years. Secondly, to insinuate unto us the frequent use of works of mercy, & of all moral Virtues, whose good habits help our weak powers with their assistance in all our operations. Thirdly, and especially, to teach us, that the Works of charity ought far to surpass in number and value, all the actions of intellectual and voluntary habits.   

Of the Creed in general. CHAP V.  
IN saying our beads we always begin with our Creed, 
By the Creed Faith is expressed.  which is a brief sum of our faith, and a bridgment of Christian Religion. The reason why we begin with our Creed, is, because the devout saying of it, is an express profession of our faith, which is to be made in the first place. Quia accedentem ad Deum oportet credere: because he that cometh unto God must believe. Again prayer is an access of the Creature to his Creator, which can by no means be more advanced, then by an act of Faith. Lastly, the foundation of justice, which by prayer we seek for, is Faith, which is comprised in our Creed. To this purpose the Apostle saith: with heart we believe to justice, 
Rom. 10.  and with mouth we make profession to salvation.  
In which sentence we are taught two things touching our Creed. First an inward action of our soul, which is nothing else but a spiritual motion of our mind and will towards God the giver of all virtues, and the only rewarder of the same. 
What faith is.  For faith is an infused habit, proceeding from God, which perfecteth our Understanding, and inclineth our Will with a pious affection to believe in God, and consequently by the means of his divine grace, to attain unto justification.  
Secondly, we are taught an outward action of our body, consisting in a profession of our faith, when with words we outwardly make known to others that faith which inwardly in heart, & mind we believe: Which action also conjoined with charity doth bring us unto justification. Wherefore in saying the Creed, we must attend to four things. First to the words, and their meaning. Secondly to the persons to whom they are directed, who are always God the Father, the Son, and the Holy Ghost. Thirdly to the mysteries comprised in those twelve articles, which are many, and admirable. Fourthly to the manner and fashion wherewith the B. Trinity doth communicate to mankind those his manifold, and exceeding great benefits.   

Of the words of the Creed, and their sense. CHAP. VI  
ADMIRABLE are the sacred words of the Creed, because they are signs, leading us into an Ocean of divine mysteries, whose signification is mystical: upon which I will only stay, omitting the pious conceits of some upon the number of the words, which in latin are 75. but in other vulgar languages 77. for the latin word Credo in all vulgar tongues is two words, I Believe, je crey, Io Credo etc. which word being twice inserted into the Creed, maketh up scutcheon seven; and these words signify the whole essence of our belief. I will not say these 77. words in our Creed signify the 77. 
Matth. ●.  times we ought to forgive our brethren when they offend us, nor that they betoken the Grand jubiley, because S. Luke writeth in the 77. generation from Adam downward, Christ our Saviour was borne, 
Gen. 4.  who as Origen and divers other of the Fathers upon Genesis have noted, did superabundantly satisfy for all mankind. These and the like pious conjectures omitted, I will come to the signification of the words.  
The sense and meaning of these words in our Creed, aught to be discussed seriously, and with great attention, for they import, & signify marvelous things. Wherefore as the Israelites departing out of Egypt carried away with them the borrowed treasures of the country, 
Exod. 3.  and that by Gods own appointment: so the twelve Apostles, the pillars of the Catholic Church, at the departure out of jury, & dispersing into the whole world, made (by the inspiration of the Holy Ghost) this abridgement of Christian belief, carried 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 literal and mystical sense of every word, begin with the first word of thy Creed, which is Credo, and by it learn how to meditate upon the rest. Search, and dive into it profoundly; this only word I assure thee, is sufficient to hold thy understanding employed all they life tyme. In this one latin word, are these two English, words, I believe. In this word I, thou mayest contemplate all things belonging to man his substance, his being this man and not an other, his body and soul united, and also separated, his inclinations, end, helps, miseries, whence they do spring, and the like. And when by consideration of these particulars thou hast satisfied thine understanding, endeavour to stir up in thy will, some good affection of love, hope, joy, desire, or thanksgiving etc. For this is the end of all prayer, to praise God, and to inflame our affection in his love, detesting sin and desiring grace, & all virtues: which good affection being once enkindled in thy heart, by the help of God's grace, endeavour to continue, and increase it by fervent prayer, recollection, purposes of good life, & so begin thy Beads, desiring perfect obtaining of that good purpose and affection, which thou seelest in thy soul. And thus by example of this first Word thou mayst perceive the manner how to understand and consider with spiritual profit the rest of the words of the Creed.   

Of attention to the Divine Persons. CHAP. VII.  
THIS attention here required is unto the Majesty of the three Divine Persons, God the Father, God the Son, and God the Holy Ghost; who are three distinct Persons, united in one Nature: these Persons are expressed in our Creed by these terms, Father, Son, and Holy Ghost. The nature of these Persons is expressed by the word, God. 
The chief object of prayer.  Unto these Persons, as to the chief object of thy prayers, thou art to have a serious attention, considering with thyself, that in ●aying thy Creed thou makest the profession of thy faith before these divine Persons, whose majesty is such, that all the reverence, and attention thou canst make, is not sufficient to show the least part of thy allegiance: and having duly considered, before what a Majesty thou treatest, say devoutly thy Creed in professing thy belief touching these divine Persons.  
Before the first ave, say: O God the Father of heaven, essentially endued with all perfection, have mercy upon me; and so offer up thy Memory in saying the first Aue. Before the second, say: O God the Son, Redeemer of the world, essentially endued with all perfection, have mercy upon me, & so offer up to him thine Understanding, in saying the second Aue. Before the third ave, say: O God the holy Ghost, sanctifier of the whole world, essentially replenished with all perfection, have mercy upon me, offering up to him thy Will, and Affection, as devoutly as thou canst. Then say the first Pater ●oster, in ask grace fruitfully ●o meditate upon the divine 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 whom no creature can ●esist, to whom nothing is ei●her impossible, or hard to do: who with one word created all ●hings, governeth the world withal facility, and with one blast can annihilate it again. This omnipotency with all thy soul believe, hope in, love, and adore; to this submit thyself; of this crave pardon, whom through thy weakness, and frailty thou hast so often offended▪ To this Omnipotency entirely commend, and resign thyself beseeching the Saints in heaven to assist thee in loving & praising this Omnipotency, by saying▪ Gloria Patri etc. Glory be to God the Father, the Son, and the holy Ghost, because they are omnipotent, As they were in the beginning, now and always, world without end▪ Amen. This done say one Decade, or tun Aves, and a Pater noster, in praising his Omnipotency, and in humbly desiring always to be directed and defended by the same.  
Before the second Decade call ●o mind the Infiniteness of God, 
Infinite.  his power, wisdom, goodness in ●ll his actions etc. For example, behold his Infiniteness in wisdom; first in so prudently crea●ing Heaven, Earth, Angels, Men, etc. Secondly in so discreetly disposing and ordering all ●hings in number, order, and measure. Thirdly, in so providently governing the whole world, and all therein contained. fourthly in providing so abundantly all necessaries for each creature in his kind. Fiftly in certainly foreknowing from all eternity all future events, till the world's end. And lastly, in predestinating all the elect by most convenient, and sweet means, ●o the attaining of eternal glory; all which believe, hope for, admire, adore; and then with the celestial Court thank God most humbly for the same in saying, Glory be to the Father, Son, an● the holy Ghost, for their Infiniteness in Nature, and Power, a● it was in the beginning, is now, an● always shallbe, world without end Amen. Then say ten Aves and one Pater noster in praising God's Infiniteness, and in humbly beseeching always to be guided, and directed by it. 
Eternal.   
Before the third Decade, consider the Eternity of God, that he was always, before the world was made, and, that he shall ever so remain 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 up thy affection, to adore this true Eternity, say with all the blessed Inhabitants of heaven, Glory to God the Father, the Son, and the holy Ghost, who are Eternal, as they were in the beginning, and ever shallbe, world without end, Amen. After this say ten Aves and one Pater noster, that thou mayest be his faithful servant in this world, and partaker of his glorious vision in all eternity.  
Before the fourth Decade think upon the Imutability or unchangeableness of God, 
Unchangeable.  who was, is, and ever shallbe the same God he was from Eternity, both in Nature and Operation, without all change or alteration whatsoever; so that now he is the self same God in all respects, that he was a million of millions of years past, and as he shallbe, and continue world without end: for heaven and earth shall pass and change, but thou (O Lord) remainest for ever. Hear deploring thy continual decay, & hourly alteration, and admiring his unchangablenes, invite the Saints, and all Pilgrims of the militant Church, to praise God, in saying: Glory be to God the Father, the Son, and the holy Ghost, for their unchangeableness, as they were in the beginning, and now, and ever shallbe unchangeable, world without end, Amen. Hear say ten Aves & one Pater, demanding perseverance in Grace, Charity, Purity of life, and all other virtues.  
Before the fifth Decade, look into incomprehensible Goodness of God, 
Good.  who is goodness itself, all other Creatures good by participation of his Goodness. Furthermore, God is not only Goodness itself and maker of all things good, but also he worketh with his creatures all those works which are good: for without him we can do nothing: 
joan. 15.  and in this respect we are called (when we do well) Cooperatours, 
joan. 3.  and (as S. Paul saith) Coadiutours with God, 
1. Cor. 3.  who saith of himself: 
Phil. 4.  I can do all things in him who comforteth me: but most plainly of all, the Prophet Isay teacheth us this truth saying: Thou, O Lord, 
Isa. 26.  our God hast wrought in us all our works.  
Consider also this ineffable goodness of God which hindereth infinite evils, which the wicked spirittes, and their complices evil men would do, if God's goodness did not hinder them. Again those evil works which men do bring to pass by God's permission, by this goodness of God in the end, turn to the good of his faithful servants, as witnesseth his Apostle: All things tend, 
Rom. 8.  and cooperate to the good of them that love God. Lastly this goodness of God, neither is, neither can be cause of evil, but only of good: for of goodness what can proceed but good? 
Ose●. 13.  Hence the Prophet saith: Thy salvation, O Israel, is of me, but thy perdition is from thyself. And so being ravished in the love of this inestimable goodness, implore the assistance of all the Saints, and with them give glory to the Father, the Son, and the holy Ghost, for their inestimable goodness, as they were in the beginning, are now, and ever shall be world without end, Amen. Then say ten Aves, and one Pater Noster in extolling this goodness, & humbly beseeching to be wholly enamoured of it.  
Before the sixth Decade open thine Understanding, 
Merciful.  and look as well as thou mayest into God's mercy, which in all respects is infinite. First, most firmly believe, that as human misery (which is the proper object of God's mercy 
The object of God's mercy. ) surmounteth in greatness all other moral accidents casual unto man (for misery accompanieth all men their souls, bodies, and whatsoever, for it is their companion into the world, it continually attendeth them till their dying day, yea & from some it never parteth for all Eternity) so in regard of us, and our necessities, the mercy of God surpasseth all other divine attributes, 
Eccls 18. 〈◊〉. 140.  or powers, as the prophet fitly to this purpose saith: The mercy of our Lord is above all his works.  
Secondly, in particular consider the mercy of God the Father, towards unfortunate mankind, who having but one only begotten Son, 
joan. 3.  condemned him to a most cruel death, to restore us to life again.  
Thirdly, so unmeasurable is the mercy of God the Son, that he took upon him our mortality, 
Rom. 8.  suffered for our sakes most shameful reproaches, and death itself, to free us captives to Satan, and to make us who were vassals to sin, heirs of his Kingdom.  
Fourthly, God the holy Ghost is so naturally endued with mercy that he in proper person continually sanctifieth, guideth, and governeth the universal Church of God in unity of truth, 
joan. 14.  even until the world's end.  
Fifthly, all the three divine Persons jointly and equally, are as merciful to every man in particular, as they are towards all the world in general; and therefore most truly said S. Augustine: 
In Confess.  God loveth every one man, as much as he loveth the whole world: the reason is, because God loveth every man infinitely, and can love all men together but infinitely.  
Sixtly, so ready and attendant is God's mercy for every man all the time of this transitory life, 
Ezech. 18  that at what hour soever any sinner will accept of it, repentant for his sins returning unto God by amendment of his life, God is most ready to receive him to his mercy, to indew him with his grace, and to bring him to the crown of glory. Let no sinner therefore despair of God's mercy, though he be at the last gasp, yea and overwhelmed with a world of sins: for greater is God's mercy than man's sins or misery, because God's mercy is infinite.  
Lastly consider his goodness in being readier to pardon men all their offences, than men can be desirous to be pardoned, as appeareth in Christ towards the good thief. And here admiring Gods infinite mercy, and craving the assistance of the celestial spirits, in exalting Gods praises, say: Glory be to the Father, the Son and the holy Ghost, for their unspeakable Mercy, as it was in the beginning, is now, and ever shallbe, world without end, Amen. And then saying ten Aves and one Pater, instantly desire to be always partaker of God's mercy. Thus for a taste have I given thee an example how to meditate upon God Almighty, and the three Divine Persons in Trinity, in saying thy Beads.   

Of the Pater Noster. CHAP. VIII.  
THE holy Scripture commandeth us to hope, 
By the Pater Noster hopers signified. joan. 16.  it being the anchor of our salvation. To this end Christ saith: Have hope, for I have overcome. Whereupon the Apostle saith: Hope never confoundeth. The reason is, because hope is a heavenly Virtue infused by God into our souls, whereby with a certain confidence, we expect at God's hands life everlasting. Things to be prayed for, are of two sorts, either good or bad. For the former, we pray they may be given us; from the later we pray we may be delivered. divers are the good things we stand in need of, both for soul and body; some spiritual, others temporal, and all of them help us to the attaining unto our final & complete happiness. Infinite are the evils, as well ghostly, as bodily, which greatly encumber us in this our pilgrimage, from which evils we earnestly pray to be delivered: and all these, both good and bad in general, 
Matth. 6.  were by our Saviour briefly compacted together 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 delivered from.  
In saying the Pater noster, first let thy mind be fixed upon Almighty God, who is the person unto whom thou offerest thy prayer. Secondly, penetrate the sense, and meaning of every word, beginning (for example) with the first word, Our. This word showeth, that God is a Father unto us all; and as to all, so is he to every one. First consider that he would be called Ours, that we should not repine to offer up ourselves, and all we have to him, to obtain 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 than thou art his, and he thine. Thirdly in this word embrace thy neighbour, who by it is made thy brother & fellow heir of Eternal felicity.  
Then go to the second word, Father; not Lord, nor judge, nor Creator, nor King, or the like; but Father: a name of love, linking himself unto us, as near as may be, to make us love him like dutiful children. He is our Father for six causes. 1. For making the substance of which we are composed. 2. For casting the mould whereof we were forged. 3. For fashioning the frame of our bodies. 4. For creating and uniting our souls to our bodies. 5. For bringing us up and giving us whatsoever we have. 6. Lastly, and especially, for adopting us heirs to his eternal Kingdom, giving us all the means possible to attain thereto, guiding, governing, and conducting us 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 himself. 2. How God is only of himself, and independent of any other. 3. And for himself, not to any further end, being his own blessedness, and end of all things. 4. How all creatures whatsoever they be, even Angels & men, are of God, for he made us, and not we ourselves 5. All things are in God, for. In him we live, move, and are. 6 Lastly, to God all creatures belong, as to their Cause, Maker, Redeemer, Sanctifier, Governor, and last end: for God made all things for himself.  
In heaven, to put us in mind of our Country and inheritance, to which we were borne: for this place in which we live, commonly called the World, is our exile, and place of pilgrimage, penance and probation, 
2. Cor. 5.  but heaven is our home, City, and country. Now seeing that God is our Father, let us his children learn, first fully to know the worthiness 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 attaining of this supernatural end Thirdly, to moderate with reason all our passions and inclinations; for if God be our Father, we ought to love and fear him, with the fear and love of children, to trust in him steadfastly, to rely on him only, and so to govern all our motions, like well nourtured children, in the presence of our Father who always is with us, and still beholdeth us. Fourthly to converse with our heavenly Father (from whom we cannot fly, because he is every where) most dutifully, and with all cordial respect, in humility, charity, patience, obedience, and all other virtuous comportments. Fiftly, not only to conform our wills to his will, but also quite to cast off our own will, and to put on his, by taking all things (adversities as well as prosperities) as special favours sent from him, for our particular good. Sixtly, seeing that this our Blessed Father hath his glorious Palace in heaven, let us abhor all evil conversation of this world, all excess in apparel, pleasures, feeding of our senses, and the like actions common to brute beasts and hau● our hopes & affections in Heaven, 
Ephes. 2.  whose Citizens we are, and of which we are made coheirs with Christ.  
Hallowed be thy name. Hear we pray for the increase of God's honour, and consequently for the increase of the number of the faithful; for by those only the honour of God is propagated. Also for the augmenting of God's grace in us, and extirpation of mortal sin, for without his grace, we can no ways cooperate to the honour of God, for they must be pure vessels that serve to the increase of God's honour, and therefore was S: Paul taken forth to preach the name of Christ to Nations, because he was Vas el●ctionis, a chosen vessel.  
Thy Kingdom come. In this we pray for our Child's part in the other world, which is life everlasting; as also for the means to attain unto it, which are infused virtues, and supernatural helps, as grace, faith, hope, and charity, and all other virtues, especially the eight Beatitudes, which are as it were so many steps or ascents towards heaven.  
Thy will be done. Hear we resign ourselves entirely to the will of God, for by wishing the performance of his will, we submit our own to his: in which resignation (those that have experience of it) do find the greatest comfort & quietness of mind that may be, and within themselves such a peace, as the world cannot give. To such a soul as wholly layeth herself in the hand of Almighty God, what can come amiss? Nothing without doubt, for such a soul at the coming of any accident whatsoever, saith not, This such a one hath done, mine enemy, one that hath watched to do me this ill turn, and the like; but contrarily saith: This is sent me from the hand of God, the gift of a Father to his child, his will be done, and blessed be his name for ever.  
In earth, as it is in heaven. We pray here like those that are perfect, let us in all our actions show ourselves to be lovers of perfection, in imitation of our Father, in wishing that God's blessed will may be performed as exactly here in earth, as in heaven; we do wish also that there may be no greater repugnance in our obeying here unto it, than there is in heaven. And in this we pray for that perfection, which every true Christian ought to aspire unto: and then how sweet and pleasant would the service of Almighty God be unto every one, in being wholly conformed unto his holy will, as the Saints of heaven are. This was that perfection which S. Paul arrived unto, when he burst forth into those words of perfect resignation: Now I live no more, but Christ liveth in me.  
Give us this day our daily bread. By these words we ask all necessary food, as well spiritual as corporal. We say not, Lend us, since we own him so much already, that we never shallbe able to pay him any thing, but still must increase our debt. Neither say we, Pay us, for God oweth us nothing, but we own all what we have unto him: and therefore beseeching his infinite goodness to be bountiful towards us still, we entreat to give it us. This day, signifieth the shortness of our life, our daily want, our continual failing, 
Matth. 6.  and perpetual need of God's providence towards us. Daily bread, putteth us in mind of only necessaries, and neither to demand, nor care for superfluities.  
Forgive us our trespasses, as we forgive them that trespass against us. So that if we will not forgive any that hath offended us, God will not forgive us our offences, and since this is our own petition, we must take heed we condemn not our own selves.  
Led us not into temptation, by permitting our frailty to fall; but support us from falling, that is from consenting to sin.  
Deliver us from evil, because without Christ we can do nothing having enemies on every side of us, & the chiefest of all within us, to wit ourselves.  
Amen, as a seal is added, which signifieth Be it so, if it please thee. And thus much for the literal sense of our Pater Noster.   

Of the ave Maria. CHAP. IX.  
OF all affections, that of the mother to her child is held to be the tenderest; 
By the ave Maria Charity is vn● rstood.  there being between these two, the greatest natural union and participation one of the other, that can be. But if this natural affection be raised to a degree above nature, to wit made spiritual, that is a natural affection refined or purified; then without doubt there can be nothing added to the perfection of it In this height of affection which is termed Charity, doth this B. Virgin love mankind, being ever towards him as a most tender Mother, a Mother of Grace, a mother of Mercy, that is a Mother unto all those, that by her mediation ask mercy. To this mother let us come with an inflamed affection, with a fervent desire to imitate her charity and purity.  
Now let us proceed to the literal explication of the ave Maria. In the fi●st part, is contained an Honourable Salutation of our B. Lady, uttered by the Angel Gabriel, sent unto her as a messenger from the B. Trinity about the business of man's Redemption, in which this B. Virgin was a special Agent. Hail Marry full of grace, our Lord is with thee: she cannot be saluted by a greater title than 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 given her loving consent to be a mother, & yet a Virgin. Yet in calling her full of grace, he did signify that she was come to such height of perfection, as was not to be given to any but to the mother of God; and he was commanded so to entitle her, by that Divine Counsel that sent him. She is called by the Angel full of grace, that all sinners might have recourse unto her for grace, since being herself full, we might by our humble prayers touch that vessel, that some of those graces might fall upon our souls.  
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 Son. These words also tell, from whom the greeting came, from the B. Trinity that made her so admirable a piece of workmanship, that out of her was drawn, by the hand of the holy Ghost, the Humanity of Christ jesus God and man. Our Lord was with her even at the very instan of her Conception, then showing himself unto her a Lord & Protector, in defending her from the original, and general blemish of mankind. Hitherto the Angel Now follow the words of S. Elizabeth, admiring and praising the happiness of this B. Virgin her cozen.  
Blessed art thou amongst women. For six singular privileges, which thou mayest apply unto the six Decades. 
Six privileges that ma●e the holy Virgin Blessed amongst women.  1. In being chosen out of thousands from all eternity as most fit to bear the Saviour of the world. 2. In giving her obedient consent unto the Angel, who spoke things she understood not. 3. In containing God the second Person in Trinity nine months in her sacred womb. 4. In being a mother remaining a Virgin. 5. In having her own maker all his whole life obedient unto her. 6. In being privileged immediately after her death, to have her body reunited to her glorious soul.  
And Blessed is the fruit of thy womb, jesus. This last word explicateth the whole sentence: for this Blessed fruit of her womb, was nothing else but sweat jesus; ●nd this fruit grew upon no other ●eethen upon the B Virgin from whom we receive this pleasant & vital fruit. In this Virgin (a Paradise of pleasure) these spiritual fruits abound; for containing this one fruit, which hath the nature of heavenly Manna, she satisfieth the taste of all spiritual souls; for jesus is a fruit containing in itself all delights.  
We come now unto the last of these three harmonical parts, which is sung by our holy mother the Catholic Church, and adjoined unto the two former parts of the Angel, & S. Elizabeth. Holy Mary, mother of God, pray for v sinners, now, & in the hour of our death. Had the Church said only, Holy Mary pray for us, her high pre-eminence of being mother of God had been left out. And had it been only said, Mother of God, pray for us, her Dignity indeed had been specified, but it had not been made known from what lowliness she was exalted, 
Luke. 8.  Quia respexit humilitatem ancillae suae, from the humility and lowliness of a handmaid she was raised 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 unto which her being humble Mary, raised her.  
Pray for us sinners, thou that wert exempt from all sin, thou that beganst the overthrow of sin, thou that knowest the malice of sin being the mother of grace pray for v● sinners, that have so often offended thee, by offending thy dear Son: who deserve nothing of ourselves, 
Bernard. serm. 12. in Apoc.  nor can better ask for mercy then through thy Blessed mediation, knowing thy Son Christ jesus can deny thee nothing. Of thee therefore, O blessed Virgin, we beg to pray for us.  
Now, and in the hour of our death. By the first word Now, we consider our present life, the misery and calamity of the same. We beseech therefore the B. Virgin to assist us in this life of misery, that we may make this Now a passage unto happiness, which shall last for Ever. And in the h●ure of our death, in which we have most need of her powerful aid, considering that upon that instant, our eternal estate dependeth.  
This is the time in which the tree falleth, where it shall remain for Ever. We may here out of these words reflect upon the tender love of the Catholic Church towards all her children, advising them by this prayer (which she hath taught them) to make recourse unto so potent a friend, as the Mother of God is, at this most important hour, after which immediately ensueth Ever. Let these two words Now and Ever sound in thine ear perpetually. Never think upon the one, but let thy thought embrace also the other. Never let thy conceit stay upon Now, to wit upon this present life and the miseries thereof, but think also upon Ever, to wit the joys of heaven, prepared for those that pass through these miseries constantly; and let not the fond and false pleasures of this life represent themselves unto thee, unless thou also set before thee the eternity of pains due to those that neglecting their salvation, follow these short delights in blindness. Let Now commit nothing, that it shallbe ashamed to avouch before Ever: but let both these prove and examine the action of each other, that so we may Now serving this great Virgin faithfully, enjoy her in happiness for Ever.    

OF THE SIX FEASTS OF OUR B. LADY.  
HAVING briefly explicated the Pater, ave, and Creed, we will descend unto the feasts of our B. Lady, applying them to our Beads, making trial whether we can make use of what hath been hitherto said. And beginning with her pure Conception, we will run through her six feasts, ending with her Assumption; since most of these festivities were means unto our Redemption, which ought to stir up in us the more affection and devotion, to contemplate upon them.  

The Conception of our B. Lady. CHAP. I.  
CONSIDER, that ordinarily the Conception of man is in sin, 
The first feast. Psal. ●0.  according to that of the Royal Prophet, Et in iniquitatibus concepit me matter mea: & in sin my mother conceived me.  
This sin in children is termed Original sin, as well because it is derived unto us from our first Parents, 
The effects of original sin.  as because it possesseth every one at his first being, or coming into this world. This sin infecteth the whole man, body and soul, shutteth Heaven gates against him, making him slave unto Satan.  
The penalties of Original sin are divers: Bodily deformation, all kind of sickness, and death itself, dimness of Understanding, weakness of our Will, proneness to sin, and damnation if we die in it, without the remedy of Baptism.  
Our B. Lady by singular privilege was preserved from this Original sin, and consequently prevented with grace in her Mother's womb: and at the first instant of her Conception was endued with all virtues, as Original justice, and the like:  
She was by the same privilege, adorned with all natural perfections of body, as health, beauty, strength, and the like graces.  
Lastly, she was not subject to any actual sin, not so much as venial, preserving still entire ●er Original justice; much less was she subject to damnation. ●onder every one of these six points according to thy devotion applying them to the several parts of thy Beads.   

The Nativity. CHAP. II.  
FIRST consider her no less wonderful nativity: 
The second feast.  for as she was conceived without sin, so was she borne of her aged mother S. Anne, as we may piously presume, without all pain.  
How joyful to Angels was her birth, because she was to bear the King of Angels, and to be their Queen.  
Glorious to us men was her Nativity, because she was to be the Advocate of God's Church, and potent Mediatrix between her Son, and mankind.  
Gladsome was her Nativity to the B. Trinity, because she was from all eternity predestinated the Espouse of God the Father, Mother to God the Son, and Tabernacle to the holy Ghost.  
Terrible to the infernal powers was this Nativity of hers, because she was to bruise the Serpent's head. 
Gen. 3.   
Lastly, comfortable to all sinners of the Catholic Church was this Nativity; because she is borne a mother of mercy. Queen of heaven, and Refuge of sinners, to whom all have free access, to whom God the Son will deny nothing; and whose clemency is such as she taketh upon her to obtain all sinners humble petitions.  
Apply these points as the former to the six Decades.   

The Presentation. CHAP. III.  
FIRST, our B. Lady being chosen out of the whole world to be mother of God, 
The 3. Feast.  was by degrees disposed to this office; for being only three years old, she was by divine inspiration presented, and offered up to God in the Temple.  
In the sacred Temple, being come to riper years, first amongst all the jews, she made a vow of perpetual Virginity.  
In the Cloister of this Temple she served God in all justice and Sanctity of body and soul; giving an example to all those that abandon the world, to leave with the world themselves also; for without perfection invertue, she knew no enclosure to be strong enough against the world; teaching the best & surest enclosure to be that of our affections.  
Fourthly in that retired place, she continually exercised all virtues, and good works suitable to her calling.  
There she mortified that Virginal body of hers, imitating in the spirit of Prophecy, her Blessed Son, 
S. Amb. lib de Virgin.  who although he could not be subject unto any rebellion against the law of reason, yet did by fasting and praying give example to all that followed him, that the way unto the Kingdom which he promiseth, is full of mortifications and crosses.  
Being thus trained up in all kind of virtue, hence she was exalted to be the mother of God. A virtuous life in this world is a disposition to attain unto happiness in the next.   

The Visitation. CHAP. FOUR  
FIRST our B. Lady being declared, 
The fourth feast.  by the message of the Angel, to be the mother of God, took a tedious journey on foot, passing the mountains towards her cousin Elizabeth to visit her.  
Withal patience & spiritual joy she performeth this journey and that with great speed: for S. Ambrose upon this place saith: Devotion done with speed yields most abundant fruit, because there is discovered the fervour of Charity.  
Entering into her cousin Elizabethes house, she saluteth her courteously, whose salutation caused joy both to S. Elizabeth & to her son S. john, yet in her womb.  
Our B. Lady's virtues being deservedly praised by S. Elizabeth she beareth herself notwithstanding most humbly and modestly.  
She referreth all honour unto God, singing her sacred Canticle: Magnificat anima mea dominum, my soul doth magnify our Lord. In which many mysteries are contained, and documents for our instruction, how to refer all our actions to the honour and glory of God.  
Lastly, our B. Lady having served with all care and respect her aged cousin, for the space of three months, returneth to poor Nazareth with her Spouse S. joseph expecting the time of her marvelous delivery.   

The Purification. CHAP. V.  
FIRST our B. Lady remaining a Virgin, 
The fifth Fe●st.  and yet now made a mother by bringing forth the light of the world, out of her humility observed the legal number of days for her retirement; and keeping all the other accustomed rites, went up to Jerusalem, there to make her great offer of Thanksgiving for the high dignity bestowed upon her: Quia fecit ei magna qui potens est, 
Luke. 1  because he that is mighty hath done great things unto her. For great benefits, great thanks must be given.  
And according to her poverty & purity, she offered a pair of Turtle Doves, the best gift she could make, instructing us to offer up to God the best we have, since indeed we give it not, but restore it to him of whom we have received it.  
Consider, that the great gifts offered to her Blessed Son by the three Kings, were by the B. Virgin and her Spouse speedily given away in alms, since two Doves were now the best gift they had to offer.  
Holy Simeon receiving his Saviour into his arms, singeth: Nunc dimittis, 
Luc 2.  now thou dost dismiss thy servant, O Lord, because mine eyes have seen thy valuation. This holy Saint ha●ing seen his Saviour, desired not to live any longer. Here set●ing before thine eyes Happiness, which is the vision of God, & the Miseries of this world, make resolution's worthy of thy choice.  
Our B. Lady hearing both holy Simeon & Anne to prophecy of the greatness of our Saviour, stood withal humility in the Temple, converting none of all these praises to herself, who was ●udged worthy by heaven to bear ●his Saviour of the world.  
Lastly, her behaviour towards all that were present (in such a concourse of praises & admirations) was such, as she endeavoured to make them esteem of her but as of an ordinary woman, who needed Purification.   

The Assumption. CHAP. VI  

The sixth Feast.  FIRST, the most happy soul● of this B Virgin separated from her body by death, is by Angelical powers transported up to heaven.  
In like triumph her body by singular privilege is carried up by Angels, and in all happiness reunited to her soul.  
Reflect upon the joy at this union, applauded by the three Persons in the B. Trinity, and all the Quires of Angels and saints.  
At the hands of her glorious Son, she receiveth a Crown, of eternal bliss.  
She is placed at the right hand of her Son, and proclaimed Queen of Heaven.  
Lastly endeavour thou by all means possible, to make this Queen of glory, adored also here on earth, by drawing and exhorting as many as thou canst, to devote themselves unto her.  
And thus by these six feasts, I have given thee some light how to apply any mystery to thy Beads. But when thou art grown expert in this kind of Prayer, thou mayest either saying thy whole Beads meditate upon one only mystery, as for example the Conception of this B. Virgin; or else th●u mayest apply to every decade or ten, one of these mysteries, & so in thy six decades thou shalt run through all the six mysteries.  
And thus much concerning the Beads, consisting ordinarily of six decades. Now we will pass unto the Rosary, consisting of 15. Decades, or 150. Aves, and of 15. Pater nosters.    

OF THE ROSARY.  
THE Rosary, 
The Rosary.  which divers Sodalities both Religious & secular, daily use, is made of 15. Decades, or fifteen times 10. Aves, and 15. Pater nosters, & is divided into three Crowns, each crown containing five Dacades of Aves, and five Pater nosters. And to proceed with the first five, we will apply unto it the five joyful mysteries, to wit, The Annunciation, Visitation, The Nativity of our Lord, his Presentation, his finding in the Temple. Which five mysteries are to be applied to the first Crown, each mystery to a several Decade.  

Of the first joyful mystery, which is the Annunciation. CHAP I.  
CALL to mind the History of the Annunciation, 
The first joyful mystery. Luke. 1.  as it is recorded by the Evangelist, in which narration, six points are remarkable. First the Consultation made in heaven by the three Divine Persons in Trinity, how they might assist man, and bring him again into the way of salvation▪ and no other means was found more expedient, then that the second Person of the B. Trinity should become man.  
Consider then the obedience of the Angel in undertaking and discharging the Embassage he was willed to bear unto the Virgin Mary, dwelling in N●zareth: as also how the Angel carried himself towards this chosen Queen, he discoursing with her in an humble low voice, briefly, and gravely, after the manner of treating with Princes.  
Likewise her Virginal modesty, bein● troubled at the marvelous speeches of the Angel, and her deep silence, 
Luke. 1.  considering with herself what a kind of salutation this was.  
Again, Her singular wisdom, ●aving with herself: Quomodo fiet istud? How shall this be done? conjoined with a purpose of purity, because she knew not man.  
Also her holy fear, Fear not O Mary, thou hast found grace before God; for that the holy Ghost shall come upon thee, and the power of the highest shall overshadow thee.  
Lastly contemplate upon the marvelous fruitfulness promised her in giving her consent: 
The obedience of the B. V●rgin highly rewarded.  Behold thou shalt conceive and bring forth a Son, and thou shalt call his name jesus. End this point with admiration at the B. Virgins exceeding promptness and humility: Behold the handmaid of our Lord: her courage; Let it be done unto me; Her faith and confidence: According to thy word; and lastly her devout thanksgiving: My soul doth magnify our Lord.   

The Visitation. CHAP. II.  

The second joyful mystery.  SET before thine eyes, the first pilgrimage of our B. Lady, in visiting her Cousin S. Elizabeth mother of S. john the Baptist; wherein consider these six points, applying one to every Decade.  
First contemplate the B. will of God to be, that this journey should then be undertaken by the B. Virgin to sanctify S. john, by her gracious salutation.  
The B. Virgin knowing it to be the will of God that she should take this journey, suddenly, without any delay rose up, & went into the mountains; by the which the holy Fathers understand perfection in all virtue, at which the whole evangelical law aimeth.  
3. Make thyself present and see the pious strife between these happy women, allied nearer in virtue then in blood, endeavouring each one to exceed in acts of humility and charity.  
4. 
If we be forced to discover our own worth let us do it as rather being mortified th●n pleased to make known unto others wh re our measure lieth.  The glorious mother of God, although she could not hide from her Cousin the greatness whereto 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 virtue.  
5. Then consider the virtues practised by the B. virgin for the time that she stayed with S. Elizabeth, which was three months.  
6. And out of each of these flowers, suck like an industrious Bee some sweet document: and admiring this Virgin-mothers' virtues, and those of S. Elizabeth, namely their devotion, diligence, courtesy, & humility, most humbly demand grace, now to be both praiser and follower of their virtues, and after thy death, partaker of their glory.   

The Nativity of our lord CHAP. III.  

The third joyful mystery.  GO, and put thyself into the company of shepherds, and by thy humility and poverty, dispose thyself for the invitation of Angels, to go and behold, in poor Bethlien the King of Kings, thy Saviour and Reedemer.  
1. Consider the B. Virgin being now in her journey, to satisfy the proud law of Augustus Caesar, being come to Bethleem, there brought forth the Redeemer of the world Christ jesus.  
2. jesus thus preferring poor Bethleem, before great Jerusalem for his birth place, was borne in a stable, all other houses refusing his B. Mother & him, because they were poor.  
3. Behold the wonderful poverty this Blessed Company was reduced unto: he who provideth for all creatures in all abundance, feeleth the misery and want of all things.  
4. See the B. Mother seeking all means possible, to defend her happy infant from the injuries of a most sharp season, being the depth of winter, wrapping the Creator of the world, and maker of all things, in a few simple clouts having no other company to assist her, but her espouse S. joseph, and an Ox, and an Ass.  
5. Holy joseph knowing all what had passed, admireth at this goodness of God, and reflecteth upon the vision made to the Patriarch joseph, 
Gen. 37. Heb. 5.7.  who, in his dream seemed to behold the sun, moon, & stars adoring him. This vision our holy S. joseph with great humility applied to sweet jesus, the new borne Saviour, who was infinitely respected by his heavenly Father, being heard for the reverence that was borne unto him, & adored by the B. Virgin his Mother, and by Quires of Angels.  
6. Endeavour to imitate this true poverty & profund humility of our B. Saviour and his holy Mother, by exercising, (at last some times) acts of poverty, to wit the want of some commodity: as also of humility, 
Virtue is not ●o●ten but by practice.  by preferring others before thyself. And certainly know, that unless thou practise thyself in these virtues, thou shalt not obtain them, much less the reward due unto them.   

The Purification. CHAP. FOUR  
SEEING this mystery hath been treated of before in general, 
The fourth joyful mystery.  we will here only speak thereof so, as it may inform the acts of our understanding, and will, in imitation of this B. Virgin.  
1. First thou art to consider this Ceremony not to have been necessary, the B. Virgin being most pure before, in, and after her happy delivery. Learn to do works of supererogation which are of exceeding great value, as in punishing in thyself little offences with punishment due unto great. And so in like manner in the exercise of virtues, content not thyself with an ordinary victory over thy passion, but lift thyself far above it, to the end it may be the further of from thee, if it should at any time return to assault thee. Let us, saith S. Gregory, debar ourselves of lawful things, that we may be the further off from unlawful.  
2. Since thou canst not offer, with that charity which this B. Virgin did, endeavour nevertheless to do it in the best manner thou canst. Offer up unto God all that thou art; offer up daily all thy words, thoughts, and actions.  
3. Offering up before Almighty God these thy oblations, endeavour to make them pure, and let them be the first begotten, to wit, when thou risest, that they may be patterns to those, that should follow the whole day after.  
4. Holy Simeon, received answer of the holy Ghost, 
Luke 2.  that he should not see death, until he saw first the anointed of our Lord; the reason of this wonderful privilege was because, as it is recorded, 
The way to see God.  he was Just, and Religious, expecting the consolation of Israel.  
5. The chief cause why this holy Company resorted thus unto the Temple, was jesus: do thou never mingle thine intentions, nor debase them with other thoughts, but enter into the Temple purely for jesus, there passing thy time so, as thou mayest not offend the eyes of him that beholdeth the most inward passages of thy mind.  
6. Wish thyself present to see this mystery performed, that thou mightest learn to offer the best thou hast with the B. Virgin, how to embrace sweet jesus with Simeon, and how to praise God's goodness with all this holy troup.   

The finding of jesus in the Temple. CHAP. V.  
ACCORDING to their yearly custom the B. Virgin, and her Spouse S. joseph, 
The fifth joyful Mystery. Luke 2.  leading between them their only Comfort and Consolation jesus, went up to Jerusalem, there to adore. Here mark another act of supererogation, especially in Bl jesus, whose humanity had always conjoined with it his Divinity.  
2. Behold the voluntary poverty of these happy Pilgrims suffering many wants & discommodities in the way, to teach us sometimes to leave our ease and to put ourselves for God's sake into some wants, that we may the better humble ourselves, and in a more lively manner imitate these moving examples.  
3. The solemnity ended, the parents of jesus returned homeward, and having travailed one days journey from Jerusalem towards Nazareth, 
Luke 2.  at night in their Inn they miss the child, and seeking him amongst their kinsfolks, and acquaintance, they found him not. Note that they did not pass many days without reflection upon the loss of jesus; do not thou defer thy conversion, nor refuse to return by penance into the favour of God, even upon the very first day of thy transgression.  
4. At night in their Inn the● miss the child: although the vanities of the world have possessed thee the whole day, yet at night at least find him again whom thou hast strayed from. At night examine thy conscience, & look into that Inn of thy soul, that hath entertained all those passengers, and if thou find jesus to be absent, impute it unto thine own great offences, that have caused him to leave thee.  
5. 
Seek where jesus is to be found.  And seeking him among their kinsfolks and acquaintance, they found him not. Since thou seest he is not to be found amongst carnal acquaintance and kindred, why dost thou yet spend thy time in vain, since thou knowest where thou seekest, thou shalt not find him: and if thou findest not him, thou losest with thyself, all.  
6. Lastly, since the world affordeth thee him not, go into the Temple, a place pure, segregated from worldly thoughts, 
The force of good Motions.  there thou shalt find him teaching thee, and disputing with the doctors, with thy perverse will, that thinks it knoweth much, but it shall find itself confounded by a child: for every good motion, be it never so young, is sufficient to confound & put to silence, the most obstinate will that may be.   

Of the five sorrowful mysteries. The praying in the garden. CHAP. VI  
WE must not look in this Garden for delights o● pastimes, 
The first sorrowful M●stery.  such as the world affoardeth. No fountains here are to be seen, but such as sweat blood. No Statues here are placed, unless thou wilt behold jesus kneeling immovable, and in an agony. No banquets here prepared, only an Angel appeareth with a cup of dolours; therefore let none enter into this Garden but with a firm purpose and desire to see nothing else but causes and arguments of tears, and bitter compassion.  
1. First, sweet jesus being in anguish of mind, 
Luke 22.  knowing that the hour of his betraying grew near, he went into the Garden of Gethsemani to pray; teaching us in all our affliction to make recourse unto Almighty God by prayer, that being the only way to attain unto the perfect peace of mind.  
2. And his sweat became drops of blood. The jews had not his first blood that was shed, but Divine love that wounded him had the honour to draw the first blood from him: if thou spend thy blood, let it be for God's cause, and then thy wounds are honourable.  
3. Here our sweet Saviour was in an agony, & the blood retired to his blessed heart, as to the last hold to have assisted it, but his infinite love, which commanded over this heart, sendeth back all succour, and refuseth aid, whence proceedeth this bloody sweat. Endeavour to aspire unto this greatness of spirit, as to refuse all consolations, much less to seek after them, when it shall please God to give thee the privilege to suffer for him.  
4. Notwithstanding, not my will but thine be done. This infinite cloud of sorrow was not able to oppress Christ jesus, or to remove him from his resolution to die for mankind, for we may well perceive by the perfect resignation of his will to his heavenly Father, that he desired nothing more than the performance of his will; 
The only tranquillity in this world.  the cure of all our afflictions is the resigning of ourselves up into the hands of Almighty God.  
5. 
Matt. 17.  He awaketh his disciples & biddeth them pray lest they enter into temptation. S. Peter and the other two disciples james & john had seen part of his glory in mount Thabor, and yet here they sleep. No trial is like to that of affliction: sleep not when Christ desireth to suffer in thee, but be watchful and attended, to receive God's inspirations.  
6. The spirit is ready, but the flesh is weak. The true description of our B. Saviour in his agony, which was nothing but a conflict between the superior and inferior part of his soul which with this act of resignation were appeased. Let not the superior part of thy soul, be led by the inferior, sense guiding reason; but in all thine actions show thyself a reasonable creature, suppressing al● sensual desires.   

His whipping. CHAP. VII.  
CONSIDER how the B. Virgin missing her jesus, 
The second sorrowful Mystery.  sought him with pensive heart, and at the last findeth him, not in the Temple disputing, but in pilate's house bloodily whipped; not arguing the case, or alleging his inocency, but most meekly and patiently receiving the cruellest blows those bloody executioners could lay on; who strived one with another, who should exceed either in number, or greatness of stripes.  
2. Look upon this spectacle with his B. Mother, and weeping with her, ask with the deepest sorrow thou canst pardon of them both, as cause, through thy sins, of this their so extreme affliction.  
3. Behold their cruel manner of tying sweat jesus his hands to a pillar which reached no higher than his knees, 
As appeareth by the pillar yet extant in Rome.  to the end there might no part of him be defended from their blows. Blessed jesus would let no part of him also be exempted from suffering for thee: Endeavour to suffer somewhat (at least) for him that suffered so much for thee.  
4. Amongst all the wounds these hard-hearted jews gave him, 
As appeareth in the holy Syndon at Turin.  two especially procured him most pain, over each hip one, for there the force of the whips met and many wounds were there united.  
5. Behold the hands of him that is omnipotent tied fast to a pillar, the innocent whipped, the creature abusing the Creator, and man God; the Holy of Holies reviled, and every thing done by contraries, to the end thou mightest proceed in order, permitting thy Reason to command over thy Sense.  
6. In seeing all these insolences & enormities committed against thy Saviour, look still into the causes, why he would suffer so much; and thou shalt find thyself to be the cause, who art not yet content with these his torments, but dost endeavour daily to increase them (as much as lieth in thee) by thy grievous offences. For one of thy ungrateful sins committed against his goodness afflicteth him more, than all these bloody stripes, and millions o● wounds.   

His crowning with thorns. CHAP. VIII.  
GO forth with the daughter● of Jerusalem, 
The third sorrowful Mystery.  and behold thy King crowned, not with a diadem of honour and power, but with a sharp wreath of thorns in derision and contempt.  
1. First consider the malicious intent of the jews to apparel him like a ridiculous King, applying this unto sweet jesus for saying he was their King: they crown him therefore with thorns place in his hand a reed for his sceptre, and apparel him with an old purple rag.  
2. Behold the cruelty of the setting on of this crown of mockery; they press it, and beat it upon those sacred brows to the end the sharp pointed thorns should every one pierce a vain; that no part of that divine head should want torment; and that no part of this cruel diadem should be left unused, those thorns (which were few) that lighted not upon the sacred head of jesus, were sent by divine love, as darts to penetrate thy stony heart.  
3. No doubt his Blessed face was all imbrued with the abundance of blood continually falling from his wounded head, yet had it not hitherto suffered any thing (only the traitorous kiss of his fallen disciple excepted) and therefore he permitteth a wicked jew to box and buffet the same, in the beholding where of Angels place their happiness. The same was also spit upon, and made the most deformed place of all.  
4. Thus whipped, crowned, appareled, and in all respects infinitely infused, he is brought forth to the jews, to know whether yet they were satisfied in his punishment: Behold the man. And here before thou depart, spend some tears in beholding this Man that is showed thee. Think with thyself what an infinite love must this Man bear thee that would be brought into this misery merely for thee. Behold the man, this is he that left Heaven, the seat at the right hand of his Father, & would be borne poorly, circumcised severely, in agony sweat bloodily, whipped cruelly, crowned scornfully, and all to gain thy love. This was he▪ Behold the man, if thou canst for weeping.  
5. Imagine thyself to hear those incredulous jews, crying out unto Pilate with open mouth, Free not this man, not this, but Barrabas. Do not only imagine thyself to hear & see this as a looker on, but thou mayest well think thou didst bear a part of this hellish music, 
As often as w● follow unlawful pleasures we prefer Barrabas before jesus  in so often times preferring soul sensual delights before the divine inspirations of thy Saviour, giving Barrabas life, and crucifying in thy soul sweet jesus.  
6. Lastly see the fond ceremony of Pilate to condemn thy Saviour, and yet pretend innocency by washing his hands. How often hast thou through thine offences condemned sweat jesus, extinguished the good motions sent thee from the holy Ghost with thy idle pretences and evasions. This washing thy hands will not hold for a sufficient excuse at the day of judgement: souls there shallbe looked upon: cleanse thine here by penance that it may be found pure there, & capable of eternal glory.   

The bearing of his Cross. CHAP. IX.  
BEHOLD how sweet jesus after all these conflicts with his enemies, knowing he should end with victory, 
The fourth sorrowful My●y●ry.  marcheth forth towards the place of his last battle, bearing the ensign upon his shoulders, wherein he was to conquer; this we may well imagine to be the discourse of jesus within himself.  
1. But since we are yet in sorrows, let us here consider him loaden with an heavy Cross, & drawn hastily away towards the place of execution.  
2. How fit was jesus to bear this weight, being extreme weak and faint through the loss of so much blood, in his sweat in the garden, his whipping, and crowning: Consider his infinite goodness towards thee, who will never lay a greater weight upon thee than thou art able to bear.  
3. He himself fainteth under the Cross, and another is compelled to help him. Admire his severeness towards himself, and his me knes towards thee, telling thee, that the yoke which he will lay upon thee is sweet, and the burden light. Imitate thy Saviour in this point: be severe unto thyself, mild, and gentle towards others.  
4. Sweet jesus beholding the multitude that followed him out of the gates of Jerusalem, and divers tender-hearted women lamenting him, turned and said unto them: 
Luke 23.  daughters of Jerusalem weep not upon me, but weep upon yourselves, and upon your children. Imagine thou didst hear him most meekly say the same unto thy soul, not absolutely forbidding thee to compassionate his sufferings, but chiefly to grieve upon thyself, who hast been cause of this his bitter Passion, & through daily offences dost as it were increase the same.  
5. Being come up unto mount Calvary, after their rude pulling and haling of him; They gave him to drink win mingled with myrrh, & he took it not: 
Matt. 17.  Whether this were a comfortable drink they offered him, that he might live to endure yet greater torments, or were it noisome, since tasting it, he would not drink, I leave to thy devout consideration.  
6. And now being ready to crucify him, they hastily pulled of his garments, which being fast cloven to his festered wounds, set those bloody fountains again on running, to the excessive torment, and weakening of dolorous jesus: and here weeping (if thou canst tears of blood) lay thyself down at the feet of thy tormented Saviour, and keep that precious blood from being lost, opening thy heart to receive it.   

His crucifying. CHAP. X.  
AS thou approachest to contemplate the bitter Passion of our Saviour, 
The fifth sorrowful Mystery.  so therein cometh he nearer and nearer to the consummating of thy Redemption. Hear see, how far thy love can extend itself towards sweet jesus, that loveth thee unto death.  
1. View the sacred body of jesus fling down upon the ground, and being drawn unto the Cross, was laid rudely thereon. Sweet jesus endured this with unspeakable patience, 
Isa. 7.  behaving himself like a lamb drawn to the slaughter.  
2. There were those sacred hands and feet cruelly pierced with nails, which wounds being made in the most feeling parts of the body, caused unto jesus greater grief than any he had yet felt.  
3. Thus mild jesus being nailed in form of a Cross, is lifted up into the air, there to be exposed unto all lookers on, as a pattern of dolour and misery-Heare him in the Prophet crying out: Of all ye that pass by the way, attend, and see if there be any grief like unto my grief.  
4. Thus placed in the air betwixt heaven and earth, a true mediator, hear him crying out to thy soul: 
Christ upon the cross, a true mediator. joan. 12.  If I be exalted from the earth, I will draw allthings unto myself. See thy Saviour exalted from the earth and yet thou remainest upon earth, together with thy earthly affections; accuse not thy Saviour, and say, thou art not drawn: but accuse thine own perverse affections, that feeling him draw thee, refusest to follow him.  
5. Consider the fond wisdom of the world in conspiring here with the enemies of jesus, 
Worldly wisdom confounded.  to expose him thus ignominiously, to the end he might be forsaken of all, & that the contempt of the world which he preached, might by this reproachful death of his, be quite (with him) extinguished. Who therefore knowing jesus to be able to have freed himself (if he had pleased) from all these miseries, would not prefer misery before worldly felicity, and with the Saints of God, a crown of thorns before the diadem of Princes? None without doubt, but those that love not jesus, since if they truly love him, they cannot but love to imitate him.  
6. Lastly, placing thyself under thy Saviour crucified, reflect upon thy happy choice of that holy refuge, being there defended from all assaults of thine enemies. Raise in thy soul acts of love towards this loving Saviour of thine, and give him thy affection, since thou hast nothing else to give, for nothing canst thou give more acceptable.  
And thus much for these five sorrowful mysteries. And in this last I have purposely abstained from speaking in particular of the five sacred wounds of our Saviour upon the Cross, of his speeches uttered there, and of the marvelous signs then showed, intending to give thee points to meditate upon them a part.    

Of the five Glorious Mysteries.  

Of Christ his Resurrection. CHAP. XI.  
LEAVING sorrows, and passing beyond joys, we mount here unto the consideration of these mysteries which are in themselves glorious, 
The first glorious Mystery.  and are of power (if we profitably contemplate upon them) to make us also glorious; since the light of our soul is increased by nothing more, then by contemplation of divine things, the mind drawing, as it were, into itself the object upon which it fixeth itself, the which being glorious, cannot but impart unto the soul some of the light wherewith it is endued.  
1. And now in this Resurrection of our Saviour, fix the eye of thine understanding steadfastly upon that glorious body which thy mind hath set before it. Behold it casting forth beams of light, penetrating the monument where it lay, dazzling the eyes of the guard that kept it, and through his own power raising himself in that admirable manner which thy faith teacheth. Adore thy rising Saviour, & endeavour to rise with him, since thou hast long been dead in sin, 
Penance rea●ueth those former ●ood wo●k● which sin had killed.  arise by penance, which is of that power that it reviveth thy former good works which were before killed, by sin.  
2. If thou look into the causes why the body of our Saviour should now appear more glorious then either in his birth, or in the rest of his life, many will represent themselves unto thee. As for example, he being now as it were no more of this world, nor to converse with men, he resumed unto himself that rob, which he had till his death voluntarily laid aside, & by this means he would triumph over death and hell. But I would have thee piously to imagine great part of the brightness of this body, to proceed from those precious wounds of his, which now in heaven give forth extraordinary light. Adore those wounds and seek occasion to suffer for God, since sufferings are the seeds of glory.  
3. In this mystery we will also comprehend the apparitions of our Saviour, first to his B. Mother comforting her by his presence, and committing to her care his beloved disciples, and in them all good Christians. Behold the joy of the B. Virgin, in beholding him, whom she knew to be hers although since she saw him he seemed unto her much advanced in glory.  
4. Next he appeareth unto the blessed Magdalen, 
Luc. 4.  out of whom he had cast seven devils. 
Marc. 16.  Behold the care sweet jesus hath of comforting that soul whom he hath once converted. Contemplate the affectionate discourse of the B. Magdalen with him in habit of a Girdener; & having once known him, she crieth straight Lord, that is, Commander of my soul. As soon as thou perceivest thy soul moved from God Almighty, cry with out all delay as this happy Penitent did, Lord, that is, I most humbly thank thee for thy blessed inspiration, thou shalt command over my soul, and it shall obey thee as Lord.  
5. He joineth himself with two of his disciples in their way to Emmaus, where having many discourses with them, 
Luke 24.  and arguing their incredulity, vouchsafing also to sup with them, he presently vanished away. Hear the Disciples say: Nun cor nostrum ardens erat in nobis, 
Luke 24.  dum loqueretur in via? Was not our heart burning in us, whiles he spoke in the way, and opened unto us the Scriptures? Whiles thou travailest in this world upon the way towards thy country and true inheritance, seek by thy life and conversation to have jesus still with thee, & thy heart cannot but burn with his love.  
6. Lastly, he maketh himself known to his disciples gathered together in Jerusalem, saying unto them: Pax vobis, ego sum. 
Luke 24.  Peace be with you, it is I. Our B. Saviour found them together, & yet he wisheth unto them peace: to let us understand, that the peace of the mind is that which he requireth in us, which he found wanting in his disciples, who were yet wavering in believing the mystery of his Resurrection He telleth them, It is Herald If thou find in thy rebellious nature repugnance in having charity, & peace with thy neighbour, hear B. jesus telling thee, It is I, who enjoin thee to have peace with all, It is I, who for thee etc. And so run through the parts of Christ's Passion, and imagine him most lovingly alleging his sufferings, and by them entreating thee to have peace, and to forgive thine enemies.   

His Ascension. CHAP. XII.  
THIS our potent Redeemer Christ jesus having run his race of perfection, 
The second glorious Mystery.  and absolute example to all Christians his followers, beginning to be our instructor from his very birth, till his life was consummated upon the Cross, and after his glorious Resurrection, out of his infinite love to his B. Mother, and to his disciples staying yet upon earth forty days, appearing unto them in a most comfortable manner, instructing them how to behave themselves in his absence, is now called by his Eternal Father to come unto him, and to ascend unto his Throne of glory.  
1. In their sight he was elevated. 
Act. 1.  Consider with thyself the desire the holy disciples had of longer enjoying their glorified master, believing in him now more firmly than ever, yet even in the wanting of this heavenly comfort they are most resigned, expecting the coming of the holy Ghost.  
2. The hour of our Saviour his Ascension being come, behold the large blessing he bestowed upon them, and specially upon his dearest Mother, promising her a crown of immortal glory for her Motherhood towards him and his disciples; and so giving thanks (yet here upon earth) unto his Eternal Father for establishing of his Church by his means, and for the opening of heaven again unto mankind, in their sight he is elevated.  
3. And a cloud received him out of their sight: 
Exod. 33.  The eyes of mortal men cannot behold glory, and live, 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 even to the eyes of these blessed men, glory is denied, and a cloud is interposed: which as it did in them, so let it in us increase acts of divine hope, one day to see this King of glory face to face, without any eclipse, 
Let our life be conformable to our hope.  or interposition of clouds. Let thy life here upon earth be conformable to this hope of thine, having for the ground of thy hope thy cooperation with God's goodness.  
4. Viri Galilaei quid statis aspicientes in caelum etc. Ye men of Galiley why stand you looking into heaven? 
Act. 1.  Consider the ecstasy of this holy compamy, following their dearest beloved jesus, as far 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 heaven. But our Saviour appointed Angels to comfort them, and ask why they stood thus looking into heaven; which was not only an awaking unto them, but an admonition, that since they were not yet to follow him, before they had also died for him, as he had done before for them, they should return unto Jerusalem, and expect the promised Comforter.  
5. Hic jesus sic v●ni●t quemadmodum vidistis etc. This jesus (say the Angels) shall so come as you have seen him going into heaven, to wit, in the like glory and majesty. And as now he ascendeth in triumph carrying with him the trophies of his victories over the world, and infernal powers: so shall he come in the latter day to show himself a judge of mankind. 
Terror unto those who love not Chr st his Cross.  Then shall his glorious Cross appear, unto the which whosoever hath not been conformable, shall not be accounted off as his. Adore thy Saviour here ascending & through thy perfect imitation of his sufferings, arm thyself against this his terrible coming, who shallbe as a severe and impartial judge, not as an indulgent Redeemer.  
6. Lastly return with these disciples to Jerusalem, and imitating their union in spirit, expect the coming of the Holy Ghost. If thou desire to know Gods holy will, retire thyself as they did, and in this inward attention unto the voice of thy Saviour, persevere praying to know his divine will, and no doubt but he will impart it unto thee, 
Luke 12.  which, when thou knowest put it in practice, otherwise the imputation of knowing the will of thy master, and not performing it, will lie heavy upon thee.   

The coming of the holy Ghost. CHAP. XIII.  
YOU have seen in the precedent mystery what diligent preparation these holy followers of Christ made, 
The third glorious Mystery.  to the end they might be more fit vessels to receive the holy Ghost. And besides the former points, of their peace, and unity amongst themselves, and retiring from the conversation of the world, it is moreover specified in holy Scripture, that the better to make this retirement of theirs, 
Act. 1.  They went up into an upper chamber: Of which words I would have thee a pious interpreter, and to imagine this upper room to be the superior part of the four, to wit thy reason, in which thou must dwell, whensoever thou desirest to know the will of God, never staying below in the sensual part, which in such a business serveth for nothing but to blind thine understanding. Let thy sense be commanded by reason, and it will presently teach thee, that God is to be served before the world, and the Creator before the Creature.  
1. Consider at the coming of the holy Ghost, There was made ● sound from heaven, 
Act 2.  as of a vehement wind coming, by which noise, 
The power of the holy Ghost.  thou mayest consider the power of the holy Ghost, which, as it oftentimes stirreth up in us great conflicts, between our own perverse nature, and God's Grace, that offereth to enter into it; so also it maketh us most valiant and constant in the service of Almighty God, and the maintaining of his glory; the sound pre-figuring unto us the difficulties which outwardly may arise by the constant profession of his holy name.  
2. Most fitly is the coming of the holy Ghost expressed by fire, the sign of love and charity, the holy spirit proceeding from the Father, and the Son, by a fervorous act of love. Never resist this holy spirit, which will breathe divine love into thy soul, separating thine affections from earthly things.  
3. No sooner had these fiery tongues lighted upon the heads of these holy disciples, but with the gift of tongues, which was then infused into them, they do speak of the great works of God. Imitate the fervour of these, and let never the grace of God be void in th' e, 
1. Cor. 15.  but put in practise those gifts which God hath given thee by using them sincerely in his service.  
4. Consider how uncapable of spiritual things those are, who measure all things by the conceit of the world; this gift of tongues is interpreted in the Apostles to proceed from madness, or from some excess committed. Let not the fond interpretation of the world hinder thee from the service of God; for if the Cross of Christ were (as the Apostle saith) to the Gentiles a foolishness, and even to the very jews a scandal, 
1 Cor. 1.  never be detected if the world laugh at thy proceed, which it understandeth not; 
Matt. 10.  for the disciple must not place himself above his Master.  
5. The cooperation of these holy disciples with the grace of God was such, as they were all replenished with the holy Ghost, working miracles in the face of Jerusalem, 
Act. 5.  and their very shadows were potent to heal infirmities. At the gate of the Temple S. P●ter giveth an alms of health to a lame creature from his Nativity. 
Act. 3. Act. 2.  He converteth three thousand at his first Sermon. See of what great virtue the holy spirit is, without which, neither in thyself, nor in others thou canst make conversions.  
6. Beholding with thyself attentively how this spirit is attained unto, how necessary it is to have it, and how easily it is lost; make resolutions in thy soul fit for one who hath this spirit, knowing it giveth life unto thine actions; and abhor sin that expelleth it.   

The Assumption of our B. Lady. CHAP. XIIII.  

The fourth glorious Mystery. Cant. 8.  BEHOLD this glorious Virgin ascending, Flowing in delights, leaning upon her beloved: & with all contemplate upon our B. saviours tender affection towards his dearest Mother, requiting (as it were) her love, who in his infancy was borne in her blessed arms, and leaned upon her; now he assisting her in this glorious triumph, bears her up towards the place of her Eternal Happiness.  
1. Thou mayst here consider the happy passage of this B. Virgin out of this life (fear not by considering this death to fall back unto sorrowful mysteries since death is here glorious) how the Apostles dispersed through the whole world, were miraculously brought together, to be at this glorious departure of the mother of God. Together with the Apostles were also there present S. Denis, 
Dionys. ad Timeth. Damas'. de dormit. Deip.  S. Timothy Disciple unto S. Paul, and S. Hierotheus. Ponder the excessive joy of these Saints beholding the troops of Angels attending the instant of her happy soul's departure, ready to accompany it into heaven. No grief could here enter, since all things gave arguments of joy, and those tears that fell from the Apostles when the B. Virgin made her last pathetical speech unto them, were tears of comfort, and consolation.  
2. As S. Denis writeth, the B. Virgin ending this mortal life and beginning an immortal, 
Ep●st ad T m●th.  S. Thomas was absent, and coming to Jerusalem three days after her departure (all which time S. Denis saith, that himself with the rest heard most melodious harmony of Angels) and understanding she was buried in Gethsemani, requested he might behold her dead, whom he was unfortunate in not seeing to die.  
3. And to satisfy the devotion of S. Thomas they opened the monument, 
ib d.  which breathed forth most sweet savours, 
Consider the antiquity of this holy tradition.  and finding the body taken away; they all firmly believed, it was also by the hands of Angels carried into heaven, and reunited to her glorious soul, this privilege being but conformable to the rest with which she was endued in her life.  
4. As in this, so in other verities, reverence the authority of Traditions in the Catholic Church which hath devoted itself even from the Apostles time unto this glorious mystery of the Assumption of the mother of God.  
5. Consider the true resignation of this holy company assembled at the blessed departure of the mother of God, all of them bearing that respect unto her living, as they now doubted not to find her in heaven a most careful mother of them. Devote thou thyself (by the imitation of these thy holy predecessors) unto this B. Virgin that thou mayest also find her a Mother, and mediatrix of Grace.  
6. Lastly, let thy soul affect with an extraordinary love, this holy mother of Grace, particularly in this her sweet departure out of this life, and in her miraculous Ascension; begging by the merits of them both, that she will assist thee with her potent care at the hour of thy death, that thou mayest enjoy her for ever in bliss.   

The Coronation of our B. Lady. CHAP. XV.  
SINCE thou art to contemplate upon this high mystery of the Coronation of the Queen of heaven, 
The fifth glorious Mystery.  dwell willingly in those celestial parts with thy mind, and till thou hast accomplished thy devotion, look not down upon earth, nor to the distractions it beareth, and say unto thy mind, with holy Macarius the Eremite: Thou hast Angels, Archangels, Cherubims, 
joachimus Perionius in vita.  and Seraphims, yea God himself for thy object. Make therefore for a while thy abode in heaven, since no where can be found so noble objects. But it were too much for thee to have thy mind so obedient unto thee, as this Blessed Saints was, which for the space of two whole days together remained fixed upon those heavenvly delights, without any distraction at all.  
1. First behold this celestial Queen, in this day of her Coronation, most beautifully adorned withal perfections both of mind and body, all the blessed inhabitants of Heaven attending her, & rejoicing at the increase of her glory. If these happy souls be so joyful at their Queen's exalting, what oughtest thou to be, since thou art far off from that happiness, and desirest to attain unto it by her mediation.  
2. Behold the three Blessed Persons in Trinity jointly cooperating to the triumph of this glorious Virgin, all of them placing with one consent a Diadem of glory upon her head, the reward of her faithful service to their Deity in this world. And marvel not at the extraordinary glory she is endued with, but consider the high vocation she was called unto, and in how great a business she was employed in this world, and how completely she performed the same.  
3. Contemplate the allegiance which all the Orders of Angels, with the rest of the Blessed Souls in Heaven, performed to their new crowned Queen, all singing her praises, and extolling her dignity & worthiness.  
4. This crown of glory imagine to be her most perfect beholding of Almighty God, 
The B. Virgin's Crown.  (as much as any pure Creature can do) receiving from him as from the fountain of all glory & light, these her beams of brightness.  
5. According to the capacity of every soul glory is infused: some are more glorious than others, and yet all full of glory. This glorious Virgin was full of grace here upon earth, and therefore must needs be full of glory in heaven; which fullness of glory proceedeth from the happy vision of Almighty God, which she enjoyeth, according to the large measure of her merits.  
6. Lastly, rejoice in the highest degree thou canst, at the happy estate of this Queen of Glory; and think no small happiness redoundeth unto thee, since thou hast chosen for thy Patroness, & Advocate one so glorious and powerful; and renew thy fervent desires to serve her with all fidelity, laying open before her eyes of mercy thine afflictions, & begging redress at her merciful hands, by her potent intercession to her Son.  
And thus I have brought thee to an end of these considerations upon the fifteen mysteries of the Rosary, which (as thou hast seen, are divided into joyful, Sorrowful, and Glorious, the which thou mayest not unfitly apply unto the three Estates of men in this world, 
The application of these mysteries.  who carefully work their salvation, to wit, of those who begin, those who profit, & those who are perfect: the which three estates are termed by spiritual men, the Purgative, Contemplative and unitive. For by the Sorrowful mysteries we may comprehend grief for our sins past, which is the way to purge us, since penance is the next bath unto Baptism. By the joyful we may understand Contemplative when we meditate and ponder upon those Mysteries which are full of joy. And lastly to the Glorious we may fitly apply the estate of Union with Almighty God, since Glory is nothing but an effect of this happy Union, unto which we all aspire, it being the end whereto we were created.    

OF THE SEVEN Words of our Saviour upon the Cross, applied unto the seven Days of the Week.  
HAVING ended the Rosary, I intent to lead thee into the contemplation of the seven words spoken by our Saviour upon the Cross, applying each word or sentence to a several day of the week; that thou mayest the better hearken unto this sweet Saviour of thine, who never leaveth preaching unto thee. For upon his bitter Cross he teacheth thee these divine documents, showing even at his death, the exceeding love he bore unto thee, being then most mindful of thee, that thou mightest the oftener remember him, and chief upon his Cross.  

THE FIRST WORD. Pater ignosce eye, quia nesciunt quid faciunt. Father forgive them, for they know not what they do. CHAP I.  
FIRST consider the exceeding love of our Saviour showed in 
Luke 23.  these words, 
A meditation for Sunday.  whose afflictions (although they were extreme) could not make him forget our misery, but that crowned with thorns, torn with whips, wearied out with pains, his sacred hands and feet pierced with gross nails, he would yet beg pardon for his enemies, neglecting his own painful estate. Love this loving Saviour of thine, and love him ardently, since thou canst never love him enough, who loved thee so entirely.  
2. He seeketh all means possible how to obtain their pardon, for he calleth upon God by the name of Father, a name of meekness, a name of mercy; as if he should say: I thy obedient Son who suffer here upon the Cross, call upon thee my Father, to forgive them, for they know not what they do. In imitation of thy Saviour, forgive thine enemies, & endeavour to make others to do the like, diminishing their errors & hiding their offences.  
3. Consider that our Saviour did not only pray for these present persecutors of his, but for all who ever did, or shall offend him, even from our first Parents to the world's end; & imagine that when thy dearest Saviour pronounced these words, he beheld every particular sin of thine, pondered the circumstances, considered the occasions, and marked the great malice of thy sin, in despising him, and preferring before him some idle transitory pleasure, and yet would ask thy pardon, so earnestly excusing thine offence. Oh then love this ardent lover, & weep bitterly that ever thou hast offended him.  
4. One only offence in the Angels was eternally punished, 
God more severe to Angels then to men.  and yet for thy many offences the second Person in Trinity maketh intercession, & chooseth his time when he knew he should move his Father most unto compassion. Let fear be a companion unto thy love in this place, for as he beggeth pardon, so can he beg revenge, and punish men, as well as Angels.  
5. Our actions ought to be suitable to our words: we are convinced in our understanding that the perfect imitation of our Saviour is to forgive our enemies, & if it be asked of us, whether we ought to do it, we acknowledge that we ought. Let therefore our actions be conformable to our opinion, by heartily, and willingly for giving 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 ourselves.  
6. Lastly, consider what great rewards are prepared for those that are perfect imitators of Christ; neither is this a point of high perfection or counsel, and not a commandment for if we forgive not our enemies, we daily give sentence against ourselves, desiring God to forgive us no otherwise, than we ourselves forgive 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 obtain for thee those virtues which are treated of.   

THE SECOND WORD. Amen, dico tibi, hody mecum eris in Paradiso. Amen, I say unto thee, this day thou shalt be with me in Paradise. CHAP. II.  

A meditation for Monday.  WE gather out of the holy Scripture & the Fathers who writ upon this place, that of those two thieves crucified with our Saviour, 
SS. Amb. and Aug. upon S. Luke, lib. 3. de cons. evang.  one only blasphemed him; for this happy Thief (whose sorrow obtained so sudden a pardon) rebuked his companion, saying: Neither dost thou fear God, 
Luke 23.  whereas thou art in the same damnation? And we indeed justly, for we receive worthy of our doings: but this man hath done no evil. And he said to jesus: Lord remember me when thou shalt come into thy Kingdom.  
1. First consider how grateful unto our Saviour this act of Faith was, being as it were of power to exact a full pardon at his hands, according to his promises, & according to the example which he showed in the Penitent Magdalen: Lord (saith this happy offender) remember me. Behold his singular faith in the midst of all those reproaches, when our Saviour seemed least able to help him, he desireth him to remember him. Imitate this faith, and when human helps appear least, then let thy recourse be most unto this Saviour, who heareth us soonest when we are in most distress, our prayers being then most full of confidence in him.  
2. No sooner had this Thief uttered these believing words, but our B. Saviour (whose mercy was most tender) being touched, said unto him: Amen, which is as much as, Truly, I say unto thee, this day thou shalt be with me in Paradise. This act shallbe sufficient to obtain thy pardon. Were thy sins as scarlet thy penance (cooperating with my grace) shall make them as white as snow: 
Isa●. 1.  admiring this infinite mercy of thy Saviour upon the Cross who was most glad of this poor sinner's conversion, promising unto him presently Paradise. Behold how he attends thy conversion in like manner, desirous to give thee heaven if thou wouldst but only be sorrowful for thine offences.  
3. Some good works it is like thou hast done in thy life, but probably this Thief never did any, as by his death (the re●ard of his life) appeareth. Shall then one act of sorrow for his sins gain him a Kingdom, and thou neglecting thy conversion (after many virtuous acts) dying unrepentant, for some particular sins of thine, lose the sight of Almighty God eternally, and be tormented forever? 
Differing amendment dangerous.  Commit not so great a madness, but while time is given thee, repent: all shall not have the grace to be called at the last hour, for where one obtaineth it, thousands are denied it.  
4. Ponder the greatness of the reward, bestowed upon this sinner for his true conversion: he is promised Paradise, to wit, the fruition of God Almighty and his blessed Vision, the greatest and highest gift that can be bestowed upon the best deserving creature and from a world of calamities both of body and soul, is this penitent Thief delivered, 
The force of Penance.  and brought into a Paradise of pleasures. O strange alteration wrought by the powerful hand of penance! Be thou as penitent in time, and by God's grace thy penance shallbe 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 service, and in this is declared the difference between the rewards which the world bestoweth upon his servants, and those which are given by Christ unto his; the world promiseth delights, but payeth misery; Christ whathe promiseth performeth, giving a Paradise, to wit himself: the service of the world in rewarded with long hopes, which in the end prove vain. Christ saith, This day thou shalt be with me: art thou not led by a higher love, than the love of rewards? yet this very love will teach thee to choose Christ rather than the world.  
6. This fortunate sinner maketh this glorious confession in the face of Christ's enemies, when all the Apostles fled, & hide themselves for fear, & yet (as it is probable) he was never acquainted with Christ before, nor had ever heard him preach of the hundredfold rewards promised to those that followed him, 
Matt. 19  and yet he now crieth our: O Lord remember me when thou shalt come into thy Kingdom. How soon he gave his assent to that infused faith which was set before him. The Apostles as they went towards Emaus were slow in believing, & yet this public offender no sooner had our faith propounded unto him, by God's holy inspiration, but he presently proclaimed that with his mouth what his heart had given consent unto.   

THE THIRD WORD. Ecce matter tua, ecce filius tuus. Behold thy mother, Behold thy Son. CHAP. III.  
BEFORE we enter into contemplation of these words, let us hear what the holy Evangelist speaketh, 
A meditation for Tuesday. john 19  who will give us no small light: And there stood beside the Cross of jesus his mother, & his mother's sister Mary of Cleophas, and marry Magdalen. When jesus therefore had seen his mother & the disciple standing whom he loved, he said to his mother: Woman behold thy Son. After that he said to the disciple: Beheld thy mother, and from that hour the disciple took her to his own.  
1. Consider that out of this third Word many fruitful documents may be gathered, as first the infinite desire that Christ had to suffer for us, and to offer unto his heavenly Father a full, and rigorous satisfaction for our offences; for this cause was he willing to have his dear mother, and the disciple whom he loved, beholders of his affliction, to the end his torment might be increased by their presence, adding to his passion a greater grief of compassion.  
2. Our dear Redeemer Christ jesus powered forth four fountains of his most precious blood; he would have his Mother, & his beloved disciple present, that they might also power forth four fountains of tears; he rereceaving as great grief at the effusion of their compassionate tears, as at the loss of his own dearest blood. Heat thy dear Saviour speak being now nailed upon the Cross: 
Psal. 17. Luke. 2. Bellar. de 7. verbis.  The pains of death have compassed me about, but the sword of sorrow foretold by Simeon that should pierce my most innocent mother's soul, doth afflict me as much as any torment I feel upon this Cross. O bitter death, dost thou thus separate not only the soul from the body, but even the mother, and such a mother, from her some, and from such a Son? For this respect love would not permit me to say Mother, but Woman behold thy son.  
3. Look upon the three women who stood near unto the Cross of our lord 
What the three. Maries signify.  Mary Magdalem beareth the person of Penitents, that is of Beginners, Marry of Cleophas, of Proficients, or of those that profit in the way of spirit, and Mary Mother of God, and yet a Virgin, signifieth those who are perfect, unto whom we may join pure S. john who was also a Virgin. Christ recommendeth his dear mother to the pure custody of a Virgin, preferring thereby the state of virginity, S. john being the disciple whom he loved; yet are all others, who are signified by the two other mary's, admitted to the privilege of standing near the Cross, of which we may make a virtue, if we will, since all estates of life whatsoever, abound with Crosses.  
4. Learn by this word the office of a Parent towards his child. Parents ought to love their children, yet so that the love of their children do not hinder the love of God; this did the B. Virgin exactly observe, for she stood near unto the Cross (upon which her son hung bleeding) with grief, and constancy equal. Her grief, 
The B. Virgin most resigned.  showed her to be a mother, and her constancy made manifest her resignation unto God Almighty. Can she do otherwise then grieve for this Son of hers, knowing what a Son he was? And could she be otherwise then resigned being the mother of God and full of grace?  
5. Reflect upon the happiness of S. john, to have this singular privilege granted him by his beloved master, dying upon the cross, who bequeathed unto him his dearest mother. Who would not have been desirous to have lived with her, in whom the second person in Trinity dwelled corporally? Who would not have piously envied the Apostle in this great blessing? yet since Christ jesus hath made us his coheirs & brethren, let us with humble confidence beg, that recommending us unto this his mother, he will say, Behold thy children, that we may be also coheirs of her love.  
6. Lastly, that we may be the better prepared to hear this word of comfort spoken by our Saviour to his mother, Behold thy children, let us stir up in ourselves an ardent devotion towards this B. Virgin whom we desire to make our mother, imitating her virginal purity, or at least, purity in our state of life, and let us animate, ourselves the rather to devote ourselves wholly to this B. Virgin, it being one of the surest signs we can gather in this life, of our future salvation.   

THE FOURTH WORD. Deus meus, Deus meus, ut quid dereliquisti me? My God, my God, why hast thou forsaken me? CHAP. FOUR  
IN the three former words which our Saviour pronounced upon the Cross, 
A meditation for wendesday.  we have described him newly crucified, now we come to the middle of the day in which (for the horror Nature had to behold her maker thus abused) darkness was spread over the face of the whole earth, the sun by a miraculous Eclipse denying his wont light, darkness being so deep, as at midday the stars were the greatest lights that appeared.  
1. The first word spoken in this darkness, was: My God, my God, 
Philogon. lib. 2.  why hast thou forsaken me? Consider that our Saviour by these words would show us the greatness of the torments he suffered. Hitherto we might have thought he had had a body impassable, or not feeling what was done unto him, his patience in all his whole passion being so admirable, permitting them to whip him, crown him with thorns, nail him to the Cross, and never so much as to give one sigh, or the least sign of dislike, of what was done unto him; now with a loud voice he giveth forth these words, that we might see what he suffered for us, and that he was sensible of the least thorn that had wounded him. And as he desired we should see what he suffered, so was his desire that we should see it with fruit; considering for whose sake he brought himself most voluntarily into these straits, 
Isa. 53.  since he was offered because himself would.  
2. That we might the better attend unto him, and consider what he did suffer for us, he took this opportunity to speak unto us in this great darkness, when all distractions were taken from us, and when we might be wholly attended unto him. Public meetings are not the places where the inspirations of God Almighty are heard but put thyself into the darkness of retirement, & there thou shalt hear thy Saviour speaking unto thee, and instead of hearing, My God, my God, why hast thou forsaken me, thou shalt hear him say: My creature, my creature, why hast thou forsaken me.  
3. Let us here reflect upon these three hours; from six unto nine, in which our Saviour was silent; horror had invaded the whole world, by reason of the unwonted darkness, and our Lord hung still upon his painful Cross; in his whole life (which was nothing but a course of grief) he never suffered more afflictions, and yet never suffered them more willingly: for now by the weariness and hanging down of his body, his wounds were more and more enlarged; & with them his grief, by the absence of the sun, and sharpness of theaire, was increased and with all his naked and torn body more tormented; and yet all there afflictions seemed easy unto him, in respect of the infinite desire he had to redeem us. Let us rejoice if at any time we have occasion given us to suffer for him, who suffered these intolerable pains for us.  
4. Why hast thou forsaken me? These words proceeded from an ardent desire of suffering, since he would have no part of him free froth enduring somewhat for us. This voice therefore may be truly said to be of the tongue, which being sorrowful, that it had yet endured nothing for us cried out: My God, why hast thou forsaken me? That all men may be redeemed, let all jesus be tormented, 
The most innocent tongue of Christ suffered also for us.  that no part may want his special redeemer, especially the tongue, the instrument of so many offence, of detractions, bearing false witness, of impure words, and oftentimes denying Christ: this petition was heard, 
Math. 27.  and incontinently one of them running took a sponge & filled it with vinegar, and put it on a reed, and gave him to drink.  
5. In the three first Words our master Christ jesus recommended unto us three great virtues: Charity towards our enemies, Mercy towards those who are miserable, and Piety towards our Parents. In this fourth Word he commendeth unto us Humility, a virtue most necessary for all men and where could he show us more humility, then in these words, My God, my God, why hast thou forsaken me? For here Christ showeth (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 heavens. Vidimus gloriam eius, saith S. john, we have seen his glory, 
john 1.  but it was not here where he saw it. Great was the difference between mount Tqabor, and mount Calvary: in one Christ could not be seen for light, in the other he could not be seen for darkness.  
6. Lastly, consider that this darkness was light to some, being an argument of belief, & means to the light of faith. Learn out of this, to make thy best of every thing. If light may be gathered out of darkness, far easier may virtues be drawn out of afflictions which although they be brought unto us by a certain necessity; yet may we make this necessity a virtue, & by our intention give life to that, which otherwise would have been a dead action.   

THE FIFTH WORD. Sitio: I thirst. CHAP. V.  
HAST thou not yet, my sweet Saviour, received torments enough? 
A meditation for Thursday.  Will that Thirst of thy divine love towards man, never be extinguished? O dolorous jesus, unfold this mystery, and let our thirsty souls receive the influence of thy graces, that we may thirst after nothing but thee the fountain of life.  
1. First contemplate upon this word, I thirst, and take it literally, seeing our Saviour through the loss of so much blood, could not but feel an exceeding thirst, his natural moisture being almost wholly spent, his sacred veins being empty, his tongue scarce able to move for very drought, which forced him to speak in one only word, I thirst, as if he should have said: In this excessive torment which I feel of Thirst, is there none who will afford me any refreshment? See thy Saviour in this distress and still be sorrowful for thy sins, that were the cause of these his afflictions.  
2. I thirst after the consummation of the business I have in hand, 
The cause of his thirst.  the redemption of man, for whose love 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 vinegar, that thine might be satisfied with those heavenly joys which I promised thee. I am content to endure all hardness for thee, only requiring at thy hands, that thou wilt make use of my sufferings.  
3. We read in holy Scripture only twice where Christ discovered his thirst; once to the Samaritan woman, 
john 4: john 19  and now here upon his Cross; in both he discovered his infinite charity towards mankind, thirsting after the conversion of souls; he asked drink of the Samaritan, only to give her occasion by discoursing with him, to know, that he was able to give her water of life, if she demanded it; and here he thirsteth the general good of souls, and their true return unto him, and to the end that may be effected, he thirsteth after torments, yea death itself.  
4. Desires are well termed thirsts, what we desire that we are said to thirst after: our good desires Christ thirsteth after to have them persevere to the end, for our evil he thirsteth after the extinguishing of them; if our thirst be after heaven, how pleasant is it to the soul; that thirst is as great a fullness as can be possessed in this world, where true happiness 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, than 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 possess what we desire.  
5. Wonder, and with grief consider with thyself, how thou canst behold thy Saviour in his whole life and passion, so ardently thirst after thy salvation, and yet thou thyself remain careless of the same, as if thy salvation were a thing of nothing, and that it concerned thee not; how thou canst desire and continually think upon gaining those things which thou must leave, perchance to morrow, and neglect those things which remain, and which in joy thou mayst possess for ever.  
6. Lastly, Christ thirsted after that glory which he had voluntarily put o● living in this vale of misery 33. years, appareled in our natural habit; & now knowing the end of his pilgrimage to approach, he desired the glorious company of his heavenly Father. Reflect here upon thyself, and consider that where thy treasure is, there is thy thirst, thy heart, thy desire; imitate thy Saviour in thirsting after heavenly things, and if there be thy treasure, there willbe thy thirst; 
Where thy treasure is there is thy thirst.  but if thy treasure lie upon earth, thy desires also willbe earthly, for desires always take their natures from those things which are desired.   

THE sixth WORD. Consummatum est: Is it consummated. CHAP. VI  
CONSIDER here a Proclamation for the general pardon of the sin of mankind, 
A meditation for Friday.  indited by the eternal Word, written by the finger of God, in the paper of our human Nature, upon the altar of the Cross, sealed with the blood of the Lamb, subscibed by the holy Trinity, dated the hour of Christ his death, recorded by S. john the Evangelist, and pronounced by the mouth of jesus then crucified, in these words, It is consummated, that is, man's ransom i● paid God's wrath is appeased, men shall have mercy, grace and glory; God's justice is fully satisfied, the ruin of Angels repaired, mankind made free of heaven, Glory be to God, peace to men.  
1. Contemplate here with holy S. Augustine upon this place that our Saviour had an especial eye and regard unto those truths which he had given forth by the Prophets, 
Aug. in cap. 19 joan.  all being (even until his death) most exactly fulfilled which they had foretold, there remained only to be verified his death. He confirmeth therefore by this word, It is consummated, all that had been said of him, yea even his death. For having said: It is consummated, bowing down his head he gave up the Ghost.  
2. Consider also with S. chrysostom these words to have been said in regard of the power of those who had crucified him, which was now consummated and ended: 
Rom. 6.  Mors ei ultra non dominabitur, death shall no more insult over him. He is freed from his laborious pilgrimage, and brought again unto that glory which he most willingly left for our redemption. The greatest sacrifice of all is now offered and consummated, in which sacrifice the Priest was both God and man, the Altar was the Cross; the Lamb the sacrifice, the fire of this sacrifice was Charity, and the fruit of it the Redemption of the world.  
3. Since we have seen the exact fulfilling of the prophecies before Christ, and that by this very word, It is consummated, all that was foretold was verified; why are we so incredulous of those things which are to come, and are foretold by Christ himself, and his Prophets? We have heard of the general punishment by water, 
Gen. 7.  and in the time of Nöe it was executed. 
2. Petr.  We hear daily of the world's consuming by fire at the later day, and yet we live as if we believed it not, and with such greediness embrace those things, which if we live to those times, shallbe taken out of our arms by consuming fire.  
4. As thou hast meditated before with holy S. chrysostom that by this word, It is consummated, was understood the consummation of that wearisome and dolorous pilgrimage of Christ: So here consider that although it were most panifull, yet it lasted but thirty three years, a moment in regard of Eternity, in which he shall possess perpetual joys. The jews triumphed for an hour (as it were) over jesus; judas had an hour of content in his avarice; Pilate enjoyed for an hour the friendship of Augustus; but how many years have these already been punished for that hours false contentment, and yet their torments shall never end. Let us think them most happy, who from their youth take up the Cross of Christ, and seek thus meritoriously to be afflicted as long they can in this life, since the passions of this time (so short & transitory) 
Rom. 8.  are not condign to the glory to come, that shallbe revealed in us.  
5. By this word, It is consummated, is understood the victory which Christ made over hell, & the infernal spirits, when by his victorious death he took mankind out of the devils power, arming us with his grace against all assaults. Since Christ our glorious Redeemer hath so vanquished our enemy, and as it were taken his sting from him; why do we so often yield ourselves unto one who is so weak, having him on our side, whose very name putteth him to flight? Since so many by thy assistance of Christ jesus our Captain, have given this enemy so many overthrows; why should we fear, why should we doubt, but to be able to do the like, having the like helps?  
6. Convince thine understanding with this former argument, 
Lib. 8. Confess. c. 11.  as S. Augustin did, placing before himself many Saints who had given this overthrow to the enemy; and among the rest he set before him divers tender Virgins, and said unto himself: Why canst not thou do what these, and these have done? These and these could not have done these things without the help of their Lord and God. Hear say unto thine enemy: It is consummated, thou shalt have no more power in me, since all thy power proceedeth from myself, no man receiving wounds but from his own hands.   

THE seventh WORD. Pater, in manus tuas commendo spiritum meum. Father, into thy hands I commend my spirit. CHAP. VII.  
THAT our redeemer jesus endured all these afflictions most voluntarily, 
A meditation for Saturday.  & not by constraint or violently forced, is most evident, since he needed not have suffered unless he would; therefore if ever action were free, this was it, the which in no part was forced: and the more free it was, the more it bindeth us to love him to deal also more freely with him that dealt thus freely with us. And that these sufferings proceeded out or a natural propension he had to suffer for us, appeareth out of his manner of suffering for he endured most for us in the end of his passion: In finem dilexit nos, 
joan. 13.  he loved us to the end, there receiving more pains for us then ever. The condition of all natural motion is to be greater in the end then in the beginning, which proveth well to our purpose, for the Evangelist here recordeth, 
Luc. 23.  that jesus cried out with a loud voice, which before he was not wont to do: Father into thy hands I commend my spirit, and saying this he gave up the Ghost.  
1. Consider the literal sense of these words, he saith: Father, and with great right, because he was his obedient Son even unto death: Into thy hands, that is, unto thine understanding knowing all things, and unto thy will able to do all thngs, I do commend, as it were giving unto thee as a depositum or pledge, that it may be restored me when due time shall come My spirit, that is, my corporal life, which I recommend unto thee My Father, that thou wilt shortly restore it to my body which now it leaveth.  
2. Consider why our Saviour showed this care of his body, recommending unto his heavenly Father his spirit that it might not long leave the body destitute. Our Saviour was not solicitous for his soul, for he knew that was already most blessed, and needed none to defend it, he only had care of that which had need of care; teaching us to provide and be solicitous for that part of us which requireth our care, to wit our soul, by often recommending it into the hands of him who created it, and without whose helping grace it would degenerate & stray from that end unto which it was created. As for our bodies the least care is to be had, since (do we what we can) they will fall into dust, 
The end of pampering our bodies.  and the more we pamper them, the greater banquets we make for worms, and perhaps fuel for hell-fire.  
3. Let us contemplate upon the wonderful accidents which happened immediately after these words were pronounced: 
Matt. 27.  And behold the Veil of the Temple was rend in two pieces, from the top even to the bottom: by which was signified the opening of heaven unto mankind; the Veil that took from us the beholding of the Holy of Holies being rend in two, and man made capable of the blessed vision of God. It was rend from the top to the bottom, to show, that this holy vision of God was granted to all from the highest to the lowest: but as our Saviour saith, There are many mansions in the house of my Father, 
john 14.  which signifieth the difference amongst 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 heaven.  
4. And the earth did quake: 
Mat. 27.  Imagine with thyself the great terror which was spread over the whole face of the earth at the death of the Author of Nature, great and wonderful mutations being made at this earthquake; 
Luke. 23.  yet the change which was most acceptable to God, was that of the jews, Who returned knocking their breasts; this was the earthquake intended by our Saviour, who endeavoured to draw those unto him by fear, who would not be drawn by love.  
5. And the rocks were rend, and the graves were opened. Hear consider the true conversions that were to ensue upon our saviours Passion●, and signified here: by the renting of the rocks, and opening of graves: obdurate hearts were to relent, and even break with sorrow, for their sins, and they who had been long buried in sin, & overwelmed with earthly thoughts through the passion of Christ & the force of his suffering, were to raise themselves out of their loathsome sepulchres, and begin to live again to Christ. Seek from thy heart to be amongst those who are thus converted, & know that one of the powerful means to make this rock of thine, thy heart, tender, is to bathe it in tears.  
6. Give God humble thanks for those holy inspirations which his divine Goodness hath given thee, in meditating upon these his last seven Words upon the Cross, and be a most devout fulfiller of those things which he hath inspired thee to do or suffer for him; assuring thyself that as these were his last, so did he mean to leave them unto thee as documents of exceeding great comfort.  
Having ended the Considerations upon the seven last Words of our Saviour upon the Cross, I will lead thy pious mind unto contemplation upon his five most glorious and principal wounds, that thou mayest the oftener think upon him crucified, yea for thee crucified, 
The most profitable and most delightful thoughts.  and tormented in that cruel manner. The most happy considerations which thy mind can make, are about this object of infinite love; well mayst thou think thy thoughts ill spent upon businesses of this world, but behold this object as long as thou wilt, and thou shalt never need to repent thee of thy labour, since there can be nothing thought upon with more profit, or more delight than Christ jesus crucified.    

OF THE FIVE WOUNDS of our Blessed Saviour.  

The right Hand. CHAP. I.  
LET us contemplate upon those sacred hands of our Saviour pierced with sharp nails, & fastened to the Cross, and first let us perform our devotion to the right hand.  
1. Consider those words of the Prophet: 
Habac. 3.  His brightness shallbe as the light, horns in hands, or (as the hebrew version hath) splendour in his hands: there is his strength hid. Behold this sacred wound, & admiring the splendour and beauty thereof, desire ever to remain under the protection of the same.  
2. Ponder with thyself what an admirable light proceedeth now from this sacred hand. 
The brightness proceeding from the wounds of our Saviour.  If the martyrs of Christ shall have their bodies glorified, and chief in those parts in which they suffered; how glorious shall this right Hand of thy Saviour be, whose sufferings were of infinite merit, and consequently whose glory must be infinite? Imagine the light of a thousand Suns united together, to be very darkness 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 heaven, cast thine eye upon it fastened unto the painful Cross, there thou shalt see nothing but streams of blood, gushing out of that tormented hand of thy dolorous Saviour. Here is no glory, no splendour, no light. Here is his strength hid, here this potent right hand createth no worlds, but is used as the most abject of creatures: here it judgeth none, but is judged to excessive torments: in fine no power is here showed, all lieth covered under the veil of humanity, and here is his strength hid. Love and admire this act of infinite fortitude in thy Saviour, in so many injuries and torments, 
In the right hand fortitude.  to hide his strength and to deliver that hand to be pierced, which was of power to destroy that world which it had created.  
4. The enemy of mankind, and chief agent in the bitter passion of our Saviour, having hitherto used the jews as instruments in this Tragedy, and having given them counsel to whip him most cruelly, crown him most bloodily, and load him with his heavy Cross, and yet perceiving his invincible fortitude, willeth them at last to pierce his sacred hands, imagining there to lie hid his strength, as indeed it did, they being amongst the last wounds which he received living O my Saviour and Redeemer, thou who heldest out in thy fervour of charity to suffer for me till thy last strength was exhausted, give me thy grace to desire fervently never to be overcome in suffering for thee.  
5. Since we see it is the greatest strength to be weak for Christ, 
The more wounds the greater victory in Christ's quarrel.  and the greatest victory to take most wounds for him, why stand we so much upon our guard fearful to spend our blood in his quarrel? Temerity is to be avoided, least presuming upon our forces we fall, but when the combat is offered, then imitate thy Saviour in putting forth thy right hand, & submitting all thy forces, bind them fast unto the Cross, which is the standard in which thou art to overcome.  
6. Lastly consider, that although outwardly the strength of this right Hand lay hid, yet how powerfully it wrought upon the Thief who hung under it, by drawing him unto it, and making of a great sinner, a great Saint: Dextera tua inveniat omnes qui te oderunt, 
Psal. 20.  saith the prophet, O Saviour, let thy right hand find all those who hate thee; either by punishing them with thy justice, or converting them by thy mercy. Here was also verified that of the Spouse: 
Cant. 5.  Manus meae distillaverunt myrrham, my hands have distilled myrrh that is, the sweet odour of penance & contrition which the happy Thief collected & gathered together, and offered up unto his dear Redeemer, in odorem suavitatis.  
Apply (as thou hast done before) these six points unto thy six Decades, saying thy beads before each wound, begging of the dolorous Virgin Mary, whose soul was pierced with a sword of afflictions to give thee some of her compassion, in beholding thy Saviour thus wounded for thy sins.   

The left Hand. CHAP. II.  
ADORE with like affection the glorious left hand of thy Saviour, and contemplate upon those words of the spouse: 
Cant. 2.  his left hand under my head, and his right hand shall embrace me. Thou hast already beheld the embracing of the right hand, which was stretched forth upon the Cross, ready to embrace and entertain all sinners: this was clearly showed by calling the Thief out of sin, into grace, and out of a world of torments into a Paradise of joys. Now let us consider the left hand.  
1. First behold it as full of bloody streams as the right, and in every point as full of pain, & what comfort could the Espouse take in laying this bloody, and painful hand under her head? Perhaps she desired to have the impression of this bloody hand, left in her heart, to the end she might never forget it: strive to conserve fresh in thy memory this left hand of thy Saviour, 
The left hand justice.  by which his justice is signified, and by the impression of it, remember that sacred blood which was shed for thee, of which they who make not the best use, shall find a severe judge; who as he called one at his right hand, so he permitted an other at his left to perish.  
2. Endeavour to keep this left hand under thy head. Between the earth and thee, let the justice of Almighty God mediate. Earth can attempt nothing against thee, when it shall behold how strongly thou art guarded. Weigh all thy actions in the balance of justice, and thou shalt never offend. If thou lay pleasure in one scale, lay torments due unto it in the other. If this life, being but a moment, present delights unto thee, call Eternity unto thee, and let it confront that moment, and it will soon have victory.  
3. His left hand under my head. Love is commonly distinguished between filial, and servile, That is, the love of a child to his Father, and of a servant to his Master: let this Left hand, to wit, the justice of our Saviour be under our head, that is, between the earth, and us, let at the least the fear of justice be placed. If we arrive not to that perfection (which we all aught to tend unto) to contemn the pleasures, and vanities of the world merely for the love of God, preferring that pure affection before all things; yet let us contemn them for the dangers that are in them, and for fear of the severe hand of justice, which punisheth those who follow them.  
4. His left hand under my head and his right hand shall embrace me: so that unless his left hand be under thy head, his right hand shall not embrace thee. Doth thy soul desire the loving embracements of thy Saviour, and the sweetness of his mercy? lay under thy head the fear of his justice, let that be thy foundation, and the beginning of thy wisdom, 
Psal. 110.  then shall his right hand embrace thee, when it shall find his left hand under thy head.  
5. The Espouse desireth his left hand may be under her head, that is, from her beginning, from the first entrance into this world, till her going out of it, that all the days of her life; she may walk the paths of his justice. Most fitly was this spoken of the immaculate Virgin & Mother, who had this left hand under her head, being (even in her very Conception) endued with original justice, the which, under her head, as it were, in her first beginning most graciously preventing her, made her worthy to bear the Son of God, and Saviour of the world.  
6. His left hand under my head. As thou hast hitherto applied this left hand to the justice of God; so here apply it to that justice which every true Christian, that is, which every follower of Christ, aught to bear towards himself. If we ourselves lay this left hand under our head, and become our own judges in this world, measurng our actions by the rule of justice, and making them straight by penance; then shall we facilitate our judgement in the next world, preventing Gods severe and rigorous sentence; then shall his rig●t hand embrace us, because our own left hand hath chastised us. Apply these points as the former.   

The Side. CHAP. III.  
AND now descending from the Mercy & justice of our Saviour, let us repose ourselves in the seat of his divine Love; and beholding it as it is in heaven glorious, let us adore those streams of his ardent Love, which issued out of that sacred heart, the Citizens of heaven exulting at the sight of so immense charity. 
Psal. 45.  Fluminis impetus laetificat civitatem dei, The violence of this river (saith the Prophet) maketh the City of God joyful, when those blessed Inhabitants beheld the violence and force of this bloody river, bringing into that haven of felicity new Colonies, to replenish the seats of fallen Angels; this being that river which issued out of the place of pleasure, 
Gen. 2.  to water Paradise, as well that celestial Paradise by replenishing it with daily increase of glory, as the terrestrial Paradise of the Church, by prospering and increasing his graces, the seeds of glory.  
1. First therefore let us behold this glorious wound in the side of our Saviour hanging upon the Cross, in which we are not to consider any grief, this wound being inflicted after his death; out of the circumstances therefore frame thy pious meditation, as that, as soon as the soldier with a spear had opened his side, 
john 19  presently there came forth blood and water; that being here fulfilled which was prefigured by Moses' striking the rock with his rod. 
Exod. 18.  O happy wound of the gracious side of our Saviour, out of which, 
Tract. 9 in joan.  (saith holy S. Augustine) issued the holy Sacraments.  
2. That River which watered Paradise divided itself only into four, but this that streamed from the sacred side of jesus; multiplied itself seven times, making seven most precious baths, whose nature is to wash souls, & make them pure for heaven. When thou makest thy access unto these divine Sacraments, remember the source whence they did spring, and let thy devotion be suitable to the dignity of those mysteries thou desirest to be partaker. Think (saith S. chrysostom) when thou comest to drink of the holy Chalice, 
Hom. 84. in joan.  thou dost put thy mouth unto Christ his side, and suck thence his sacred blood.  
3. Consider with thy soul how zealous Divine Love showed itself towards mankind in the business of his Redemption. Nature endeavouring to secure the humanity of Christ, drew into the last hold as much strength as was possible, striving to fortify the heart, divine Love triumphed over this humanity in such sort, as even after death, it entered this sacred fort, being the sole commander thereof, and drew forth all those forces, with which Nature endeavoured to have resisted. As thou dost admire this fervour of Love, so bend thy forces to imitate the same, and stick not upon toys, and trifle of this world, 
Ponder this well.  that endeavour to keep thee from an entire oblation of thyself to Almighty God. Canst thou see thy Saviour opening his very heart to give thee his last blood, and yet retain unto thyself such foul resolutions, that are so much displeasing unto him?  
4. No part of our Saviour was free from a particular affliction, but the heart was partaker of all the torments which every part endured; the heart was whipped, the heart was crowned with thorns, with the hands and feet the heart was pierced, the heart was tormented in them all, as the Prince in his subjects; and therefore whiles any part suffered, the heart desired to be entire, that it might feel part of all. To all the tormented parts of thy Redeemer how infinitely art thou bound, & chiefly to this sacred heart that suffered most of all for thee, and only to gain thy heart? Stir up thy frozen affection, and with a most fervent zeal desire with holy S. Anselme, to have no feet but such as should travail for thy Saviour, no hands but such as should labour for him, no head but that which should think of him, and no heart but that which should most ardently love his divine goodness.  
5. Behold the infinite conversions of souls wrought by the powerful side of thy Saviour, the which pouring forth a bath of blood upon them, hath cleansed them from all impurity, as it were creating a new, clean hearts: filii tui de long venient, 
Isa. 60.  et filiae tuae de latere surgent: O Lord, thy sons shall come from far, and thy daughters shall rise from thy side; they who were greatest sinners, and were far off from thy grace, shall render themselves thine, and thy sacred side shall as a fruitful womb bring forth a spiritual generation.  
6. Of which happy generation, beg (by the mediation of the B. Virgin) that thou mayest be one, and hoping that she hath obtained for thee thy petition, behave thyself as a child of so admirable a parent, who to bring thee forth was feign to die, and to have his heart pierced with a Lance, that thou mightst live; be ever mindful of thy offspring, which was ardent Charity; & be not so base as to degenerate by doing any thing that should be contrary to this virtue, 
Charity th● r●le of our action's.  which hath made thee the child of God, and Coheir with Christ jesus.   

The right Foot. CHAP. FOUR  
BEHOLD thy loving Saviour most willingly putting forth his sacred right Foot to be nailed to the Cross, for the love he bore unto thee, being most constant in his sufferings for thee, loving thee thus ardently to the very end; and desiring of thee no other recompense, then love for love, and constancy and perseverance in thy love; not to fly from him for difficulties, for he followed thee, leaving the ninety nine, to wit, those glorious troops which adored him in heaven, & coming down here upon earth, laboured to seek thee, desiring to gain thee, though it were through miseries, reproaches, and death itself, which constant love of his, fastened him to this Cross, and pierced his sacred hands, heart, and feet.  
1. Let thy first consideration fix itself as the former, in conceiving the excessive pain thy dear Redeemer endured in the piercing of this sacred right foot, which consisted of so many joints; in the midst of which a gross nail was rudely driven, putting all those tender parts out of their places, and with great violence tearing, and breaking all that made any resistance unto that cruel invasion; no torment could be greater than this, and yet thy dolorous jesus endureth it as if he felt it not, love overcoming grief, the greatness and firmness of his resolution, surmounting all afflictions that could be imposed upon him.  
2. Consider with thyself the nature of the affections of this world. 
The nature of the affection of the world.  The world loveth as long as any interest remaineth, when that ceaseth, the world's love ceaseth; having always for it object those cold words (as S. Bernard termeth them) Meum & Tuum, Mine and Thine. The affection of our Saviour towards man was most entire & pure, not capable indeed of any Meum or Tuum, or private interest, since he bestowed incomparably more upon man by making himself man, than man could possibly render unto him, if he should have strived to have showed himself most grateful, which Christ knew many, and most men would not do; out of which consideration admire the constancy of his love which held out to the end, 
What motive Christ had to love us.  having no other motive to make him love, then that he was absolutely resolved to love.  
3. Contemplate the powerful operation of the glorious sufferings inflicted upon the feet of thy Saviour, which redoubled their forces after they were pierced, and by their wounds received strength; if before his Passion they were of force to convert all those who came near them, 
Mat. 9  to penetrate the happy magdalen's heart, 
Luke. 7.  who stood but behind them, and to draw tears from that rock; what would they have done now, when streams of blood, answer to drops of tears? here consider how powerfully constant jesus worketh with souls, infinitely overcoming them in every thing he desireth of them. If he desire our heart, he giveth us his own wounded: if he bid us take up his yoke, he maketh it light for us, but loadeth himself with a most heavy Cross: in fine, if he ask tears of us, he giveth us his blood.  
4. This dolorous Foot putting itself so readily into the path of afflictions, teacheth us what way to walk in this worldly pilgrimage, preferring the way of the Cross, before the way of Pleasure, 
Eccles. 7.  and the house of sorrow, before the house of joy. Our Saviour could have ended his journey with out these painful steps, but he sparing no grief, was as it were prodigal in his sufferings, that he might recover man who was be come prodigal in his offences. All who detracted from thee (saith the Prophet) shall adore the steps of thy feet, 
Isa. 60.  when through thy constant love, they shallbe confounded, and convert themselves again unto thee, whom they had most ungratefully forsaken.  
5. Shall we imagine this sacred Foot to have received any ease or rest from that step that was placed under it, and upon which it stood? No; 
Bellar de 7 verbis. Isa. 1.  as from the sole of the foot unto the top of the head there was no whole part in him; so was there no ease. This was that done, 
Gen. 1.  who finding not where his foot might rest, for the exceeding deluge of blood, retireth himself into the ark of his divine Love, which was as strong as death, 
Cant. 8.  and enabled his body to bear what we imagine, as it were impossible to be endured; if we truly and sincerely imitate his love, we cannot but imitate his sufferings.  
6. Let us not only look or admire at this wonderful act of constancy in our blessed redeemers suffering, as if beholding it, or admiring were enough; those behests of ours are dead actions, unless they bring forth imitation, in which is the only truly beholding of Christ crucified; as now all those dolorous parts do as it were sue unto us to have compassion on our own miserable estates, and send forth beams of ardent love to inflame us, and set us forward in this generous action of constancy in fight against our corrupt inclinations, so shall they in the day of judgement change all those favourable aspects, and shine like stars, threatening against us, 
Reg. 2.  if the feet of his Saints shallbe kept, and the impious be silent; let us not imagine that these thrice glorious feet shallbe forgotten, but that every drop of blood shall be recounted at that day, and laid before the impious man, who in silence shall stand confounded.   

The left Foot. CHAP. V.  
AS we have noted in the right Foot Constancy in the love of our Saviour; 
The left foot resignation to the will of God.  so in this we will consider Conformity of our will unto God Almighty's, which is one of the highest Perfections we can seek after in this life; the which although we can never arrive unto, in that perfection in which our Saviour had it, his will being the will of his Father: yet we are bound to aspire to the highest perfection in it that can be attained unto by creatures; praying daily to have the will of God here on earth performed as exactly as in heaven.  
1. See with what readiness our Saviour giveth up his left foot, to be dealt withal like unto the right, and seeing it to be the will of his heavenly Father that the steps of each Foot should be alike, 
S justinus in-dial. cum Tryph.  most mildly permitteth his Crucifiers to place it by the other and to pierce it also with a nail. What torments thou hast imagined to be in the other, consider the same to have been in this; and here see that of the Prophet fulfilled: Foderunt manus me as et pedes meos, 
Psal. 21.  dinumeraucrunt omnia ossa mea: they have digged my hands and my feet, they have numbered all my bones.  
2. Learn out of this painful experience which thy Saviour would give thee of his most perfect resignation, to conform thy self in all things to his blessed will and to take all things as sent from the hand of a most loving Father, and think not in this that thou dost a matter of supererogation, for whether thou wilt or no, these & these Crosses will happen unto thee, of which it lieth in thy hands to make crowns of glory, or perpetual punishments. This resignation of thine to the will of God, is but rationabile obsequium, 
Rom. 12.  a service which standeth with reason, unto which whosoever shall commit the contrary, shall not show himself a reasonable creature, but be like beasts that have no understanding.  
3. It is requisite the will of God be laid open unto us before we follow it, our will being led by our understanding; but when that blessed will of our Saviour is known, then ●s it (as far as we are able) to be put in execution, our wills serving as handmaids unto his. Prompt & ready was the Prophet David in conforming himself to the voice of God: Lucerna pedibus meis verbum tuum, 
Psal. 128.  et lumen semitis meis: thy word (saith he) is a lamp unto my feet, and a light unto my paths; so that he attributeth all the light he had unto the inspirations of our Lord, to the which having an obedient ear he walked in great light, and without danger of erring.  
4. Lavi ped●s meos, 
Cant. 5.  quomodo inquinabo eos? I have washed my feet, how shall I defile them? thus saith our B. Saviour to the Espouse. Twice only we read of the washing of our saviours feet; once they were washed with the tears of his beloved Magdalen, & here they were washed with his own most precious blood, both precious baths, the one of Penance the other of Innocency, both of love: the one of love recalled, the other of love consummated, both in a most fit time: the one at the entering into the painful journey, of his passion, the other at the end of it; and of these washings of his feet he speaketh to the Espouse; and considering they were cleansed with such precious baths, he is loath to have them defiled again, through the offences of men.  
5. Imitate thy Saviour, and if it be not granted thee to wash thy feet in blood, and to die for him, yet wash them in tears of deepest Contrition, wherewith those feet that are defiled in the ways of this world are only cleansed: and having once purified them by this most sovereign bath, endeavour to keep them so by walking the ways of innocency and purity. If unclean thoughts endeavour to draw thee forth, and seek to make thee defile those feet of thine (already made by the bath of tears more pure than snow,) ask them, Quomodo inquinabo eos? my feet are washed, my ways are purified, how should I defile them? Infinitely wert thou blinded if being now pure, thou wouldst return to thine uncleanness, which cannot be washed again but by tears.  
6. Think not with thyself that a bath of tears is easily purchased, 
How hardly true tears are gotten.  and with conceit deluded make sleight of defiling thy steps, presuming easily to purge & cleanse them again; nothing is more hard (assure thyself) then to gain true tears of contrition; especially for him who is habituated in sin. Christ never wrought a greater miracle then in converting the holy Magdalen. Let us not look for more miracles to be wrought upon us, for if God's infinite mercy hath given us now tears of true repentance, let us keep ourselves from defiling, and our souls from those wounds, which require so precious a medicine, and so hard to be found.  
And here the meditations end of the five glorious Wounds of our Saviour, which I have placed only as lights, to lead thee into further contemplation upon them, out of which infinite comfort floweth daily upon souls who are devoted unto them. I will now set before thee the four last Ends which thou art subject unto, which are most profitable for every good Christian to meditate upon, being stays or props to keep us upright in our journey in this world, in which (were it not for them) we might easily be lost: 
Prou. 18.  Impius cùm ad profundum venerit peccatorum, contemnit: the impious (saith the Wise man) when he shall come into the depth of sins, contemneth. Lest therefore forgetting ourselves we should go so far in the way of sin as to come to the depth where contempt dwelleth, the Wiseman giveth us these four helps to call us back, if at any time we should step awry: 
Eccles. 7.  In omnibus op●ribus tuis memorare n●u●ssima tua, et in aeternum non peccabis: In all thy works (saith he) remember thy later end, and thou wilt not sin for ever.    

OF THE FOUR last Things.  

Of Death. CHAP. I.  
OMITTING the divers explications which devout men have made of Death, let us only consider that there is a good and a bad death, the one an entrance into joys, the other into torments. Of those who die a happy death, we have this Beatification out of holy Scripture: 
Apoc. 14.  Beati mortui, qui in Domino moriuntur, Blessed are the dead who die in our Lord; where I would have thee note, that they are termed Blessed who are dead, and afterwards die. Blessed are the dead who dye, not the living: whence we may conclude, that it is a Blessedness to begin betimes to die to this world, and not to be found living when death shall come. Of the other death the Royal Prophet telleth us what it is: 
Psal. 33.  Mors peccatorum pessima, the death of sinners is the worst; and the reason is, because sinners take upon them to live to much in this life, and neglecting the memory of death, think there shallbe no end of enjoying their pleasures. To this effect the same Prophet saith: Vidi impium superexaltatum et elevatum super cedros Libani: 
Psal. 36.  et transivi et ecce non erat, etc. I have seen (saith he) the impious man highly exalted, and advanced 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 shallbe so miserable.  
1. Consider man's nature to be such that it cannot possibly avoid death it remaining as a punishment for that sin which we all consented unto in our first parent: therefore that thou mayst the better consider this death, imagine thyself (who must once die) to lie upon thy death bed, lamented by thy friends, despaired of by Physicians, and expecting hourly to give up thy last breath.  
2. Then thou wilt easily perceive thy folly in spending so much time (which was given thee to serve God) in the service of the world, in following thine own unlawful appetites, and rejecting Gods holy inspirations. Then thou wilt make many purposes of satisfying for thy sins, 
Make use of time.  of living a more exemplar life, of abandoning evil company, of resisting foul sins and the like; but alas thy time is short, thou hast many purposes, but where is the time to perform them in? After this life there is no time of satisfaction or of merit. Assure thyself that these discourses thy soul will have at that terrible hour, therefore use time which is now so mercifully given thee: 
De imitat Christ. lib 2. Cap. 25.  and do now, what thou wouldst then have wished to have done.  
3. This is the hour of indifferency in which thy eyes being opened, thou shalt see things as they are, not painted and falsely set forth by thy prejudicate affection. Here what thou esteemedst in thy life time beautiful, will seem foul; what then was most pleasant, thou wilt not now endure to behold. Since by the consideration of death we grow so judicious, to esteem every thing as it deserveth, would to God we did always carry about with us the memory thereof; how sincerely should we then serve God, and perform the end for which we were sent into this world? how innocently should we live? how charitably one to another? how diligent in performing many good works, and how strong in resisting sin.  
4. Contemplate with thyself, being in this agony (thy life being more and more despaired off) that saying of the Prophet: Et qui juxta me erant, de long steterunt, 
Psal. 37.  and they who were near me stood a far of from me; even thy very friends will leave thee, showing their greatest affection by shedding a few unprofitable or feigned tears 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 friendship therefore with the Saints and Angels, who will never leave thee, but chief make friendship with good Works, gather as many together as thou canst, whilst thou art in perfect health, for they are those who are to be thy chiefest friends, who will not fear to appear with thee before that severe judge, & alleging strong arguments for thee, will bring thee to eternal happiness.  
5. It is a matter of great moment to imprint in thy soul the consideration for what place we were created. If we persuade ourselves we were made for this world, we are much deceived, for placing thyself as thou didst before in the point of death, thou shalt see thou wert created for an other world which is to last for ever. It is but the body, the meaner part of thee, that dieth now, thy soul is immortal, 
The different condition of the sou●e and the body.  and must either joy or lament eternally If it depart from the body into bliss, it is because it ruled the body, and made that sensual part obey unto reason; but if thy soul departing from thy body be condemned to eternal pains, it is because thy soul behaved itself like a slave, obeying her servant, and permitting that to command, which was created to obey.  
6. If the placing of thyself near unto death hath made thee more capable to understand the danger of thine estate, seriously think with thyself and without any art of persuasion, that thou mayst be nearer thy death than thou imaginest, from which thou art no moment free. There is no action, no place, no time, in which death hath not surprised men. Think seriously upon these things for it may be these are the last good purposes that ever thou shalt make, and the last good work that ever thou shalt do; & so think of all things whatsoever thou dost: 
Let us think every action to be our lost.  it may be this shallbe the last Prayer that ever thou shalt make, do it therefore devoutly. In taking thy refection think this may be the last time that ever thou shalt have need to feed that carcase of thine, do it therefore with sobriety. In conversing with men, think this may be the last tim that ever thou shalt discourse, let it be therefore of some virtuous subject; and so deal with all thy actions, thinking they shallbe thy last, and by this means thou shalt make them to be thy best.  
After thou hast contemplated upon these six points, and applied thy six Decade unto them, earnestly beseeching the Mother of Grace to increase in thee the memory of Death, and to assist thee in that agony; I would have thee peruse this ensuing table which will more fully inform thee of the nature of death, and make the same more familiar unto thee.  

OF DEATH.  
1. The Necessity Proceedeth from 

1. 

Revelation.  
Natural reason.  
Experience.      
2. The Uncertainty Proceedeth from 

2. 

The Time.  
The Place.  
The Manner.      
3. The terribleness Proceedeth from 

Proceedeth from 

The Generality.  
The Severity.  
The Peremptorines.      
4. Our unwillingness Proceedeth from 

4. 

Ignorance of heaven.  
Our bad life.  
Fear of future estate.      
5. A happy death Proceedeth from 

5. 

Memory of dea h.  
The hate of sin.  
The love of God.        

Of judgement. CHAP. II.  
FOR the better performing of thy pious Considerations upon this point, imagine thou seest one newly departed this life and carried before the dreadful Tribunal of Almighty God, there to be most strictly examined of all his words, thoughts, and actions, done whiles he lived in this world, according to that of the Apostle: We must all be summoned before the tribunal seat of Christ, 
2. Cor. 5.  & every man receive either good or evil, according as he hath behaved himself, whiles he lived upon earth. But our blessed Saviour himself more particularly speaketh of this judgement in these words: 
Matth. 12.  I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgement.  
1. Consider that if so strict an account shallbe made of all-things at that day, and that so small a matter as an idle word shall not escape, but shallbe weighed in the balance of justice, what shall become of the sinner, who hath walked in the path of sin so many years together, and perhaps even from his years of discretion; having committed so many, so vile and abominable offences? Oh how terrible will that day be unto him, when even the just shall tremble.  
2. All those offences of his shallbe laid open to the whole world, which must needs procure a wonderful confusion, when not only his actions (which he did so cunningly conceal in this world) but even his very thoughts shallbe made manifest to all: of what value will one satisfactory act of penance done here be, 
The comfort of a meritorious action.  and how will his good Angel allege 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 soul, laying before the most just judge the multitude of his offences, ask for justice, and comparing his many & grievous sins committed, not only against a Creator but also a Redeemer, with his own one only sin committed but against his Creator.  
3. All things being laid open and made so clear that he hath no place for any appeal, with infinite fear and trembling he expecteth the definitive sentence which Christ jesus now being a severe judge, and no more a mild Redeemer, is to pass upon him; Go thou accursed into everlasting fire, 
Mat. 25.  which was prepared for the Devil and his Angels: for I was hungry, & thou gavest me not to eat, I was thirsty & thou gavest me not to drink etc.  
4. Turn thine eye from this woeful sinner, and for thy comfort behold a soul who hath been a diligent servant of Almighty God in this world, and now ending the course of life is brought also before this just judge to receive according to her deserts. To the confusion of the devils & triumph of this soul all the good works that ever she hath wrought, shallbe laid open to the whole world, and those frailties also for which due penance hath been performed in this world, shall nothing avail the adversary who allegeth them. Behold the B. Virgin and Mother of God, the Angel Guardian, and all the rest of the Saints unto whom this soul hath been devoted, recommending her unto the just judge to give her a crown according to her desert. Hear the upright judge giving his sentence: 
Mat. 25.  Come thou blessed of my Father, possess the Kingdom prepared for thee from the beginning of the world, for I was hungry, and thou gavest me to eat, I was thirsty and thou gavest me to drink &.  
5. What a strange alteration will the sinful Creature behold himself in, 
The d fference of men in this world and in the next.  when he shall see him who was abject in this world, he who lodged meanly, fed hardly, was appareled poorly, and in all respects of this world was much his inferior, to be exalted so highly, and to be termed blessed, and himself so much debased, & to be cursed and condemned to eternal punishment. On the other side what comfort will that other soul have when he shall thus arrive into that haven unto which living in this world he aimed; then how sweet will those sufferings seem when every action shall have his crown.  
6. Beholding with thyself these two souls, and the differences of them, with the divers manner of the judges proceeding towards them, and having seen the true and real cause of the reward of the one and the punishment of the other, resolve to lead thy life according as thou desirest to be dealt withal in this judgement. If thou desirest happiness, 
Make a worthy choice.  let thy life be suitable to thy desire, since according to our actions every one of us shallbe judged; according to that of our Saviour himself, speaking of the power of his judgement: Marvel not at this (saith he) because the hour cometh, 
joh. 5.  wherein all who are in the graves shall hear his voice, and they who have done good things shall come forth into the resurrection of life; but they who have done evil into the resurrection of judgement.   

Of Heaven. CHAP. III.  
BY heaven thou art to understand nothing else but a place of complete Happiness; 
In what consisteth happiness.  and as blessedness or happiness in this world consisteth in the exercise of Charity and other virtues, so doth it consist in the next in the vision of Almighty God; and although this happiness in heaven be possessed diversly by those most happy enjoyers thereof, yet the difference proceedeth not by reason of the object, or that which is seen, which is Almighty God, the self same unto all; but from the manifold ways of seeing it. It is true: 
Psal. 35.  In lumine eius vid●bimus lumen, In his light we shall see light; but this light beateth not upon all with the like splendour, but moderateth itself according to the capacity of the glorified soul who seethe it. That all the blessed receive their happiness by seeing and enjoying the self same thing, 
Matth. 20.  the holy Fathers gather out of that piece of money which the master of the vineyard gave unto his workmen, beginning from the last to the first; where they who came last, had the same given them which was given to the first which showeth that the object is the same unto all. And that the same is differently possessed, we are taught also by our Saviour telling us, 
john. 14.  That there are many mansions or dwelling places in the house of his Father.  
1. Consider (as well as thou art able) the happiness of a soul in this place, where, at the first arrival finding nothing but joys and such as it never yet experienced or could conceive, being the most perfect that may be, free from any mixture of sorrow, or fear of ending; it must needs be wholly ravished in the love of him whom it possesseth. O how will that soul magnify the goodness of Almighty God, in giving it grace to arrive unto this infinite happiness, and how will it rejoice in having cooperated with the same in this world.  
2. Hear it will reflect, with exceeding joy and contentment, upon the afflictions it endured in this world, most clearly perceiving, 
Rom. 2.  that the passions of this life, are not condign to the glory that shallbe revealed. And now this soul most evidently seethe, with what great crowns small actions are rewarded, how important it is to have served God Almighty, to have contemned the world, to have kept in servitude the body, and to have fed the soul with contemplation of heavenly things; oh how abject and vile will all contentments of this world seem to this blessed soul! how mad and fenceless will it esteem than to be who prefer these worldly fooleries before those joys which are in heaven.  
3. If it were possible for a soul in heaven, having been showed those delights which God hath prepared for those who love him, to be taken thence again and placed in this world, what would not that soul do to be brought to that sight once again, although it were but to endure for one hour? If penance were the means to obtain it, what would it not undergo? If abnegation of itself, how perfect would it become in that admirable virtue? If by exercising acts of charity, how fervent would it be, seeking occasions to exercise it? If for the enjoying of that happiness so small a time, a soul who had seen it, would undergo so much, what should we do, unto whom the possession of these joys is most certainly promised for ever? Blessed are they who believe before they see, 
joh. 20.  since our faith increaseth our reward. 
1. Cor. 2.  For neither hath the eye seen, nor ear heard: neither hath it ascended into the heart of man, what God hath prepared for them who love him.  
4. And God shall wipe away all tears from their eyes, 
Apoc. 21.  and death shallbe no more, nor crying; neither shall there be sorrow any more, because the first things are past. This will Almighty God do to all his constant servants, who have suffered any thing for his sake in this world; as soon as ever they are made partakers of this happiness, their eyes shed no more tears, 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 seek after, so are the punishments which are inflicted upon 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 above measure exceedingly an eternal weight of glory in us, we not considering the things that are seen, but that are not seen. For the things that are seen are temporal, but those that be not seen, are eternal.  
5. Hear consider (in the best manner thou canst) the admirable estate of a soul in blessedness: and as thou hast seen before that this blessedness consisteth in our understanding, which is most properly explicated by this word, Vision: yet doth it not so consist therein as that it excludeth our will which is made partaker thereof by the delight which a soul receiveth from that divine vision of Almighty God. And to know what that delight is, and how great, no understanding upon earth can conceive; the reason is because we cannot possibly conceive what God is, from the sight of whom this delight proceedeth. Our best way is to make a comparison, though it be infinitely defective, with the delights of this world, and those of heaven. If we delight in the possession of any thing in this world, let us consider how many defects are in the thing possessed, as also in the possessor, which hinder the completenes of this happiness: both are changeable and subject to infinite alterations and ends; never was there yet any worldly contentment so enjoyed, but that if it were truly looked into, there was conjoined with it some corrosive that might change the taste of the Enjoyer. But in heaven both that which is possessed, and the Possessor are most permament, and this fruition is not capable of any alteration or end, this delight is complete, mingled with no sorrows, since from God that delight floweth, in whom there is nothing but delight.  
6. When we have arrived by the contemplation of heaven unto the delights therein, our understanding presently butteth upon Almighty God, who is a Non plus ultra, and the end of all that we can think of, since in him all this Beatitude is contained, as in a place inaccessible unto man's understanding. Well may we, whilst we are in this world, go about this hidden treasure to wit, the Nature of Almighty God, & by outward signs in his Creatures guess somewhat at that which is included in him; but never can we truly comprehend, and know what this infinite happiness is, 
Exod. 53.  till we see him fancy ad faciem, face to face, and be partakers of that divine torrent of pleasure. How fervently have all God's Saints desired the enjoying of his felicity! 
Phil. 1.  S. Paul desired to be dissolved, and to be with Christ, because he had seen those things in his high ecstasy, which were not lawful for man to speak. S. Peter having but seen a glimpse of Christ his glory which then was far inferior to that with which he now shineth in heaven; yet as having arrived to the top of felicity, 
Math. 17.  he desireth to remain there. And leaving the infinite number of Saints between their time & ours whose desires were the same, let us behold the blessed Father Ignatius de Loyola, who in his contemplations upon heaven cried out with a true contempt of this world. 
In his life.  Quam sordet terra, cùm caelum intu●or! how base and foul seemeth this earth, when I behold heaven! Oh that we would imitate these great Saints, whose eyes were truly purged, contemning this earth & the thorns that grow thereon; and having their thoughts fixed in heaven, and upon true happiness, were ever in a continual flame and desire to attain thereunto.   

Of Hell. CHAP. FOUR  
THE calling back of thy Understanding from the top of heaven, and leading it to the Centre and bottom of the earth where the damned souls are tormented, must needs breed a great alteration in thee, and by it alone persuade thee, that this world is full of changes, and that our Understanding is as mutable as the same; the which although it work upon the best subject that may be, yet doth it require a change. If we were comfirmed in grace, it is certain the thoughts of heaven and of those high Beauties would be ever profitable unto us; but being as we are lutea vasa, vessels of earth which are easily broken, we must walk between love and fear, joy and Sorrow. S. Paul himself maketh this clear: 
1. Cor. 12.  Lest (saith he) the greatness of my revelations might extol me, there was given me an angel of Satan to buffet me.  
1. Consider therefore first the place where these unfortunate souls lie despairing, who unmindful of the world to come, and eternity, 
Luke. 16.  receperunt bona in vita sua, enjoyed their pleasures in this world: and in the midst of all their prosperity, when they least thought of it, Venit mors super illos, 
Psal. 54.  et descenderunt in infernum viventes, death came upon them, and they descended quick into hell. Frame to thyself an exceeding vast place, capable to receive infinite millions of souls, which is rightly termed A land of misery and darkness, 
joh. 10.  where the shadow of death is, & no order, but everlasting horror inhabitet●; where nothing is heard but weeping and gnashing of teeth, 
Matt. 8.  mingled with lamentable voices of despair, and intolerable blasphemies against their just judge, who deservedly condemned them for their demerits, to that place of eternal punishment.  
2. Reflect upon the torments inflicted upon these caitiffs, and behold with what malice those infernal Spirits, the instruments of God's wrath, impose those unspeakable torments upon men, taking this as a part of revenge against mankind, for possessing their seats in heaven. Behold those souls how diversly they behave themselves in these endless miseries, some sighing, others weeping, some raving and crying hideously by reason of their pains, others blaspheming against God, and cursing most bitterly the hour of their nativity. Behold others in all their pains out of very envy and malice silent, not being able to express the hatred they bear to God, nor the miseries they endure. Oh Christian soul who art yet living, and in a state capable to shun these unspeakable pains of Hell; how canst thou truly think of these things, and yet commit sin so freely, by which thou art made subject to all these torments?  
3. Amongst all these afflictions two exceed (if they may not be termed all of them to exceed) to wit the cogitation of what they have lost, and the worm of conscience, which are the greatest torments they have. All Divines conclude, that the pain of the sense which these souls feel, in the midst of these most cruel and never-dying flames, is but dull in regard of the sharpness of of the memory of what they have lost, those fallen Angels informing every other soul, for their increase of torment, what they have lost by losing heaven. Hear the understanding of those joys procureth intolerable grief, for joy in itself delighteth none but those who either possess it, or at the least are in hope to possess it; but these souls neither possess it, nor yet are in hope ever to do, but are banished from the most blessed sight of God for all eternity, being at the end of an hundred thousand thousands of years, as far of from the end of this endless punishment, as now.  
4. Consider the grief which proceedeth from the guilt of Conscience, which like a gnawing worm lieth continually tormenting the heart of a damned creature. Hear is a continual war, and discussion of matters passed in this life, of Graces received from the merciful hand of God Almighty, & of rejecting the same, of the opportunity offered of leaving that sinful course, and embracing a virtuous life; of so many purposes made of amendment, and the deferring thereof. Oh how will this worm of Conscience tear the heart of a sinner, when he shall see himself condemned out of his own mouth; and were it possible for him to die, this thought would end him; but these griefs are endless, having a subject to work upon that never endeth: here hearts may whither but never die, bodies burn but never consume.  
5. If thou hast seen in the Considerations of Heaven what a soul would undergo to be made partaker of those joys, having once known them before; imagine here on the contrary what one of these unfortunate souls would endure to be freed from this damnation, if it might return to this life again; what wonderful alteration should we see in that soul; former pleasures turned into tears of penance, the former loss of time into an exact observation of hours, and a most perfect employment thereof, all banquet would be turned into fastings, rich apparel into hayrecloth; what a straight guard would be placed over all the senses; not so much as the least thought of rebellion in them escaping without some severe punishment. Thus would this soul do if it were to live again: but this cannot be heard, the irrevocable sentence is passed, and the most just judge will not recall it, but for ever and ever world without end, this soul is to be tormented; and all such wishes a●e most vain, and serve for nothing but for greater torment, since they can never be obtained.  
6. Lastly return unto thyself (O Christian soul) and thinking seriously upon these things, as those which most of all import thee, amend thy life, which led in the offence of God, conducteth thee directly unto these endless torments. If thou wouldst examine thine actions by eternity it would make thee (no doubt) a blessed Saint in heaven and free thee from the torments of hell. Think with thyself (which thought may be made in a moment) when thou undertakest any action: doth this action, this thought, or this word I am ready to utter, deserve the love or hatred of Almighty God? if it deserve love, rejoice with thyself, and go forward in it: if hatred, leave it, fly from it as from a serpent, that would enthrall thee, and bring thee to this eternity of torment O eternity, eternity that men would oftener think upon thee!    

ANOTHER BRIEF WAY HOW TO SAY THE BEADS. Wherein is contained the whole life of our B. Lady. Taken out of holy Scripture, and the Doctors of the Church, applying to every Pater Noster, one of the gifts of the Holy Ghost, and to every ave Maria, one of these ensuing considerations, or brief elevations of the mind.  

I. PATER NOSTER. The gift of Wisdom.  
1. AVE Maria. In the beginning of the world she is promised to mankind, A w●m●n shall bruise thy h ad.  
2. She is prefigured in many holy women, as in judith, Hester and others.  
3. She is foretold to her parents by the Angel: Conceived without Original sin.  
4. She is borne full of grace above all creatures.  
5. Her Nativity rejoiceth the whole world.  
6. After three years she is presented in the Temple.  
7. She goeth up the ●5. steps of the Temple without help, beyond the ordinary power of that age.  
8. Praying in the Temple, she is often visited by Angels.  
9 She giveth example of all virtue to the Virgins who lived with her.  
10. She is the first, who made a vow unto God of Virginity.   

TWO PATER NOSTER. The gift Understanding.  
1. AVE. The High Priest with the people pray, to deliberate about her now marriageable, according to the will of God.  
2. It is revealed by an Angel that she should seek her an Espouse.  
3. She is espoused unto joseph, of the family of David  
4. God being pleased with her Humility chooseth her to be the Mother of his son.  
5. The Angel of God telleth her, she shall be mother of God, remaining a Virgin.  
6. Behold (saith she) the handmaid of our Lord, let it be done unto me according to this word.  
7. Having conceived, she goeth towards the Mountains to serve her Cousin S. Elizabeth.  
8. By her salutation S. Elizabeth and S. john Baptist were sanctified: the one prophesying the other exalting for joy in the womb of his Mother.  
9 Her spirit rejoicing, she singeth M●gnificat etc.  
10. A little before the birth of S. john Baptist, she returneth joyful to her house at Nazareth.   

III. PATER NOSTER. The gift of Counsel.  
1. AVE The Angel saith unto Ios●ph, Fear not &c. because that which shall be borne of her, is of the Holy Ghost.  
2. She goeth towards Bethleem with her Spouse to be enroled, and to pay Tribute unto Cesar.  
3. Of her is borne our Lord: she wrapps him in clouts, layeth him in the manger, and giveth him suck.  
4. She rejoiceth that he is revealed unto the Shepherds, she showeth him unto them, and meditating upon all these things, she keepeth them in her heart.  
5. The eight day she causeth her Child to be circumcised: the name of JESUS is given h●m, as it was ordained by the Angel.  
6. She admireth the adoring of the Kings, and receives their mystical gifts.  
7. She presenteth her son in the Temple: and although most immaculate, yet observeth the law of purification.  
8 She heareth the prophecy of Simeon, who fortelleth unto her Grief, and to Israel Redemption.  
9 She flieth with her son and S. joseph into Egypt.  
10. She endureth in that banishment much hardness, for the love of her son.   

FOUR PATER NOSTER. The gift of Fortitude.  
1. AVE. By the admonishment of the Angel she returneth into the Land of juda.  
2. Fearing Archilaus the son of H●rode, she retireth herself unto Nazareth.  
3. She goeth towards Jerusalem to the Temple, according to the custom, where she lost the Child JESUS.  
4. After three days she finds him in the Temple in the midst of Doctors.  
5. Contemplate how such a mother converseth with such a son for those 30. years in which he was subject unto her.  
6. At the Marriage in Cana of Galilee, she said, Son, they have no wine, whence followed the first miracle of water turned into wine.  
7 She heareth oftentimes her Son preaching.  
8. She seethe him work miracles, and rejoicing giveth the glory unto God.  
9 She heareth the woman say, Blessed is the womb that bore thee.  
10. Her son revealed unto her the most cruel death which he was shortly to undergo.   

V PATER NOSTER. The gift of Knowledge.  
1. AVE. Her son takes his last leave of her, going towards his death, he comforteth her, and gives her his Benediction.  
2. She understands that her sonn is betrayed by judas, and taken by the jews; and carried and drawn from tribunal to tribunal.  
3. She behoulds him whipped, crowned with thorns, showed to the people: Behold the man.  
4. She hears the cry of the people, Crucify him, and free Barrabas.  
5. She meets her son on the way, with his Cross upon his shoulders, who was conducted in haste to Mount Calvary  
6. She seethe (or at the least heareth) the blows of the hammers with which her son was crucified.  
7. She suffereth with her son, who between two thieves was lifted up on the Cross, whilst she bears him company under the Cross.  
8. She hears her Son saying; Woman behold thy son, to wit S. john, being pure man, instead of the son of God.  
9 She seethe her son give up his last breath upon the Cross, his side being opened with a lance after his death  
10. Contemplate how she received into her arms the body of her son taken down from the Cross, by devout persons, and with her tears she washeth it.   

VI PATER NOSTER. The gift of Piety.  
1. AVE. To her, first of all, as most worthy Christ appeareth, being gloriously risen, accompanied with many Saints.  
2. She is often visited by him in those 40. days before his Ascension.  
3. She accompanieth her Son with her eyes, and most devoutly with her heart, whilst he ascends into heaven.  
4. She expects the Holy Ghost with the Apostles, comforting, & confirming them in their faith.  
5. After the Ascension of her son she often visits those places in which her son had been, and there she renews her grief.  
6. Being arrived to the age of 63. years, her departure out of this life is revealed unto her by her son.  
7. Before she dieth, she beholdeth all the Apostles present, she given them her last salutation, and recommends unto them the Church.  
8. Christ descends from heaven to meet and receive her, and she is carried into heaven by Angels.  
9 She is exalted above the Quires of Angels, and crowned Queen of all Saints.  
10. Sitting at the right hand of her son in great glory, she prayeth for the Church, appeaseth the wrath of God, whilst our sins provoke him to revenge.   

VII. PATER NOSTER. The gift of the Fear of God.  
1. AVE. Next unto God the Father, she is most potent.  
2. Next unto God the Son, she is most wise.  
3. Next unto God the Holy Ghost of most goodness, and of most ardent Charity.   
Laus Deo, B. Q. V M.  
FINIS.