the second Person in Trinity maketh intercession chooseth his time when he knew he should mooue his Father most vnto compassion Let feare be a companion vnto thy loue in this place for as he beggeth pardon so can he begge reuenge and punish men as well as Angells 5. Our actions ought to be sutable to our words we are conuinced in our vnderstanding that the perfect imitation of our Sauiour is to forgiue our enemies if it be asked of vs whether we ought to doe it we acknowledge that we ought Let therfore our actions be conformable to our opinion by hartily and willingly for giuing our enemies imagining it to be as really it is an act of the greatest courage that may be true Fortitude consisting in the conquest of our selues 6. Lastly consider what great rewards are prepared for those that are perfect imitatours of Christ neither is this a point of high perfection or counsaile and not a commaundment for if we forgiue not our enemies we daily giue sentence against our selues desiring God to forgiue vs no otherwise then we our selues forgiue our enemies These six points apply to the six Decades of thy beads and so consequently do with the meditations following humbly beseeching the Mother of Grace to obtaine for thee those vertues which are treated of THE SECOND VVORD Amen dico tibi hodie mecum eris in Paradiso Amen I say vnto thee this day thou shalt be with me in Paradise CHAP. II. A meditation for Munday VVE gather out of the holy Scripture the Fathers who write vpon this place that of those two Theeues crucified with our Sauiour SS Amb. and Aug. vpon S. Luke lib. 3. de cons Euang. one only blasphemed him for this happy Theefe whose sorrow obtained so sudden a pardon rebuked his companion saying Neither doest thou feare God Luke 23. wheras thou art in the same damnation And we indeed iustly for we receaue worthy of our doings but this man hath done no euill And he sayd to Iesus Lord remember me when thou shalt come into thy Kingdome 1. First consider how gratefull vnto our Sauiour this act of Faith was being as it were of power to exact a ful pardon at his hands according to his promises acording to the example which he shewed in the Penitent Magdalen Lord saith this happy offender remember me Behold his singular faith in the middest of all those reproaches when our Sauiour seemed least able to help him he desireth him to remember him Imitate this faith and when humane helps appeare least then let thy recourse be most vnto this Sauiour who heareth vs soonest when we are in most distresse our prayers being then most full of confidence in him 2. No sooner had this Theefe vttered these beleeuing wordes but our B. Sauiour whose mercy was most tender being touched sayd vnto him Amen which is as much as Truly I say vnto thee this day thou shalt be with me in Paradise This act shal be sufficient to obtaine thy pardon Were thy sinnes as scarlet thy penance cooperating with my grace shall make them as white as snow Isaâ— 1. admiring this infinite mercy of thy Sauiour vpon the Crosse who was most glad of this poore sinners coÌ„uersion promising vnto him presently Paradise Behold how he attends thy conuersion in like maÌ„ner desirous to giue thee heauen if thou wouldest but only be sorrowfull for thine offences 3. Some good workes it is like thou hast done in thy life but probably this Theefe neuer did any as by his death the reâ—ard of his life appeareth Shall then one act of sorrow for his sinnes gaine him a Kingdome and thou neglecting thy conuersion after many vertuous acts dying vnrepentant for some particuler sinnes of thine loose the sight of Almighty God eternally and be tormented foreuer Differing amendment dangerous Commit not so great a madnesse but while time is giuen thee repent all shall not haue the grace to be called at the last houre for where one obtayneth it thousands are denyed it 4. Ponder the greatnes of the reward bestowed vpon this sinner for his true conuersion he is promised Paradise to wit the fruition of God Almighty and his blessed Vision the greatest and highest gift that can be bestowed vpon the best deseruing creature and from a world of calamities both of body and soule is this penitent Theefe deliuered The force of PeÌ„naÌ„ce and brought into a Paradise of pleasures O strange alteration wrought by the powerfull hand of penance Be thou as penitent in time and by Gods grace thy pennance shal be as potent 5. Christ differreth not this reward but saith This day thou shalt be with me in Paradise a diligent rewarder of a small seruice and in this is declared the difference betweene the rewardes which the world bestoweth vpon his seruants and those which are giuen by Christ vnto his the world promiseth delights but payeth misery Christ whathe promiseth performeth giuing a Paradise to wit himselfe the seruice of the world in rewarded with loÌ„g hopes which in the end proue vaine Christ saith This day thou shalt be with me art thou not led by a higher loue then the loue of rewards yet this very loue will teach thee to choose Christ rather then the world 6. This fortunate sinner maketh this glorious confession in the face of Christs enemies when all the Apostles fled hid themselues for feare yet as it is probable he was neuer acquainted with Christ before nor had euer heard him preach of the hundred-fold rewards promised to those that followed him Matt. 19. and yet he now cryeth our O Lord remember me when thou shalt come into thy Kingdome How soone he gaue his assent to that infused faith which was set before him The Apostles as they went towards Emaus were slow in belieuing yet this publike offender no sooner had our faith propouÌ„ded vnto him by Gods holy inspiration but he presently proclaimed that with his mouth what his hart had giuen consent vnto THE THIRD VVORD Ecce mater tua ecce filius tuus Behold thy mother Behold thy Sonne CHAP. III. BEFORE we enter into contemplation of these words let vs heare what the holy Euangelist speaketh A meditation for Tuesday Iohn 19. who will giue vs no small light And there stood beside the Crosse of Iesus his mother his mothers sister Mary of Cleophas and mary Magdalen When Iesus therfore had seene his mother the disciple standing whome he loued he sayd to his mother Woman behold thy Sonne After that he sayd to the disciple Beheld thy mother and from that houre the disciple tooke her to his owne 1. Consider that out of this third Word many fruitfull documents may be gathered as first the infinite desire that Christ had to suffer for vs and to offer vnto his heauenly Father a full and rigorons satisfaction for our offences for this cause was he willing to haue his deere
Manner 3. The Terriblenes Proceedeth from Proceedeth from The Generality The Seuerity The Peremptorines 4. Our vnwillingnes Proceedeth from 4. IgnoraÌ„ce of heauen Our bad life Feare of future estate 5. A happy death Proceedeth from 5. Memory of dea h. The hate of sinne The loue of God Of Iudgement CHAP. II. FOR the better performing of thy pious Considerations vpon this point imagine thou seest one newly departed this life and carryed before the dreadfull Tribunall of Almighty God there to be most strictly examined of all his words thoughts and actions done whiles he liued in this world according to that of the Apostle We must all be summoned before the tribunall seat of Christ 2. Cor. 5. euery man receaue either good or euill according as he hath behaued himselfe whiles he liued vpon earth But our blessed Sauiour himselfe more particulerly speaketh of this Iudgement in these words Matth. 12. I say vnto you that euery idle word that men shall speake they shall giue account therof in the day of Iudgement 1. Consider that if so strict an account shal be made of all-things at that day and that so smal a matter as an idle word shal not escape but shal be weighed in the ballance of iustice what shall become of the sinner who hath walked in the path of sinne so many yeares togeather and perhaps euen from his yeares of discretion hauing committed so many so vile and abhominable offences Oh how terrible will that day be vnto him when euen the iust shall tremble 2. All those offences of his shal be layd open to the whole world which must needs procure a wonderfull confusion when not only his actions which he did so cunningly conceale in this world but euen his very thoughts shal be made manifest to all of what valew will one satisfactory act of pennance done heere be The comfort of a meritorious action and how will his good Angell alleage it for him lamenting as it were that he hath no more to say for him On the other side behold the enemy of his soule laying before the most iust Iudge the multitude of his offences asking for iustice and comparing his many greiuous sinnes committed not oÌ„ly against a Creator but also a Redeemer with his owne one only sinne committed but against his Creatour 3. All things being layd open and made so cleare that he hath no place for any appeale with infinite feare and trembling he expecteth the definitiue sentence which Christ Iesus now being a seuere Iudge and no more a mild Redeemer is to passe vpon him Goe thou accursed into euerlasting fire Mat. 25. which was prepared for the Dâ—uell and his Angels for I was hungry thou gauest me not to eat I was thirsty thou gauest me not to drinke c. 4. Turne thine eye from this wofull sinner and for thy comfort behold a soule who hath bin a diligent seruant of Almighty God in this world and now ending the course of life is brought also before this iust Iudge to receaue according to her deserts To the confusion of the diuels triumph of this soule all the good worckes that euer she hath wrought shal be layd open to the whole world and those frailties also for which due pennance hath bin performed in this world shall nothing auaile the aduersary who alleadgeth them Behold the B. Virgin and Mother of God the Angell Guardian and all the rest of the Saintes vnto whome this soule hath bin deuoted recommending her vnto the iust Iudge to giue her a crowne according to her desert Heare the vpright Iudge giuing his sentence Mat. 25. Come thou blessed of my Fathâ—r possesse the Kingdome prepared for thee froÌ„ the beginning of the world for I was hungry and thou gauest me to eat I was thirsty and thou gauest me to drinke 5. What a strange alteration will the sinfull Creature behold himselfe in The d fference of men in this vvorld and in the next when he shall see him who was abiect in this world he who lodged meanely fed hardly was apparelled poorly and in all respects of this world was much his inferiour to be exalted so highly and to be tearmed blessed and himselfe so much debased to be cursed and condemned to eternall punishment On the other side what comfort will that other soule haue when he shall thus arriue into that hauen vnto which liuing in this world he aymed then how sweet will those sufferings seeme when euery action shall haue his crowne 6. Beholding with thy selfe these two soules and the differences of them with the diuers manner of the Iudges proceeding towards them and hauing seene the true and reall cause of the reward of the one and the punishment of the other resolue to lead thy life according as thou desirest to be dealt withall in this Iudgement If thou desirest happines Make a vvorthy choyce let thy life be sutable to thy desire since according to our actions euery one of vs shal be iudged according to that of our Sauiour himselfe speaking of the power of his Iudgment Meruaile not at this saith he because the houre commeth Ioh. 5. wherein all who are in the graues shall heare his voice and they who haue done good things shall come forth into the resurrection of life but they who haue done euill into the resurrection of Iudgement Of Heauen CHAP. III. BY heauen thou art to vnderstand nothing else but a place of complete Happines In vvhat consisteth happines and as blessednes or happines in this world consisteth in the exercise of Charity and other vertues so doth it consist in the next in the vision of Almighty God and although this happines in heauen be possessed diuersly by those most happy enioyers therof yet the difference proceedeth not by reasoÌ„ of the obiect or that which is seene which is Almighty God the selfe same vnto all but from the manifold wayes of seeing it It is true Psal 35. In lumine eius vidâ—bimus lumen In his light we shall see light but this light beateth not vpon all with the like splendour but moderateth it selfe according to the capacity of the glorified soule who seeth it That all the blessed receaue their happines by seeing and enioying the selfe same thing Matth. 20. the holy Fathers gather out of that peece of mony which the maister of the vineyard gaue vnto his work-men beginning from the last to the first where they who came last had the same giueÌ„ them which was giuen to the first which sheweth that the obiect is the same vnto all And that the same is differently possessed we are taught also by our Sauiour telling vs Iohn 14. That there are many mansions or dwelling places in the house of his Father 1. Consider as well as thou art able the happines of a soule in this place where at the first arriual finding nothing but ioyes and such as it neuer
admiring his vnchaÌ„gablenes inuite the Saints and all Pilgrimes of the militant Church to prayse God in saying Glory be to God the Father the Sonne and the holy Ghost for their vnchangeablenes as they were in the beginning and now and euer shal be vnchangeable world without end Amen Heere say ten Aues one Pater demaunding perseuerance in Grace Charity Purity of life and all other vertues Before the fifth Decade looke into incompreheÌ„sible Goodnes of God Good who is goodnes it selfe all other Creatures good by participation of his Goodnes Furthermore God is not only Goodnes it selfe and maker of all things good but also he worketh with his creatures all those workes which are good for without him we can do nothing Ioan. 15. and in this respect we are called when we do well Cooperatours Ioan. 3. and as S. Paul saith Coadiutours with God 1. Cor. 3. who saith of himselfe Phil. 4. I can do all things in him who comforteth me but most plainly of all the Prophet Isay teacheth vs this truth saying Thou O Lord Isa 26. our God hast wrought in vs all our works Consider also this ineffable goodnes of God which hindereth infinite euills which the wicked spirittes and their complices euill men would do if Gods goodnes did not hinder them Againe those euill works which men do bring to passe by Gods permission by this goodnes of God in the end turne to the good of his faithfull seruants as witnesseth his Apostle Al things tend Rom. 8. and cooperate to the good of them that loue God Lastly this goodnes of God neyther is neither can be cause of euill but only of good for of goodnes what can proceed but good Oseâ— 13. Hence the Prophet sayth Thy saluation O Israel is of me but thy perdition is from thy selfe And so being rauished in the loue of this inestimable goodnes implore the assistance of all the Saints and with them giue glory to the Father the Sonne and the holy Ghost for their inestimable goodnes as they were in the beginning are now and euer shall be world without end Amen Then say ten Aues and one Pater Noster in extolling this goodnes humbly beseeching to be wholly inamoured of it Before the sixt Decade open thine Vnderstanding Merciful and looke as well as thou mayest into Gods mercy which in all respects is infinite First most firmely beleeue that as humane misery which is the proper obiect of Gods mercy The obiect of Gods mercy surmounteth in greatnes all other morall accidents casual vnto man for misery accompanieth al men their soules bodies and whatsoeuer for it is their companion into the world it continually attendeth them till their dying day yea from some it neuer parteth for all Eternity so in regard of vs and our necessities the mercy of God surpasseth all other diuine attributes Eccl 18. 〈◊〉 140. or powers as the prophet fitly to this purpose sayth The mercy of our Lord is aboue all his workes Secondly in particuler consider the mercy of God the Father towards vnfortunate mankind who hauing but one only begotteÌ„ Sonne Ioan. 3. condemned him to a most cruell death to restore vs to life againe Thirdly so vnmeasurable is the mercy of God the Sonne that he tooke vpon him our mortality Rom. 8. suffered for our sakes most shamefull reproaches and death it selfe to free vs captiues to Sathan and to make vs who were vassalls to sinne heires of his Kingdome Fourthly God the holy Ghost is so naturally indued with mercy that he in proper person continually sanctifieth guideth and gouerneth the vniuersall Church of God in vnity of truth Ioan. 14. euen vntill the worlds end Fifthly all the three diuine Persons ioyntly and equally are as mercifull to euery man in particuler as they are towards all the world in generall and therfore most truly said S. Augustine In Confess God loueth euery one man as much as he loueth the whole world the reason is because God loueth euery man infinitely and can loue all men togeather but infinitly Sixtly so ready and attendant is Gods mercy for euery man all the time of this transitory life Ezech. 18 that at what houre soeuer any sinner will accept of it repentant for his sinnes returning vnto God by amendment of his life God is most ready to receaue him to his mercy to indew him with his grace and to bring him to the crowne of glory Let no sinner therfore despaire of Gods mercy though he be at the last gaspe yea and ouerwhelmed with a world of sinnes for greater is Gods mercy then mans sinnes or misery because Gods mercy is infinite Lastly consider his goodnes in being readier to pardon men al their offences then men can be desiâ—ons to be pardoned as appeareth in Christ towards the good theefe And heere admiring Gods infinite mercy and crauing the assistance of the celestiall spirits in exalting Gods prayses say Glory be to the Father the Sonne and the holy Ghost for their vnspeakable Mercy as it was in the beginning is now and euer shal be world without end Amen And then saying ten Aues and one Pater instantly desire to be alwayes partaker of Gods mercy Thus for a tast haue I giuen thee an exaÌ„ple how to meditate vpon God Almighty and the three Diuine Persons in Trinity in saying thy Beades Of the Pater Noster CHAP. VIII THE holy Scripture commandeth vs to hope By the Pater Noster hopers signified Ioan. 16. it being the anker of our saluation To this end Christ saith Haue hope for I haue ouercome Wherupon the Apostle saith Hope neuer confoundeth The reason is because hope is a heauenly Vertue infused by God into our soules wherby with a certaine confidence we expect at Gods hands life euerlasting Things to be prayed for are of two sortes either good or bad For the former wee pray they may be giuen vs from the later we pray we may be deliuered Diuers are the good things we stand in need of both for soule and body some spirituall others temporall and all of them help vs to the attayning vnto our finall complete happinesse Infinite are the euills as well ghostly as bodily which greatly encomber vs in this our pilgrimage from which euils we earnestly pray to be deliuered and all these both good and bad in generall Matth. 6. were by our Sauiour briefely compacted togeather in our Pater noster which containeth in it all the things that are to be hoped for as also all those things that we desire to be deliuered from In saying the Pater noster first let thy mind be fixed vpon Almighty God who is the person vnto whome thou offerest thy prayer Secondly penetrate the sense and meaning of euery word beginning for example with the first word Our This word sheweth that God is a Father vnto vs all and as to all so is he to euery one First
those that passe through these miseries constantly and let not the fond and false pleasures of this life represent themselues vnto thee vnlesse thou also set before thee the eternity of paynes due to those that neglecting their saluation follow these short delights in blindnes Let Now commit nothing that it shal be ashamed to auouch before Euer but let both these proue and examine the action of ech other that so we may Now seruing this great Virgin faithfully enioy her in happines for Euer OF THE SIX FEASTS OF OVR B. LADY HAVING breifly explicated the Pater Aue and Creed we will descend vnto the feasts of our B. Lady applying them to our Beads making triall whether we can make vse of what hath bin hitherto said And beginning with her pure Conception we will runne through her six feasts ending with her Assumption since most of these festiuities were meanes vnto our Redemption which ought to stirre vp in vs the more affection and deuotion to contemplate vpon them The Conception of our B. Lady CHAP. I. CONSIDER that ordinarily the Conception of man is in sinne The first feast Psal â—0 according to that of the Royall Prophet Et in iniquitatibus concepit me mater mea in sinne my mother conceaued me This sinne in children is tearmed Originall sinne as well because it is deriued vnto vs from our first Parents The effects of originall sinne as because it possesseth euery one at his first being or comming into this world This sinne infecteth the whole man body and soule shutteth Heauen gates against him making him slaue vnto Sathan The penalties of Originall sinne are diuers Bodily deformation all kind of sicknes and death it selfe dimnesse of Vnderstanding weaknes of our Will pronesse to sinne and damnation if we dye in it without the remedy of Baptisme Our B. Lady by singular priuiledge was preserued from this Originall sinne and consequently preuented with grace in her Mothers wombe and at the first instant of her Conception was indued with all vertues as Originall Iustice and the like She was by the same priuiledge adorned with all naturall perfections of body as health beauty strength and the like graces Lastly she was not subiect to any actuall sinne not so much as veniall preseruing still entier â—er Originall Iustice much lesse was she subiect to damnation â—onder euery one of these six points according to thy deuotion applying them to the seuerall parts of thy Beads The Natiuity CHAP. II. FIRST consider her no lesse wonderfull natiuity The secoÌ„d feast for as she was conceiued without sinne so was she borne of her aged mother S. Anne as wee may piously presume without all paine How ioyfull to Angels was her birth because she was to beare the King of Angels and to be their Queene Glorious to vs men was her Natiuity because she was to be the Aduocate of Gods Church and potent Mediatrix betweene her Sonne and mankind Gladsome was her Natiuity to the B. Trinity because she was from al eternity predestinated the Espouse of God the Father Mother to God the Sonne and Tabernacle to the holy Ghost Terrible to the infernall powers was this Natiuity of hers because she was to bruse the SerpeÌ„ts head Gen. 3. Lastly comfortable to all sinners of the Catholike Church was this Natiuity because she is borne a mother of mercy Queene of heauen and Refuge of sinners to whome all haue free accesse to whome God the Sonne will deny nothing and whose clemency is such as she taketh vpon her to obtaine all sinners humble petitions Apply these points as the former to the six Decades The Presentation CHAP. III. FIRST our B. Lady being chosen out of the whole world to be mother of God The 3. Feast was by degrees disposed to this office for being only three yeares old she was by diuine inspiration presented and offered vp to God in the Temple In the sacred Temple being come to riper years first amongst all the Iewes she made a vow of perpetuall Virginity In the Cloyster of this TeÌ„ple she serued God in all Iustice and Sanctity of body and soule giuing an example to all those that abandon the world to leaue with the world themselues also for without perfection invertue she knew no inclosure to be strong inough against the world teaching the best surest inclosure to be that of our affections Fourthly in that retyred place she continually exercised all vertues and good workes sutable to her calling There she mortified that Virginall body of hers imitating in the spirit of Prophesy her Blessed Sonne S. Amb. lib de Virgin who although he could not be subiect vnto any rebellion against the law of reason yet did by fasting and praying giue example to all that followed him that the way vnto the Kingdome which he promiseth is ful of mortifications and crosses Being thus trayned vp in all kind of vertue hence she was exalted to be the mother of God A vertuous life in this world is a disposition to attaine vnto happines in the next The Visitation CHAP. IIII. FIRST our B. Lady being declared The fourth feast by the message of the Angell to be the mother of God tooke a tedious iourney on foot passing the mountaines towards her cosin Elizabeth to visit her Withall patience spirituall ioy she performeth this iourny and that with great speed for S. Ambrose vpon this place saith Deuotion done with speed yeldes most abundant fruit because there is discouered the feruour of Charity Entring into her cosin Elizabethes house she saluteth her courteously whose salutation caused ioy both to S. Elizabeth to her sonne S. Iohn yet in her wombe Our B. Ladies vertues being deseruedly praised by S. Elizabeth she beareth her selfe notwithstanding most humbly and modestly She referreth al honour vnto God singing her sacred Canticle Magnificat anima mea dominum my soule doth magnify our Lord. In which many mysteries are contayned and documents for our instruction how to referre all our actions to the honour and glory of God Lastly our B. Lady hauing serued with al care and respect her aged cosin for the space of three monethes retourneth to poore Nazareth with her Spouse S. Ioseph expecting the time of her meruailous deliuery The Purification CHAP. V. FIRST our B. Lady remayning a Virgin The fifth Feâ—st and yet now made a mother by bringing forth the light of the world out of her humility obserued the legall number of dayes for her retirement and keeping all the other accustomed rites went vp to Hierusalem there to make her great offer of Thankes-giuing for the high dignity bestowed vpon her Quia fecit ei magna qui potens est Luke 1 because he that is mighty hath done great things vnto her For great benefittes great thankes must be giuen And according to her pouerty purity she offered a paire of Turtle Doues the best gift she could make instructing vs to offer vp to God
mother of them Deuote thou thy selfe by the imitation of these thy holy predecessours vnto this B. Virgin that thou mayest also find her a Mother and mediatrix of Grace 6. Lastly let thy soule affect with an extraordinary loue this holy mother of Grace particulerly 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 hower of thy death that thou maiest enioy her for euer in blisse The Coronation of our B. Lady CHAP. XV. SINCE thou art to contemplate vpon this high mistery of the Coronation of the Queene of heauen The fifth glorious Mystery dwell willingly in those celestiall parts with thy mind and till thou hast accomplished thy deuotion looke not downe vpon earth nor to the distractions it beareth and say vnto thy mind with holy Macarius the Eremite Thou hast Angels Archangels Cherubims Ioachimus Perionius in vita and Seraphims yea God himselfe for thy obiect Make therfore for a while thy aboad in heauen since no where can be found so noble obiects But it were too much for thee to haue thy mind so obedient vnto thee as this Blessed Saintes was which for the space of two whole dayes togeather remayned fixed vpon those heauēly delights without any distraction at all 1. First behold this celestiall Queene in this day of her Coronation most beautifully adorned withall perfections both of mind and body all the blessed inhabitants of Heauen attending her reioycing at the increase of her glory If these happy soules be so ioyfull at their Queenes exalting what oughtest thou to be since thou art farre off from that happines and desirest to attaine vnto it by her mediation 2. Behold the three Blessed Persons in Trinity ioyntly cooperating to the triumph of this glorious Virgin all of them placing with one consent a Diademe of glory vpon her head the reward of her faithfull seruice to their Deity in this world And meruaile not at the extraordinary glory she is endued with but consider the high vocation she was called vnto and in how great a busines she was imployed 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 Soules in Heauen performed to their new crowned Queene all singing her praises and extolling her dignity worthines 4. This crowne of glory imagine to be her most perfect beholding of Almighty God The B. Virgins Crovvne as much as any pure Creature can do receauing from him as from the fountaine of al glory light these her beames of brightnes 5. According to the capacity of euery soule glory is infused some are more glorious then others and yet all full of glory This glorious Virgin was full of grace heere vpon earth and therfore must needes be full of glory in heauen which fulnesse of glory proceedeth from the happy vision of Almighty God which she enioyeth according to the large measure of her merits 6. Lastly reioyce in the highest degree thou canst at the happy estate of this Queene of Glory and thinke no small happines redoundeth vnto thee since thou hast chosen for thy Patronesse Aduocate one so glorious and powerful and renew thy feruent desires to serue her with all fidelity laying open before her eyes of mercy thyne afflictions begging redresse at her mercifull hands by her potent intercession to her Sonne And thus I haue brought thee to an end of these considerations vpon the fifteen mysteries of the Rosary which as thou hast seene are deuided into Ioyfull Sorrowfull and Glorious the which thou mayest not vnfitly apply vnto the three Estates of men in this world The application of these mysteries who carefully worke their saluation to wit of those who begin those who profit those who are perfect the which three estates are termed by spirituall men the Purgatiue Contemplatiue and Vnitiue For by the Sorrowfull mysteries we may comprehend griefe for our sinnes past which is the way to purge vs since pennance is the next bath vnto Baptisme By the Ioyfull we may vnderstand Contemplatiue when we meditate and ponder vpon those Mysteries which are full of ioy And lastly to the Glorious we may fitly apply the estate of Vnion with Almighty God since Glory is nothing but an effect of this happy Vnion vnto which we all aspire it being the end wherto we were created OF THE SEAVEN Wordes of our Sauiour vpon the Crosse applied vnto the seauē Dayes of the Weeke HAVING ended the Rosary I intend to lead thee into the contemplation of the seauen words spoken by our Sauiour vpon the Crosse applying ech word or sentence to a seuerall day of the weeke that thou mayest the better harken vnto this sweet Sauiour of thine who neuer leaueth preaching vnto thee For vpon his bitter Crosse he teacheth thee these diuine documents shewing euen at his death the exceeding loue he bare vnto thee being then most mindfull of thee that thou mightest the oftener remember him and chiefly vpon his Crosse THE FIRST VVORD Pater ignosce eis quia nesciunt quid faciunt Father forgiue them for they know not what they do CHAP I. FIRST consider the exceeding loue of our Sauiour shewed in Luke 23. these wordes A meditation for Sonday whose afflictions although they were extreme could not make him forget our misery but that crowned with thornes torne with whippes wearied out with paines his sacred hands and feet pierced with grosse nailes he would yet beg pardon for his enemies neglecting his owne painfull estate Loue this louing Sauiour of thine and loue him ardently since thou canst neuer loue him inough who loued thee so entierly 2. He seeketh all meanes possible how to obtaine their pardon for he calleth vpon God by the name of Father a name of meekenes a name of mercy as if he should say I thy obedient Sonne who suffer heere vpon the Crosse call vpon thee my Father to forgiue them for they know not what they do In imitation of thy Sauiour forgiue thine enemies endeauour to make others to do the like diminishing their errours hiding their offences 3. Consider that our Sauiour did not only pray for these present persecutors of his but for all who euer did or shall offend him euen from our first Parents to the worlds end imagin that when thy deerest Sauiour pronounced these words he beheld euery particuler sinne of thine pondered the circumstances considered the occasions and marked the great malice of thy sinne in despising him and preferring before him some idle transitory pleasure and yet would aske thy pardon so earnestly excusing thine offence Oh then loue this ardent louer weep bitterly that euer thou hast offended him 4. One only offence in the Angells was eternally punished God more seuere to Angels then to men and yet for thy many offences
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
forsaken me That all men may be redeemed let all Iesus be tormented The most innocent tongue of Christ suffered also for vs. that no part may want his speciall redeemer especially the tongue the instrument of so many offâ—nces of detractions bearing false witnes of impure words and oftentimes denying Christ this petition was heard Math. 27. and incontinently one of them running tooke a spunge filled it with vinager and put it on a reed and gaue him to drinke 5. In the three first Words our maister Christ Iesus recommeÌ„ded vnto vs three great vertues Charity towards our enemies Mercy towards those who are miserable and Piety towards our Parents In this fourth Word he coÌ„mendeth vnto vs Humility a vertue most necessary for all men and where could he shew vs more humility then in these words My God my God why hast thou forsaken me For here Christ sheweth through the permission of God all his glory and excellency to be quite obscured before the face of the whole world as appeared by those strange obscurityes in the heauens Vidimus gloriam eius saith S. Iohn we haue seene his glory Iohn 1. but it was not heere where he saw it Great was the difference betweene mount Tâ—abor and mount Caluary in one Christ could not be seene for light in the other he could not be seene for darknes 6. Lastly consider that this darknes was light to some being an argument of beliefe meanes to the light of faith Learne out of this to make thy best of euery thing If light may be gathered out of darknes farre easier may vertues be drawne out of afflictioÌ„s which although they be brought vnto vs by a certaine necessity yet may we make this necessity a vertue by our intentioÌ„ giue life to that which otherwise would haue bin a dead action THE FIFTH VVORD Sitio I thirst CHAP. V. HAST thou not yet my sweet Sauiour receaued torments inough A meditation for Thursday Will that Thirst of thy diuine loue towards man neuer be extinguished O dolorous Iesus vnfould this mystery and let our thirsty souls receaue the influence of thy graces that we may thirst after nothing but thee the fountaine of life 1. First contemplate vpon this word I thirst and take it litterally seeing our Sauiour through the losse of so much bloud could not but feele an exceeding thirst his natural moysture being almost wholly spent his sacred veynes being empty his tongue scarse able to mooue for very drought which forced him to speake in one only word I thirst as if he should haue said In this excessiue torment which I feele of Thirst is there none who will affoard me any refreshment See thy Sauiour in this distresse and still be sorrowfull for thy sinnes that were the cause of these his afflictions 2. I thirst after the consummation of the businesse I haue in hand The cause of his thirst the redemption of man for whose loue I thirst after more torments I thirst after afflictions that men an easy imitation of me should not desire and thirst after offences my thirst is satisfied with gall and vinagre that thine might be satisfied with those heauenly ioyes which I promised thee I am content to endure all hardnes for thee only requiring at thy hands that thou wilt make vse of my sufferings 3. We read in holy Scripture only twice where Christ discouered his thirst once to the Samaritan woman Iohn 4 Iohn 19. and now heere vpon his Crosse in both he discouered his infinite charity towards mankind thirsting after the conuersion of soules he asked drinck of the Samaritan only to giue her occasion by discoursing with him to know that he was able to giue her water of life if she demaunded it and heere he thirsteth the generall good of soules and their true returne vnto him and to the end that may be effected he thirsteth after torments yea death it selfe 4. Desires are well termed thirstes what we desire that we are sayd to thirst after our good desires Christ thirsteth after to haue them perseuere to the end for our euill he thirsteth after the extinguishing of them if our thirst be after heauen how pleasant is it to the soule that thirst is as great a fulnesse as can be possessed in this world where true happines is only possessed by desiring it but if our thirst be after transitory things as riches honours pleasures and the like which the world falsely calleth goods then we shall truly experience that this thirst is a torment and an insatiable desire which is more and more increased by how much more we possesse what we desire 5. Wonder and with greife consider with thy selfe how thou canst behold thy Sauiour in his whole life and passion so ardently thirst after thy saluation and yet thou thy selfe remayne carelesse of the same as if thy saluation were a thing of nothing and that it concerned thee not how thou canst desire and continually thinke vpon gayning those thinges which thou must leaue perchance to morrow and neglect those things which remayne and which in ioy thou mayst possesse for euer 6. Lastly Christ thirsted after that glory which he had voluntarily put oâ— liuing in this vale of misery 33. yeares apparelled in our naturall habit now knowing the end of his pilgrimage to approach he desired the glorious company of his heauenly Father Reflect heere vpon thy selfe and consider that where thy treasure is there is thy thirst thy hart thy desire imitate thy Sauiour in thirsting after heauenly thinges and if there be thy treasure there wil be thy thirst VVhere thy treasure is there is thy thirst but if thy treasure lye vpon earth thy desires also wil be earthly for desires alwaies take their natures from those things which are desired THE SIXT VVORD Consummatum est Is it consummated CHAP. VI. CONSIDER heere a Proclamation for the generall pardon of the sinne of mankind A meditation for Friday endited by the eternall Word written by the finger of God in the paper of our humane Nature vpon the altar of the Crosse sealed with the bloud of the Lambe subscibed by the holy Trinity dated the houre of Christ his death recorded by S. Iohn the Euangelist and pronounced by the mouth of Iesus then crucified in these words It is consummated that is mans ransome iâ— payed Gods wrath is appeased men shall haue mercy grace and glory Gods Iustice is fully satisfied the ruine of Angels repayred mankind made free of heauen Glory be to God peace to men 1. Contemplate heere with holy S. Augustine vpon this place that our Sauiour had an especiall eye and regard vnto those truthes which he had giuen forth by the Prophets Aug. in cap. 19. Ioan. all being euen vntill his death most exactly fulfilled which they had foretold there remayned only to be verifyed his death He confirmeth therfore by this word It is consummated all that had bin said of him
right hand shall imbrace me Thou hast already beheld the imbracing of the right hand which was stretched forth vpon the Crosse ready to imbrace and intertaine all sinners this was cleerly shewed by calling the Theefe out of sinne into grace and out of a world of torments into a Paradise of ioyes Now let vs consider the left hand 1. First behold it as full of bloudy streames as the right and in euery point as full of paine what comfort could the Espouse take in laying this bloudy and painfull hand vnder her head Perhaps she desired to haue the impression of this bloudy hand left in her hart to the end she might neuer forget it striue to coÌ„serue fresh in thy memory this left hand of thy Sauiour The left hand Iustice by which his Iustice is signified and by the impression of it remember that sacred bloud which was shed for thee of which they who make not the best vse shall find a seuere iudge who as he called one at his right hand so he permitted an other at his left to perish 2. Endeauour to keep this left hand vnder thy head Betweene the earth and thee let the Iustice of Almighty God mediate Earth caÌ„ attempt nothing against thee when it shal behold how strongly thou art guarded Weigh all thy actions in the ballance of Iustice and thou shalt neuer offend If thou lay pleasure in one scale lay torments due vnto it in the other If this life being but a moment present delights vnto thee call Eternity vnto thee and let it confront that moment and it will soone haue victory 3. His left hand vnder my head Loue is commonly distinguished betweene filiall and seruile That is the loue of a child to his Father and of a seruant to his Maister let this Left hand to wit the Iustice of our Sauiour be vnder our head that is betweene the earth and vs let at the least the feare of Iustice be placed If we ariue not to that perfection which we al ought to tend vnto to contemne the pleasures and vanities of the world meerly for the loue of God preferring that pure affection before all things yet let vs contemne them for the dangers that are in them and for feare of the seuere hand of Iustice which punisheth those who follow them 4. His left hand vnder my head and his right hand shall imbrace me so that vnlesse his left hand be vnder thy head his right hand shall not imbrace thee Doth thy soule desire the louing imbracements of thy Sauiour and the sweetnes of his mercy lay vnder thy head the feare of his Iustice let that be thy foundation and the beginning of thy wisdome Psal 110. then shall his right hand imbrace thee when it shall find his left hand vnder thy head 5. The Espouse desireth his left hand may be vnder her head that is from her beginning from the first entrance into this world till her going out of it that al the dayes of her life she may walke the pathes of his Iustice Most fitly was this spoken of the immaculate Virgin Mother who had this left hand vnder her head being euen in her very Conception indued with originall Iustice the which vnder her head as it were in her first beginning most graciously preuenting her made her worthy to beare the Sonne of God and Sauiour of the world 6. His left hand vnder my head As thou hast hitherto applied this left hand to the Iustice of God so heere apply it to that Iustice which euery true Christian that is which euery follower of Christ ought to beare towards himselfe If we our selues lay this left hand vnder our head and become our owne iudges in this world measu ing our actions by the rule of Iustice and making them streight by penance then shall we facilitate our iudgement in the next world preuenting Gods seuere and rigorous sentence then shall his rigâ—t hand imbrace vs because our owne left hand hath chastised vs. Apply these points as the former The Side CHAP. III. AND now descending from the Mercy Iustice of our Sauiour let vs repose our selues in the seat of his diuine Loue and beholding it as it is in heauen glorious let vs adore those streames of his ardent Loue which issued out of that sacred hart the Cittizens of heauen exulting at the sight of so immense charity Psal 45. Fluminis impetus laetificat ciuitatem dei The violence of this riuer sayth the Prophet maketh the Citty of God Ioyfull when those blessed Inhabitants beheld the violence and force of this bloudy riuer bringing into that hauen of felicity new Colonies to replenish the seates of fallen Angels this being that riuer which issued out of the place of pleasure Gen. 2. to water Paradise as well that celestiall 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 therfore let vs behold this glorious wound in the side of our Sauiour hanging vpon the Crosse in which we are not to consider any griefe this wound being inflicted after his death out of the circuÌ„stances therfore frame thy pious meditation as that as soone as the soldier with a speare had opened his side Iohn 19. presently there came forth bloud and water that being here fulfilled which was prefigured by Moyses striking the rocke with his rodde Exod. 18. O happy wound of the gracious side of our Sauiour out of which Tract 9. in Ioan. saith holy S. Augustine issued the holy Sacraments 2. That Riuer which watered Paradise deuided it selfe only into fower but this that streamed from the sacred side of Iesus multiplyed it selfe seauen times making seaueÌ„ most precious bathes whose nature is to wash soules make them pure for heaueÌ„ When thou makest thy accesse vnto these diuine Sacraments remember the sourse whence they did spring and let thy deuotion be sutable to the dignity of those mysteries thou desirest to be partaker Thinke saith S. Chrysostome when thou commest to drinke of the holy Chalice Hom. 84. in Ioan. thou doest put thy mouth vnto Christ his side and sucke thence his sacred bloud 3. Consider with thy soule how zealous Diuine Loue shewed it selfe towards mankind in the busines of his Redemption Nature endeauouring to succour the humanity of Christ drew into the last hold as much streÌ„gth as was possible striuing to fortify the hart diuine Loue triumphed ouer this humanity in such sort as euen after death it entred this sacred fort being the sole commaunder therof and drew forth all those forces with which Nature endeauoured to haue resisted As thou doest admire this feruour of Loue so bend thy forces to imitate the same and sticke not vpon toyes and trifle of this world Ponder this vvell that endeauour to keep thee from an entier oblation of thy selfe to Almighty God Canst thou see thy
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
without help beyond the ordinary power of that age 8. Praying in the Temple she is often visited by Angels 9. She giueth example of all vertue to the Virgins who liued with her 10. She is the first who made a vow vnto God of Virginity II PATER NOSTER The gift Vnderstanding 1. AVE The Hygh Priest with the people pray to deliberate about her now mariageable according to the will of God 2. It is reuealed by an Angell that she should seeke her an Espouse 3. She is espoused vnto Ioseph of the family of Dauid 4. God being pleased with her Humility chooseth her to be the Mother of his sonne 5. The Angell of God telleth her she shall be mother of God remayning a Virgin 6. Behould sayth she the handmayd of our Lord let it be done vnto me according to this word 7. Hauing conceaued she goeth towards the Mountaynes to serue her Cosin S. Elizabeth 8. By her salutation S. Elizabeth and S. Iohn Baptist were sanctified the one prophesying the other exalting for ioy in the woÌ„be of his Mother 9. Her spirit reioycing she singeth Mâ—gnificat c. 10. A little before the birth of S. Iohn Baptist she returneth ioyfull to her house at Nazareth III. PATER NOSTER The gift of Counsell 1. AVE The Angell saith vnto Iosâ—ph Feare 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 enrolled and to pay Tribute vnto Cesar 3. Of her is borne our Lord she wrapps him in clouts layeth him in the manger and giueth him sucke 4. She reioyceth that he is reuealed vnto the Sheepheards she sheweth him vnto them and meditating vpon al these things she keepeth them in her hart 5. The eyght day she causeth her Child to be circumcised the name of IESVS is giuen hâ—m as it was ordayned by the Angell 6. She admireth the adoring of the Kings and receaues their mysticall gifts 7. She presenteth her sonne in the Temple and although most immaculate yet obserueth the law of purification 8 She heareth the prophesy of Simeon who fortelleth vnto her Griefe and to Israel Redemption 9. She flieth with her sonne and S. Ioseph into Egypt 10. She endureth in that banishment much hardnes for the loue of her sonne IIII. PATER NOSTER The gift of Fortitude 1. AVE By the admonishment of the Angell she returneth into the Land of Iuda 2. Fearing Archilaus the sonne of Hâ—rode she retireth her selfe vnto Nazareth 3. She goeth towards Hierusalem to the Temple according to the custome where she lost the Child IESVS 4. After three dayes she finds him in the Temple in the midest of Doctors 5. Contemplate how such a mother conuerseth with such a soÌ„ne for those 30. yeares in which he was subiect vnto her 6. At the Marriage in Cana of Galilee she sayd Sonne they haue no wine wheÌ„ce followed the first miracle of water turned into wine 7 She heareth oftentimes her Sonne preaching 8. She seeth him worke miracles and reioycing giueth the glory vnto God 9. She heareth the woman say Blessed is the wombe that bare thee 10. Her soÌ„ne reuealed vnto her the most cruell death which he was shortly to vndergoe V. PATER NOSTER The gift of Knowledg 1. AVE Her sonne takes his last leaue of her going towards his death he comforteth her and giues her his Benediction 2. She vnderstands that her soÌ„n is betrayed by Iudas and taken by the Iewes and carried and drawn from tribunal to tribunal 3. She behoulds him whipped crowned with thornes shewed to the people Behould the man 4. She heares the cry of the people Crucify him and free Barabbas 5. She meets her sonne on the way with his Crosse vpon his shoulders who was conducted in hast to Mount Caluary 6. She seeth or at the least heareth the blowes of the hammers with which her sonne was crucified 7. She suffereth with her sonne who betweene two theeues was lifted vp on the Crosse whilest she beares him company vnder the Crosse 8. She heares her Sonne saying Woman behould thy sonne to wit S. Iohn being pure man insteed of the sonne of God 9. She seeth her sonne giue vp his last breath vpon the Crosse his side being opened with a launce after his death 10. Contemplate how she receaued into her armes the body of her sonne taken downe from the Crosse by deuout persons and with her teares 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. dayes before his Ascension 3. She accompanieth her Sonne with her eyes and most deuoutly with her hart whilest he ascends into heauen 4. She expects the Holy Ghost with the Apostles comforting confirming them in their faith 5. After the Ascension of her sonne she often visits those places in which her sonne had bin and there she renewes her greife 6. Being ariued to the age of 63. yeares her dâ—parture out of this life is reuealed vnto her by her sonne 7. Before she dieth she behouldeth all the Apostles present she giuen them her last salutation and recommends vnto them the Church 8. Christ descends from heauen to meet and receaue her and she is carried into heauen by Angells 9. She is exalted aboue the Quiers of Angells and crowned Queene of all Saints 10. Sitting at the right hand of her sonne in great glory she prayeth for the Church appeaseth the wrath of God whilest our sinns prouoke him to reuenge VII PATER NOSTER The gift of the Feare of God 1. AVE Next vnto God the Father she is most potent 2. Next vnto God the Sonne she is most wise 3. Next vnto God the Holy Ghost of most goodnesse and of most ardent Charity Laus Deo B. Q. V. M. FINIS