and thou wilt not sinne for euer OF THE FOVRE last Things Of Death CHAP. I. OMITTING the diuers explications which deuout meÌ„ haue made of Death let vs only consider that there is a good and a bad death the one an entrance into ioyes the other into torments Of those who dye a happy death we haue this Beatification out of holy Scripture Apoc. 14. Beati mortui qui in Domino moriuntur Blessed are the dead who dye in our Lord where I would haue thee note that they are tearmed Blessed who are dead and afterwards dye Blessed are the dead who dye not the liuing whence we may conclude that it is a Blessednes to begin betimes to dy to this world and not to be found liuing when death shall come Of the other death the Royall Prophet telleth vs what it is Psal 33. Mors peccatorum pessima the death of sinners is the worst and the reason is because sinners take vpon them to liue to much in this life and neglecting the memory of death thinke there shal be no end of enioying their pleasures To this effect the same Prophet saith Vidi impium superexaltatum et eleuatum super cedros Libani Psal 36. et transiui et ecce non erat c. I haue seene saith he the impious man highly exalted and aduanced as the Cedars of Libanus and I passed by behold he was not and I sought him and his place was not found and indeed happy it were for the sinner if after this life he had no place or being since both his place being shal be so miserable 1. Consider mans nature to be such that it cannot possibly auoyd death it remayning as a punishment for that sinne which we all consented vnto in our first parent therfore that thou mayst the better coÌ„sider this death imagine thy selfe who must once dye to lye vpon thy death bed lamented by thy freinds despaired of by Phisitians and expecting hourly to giue vp thy last breath 2. Then thou wilt easily perceaue thy folly in spending so much time which was giuen thee to serue God in the seruice of the world in following thine owne vnlawfull appetites and reiecting Gods holy inspirations Then thou wilt make many purposes of satisfying for thy sinnes Make vse of time of liuing a more exemplar life of abandoning euill company of resisting foule sinnes and the like but alas thy time is short thou hast many purposes but where is the time to performe them in After this life there is no time of satisfaction or of merit Assure thy selfe that these discourses thy soule will haue at that terrible hower therefore vse time which is now so mercifully giuen thee De imitat Christ lib 2. Cap. 25. and do now what thou wouldest then haue wished to haue done 3. This is the hower of indifferency in which thy eyes being opened thou shalt see things as they are not painted and falsly set forth by thy preiudicate affection Here what thou esteemedst in thy life time beautifull will seeme foule what then was most pleasant thou wilt not now endure to behold Since by the consideration of death we grow so iudicious to esteeme euery thing as it deserueth would to God we did alwayes carry about with vs the memory therof how sincerely should we then serue God and performe the end for which we were sent into this world how innocently should we liue how charitably one to another how diligeÌ„t in performing many good works and how strong in resisting sinne 4. Contemplate with thy selfe being in this agony thy life being more and more despayred off that saying of the Prophet Et qui iuxta me erant de longe steterunt Psal 37. and they who were neere me stood a farre of from me euen thy very freinds will leaue thee shewing their greatest affection by shedding a few vnprofitable or faygned teares for thee and being thus left of all consider what the friendship of this world is which is ended by death if it last so long make thy freindship therfore with the Saints and Angels who will neuer leaue thee but chiefly make freindship with good Works gather as many togeather as thou canst whilest thou art in perfect health for they are those who are to be thy chiefest friends who will not feare to appeare with thee before that seuere Iudge alleadging strong arguments for thee will bring thee to eternall happines 5. It is a matter of great moment to imprint in thy soule the consideration for what place we were created If we perswade our selues we were made for this world we are much deceaued for placing thy selfe as thou diddest before in the point of death thou shalt see thou wert created for an other world which is to last for euer It is but the body the meaner part of thee that dieth now thy soule is immortall The different coÌ„dition of the souâ—e and the body and must either ioy or lament eternally If it depart from the body into blysse it is because it ruled the body and made that sensuall part obey vnto reason but if thy soule departing from thy body be condemned to eternall paines it is because thy soule behaued it selfe like a slaue obeying her seruant and permitting that to comaund which was created to obey 6. If the placing of thy selfe neere vnto death hath made thee more capable to vnderstand the danger of thine estate seriously thinke with thy selfe and without any art of perswasion that thou mayst be neerer thy death then thou imaginest from which thou art no moment free There is no actioÌ„ no place no time in which death hath not surprized men Think seriously vpoÌ„ these things for it may be these are the last good purposes that euer thou shalt make and the last good worke that euer thou shalt do so thinke of al thinges whatsoeuer thou doest Let vs think euery action to be our lost it may be this shal be the last Prayer that euer thou shalt make do it therfore deuoutly In taking thy refectioÌ„ thinke this may be the last time that euer thou shalt haue need to feed that carkasse of thine do it therfore with sobriety In conuersing with men thinke this may be the last tim that euer thou shalt discourse let it be therfore of some vertuous subiect and so deale with all thy actions thinking they shal be thy last and by this meanes thou shalt make them to be thy best After thou hast contemplated vpon these six points and applyed thy six Decade vnto them earnestly beseeching the Mother of Grace to increase in thee the memory of Death and to assist thee in that agony I would haue thee peruse this ensuyng table which will more fully informe thee of the nature of death and make the same more familiar vnto thee OF DEATH 1. The Necessity Proceedeth from 1. Reuelation Naturall reason Experience 2. The Vncertainty Proceedeth from 2. The Time The Place The
the best we haue since indeed we giue it not but restore it to him of whome we haue receaued it Consider that the great giftes offered to her Blessed SoÌ„ne by the three Kings were by the B. Virgin and her Spouse speedily giuen away in almes since two Doues were now the best gift they had to offer Holy Simeon receauing his Sauiour into his armes singeth Nunc dimittis Luc 2. now thou doest dismisse thy seruant O Lord â—ecause mine eyes haue seene thy â—aluation This holy Saynt haâ—ing seene his Sauiour desired not to liue any longer Here setâ—ing before thine eyes Happines which is the vision of God the Miseries of this world make resoâ—utions worthy of thy choice Our B. Lady hearing both holy Simeon Anne to prophesy of the greatnes of our Sauiour stood withall humility in the Temple conuerting none of all these praises to her selfe who was â—udged worthy by heaueÌ„ to beare â—his Sauiour of the world Lastly her behauiour towards al that were preseÌ„t in such a concourse of praises admirations was such as she endeauoured to make them esteeme of her but as of an ordinary woman who needed Purification The Assumption CHAP. VI. The sixt Feast FIRST the most happy soulâ— of this B Virgin separated froÌ„ her body by death is by Angelicall powers transported vp to heauen In like triumph her body by singular priuiledge is carryed vp by Angels and in all happines reunited to her soule Reflect vpon the ioy at this vnion applauded by the three Persons in the B. Trinity and all the Quiers of Angels and Saintes At the hands of her glorious Sonne she receaueth a Crowne of eternall blisse She is placed at the right hand of her Sonne and proclaimed Queene of Heauen Lastly endeauour thou by al meanes possible to make this Queene of glory adored also heere on earth by drawing and exhorting as many as thou canst to deuote themselues vnto her And thus by these six feasts I haue giuen thee some light how to apply any mystery to thy Beads But wheÌ„ thou art growne expert in this kind of Prayer thou mayest either saying thy whole Beads meditate vpon one only mystery as for example the Conception of this B. Virgin or else thâ—u mayest apply to euery decade or ten one of these mysteries so in thy six decades thou shalt runne through all the six mysteries And thus much concerning the Beads consisting ordinarily of six decades Now we will passe vnto the Rosary consisting of 15. Decades or 150. Aues and of 15. Pater nosters OF THE ROSARY THE Rosary The Rosary which diuers Sodalities both Religious secular daily vse is made of 15. Dâ—cades or fifteen tymes 10. Aues and 15. Pater nosters is deuided into three Crownes ech crowne containing fiue Dacades of Aues and fiue Pater nosters And to proceed with the first fiue we will apply vnto it the fiue Ioyfull mysteries to wit The Annuntiation Visitation The Natiuity of our Lord his Presentation his finding in the Temple Which fiue mysteries are to be applyed to the first Crown ech mystery to a seuerall Decade Of the first Ioyfull mystery which is the Annuntiation CHAP I. CALL to mind the History of the Annuntiation The first ioyful mistery Luke 1. as it is recorded by the Euangelist in which narration six points are remarkable First the ConsultatioÌ„ made in heauen by the three Diuine Persons in Trinity how they might assist man and bring him againe into the way of saluation and no other meanes was found more expedient then that the second Person of the B. Trinity should become man Consider then the obedience of the Angell in vndertaking and discharging the Embassage he was willed to beare vnto the Virgin Mary dwelling in Nâ—zareth as also how the Angell carryed himselfe towardes this chosen Queene he discoursing with her in an humble low voice briefly and grauely after the manner of treating with Princes Likewise her Virginall modesty beinâ— troublâ—d at the merueilous speaches of the Angell and her deep si ence Luke 1. considering with her selfe what a kind of salutation this was Againe Her singular wisdome â—aving with her selfe Quomodo fiet istud How shall this be done conioyned with a purpose of purity because she knew not man Also her holy feare Feare not O Mary thou hast found grace before God for that the holy Ghost shall come vpon thee and the power of the highest shall ouer-shadow thee Lastly contemplate vpon the meruailous fruitfulnes promised her in giuing her consent The obedience of the B. Vâ—rgin highly revvarded Behold thou shalt conceaue and bring forth a Sonne and thou shalt call his name Iesus End this point with admiration at the B. Virgins exceeding promptnes and humility Behold the handmayd of our Lord her courage Let it be done vnto me Her faith and confidence According to thy word and lastly her deuout thankes-giuing My soule doth magnify our Lord. The Visitation CHAP. II. The secoÌ„d ioyfull myâ—tery SET before thine eyes the first pilgrimage of our B. Lady in visiting her Cosin S. Elizabeth mother of S. Iohn the Baptist wherin consider these six points applying one to euery Decade First contemplate the B. will of God to be that this iourny should then be vndertaken by the B. Virgin to sanctify S. Iohn by her gracious salutation The B. Virgin knowing it to be the will of God that she should take this iourney sodenly without any delay rose vp went into the mountaines by the which the holy Fathers vnderstand perfection in all vertue at which the whole EuaÌ„gelical law aymeth 3. Make thy selfe present and see the pious strife betweene these happy women allied neerer in vertue then in bloud endeauouring each one to exceed in acts of humility and charity 4. If vve be forced to discouer our ovvne vvorth let vs do it as rather beâ—ng mortified thâ—n pleased to make knovvne vnto oth rs vvh re our measure lyeth The glorious mother of God although she could not hide from her Cosin the greatnes wherto she was called yet her humble manner of disclosing it was such as could not proceed but from the mother of God replenished with all grace and vertue 5. Then consider the vertues practised by the B. virgin for the tyme that she stayed with S. Elizabeth which was three months 6. And out of ech of these flowers sucke like an industrious Bee some sweet document and admiring this Virgin-Mothers vertues and those of S. Elizabeth namely their deuotion diligence courtesy humility most humbly demaund grace now to be both prayser and follower of their vertues and after thy death partaker of their glory The Natiuity of our Lord. CHAP. III. The third ioyfull mistery GOE and put thy selfe into the company of sheepheards and by thy humility and pouerty dispose thy selfe for the inuitatioÌ„ of Angels to go and behold in poore BethlieÌ„ the King of Kinges thy Sauiour and Reedemer
THE GARDEN OF OVR B. LADY OR A deuout manner how to serue her in her Rosary Written by S. C. of the Society of IESVS Veniat dilectus meus in Hortum suum Cant. 5. Let my beloued come into his Garden M.DC.XIX THE EPISTLE DEDICATORY TO THE Deuout Catholike Laity of ENGLAND THE Beloued of the Espouse after her many sweet â—uitements to a Garden of â—elight being won by her â—ire requests telleth her I am come into my garden Cant. 5. O mâ— sister Espouse where hauing found variety it selfe placed in the middest of spirituall delights preferred before all those ornament which that place of pleasure brought forth thâ— Myrrhe which he vouchsafed first of all to gatheâ— saying O my sister Espouse haue reaped my myrrhe Smaâ—â— explication of these word most deuout Catholikes is desired yet for the morâ— generall vnderstanding oâ— them take which the ancient Fathers the Beloued to be our Sauiour the Espouse his B. Mother the Garden Perfection and Myrrhe the acts of Pennance And since you haue so â—imitated the Beloued of the Espouse in preferring before althings his blessed choice of Myrrhe by enduring so many pressures for the loue 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 tearmed a certayne state of perfection me thinkes I behold the Espouse inuiting you also to come into her Garden knowing already your choice to be so like vnto that of her Beloued That Garden of perfection this small Volume resembleth in which are with order disposed the admirable perfectioÌ„s both of the Espouse and her Beloued although those of her Beloued giue forth a clearer light and are of greater ornament to this place then those of the Espouse yet here it is the Beloued his will seeking to honour her to call this Garden hers by adding his graces vnto it to make his Espouses worthines the more apparent Enter therfore with al confidence being so louingly inuited into this Garden of our B. Lady in which your interest is so great view and with all attention behold the natiue beauties and the fruites that are in it so delightfull Our intention once rectified our end ought euer to be in sight see what pleasant pathes are heere plained forth how streight they are without turnings at euery entrance wherof the end is most clearly discouered The passages of this nature are many and diuersly employed in some you shall find diuine Loue leading the B. Virgin to the TeÌ„ple in Hierusalem to consecrat her selfe vnto perpetuall virginity in others you shall behold her conducted by the same guide going to giue her consent to become the mother of the Sauiour of the world here she is in her iourny to visit her Cosin Elizabeth and by her presence to make holy the fruite of her wombe in these pathes she reioyceth and mourneth mourneth and reioyceth diuine loue producing in her purest hart diuine effects But besides these most euen and direct passages Loue being the contriuer of this Paradise there are pleasant descents which rising againe into mounts keep correspondence one with the other in these descents you may behold the Virgin as an humble handmayd going towards Bethleem to bring forth her glorious Infant poorly flying into Egipt fearfully seeking her lost Iesus amongst her kindred carefully and following her tormented Iesus vnto his death most dolefully But in the ascent or rising againe the things you are to see are farre different for diuine Loue hauing out of the descent redoubled the Virgins forces The humility of the B Vâ—rgin giueth increase to al her other vertues leadeth her vp first towards the sight of her most glorious risen Sonne thence to the behoulding of his most powerfull Ascension to her own replenishing with the holy Ghost to her most happy death to her assumption both of body and soule and lastly to her most glorious Coronation To giue you a full description of this Garden and to tell you what Fountaines Figures of the B. Virgin and Tabernacles what Houses and Towers what Roses what Lyllies adorne it were neuer to end wherfore desiring you to be curious perusers of it your selues not to passe any thing vnnoted I leaue to be any longer hindrance from your entring into it This only requesting at your hands The Authors request that those things in which this GardeÌ„ shall seeme pleasing vnto you by which your pious affections shal be any way moued you would seeke by imitation to transport them into your owne Gardens wherby you shal make your entring into it not pleasant alone but withall most profitable S. C. A TABLE OF the Contents VVHAT the Beades signify Chap. 1. pag. 1. Of the fruit of praying on the Beades Chap. 2. pag. 5. Of Preparation to say the Beades Chap. 3. pag. 10. Of the seuerall parts of the Beades 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 Diuine Persons Chap. 7. pag. 25. Of the Pater Noster Chap. 8. pag. 39. Of the Aue Maria. Chap. 9. pag. 52. Of the six Feasts of our B. Lady The Conception Cap. 1. p. 62. The Natiuity 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 fiue Ioyful misteries The Anunciation Chap. 1. pag. 77. The Visitation Chap. 2. pag. 83. The Natiuity of our Lord. Chap. 3. pa. 82. The Purification Chap. 4. pag. 85. The finding Iesus in the Temple Ca. p. 5. 89. The fiue sorrowfull mysteries The praying in the garden Chap. 6. pa. 92. His whipping Chap 7. pag. 94. His crowning with thornes Ca. 8. pa. 100. The bearing of his Crosse Cha. 9. pag. 104. His crucifying Chap. 10. pag. 108. The fiue glorious mysteries Of Christ his Resurection Cha. 11. pa. 112. His Ascension Chap. 12. pag. 119. The comming of the holy Ghost Chap. 13. pag. 125. The Assumption of our B. Lady Chap. 14. pag. 130. The CoronatioÌ„ of our Lady Cap. 15. pa. 134 Of the seaueÌ„ Words on the Crosse The first VVord Chap. 1. pag. 141. The second VVord Chap. 2. pag. 146. The third VVord Chap. 3. pag. 153. The fourth VVord Chap. 4. pag. 159. The fifth VVord Chap. 5. pag. 166. The sixt VVord Chap. 6. pag. 172. The seauenth VVord Chap. 7. pag. 179. Of the fiue Woundes 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 foure last Things Of Death Chap. 1. pag. 222. Of Iudgement Chap. 2. pag. 233. Of Heauen Chap. 3. pag. 240. Of Hell Chap. 4. pag. 215. THE GARDEN OF OVR B. LADY OR A deuout Manner of seruing her in her
vs God will not forgiue vs our offences and since this is our owne petition we must take heed we condemne not our owne selues Lead vs not into temptation by permitting our frailty to fall but support vs from falling that is from consenting to sinne Deliuer vs from euill because without Christ we caÌ„ do nothing hauing enemies on euery side of vs the chiefest of all within vs to wit our selues Amen as a seale is added which signifieth Be it so if it please thee And thus much for the literall sense of our Pater Noster Of the Aue Maria. CHAP. IX OF all affections that of the mother to her child is held to be the tenderest By the Aue Maria Charity is vnâ— rstood there being betweene these two the greatest naturall vnion and participation one of the other that can be But if this naturall affection be raysed to a degree aboue nature to wit made spirituall that is a naturall affection refined or purified then without doubt there can be nothing added to the perfection of it In this height of affection which is tearmed Charity doth this B. Virgin loue mankind being euer towards him as a most tender Mother a Mother of Grace a mother of Mercy that is a Mother vnto all those that by her mediation aske mercy To this mother let vs come with an inflamed affection with a feruent desire to imitate her charity and purity Now let vs proceed to the litteral explication of the Aue Maria. In the fiâ—st part is contained an Honorable Salutation of our B. Lady vttered by the Angell Gabriel sent vnto her as a messenger from the B. Trinity about the busines of mans Redemption in which this B. Virgin was a speciall Agent Haile Mary full of grace our Lord is with thee she cannot be saluted by a greater title then full of grace since in it all other dignities are contained The Angel would not call her mother of God for as yet she had not giuen her louing consent to be a mother yet a Virgin Yet in calling her full of grace he did signify that shee was come to such height of perfection as was not to be giuen to any but to the mother of God and he was coÌ„manded so to entitle her by that Diuine Counsell that sent him She is called by the Angell full of grace that all sinners might haue recourse vnto her for grace since being her selfe full we might by our humble prayers touch that vessell that some of those graces might fall vpon our soules Our Lord is with thee in a most eminent manner by desire corporally to inhabit in her to make her the Mother of his only begotten Sonne These words also tell from whome the greeting came from the B. Trinity that made her so admirable a peece of workemanship that out of her was drawne by the hand of the holy Ghost the Humanity of Christ Iesus God and man Our Lord was with her euen at the very instan of her Conception then shewing himselfe vnto her a Lord Protectour in defending her from the originall and generall blemish of mankind Hitherto the Angell Now follow the words of S. Elizabeth admiring and praising the happines of this B. Virgin her Cosen Blessed art thou amongest women For six singular priuiledges which thou mayest apply vnto the six Decades Six priuiledges that maâ—e the holy Virgin Blessed amongest vvomen 1. In being chosen out of thousands from all eternity as most fit to beare the Sauiour of the world 2. In giuing her obedient consent vnto the Angell who spake things she vnderstood not 3. In contayning God the second Person in Trinity nine moneths in her sacred wombe 4. In being a mother remayning a Virgin 5. In hauing her owne maker all his whole life obedient vnto her 6. In being priuiledged immediatly after her death to haue her body reunited to her glorious soule And Blessed is the fruit of thy wombe Iesus This last word explicateth the whole sentence for this Blessed fruit of her wombe was nothing else but swet Iesus â—nd this fruit grew vpon no other â—eethen vpon the B Virgin from whom we receaue this pleasant vitall fruite In this Virgin a Paradise of pleasure these spiritual fruits abound for coÌ„tayning this one fruit which hath the nature of heauenly Manna she satisfieth the tast of all spirituall soules for Iesus is a fruit contayning in it selfe all delightes We come now vnto the last of these three harmonicall parts which is sung by our holy mother the Catholike Church and adioyned vnto the two former parts of the Angel S. Elizabeth Holy Mary mother of God pray for v sinnâ—rs now in the houre of our death Had the Church sayd only Holy Mary pray for vs her high preheminence of being mother of God had bin left out And had it bin only sayd Mother of God pray for vs her Dignity indeed had bin specified but it had not bin made knowne from what lowlinesse she was exalted Luke 8. Quia respexit humilitatem ancillae suae from the humility and lowlinesse of a hand-maid she was raysed to be the mother of God therefore we say Holy Mary mother of God by Mary signifying her humility by the Mother of God the dignity vnto which her being humble Mary raysed her Pray for vs sinners thou that wert exempt from all sinne thou that beganst the ouerthrow of sinne thou that knowest the malice of sinne being the mother of grace pray for vâ— sinners that haue so ofteÌ„ offended thee by offending thy deare Sonne who deserue nothing of our selues Bernard serm 12. in Apoc. nor can better aske for mercy then through thy Blessed mediation knowing thy Sonne Christ Iesus can deny thee nothing Of thee therfore O blessed Virgin we begge to pray for vs. Now and in the houre of our death By the first word Now we consider our present life the misery and calamity of the same We beseech therfore the B. Virgin to assist vs in this life of misery that we may make this Now a passage vnto happines which shall last for Euer And in the hâ—ure of our death in which we haue most need of her powerfull ayde considering that vpon that instant our eternall estate dependeth This is the time in which the tree falleth where it shall remayne for Euer We may here out of these words reflect vpon the tender loue of the Catholike Church towards all her children aduising them by this prayer which she hath taught them to make recourse vnto so potent a friend as the Mother of God is at this most important houre after which immediatly insueth Euer Let these two words Now and Euer sound in thine eare perpetually Neuer thinke vpon the one but let thy thought imbrace also the other Neuer let thy conceit stay vpon Now to wit vpon this present life and the miseries therof but thinke also vpon Euâ—r to wit the ioyes of heauen prepared for
those that passe through these miseries constantly and let not the fond and false pleasures of this life represent themselues vnto thee vnlesse thou also set before thee the eternity of paynes due to those that neglecting their saluation follow these short delights in blindnes Let Now commit nothing that it shal be ashamed to auouch before Euer but let both these proue and examine the action of ech other that so we may Now seruing this great Virgin faithfully enioy her in happines for Euer OF THE SIX FEASTS OF OVR B. LADY HAVING breifly explicated the Pater Aue and Creed we will descend vnto the feasts of our B. Lady applying them to our Beads making triall whether we can make vse of what hath bin hitherto said And beginning with her pure Conception we will runne through her six feasts ending with her Assumption since most of these festiuities were meanes vnto our Redemption which ought to stirre vp in vs the more affection and deuotion to contemplate vpon them The Conception of our B. Lady CHAP. I. CONSIDER that ordinarily the Conception of man is in sinne The first feast Psal â—0 according to that of the Royall Prophet Et in iniquitatibus concepit me mater mea in sinne my mother conceaued me This sinne in children is tearmed Originall sinne as well because it is deriued vnto vs from our first Parents The effects of originall sinne as because it possesseth euery one at his first being or comming into this world This sinne infecteth the whole man body and soule shutteth Heauen gates against him making him slaue vnto Sathan The penalties of Originall sinne are diuers Bodily deformation all kind of sicknes and death it selfe dimnesse of Vnderstanding weaknes of our Will pronesse to sinne and damnation if we dye in it without the remedy of Baptisme Our B. Lady by singular priuiledge was preserued from this Originall sinne and consequently preuented with grace in her Mothers wombe and at the first instant of her Conception was indued with all vertues as Originall Iustice and the like She was by the same priuiledge adorned with all naturall perfections of body as health beauty strength and the like graces Lastly she was not subiect to any actuall sinne not so much as veniall preseruing still entier â—er Originall Iustice much lesse was she subiect to damnation â—onder euery one of these six points according to thy deuotion applying them to the seuerall parts of thy Beads The Natiuity CHAP. II. FIRST consider her no lesse wonderfull natiuity The secoÌ„d feast for as she was conceiued without sinne so was she borne of her aged mother S. Anne as wee may piously presume without all paine How ioyfull to Angels was her birth because she was to beare the King of Angels and to be their Queene Glorious to vs men was her Natiuity because she was to be the Aduocate of Gods Church and potent Mediatrix betweene her Sonne and mankind Gladsome was her Natiuity to the B. Trinity because she was from al eternity predestinated the Espouse of God the Father Mother to God the Sonne and Tabernacle to the holy Ghost Terrible to the infernall powers was this Natiuity of hers because she was to bruse the SerpeÌ„ts head Gen. 3. Lastly comfortable to all sinners of the Catholike Church was this Natiuity because she is borne a mother of mercy Queene of heauen and Refuge of sinners to whome all haue free accesse to whome God the Sonne will deny nothing and whose clemency is such as she taketh vpon her to obtaine all sinners humble petitions Apply these points as the former to the six Decades The Presentation CHAP. III. FIRST our B. Lady being chosen out of the whole world to be mother of God The 3. Feast was by degrees disposed to this office for being only three yeares old she was by diuine inspiration presented and offered vp to God in the Temple In the sacred Temple being come to riper years first amongst all the Iewes she made a vow of perpetuall Virginity In the Cloyster of this TeÌ„ple she serued God in all Iustice and Sanctity of body and soule giuing an example to all those that abandon the world to leaue with the world themselues also for without perfection invertue she knew no inclosure to be strong inough against the world teaching the best surest inclosure to be that of our affections Fourthly in that retyred place she continually exercised all vertues and good workes sutable to her calling There she mortified that Virginall body of hers imitating in the spirit of Prophesy her Blessed Sonne S. Amb. lib de Virgin who although he could not be subiect vnto any rebellion against the law of reason yet did by fasting and praying giue example to all that followed him that the way vnto the Kingdome which he promiseth is ful of mortifications and crosses Being thus trayned vp in all kind of vertue hence she was exalted to be the mother of God A vertuous life in this world is a disposition to attaine vnto happines in the next The Visitation CHAP. IIII. FIRST our B. Lady being declared The fourth feast by the message of the Angell to be the mother of God tooke a tedious iourney on foot passing the mountaines towards her cosin Elizabeth to visit her Withall patience spirituall ioy she performeth this iourny and that with great speed for S. Ambrose vpon this place saith Deuotion done with speed yeldes most abundant fruit because there is discouered the feruour of Charity Entring into her cosin Elizabethes house she saluteth her courteously whose salutation caused ioy both to S. Elizabeth to her sonne S. Iohn yet in her wombe Our B. Ladies vertues being deseruedly praised by S. Elizabeth she beareth her selfe notwithstanding most humbly and modestly She referreth al honour vnto God singing her sacred Canticle Magnificat anima mea dominum my soule doth magnify our Lord. In which many mysteries are contayned and documents for our instruction how to referre all our actions to the honour and glory of God Lastly our B. Lady hauing serued with al care and respect her aged cosin for the space of three monethes retourneth to poore Nazareth with her Spouse S. Ioseph expecting the time of her meruailous deliuery The Purification CHAP. V. FIRST our B. Lady remayning a Virgin The fifth Feâ—st and yet now made a mother by bringing forth the light of the world out of her humility obserued the legall number of dayes for her retirement and keeping all the other accustomed rites went vp to Hierusalem there to make her great offer of Thankes-giuing for the high dignity bestowed vpon her Quia fecit ei magna qui potens est Luke 1 because he that is mighty hath done great things vnto her For great benefittes great thankes must be giuen And according to her pouerty purity she offered a paire of Turtle Doues the best gift she could make instructing vs to offer vp to God
mother and the disciple whome he loued beholders of his affliction to the end his torment might be increased by their presence adding to his passion a greater griefe of compassion 2. Our deere Redeemer Christ Iesus powred forth foure fountaines of his most precious bloud he would haue his Mother his beloued disciple present that they might also powre forth foure fountaines of teares he rereceauing as great greife at the effusion of their compassionate teares as at the losse of his owne deerest bloud Heate thy deere Sauiour speake being now nailed vpon the Crosse Psal 17. Luke 2. Bellar. de 7. verbis The paines of death haue compassed me about but the sword of sorrow foretold by Simeon that should pierce my most innocent mothers soule doth afflict me as much as any torment I feele vpō this Crosse O bitter death doest thou thus separate not only the soule from the body but even the mother and such a mother from her some and from such a Sonne For this respect loue would not permit me to say Mother but Woman behold thy sonne 3. Looke vpon the three womē who stood neere vnto the Crosse of our Lord. VVhat the three Maries signifie Mary Magdalē beareth the person of Penitents that is of Beginners Mary 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 vnto whome we may ioyne pure S. Iohn who was also a Virgin Christ recommendeth his deere mother to the pure custody of a Virgin preferring therby the state of virginity S. Iohn being the disciple whome he loued yet are all others who are signified by the two other Maryes admitted to the priuiledge of standing neere the Crosse of which we may make a vertue if we will since all estates of life whatsoeuer abound with Crosses 4. Learne by this word the office of a Parent towards his child Parents ought to loue their children yet so that the loue of their children do not hinder the loue of God this did the B. Virgin exactly obserue for she stood neere vnto the Crosse vpon which her sonne hung bleeding with greife and constancy equal Her greife The B. Virgin most resigned shewed her to be a mother and her constancy made manifest her resignation vnto God Almighty Could she do otherwise then grieue for this Sonne of hers knowing what a Sonne he was And could she be otherwise then resigned being the mother of God and full of grace 5. Reflect vpon the happines of S. Iohn to haue this singuler priuiledge graunted him by his beloued mayster dying vpon the crosse who bequeathed vnto him his deerest mother Who would not haue byn desirous to haue liued with her in whome the second person in Trinity dwelt corporally Who would not haue piously enuied the Apostle in this great blessing yet since Christ Iesus hath made vs his coheires brethren ler vs with humble confidence begge that recommending vs vnto this his mother he will say Behold thy children that we may be also coheires of her loue 6. Lastly that we may be the better prepared to heare this word of comfort spoken by our Sauiour to his mother Behold thy children let vs stirre vp in our selues an ardent deuotion towards this B. Virgin whome we desire to make our mother imitating her virginall purity or at least purity in our state of life and let vs animate our selues the rather to deuote our selues wholy to this B. Virgin it being one of the surest signes we can gather in this life of our future saluation THE FOVRTH VVORD Deus meus Deus meus vt quid dereliquisti me My God my God why hast thou forsaken me CHAP. IIII. IN the three former wordes which our Sauiour pronunced vpon the Crosse A meditation for vvendesday we haue described him newly crucifyed now we come to the midle of the day in which for the horrour Nature had to behold her maker thus abused darknes was spread ouer the face of the whole earth the sunne by a miraculous Eclypse denying his wonted light darcknes being so deep as at midday the starres were the greatest lights that appeared 1. The first word spoken in this darcknes was My God my God Philogon lib. 2. why hast thou forsaken me Consider that our Sauiour by these words would shew vs the greatnes of the torments he suffered Hitherto we might haue thought he had had a body impassible or not feeling what was done vnto him his patience in all his whole passion being so admirable permitting them to whippe him crowne him with thornes naile him to the Crosse and neuer so much as to giue one sigh or the least signe of dislike of what was done vnto him now with a lowd voice he giueth forth these words that we might see what he suffered for vs and that he was sensible of the least thorne that had wounded him And as he desired we should see what he suffered so was his desire that we should see it with fruite considering for whose sake he brought himselfe most voluntarily into these straites Isa 53. since he was offered because himselfe would 2. That we might the better attend vnto him and consider what he did suffer for vs he tooke this opportunity to speake vnto vs in this great darknes when all distractions were taken from vs and when we might be wholy attent vnto him Publike meetings are not the places where the inspirations of God Almighty are heard but put thy selfe into the darknesse of retyrement there thou shalt heare thy Sauiour speaking vnto thee and insteed of hearing My God my God why hast thou forsaken me thou shalt heare him say My creature my creature why hast thou forsaken me 3. Let vs heere reflect vpon these three houres from six vnto nine in which our Sauiour was silent horrour had inuaded the whole world by reason of the vnwonted darkenesse and our Lord hung stil vpon his painful Crosse in his whole life which was nothing but a course of greife he neuer suffered more afflictions and yet neuer suffered them more willingly for now by the wearinesse and hanging downe of his body his woundes were more and more enlarged with them his greife by the absence of the sunne and sharpnes of theaire was increased and with all his naked and torne body more tormented and yet all there afflictions seemed easy vnto him in respect of the infinite desire he had to redeeme vs. Let vs reioyce if at any time we haue occasion giuen vs to suffer for him who suffered these intollerable paines for vs. 4. Why hast thou forsaken me These words proceeded from an ardent desire of suffering since he would haue no part of him free froth enduring somewhat for vs. This voice therfore may be truly sayd to be of the tongue which being sorrowfull that it had yet endured nothing for vs cryed out My God why hast thou
the same the which although it worke vpon the best subiect that may be yet doth it require a chang If we were comfirmed in grace it is certaine the thoughts of heauen and of those high Beauties would be euer profitable vnto vs but being as we are lutea vasa vessels of earth which are easily broken we must walke betweene loue and feare Ioy and Sorrow S. Paul himselfe maketh this cleere 1. Cor. 12. Least saith he the greatnes of my reuelations might extoll me there was giuen me an angell of Sathan to buffet me 1. Consider therfore first the place where these vnfortunate soules lye despayring who vnmindful of the world to come and eternity Luke 16. receperunt bona in vita sua enioyed their pleasures in this world and in the middest of all their prosperity when they least thought of it Venit mors super illos Psal 54. et descenderunt in infernum viuentes death came vpon them and they descended quicke into hell Frame to thy selfe an exceeding vast place capable to receaue infinite millions of soules which is rightly tearmed A land of misery and darâ—knesse Ioh. 10. where the shadow of death is no order but euerlasting horrour inhabitetâ— where nothing is heard but weeping and gnashing of teeth Matt. 8. mingled with lamentable voyces of despayre and intollerable blasphemies against their iust Iudge who deseruedly condemned them for their demerites to that place of eternall punishment 2. Reflect vpon the torments inflicted vpon these Caytiffes and behold with what malice those infernall Spirits the instruments of Gods wrath impose those vnspeakable torments vpon men taking this as a part of reuenge against mankind for possessing their seates in heauen Behold those soules how diuersly they behaue themselues in these endles miseries some sighing others weeping some rauing and crying hideously by reason of their paines others blaspheming against God and cursing most bitterly the houre of their natiuity Behold others in all their paines out of very enuy and malice silent not being able to expresse the hatred they beare to God nor the miseries they endure Oh Christian soule who art yet liuing and in a state capable to shun these vnspeakeable pains of Hell how canst thou truly thinke of these thinges and yet commit sinne so freely by which thou art made subiect to all these torments 3. Amongst all these afflictions two exceed if they may not be tearmed all of them to exceed to wit the cogitatioÌ„ of what they haue lost and the worme of conscience which are the greatest torments they haue All Deuines conclude that the paine of the sense which these soules feele in the middest of these most cruel and neuer-dying flames is but dull in regard of the sharpnes of of the memory of what they haue lost those fallen Angels informing euery other soule for their increase of torment what they haue lost by loosing heauen Heere the vnderstanding of those ioyes procureth intollerable griefe for ioy in it selfe delighteth none but those who either possesse it or at the least are in hope to possesse it but these soules neither possesse it nor yet are in hope euer 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 yeares as farre of from the end of this endlesse punishment as now 4. Consider the griefe which proceedeth froÌ„ the guilt of Conscience which like a gnawing worme lyeth continually tormenting the hart of a damned creature Heere is a continuall warre and discussion of matters passed in this life of Graces recâ—aued from the mercifull hand of God Almighty of reiecting the same of the opportunity offered of leauing that sinfull course and imbracing a vertuous life of so many purposes made of amendement and the deferring therof Oh how will this worme of Conscience teare the hart of a sinner when he shall see himselfe condemned out of his owne mouth and were it possible for him to dye this thought would end him but these greifes are endles hauing a subiect to worke vpon that neuer endeth heere harts may wither but neuer dye bodyes burne but neuer consume 5. If thou hast seene in the Considerations of Heauen what a soule would vndergoe to be made partaker of those ioyes hauing once knowne them before imagine heere on the contrary what one of these vnfortunate soules would endure to be freed from this damnation if it might returne to this life againe what wonderfull alteration should we see in that soule former pleasures turned into teares of penance the former losse of time into an exact obseruation of howers and a most perfect imployment therof all banquetings would be turned into fastings rich apparell into hayrecloth what a strait guard would be placed ouer al the seÌ„ses not so much as the least thought of rebellion in theÌ„ escaping without some seuere punishmeÌ„t Thus would this soule do if it were to liue againe but this cannot be heard the irreuocable sentence is passed and the most iust Iudge will not recall it but for euer and euer world without end this soule is to be tormented and all such wishes aâ—e most vaine and serue for nothing but for greater torment since they can neuer be obtayned 6. Lastly returne vnto thy selfe O Christian soule and thinking seriously vpon these things as those which most of al import thee ameÌ„d thy life which led in the offence of God conducteth thee directly vnto these endles tormeÌ„ts If thou wouldest examine thine actions by eternity it would make thee no doubt a blessed Saint in heauen and free thee from the torments of hell Thinke with thy selfe which thought may be made in a moment when thou vndertakest any action doth this action this thought or this word I am ready to vtter deserue the loue or hatred of Almighty God if it deserue loue reioyce with thy selfe and go forward in it if hatred leaue 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 thinke vpon thee ANOTHER BRIEFE WAY HOW TO SAY THE BEADES Wherein is contained the whole life of our B. Lady Taken out of holy Scripture and the Doctours of the Church applying to euery Pater Noster one of the gifts of the Holy Ghost and to euery Aue Maria one of these ensuing considerations or briefe eleuations of the mind I. PATER NOSTER The gift of Wisdome 1. AVE Maria. In the beginning of the world she is promised to mankind A wâ—mâ—n shall bruise thy h ad 2. She is prefigured in many holy women as in Iudith Hester and others 3. She is foretould to her pareÌ„ts by the Angell Conceaued without Originall sinne 4. She is borne full of grace aboue all creatures 5. Her Natiuity reioyceth the whole world 6. After three yeares she is presented in the Temple 7. She goeth vp the â—5 stepps of the Temple