her age wheÌ„ she vvas offered vp and presented in the Temple Admirable in her life and conuersation and aboue al admirable in that she vvas both Mother and Virgin Admirable also in her constancy at the foot of the crosse admirable in knowledge in grace and in all kind of vertue These thinges and the like considered will giue vs perfect vnderstanding how she is indeed Mater admirabilis an admirable Mother 2. The second point is to ponder the admirable departure of her Blessed soule out of her sacred body and out of this life For she liued 72. yeares dyed not of any disease or distemper of disordered humors but of pure loue and longing desire to be with Christ her dearest Sonne which was an admirable death Besides all the Apostles then liuing were miraculously gathered togeather at her departure and most solemly performed the dutyes of her exequies After three dayes our Sauiour descended from heauen accompanyed with his Quires of Angells and assumpted her into heauen body and soule where she vvas seated in such maiesty and crowned with so great glory there to raigne for euer 3. The third point shall be to admire this Elected Queene of Angells passing through the Blessed company of Virgins leauing behind her the constant Confessors glorious Martyrs the holy Apostles Patriarkes and Prophets mounting aboue the nine Quires of Angells seated aboue the Cherubims and Seraphims in a Royall Throne by her selfe as best befitted so glorious admirable a Mother And if we will at length come to the height of admiration let vs behould this diuine Empresse vested with the Sunne crowned with stars and treading the Moone vnder her victorious feet that is in exceeding great glory answerable both to her admirable titles and singular vertues For as we haue already meditated she was enriched with more grace and spirituall gifts then al Saints and Angels besides and therfore must haue a Crown of glory answerable thereunto which must exceed the glorious crowns of them all And by these three points we see how she was admirable in life admirable in her departure admirable in glory so most worthily called Mater admirabilis an admirable Mother O most admirable and euer happy Mother who art in all points so much to be admyred Colloquium be now vnto vs a powerful aduocate that we may as far as our weaknes will permit imitate thy admirable vertues in our life that we may find comfort at our death and deserue to receaue a Crown of glory with thee in heauen for all eternity Amen O gloriosa Domina THE XIII MEDITATION Mater Creatoris ora pro nobis Mother of the Creatour pray for vs. MANY of these Titles are the same in effect with Mother of God yet we will so consider them that we may conceaue some particuler reason of this the like titles whereby the great dignity of the B. Mother of God may the more appeare For although sometymes we vse to attribute Omnipotency to God the Father Wisedome to the Sonne and Bounty to the holy Ghost yet being all but one God they are all equally Omnipotent Wise and Bountifull And because in their outward actions as the Deuines speake ad extra they work inseparably so that whatsoeuer the one doth they are sayd to worke all three togeather Creation is as well attributed to the Sonne as the Father and in this sense the B. Virgin is called Mater Creatoris Mother of the Creatour For indeed so he was since as S. Iohn sayth omnia per ipsum facta sunt all thinges were made by him Heere therfore we are to consider how the infinite wisedome of God found out so sweet meanes to communicate himselfe to man as to shut himselfe within the B. Virgins sacred wombe whereby we worthily say Quem caeli capere non poterant tuo gremio contulisti He whome the wide heauens could not contayne thou hast inclosed in thy sacred womb 2. Secondly consider that the B. Virgin being mother of our her Creatour she is the fittest Patronesse for all sinners to chose that the worke of their creation may not be frustrate seeing then that God hath created all thinges for vs and our selues for himself â—t vs make recourse to the Blessed Mother of the Creatour of all things that by her powerfull intercession we may vse them according to the end for which they were created make of them a â—adder to clime and ascend to the â—eight of that dignity for which we vvere ordayned by the eternal Prouidence of God 3. Thirdly we may contemplat how Creation is nothing els but the making of a thing of nothing and this can only be performed by the Omnipotent hand of God we then considering our selues to be nothing we may say with the Kingly Prophet Cor mundum â—rea in me Deus spiritum rectum innoua in visceribus meis Create a cleane hart in me O God and renew a right spirit in my bowels since of this nothing of ours he is able to make most excellent work by the sending his diuine spirit amongst vs. For as we see the scorched fields in the middst of Summer refreshed by some gentle shower or the face of the earth after a long and tedious winter renewed by a pleasant spring so doth the presence of this diuine spirit make vs all new againe Therefore if we feele our vertues dying or our resolution fayling let vs not cease to cry Emitte spiritum tuum creabuntur renouabis faciem terrae Send forth O Lord thy holy spirit al things now turned to nothing wil receaue another being and thou wilt renew the face of the earth and to obtayne our petition of the Creatour of all thinges let vs not be vnmindfull of his Blessed Mother but with this worthy title say Mater Creatoris ora pro â—obis Mother of our Creatour pray for vs. THE XIV MEDITATION Mater Saluatoris ora pro nobis Mother of our Sauiour pray for vs. THIS most Venerable Title doth inuite vs to contemplat a while vpon the sweet name of Iesus for Iesus and Sauiour are the same and to be Mother of our Sauiour is to be the Mother of Iesus let vs therfore vvith attention diligently ponder the greatnes of the gift that our deuotion towardes the giuer may increase the more 1. First then let vs consideâ— how vve vvere all lost in perpetuall boundage in euerlasting thraldome and captiuity of sinne vntill this B. Mother brought 〈◊〉 forth a Sauiour a Redeemer vvhose most pretious bloud vvas the only ransome of our sinnes vvhose death vvas vnto vs life and vvhose bleeding woundes vvere the only cure and most soueraigne balme of our festred soules For darke night she brought vs cheerefull day for a hard and sharp winter a svveet pleasant spring for our mortall vvounds immortall medicines for our pining soules bread of life and lastly for all our misery the Father of mercyes This the glorious Angell song vnto the seely
well expresseth the sorrowfull estate of the B Virgin in the depth of her excessiue griefe that she suffered at the foot of the Crosse when with watry eyes and most heauy hart she did behold her louing Sone the author of life yea life it selfe wrastling with death euen till death Which dolefull spectacle did fill her tender hart with whole floudes of sorrow whose bitter panges as many holy Fathers haue left written to vs did leaue her more then martyred In which almost deadly agony and strong encounter with a sea of griefe we may behould this glittering Starre almost ouerclouded with the thicke mist of grief yet yeelding a most beautiful light by reason of her constant fortitude notwithstanding we caÌ„not choose but say Thren cap. 2. Magna est velut Mare contritio tua quis medebitur tui Thy Contrition or sorrow is like vnto a sea who shall be able to comfort thee The abundant teares of Iacob for his murthered Ioseph Gen. 37. Iob. 10. 1. Reg. c. 20. 2. Reg. 18. 19. Thren per totuÌ„ the vncessant griefe of Anna for her wandering Pilgrime the harty sighes of Ionathas for his louely Dauid the inward throbs of Dauid for his rebellious Absalom the pittifull sobs and rufull lamentations of Ieremias for his sinnefull people may well be shaddows but shaddowes of her griefe O sacred Queen in the middest of these bitters stormes shall I yet presume to call thee beautifull Me thinkes I heare thee say with mourneful Noëmi Ruth 1. Nolite vocare me Noëmi sed vocate me Mara quia amaritudinibus valde repleuit me Omnipotens Call me not Noëmi that is to say beautifull but calâ— me Mara that is bitter because the Almighty hath filled me abundantly with bitternes Another reason also may be why she should be compared to a bitter sea Because as the Red sea prooued most bitter vnto Pharaâ— his wicked army miraculously withstanding their passage and hindring their pursuit to the great comfort strengthening of the children of God and to their own vtter ruine and destruction So this B. Queene is a sea of bitternes vnto the Diuell and his damned â—pirits figured in that obstinate Tyrant his impious followers who like roaring lyons neuer â—â—ease to persecute the chosen and beloued Children of God seeking whome they may deuoure In whose strong defence the powerfull Virgin is alwayes ready at hand whose only Name is most terrible vnto them and for these respects she is most iustly intitled amarum mare a bitter Sea 3. Then lastly Maria is as much as Domina Lady or Mistresse with great reason for indeed she was euer Lady Mistresse ouer all her actions making alwayes her inward thoughts keep a most perfect coÌ„cord with her outward deedes and both the one and the other directly to tend to the greater honour and glory of God the true and chiefest scope of all her vertuous endeauours Besides she may be sayd to be Domina a Lady a powerfull Princesse or mighty Empresse by reason of the great power and authority she hath with her sweet Sonne to help and succour sinners as most deuoutly S. Bernard doth acknowledg Berâ— ser in Apo. c. 12. when he sayth Amplectamur Mariae vestigia deuotissima supplicatione beatis illius pedibus prouoluamur teneamus eam nec dimittamus donec bene dixerit nobis potens est enim Let vs imbrace the sacred footstepps of Blessed Mary and with most deuout supplication let vs fall at her blessed feet let vs take hold on her and neuer let go vntill she vouchsafe to grace vs with her blessing for she is powerfull Thus hauing somewhat disâ—ouered the hidden treasure wrapâ—ted in this happy Name of Mary The fruit of Meditation 〈◊〉 followeth that we stirr vp our â—esires and inflame our harts with most feruerous deuotion and true â—oue towardes so beautifull a Laâ—â—ly What soule in danger of eterâ—all ship wracke beaten with the â—ough billowes of sinne threatâ—ed with the surging waues of instant death would not open his deafe eares and hearing the comfortable voyce of S. Bernard giue attentiue eare whilest he sayth Respice stellam voca Mariam looke vp man that art in perill view this beautifull Star call vpon the blessed Name of Mary What man so wretched who hauing crucifyed her only Sonne by his manifold sinnes grieuous offences would not run to the foot of the Crosâ— where this sorrowfull Mother standeth and weep floods of teaâ—â— for his misdemeanour and by heâ— powerfull intercession obtayâ—â— forgiuenes of them What sinful wight in distresse and misery would not fly vnto so powerfull Lady to obtaine new strength â— greater forces whereby to mastâ—â— his vnbridled appetits and oueâ— come his disordered passions Finally who would not be seruaâ— to so mighty a Princesse who would not be suppliant to so loâ—uing a Mother and wholy deuâ—ted to so beautifull a Queene Heerupon I wil in most humble manner desire the gloriouâ— Queen of heauen The Colloquium that henceforâ—â— by her motherly help I may so keeâ— myne eyes fixed vpon the bright â—eames of her shining vertue that â—vtterly hate all workes of darkeâ—â—es and so drown my soule in the â—owing streams of deuotion that â— may wash away al the staynes of â—y former offences and neuer â—ore offend Almighty God yea â—â—at I may alwayes fly vnder her â—â—otection that she wil vouchâ—â—fe to guard and defend me Sub â—â—um praesidium confugimus sancta â—â—ei genitrix vnder thy protection â—â—e flye O holy Mother of God â—o conclude this Meditation â—t vs with a firme and resolute â—â—rpose dedicate our selues whoâ—â— vnto her in all our necessityes â—ue confident recourse vnto her â—â—d to the best of our powers â—â—itate her excellent heroical verâ—â—es as the most true token of our loue and most louely pledge of our endles friendship For the better obteyning whereof let vâ— heere deuoutly recite the Saluâ— Regina or Aue Maris Stella which in this place is more proper THE II. MEDITATION Of the rare sanctity of the Blessed Virgin THREE famous workes wâ— read to haue beene most curiously accomplished by the wisâ— King Salomon in the old Law which if we consider as types anâ— figures of what our true Salomon Christ Iesus did afterward fullfil in his blessed Mother they wil help vs somewhat to declare thâ— vnspeakable greatnes of the rare â—anctity of the holy mother of God which is indeed so far beyond all â—umane reach as the wits best â—nderstandings must be forced with S. Augustine to cry out Quid â—icam de te paupere ingenie What can be sayd of thee by the weake wit of man Where the high conceits of learned S. Augustine came short vvhere the golden eloquenâ—e of fluent S. Chrysostome vvas not inough vvhere the graue senâ—ences of renovvned S. Ambrose â—raue pardon vvhere the famous workes of learned S. Hierome conâ—esse their weaknes the piercing eye of
and deed and therefore most vvorthily deserues the shining Title of most Pure and Vnspotted giuing vs also courage when the foule monster and enemy of mankind shall assault vs to cast our eyes vpon her and say Mater purissima ora pro nobis most pure Mother pray for vs. For the Diuell being excessiue proud and insolent and hauing beene conquered and foyled by this glorious Queene he dares not stay at the inuocation of her sacred Name nor can he endure to heare vs call for her soueraigne ayde and assistance vvho is most pure and most ready to help all those vvho truely call vpon her 2. The second poynt yealdeth vs matter to meditate and ponder how this pure and vnspotted Virgin-Mother did not only keep her selfe free from all tainture of mortall sinne but did also auoyd the least blemish of any venial sinne into which ordinarily euen the most Iust do fall and that many tymes a day as holy Writ doth witnes in these words Septies in die cadit iustus resurgit seauen tymes a day the iust man doth fal rise againe which is to be vnderstood of smal sinnes and light offences Neither are they tearmed light because we do carelesly commit them or make light of them for one of them ought not to be committed to saue the whole world but they be so called because they be of their own nature such as they do not extinguish the grace of God in the Iust man nor are directly against Charity therefore may stand both with grace and charity and may the easier be forgiuen Yet I say from the little blemishes that taint euen the best this B. Virgin was alwayes free euer so perfectly vnited with Almighty God and so wholy imployed in his diuine seruice that the least blast of any venial sinne could neuer stayne the flourishing beauty of her excellent vertues This consideration made S. Augustine say Cùm de peccatis agitur Aug. l. de natur grat cap. 36. nolo de B. Virgine mentionem fieri When there is any speach of sinne I will haue no mention made of the B. Virgin for right well he knew how free she was not only from the deadly wounds of mortall sinne but also from the least shaddow of any veniall sinne and therefore most pure and worthyly called vpon by that Title Most pure Mother pray for vs. 3. The third point is to contemplate the vndefiled purity of the B. Virgin euen from the generall spot of originall sinne vnto which all the children of Adam were subiect if they descended by naturall propagation as this sacred Queene did yet by particular priuiledge was she excepted from that generall law For the infinite wisedome of Almighty God did not thinke it fit that she who was chosen from all eternity to be the Mother vnto his only Sonne should euer be sayd to haue been in the power of Sathan And therfore with his particular grace did preuent the effect of the general curse whereby our most pure Mother did remaine most beautifull in the sight of God pleasing vnto his Sonne and euen from her first beginning in her immaculate Conception espoused vnto the Holy Ghost by heauenly grace And by this indeed the Title of Most pure doth fitly agree vnto her For we may say she was pure in that she fled all mortal sin yet more pure in that no veniall sinne could euer taint her but in this most pure that euen from the spot of originall sinne she was preserued and by singular fauour exempted from that curse as indeed befitted the chosen Mother of God O most pure and vnspotted Mother Colloquium cast thy diuin eyes vpon thy deuout seruants and let not the impurity of our former sins defile vs. We must all confesse we are conceaued the children oâ— wrath and borne in wickedness by originall sinne yet Mater purissima ora pro nobis most pure Mother pray for vs That as we haue by Baptisme drowned the one so we may by true Pennance and Contrition wash away the other that being sprinkled with the dew of diuine grace and made more white then snow we may appear most ioyfully in the sight of thy sweet Son whose pretious bloud hath beene the medicinable riuer Iordan to wash away our Leprosy Pray for vs O sacred Queen that we may so imitate this thy Angelicall purity be most pure children of a most vnspotted Mother Amen O gloriosa Domina c. THE VIII MEDITATION Mater Castissimae ora pro nobis Most chast Mother pray for vs. VVE haue already in the fourth Meditation spoken of the excellency of the virginity of this powerfull Queene Now are we to consider the renowned title of her singular Chastity by which we salute her whé we say Most chast Mother pray for vs In this Angelical vertue of Chastity I find three degrees which if we consider how eminent they were all in the B. Virgin we shall easily perceaue how worthily she is called Mater Castissima 1. The first degree of Chastity is coniugall that is such as may be kept betwixt man and wife at least for a tyme as S. Paul counselleth those that be maryed to do that they might pray the better and be the fitter for the seruice of God This degree of Chastity the B. Virgin had in the highest perfection for although she were truly despoused to S. Ioseph and was his vndoubted wife yet as S. Gregory sayth he was but Custos integerrimae Castitatis the keeper of her most pure Chastity For as the sacred Text of holy Scripture doth lay open vnto vs before they euer came togeather the mystery of the incarnation of Christ was knowne though not as a Mystery and therfore as S. Hierome writeth Celabat silentio cuâ—us Mysterium nesciebat he coueâ—ed with silence the mystery he knew not So that the B. Virgin was a wife but alwayes most chast and therefore called a Most chast Mother 2. The second degree of Chastity is of holy Widdowes who after the death of their husbands most earnestly imbrace this heauenly vertue In this also the B. Virgin was most eminent for it is very probable that S. Ioseph was departed this life before the Passion of our Sauiour And therfore Christ commended his B. Mother to S. Iohn as himselfe witnesseth after whose death the B. Virgin lead a widdowes life and was the mirrour of all chast Widdowes Besides she may be sayd to be a Widdow after the Ascension of Christ in that she was left as it were Viduata columba a doue without her mate alwayes groaning euer mourning like the forsaken Turtle vntill she came to meet him againe in the happy pallace of eternal blisse she therefore was a most chast Widdovv and that in a most remarkable manner 3. The third and most renovvned degree of this noble Vertue is called Virginal Chastity which is vvhen Virgins wholy dedicate themselues vnto Christ by holy vow and take him for their only
or desires but such as may bring forth this sweet smell this fragrant perfume of purity that we may be grateful in the eyes of our Creator pleasing in the presence of our Redeemer and in thy sight worthy to be beloued Amen Aue Maris stella THE XI MEDITATION Mater amabilis ora pro nobis Louely Mother pray for vs. MANY causes may be assigned many reasons found why the B. Virgin is sayd to be louely which I will endeauour to reduce to three general heads because I will not exceed my wonted breuity 1. The first cause or reason which both maketh her louely moueth vs to loue her may be her excellent beauty which did so abound in this louely Queen as the like hath not beene found in any other For as our Sauiour was the most beautifull of men according to the kingly prophesy Speciosus forma prae filijs hominum beautifull and comely in shape beyond the sonnes of men so the B. Virgin was most beautifull of all the daughters of women that whosoeuer should behould them both might say she could not be Mother but of so fayre a Sonne nor he Sonne but of so beautifull a Mother And this beauty of the B. Virgin of externall beauty comlines we speake did consist in a most perfect proportion of all the lineaments of her sacred body whereby she was pulcherima mulierum the most beautifull of women and therfore most louely in that respect Neither was her virginal comelynes such as vsually doth stir vp wanton lustes or inflame bad desires but altogeather so far contrary that who so should behold the beautifull blush of her modest and virginall countenance could not chose but be inflamed with most chast desires and Feruent loue towardes this vertuous Queene This then may be giuen for the first reason of this louely title Mater amabilis And in this beauty I include her grauity in speach her modesty in countenance her grace in conuersation the due proportion of all her actions being alwayes guided and gouerned by her inward vertues of vvhich heere after we shall haue occasion to speake more Iudith being to worke the ouerthrow of proud Holofernes in defence of her citty and people adorned and decked her selfe withall the richest iewels and best or naments she had and made herselfe as beautiful as with her best skil she could ouer which Almighty God cast a splendour of which holy Writ telleth vs Cui Dominus quoque contulit splendorem Iud. 10. vnto which beauty our Lord also added a lustre And shall we not then thinke of the B. Virgin vvhose figure Iudith did beare that after nature had shewed her selfe in this admirable worke that our Lord also added the chiefest grace of her excellent beauty How then could she be but louely and therfore Mater amabilis 2. The second cause and more chiefe reason of her comelynes which shall be the second point is her invvard beauty that is her excellent vertue by the vvhich deseruedly she may be sayd tvvice beautifull and so in the Canticles she is and that vvith a kind of admiration Quà m pulchra es amica mea quà m pulchra es Hovv beautifull thou art my beloued hovv beautifull Beautifull by reason of her outward comelynes but much more by reason of her invvard vertues For Omnis gloria filiae Regis ab intus all the glory of the Kings daughter is from within Heere therfore we must consider the singular grace comely meeting of all vertues in this gracious Queene her profound humility her humble obedience her shining purity her vnspeakable modesty her burning charity and most perfect resignation of her selfe into the handes of God withall the rest of her excellent vertues in due tyme and place in the best manner guided by reason with exact obseruation of euery circumstance and as it were Castrorum acies ordinata an army of souldiers well ordered This considered as an harmony of perfect musicke where no voyce misseth his right note and tune no instrument iarreth no sound out of order must make vs of force to stand amazed at the rare composition of her inward beauty the singular concord of her matchles vertues thus be moued to loue affect her most worthy person wherin we find them so perfectly vnited and by which indeed she is Mater amabilis a louely Mother 3. The last generall reason and the third point is to meditat how much we are beloued of her and in how princely and bountifull manner she dealeth with vs. For nothing moueth more to loue then to know we are beloued since loue can neuer be repayed but by loue seeing she hath shewed her selfe so louely a Mother vnto vs we are bound in all gratitude and dutifull respect to the vttermost of our power to requite it She had but one only Sonne whome she loued far more then al the Mothers in the world loue their children yet was she content that in his infancy he should be our companion at his last supper our food at his death the price of our Redemption and now she continually prayeth for vs that he may be our endles ioy and happines How could she shevv her selfe more louing or hovv more louely then like another Abraham to offer vp her owne beloued Son at the commandment of Almighty God only for our good Let vs therefore louingly and deuoutly say Mater amabilis ora pro nobis louely Mother pray for vs. O gloriosa Domina c. THE XII MEDITATION Mater Admirabilis ora pro nobis Admirable Mother pray for vs. IN this admirable title we must first suppose the force of this world Admirable for it doth import some strange and wounderfull thing which is cause of admiration and from hence miracles do take their name because being beyond our naturall reach they make vs admire But if we consider the vertuous life the miraculous death or departure the excessiue glory of the B. Virgin we shall not only see hovv iustly this Title is applyed vnto her but also vvith how great reason we may say Mater admirabilis admirable Mother pray for vs. 1. First then in a briefe and compendious manner we are to call to mind the admirable life of the B. Virgin Admirable was her cōception obtayned by prayer and vow denounced by an Angel of aged barren parents without the spot of originall sin all these thinges are great causes of admiration Admirable was her strang Natiuity borne in the field as S. Iohn Damascen witnesseth in a certaine grange of her Fathers among the sweet tuned notes of innocent bleating Lambes as one who vvas to be the Mother to the immaculate Lambe of God designed to be slaine for ransome of vs all or as one who vvas to bring vs the true sheep-heard of our soules vvho would haue most tender care of vs. Admirable in that she vvas preuented vvith the vse of reason either in her Mothers wombe or at the third yeare of
outward works shall sound forth the sweet musicke of the B. Virgins prayses Doubtles it wil be such as the heauenly Quires will not disdayne to beare a part these be the three wayes by which euery deuout child of the B. Virgin ought to â—ing her prayse O Blessed Virgin worthy of greater prayse then humane or Angelical tongue caâ—â— giue vnto thee graunt that by thâ— holy intercession we may so imploy our thoughts wordes anâ— workes in this diuine harmonâ— of thy prayse that they may turn to the glory of God to thy honour to the profit of our poor and needy soules Amen O gloriosa Domina THE XVIII MEDITATION Virgo Potens ora pro nobis Potent Virgin pray for vs. IN this Title we doe acknowledge the great power which the B Virgin hath both in heauen earth in heauen to obtayne vs graces and fauours in earth to defend vs from perils dangers 1. First then let vs consider her â—ower in heauen for the better vnderstanding whereof we will consider the noble and heroicall â—ct of Salomon the Wise who seaâ—ed in his throne of State caused â—is mother to be placed on his â—ight hand and sayd vnto her Aske what thou wilt I will not say thee nay If King Salomon had â—his dutifull respect vnto his Mother to make her so potent that whatsoeuer she demaunded she â—hould be sure to obtaine vvhat â—ay we thinke our B. Sauiour â—vould say vnto his louing Mother when she was seated by him 〈◊〉 heauen but aske whatsoeuer â—ou wilt my deerest Mother for â— vvill not deny thee For hovv â—ould she be denied who neuer â—â—evv how to aske but wel And hovv shoud he deny vvho neuer could deny what vvas asked welâ—â— Could Queene Hester be so gratefull in the sight of King Assuerus that he bad her aske vvhat thâ—â— vvould if it were the halfe of hiâ— kingdome it should not be gaine sayd and shall we not perswadâ— our selues that our B. Lady iâ— more gratefull in the sight of the King of heauen more pleasing tâ— her only Sonne and therefore more potent to demaund without deniall Could a vvicked * Herod King for a vvanton Daunce make thâ—â— like promise of halfe his Kingdom and shall vve not beleeue that Christ vvould be more bountifuâ— to his dearest and Blessed Mother vvho neuer displeased him Lâ—â— vs then conclude this point vvith this vndeny able truth that the B Virgin is so potent in the Court of Heauen that vvhatsoeuer she â—emandeth of her Sonne she shall obtaine and therefore let vs say Virgo potens ora pro nobis Povverfull Virgin pray for vs. 2. The second point may be to contemplate her great povver on earth vvhich is nothing els but â—he execution of her povver in heauen For as there her Motherâ—y care and tender loue tovvardes â—s is to obtayne fauours for vs â—o heere it is to effect that vve be not frustrate of them vvhich is by â—efending vs from our proud eneâ—â—ies and strong aduersaryes the vvorld the flesh and the Diuell for as the grace of God is the chieâ—est benefit vve can enioy on earth so that is the marke at vvhich our subtile enemy doth most ayme thereby to bereaue vs of the right and title we haue to the kingdome of Heauen where the B. Virgin is most watchfull vvith her potent prayers to defend vs and to put him to flight if we deuoutly as we ought call vpon her when we find our selues in danger For as a valiant stout Champion vvould be ashamed euen to heare the Name of that Woman who shold haue coÌ„quered and foyled him in playne field so this monster of Pride Sathan hauing alwayes beene vanquished by her mighty power dares not abide so much Colloquium as the naming of that sacred Name of Mary Therefore as we haue often sayd before let vs fly vnto her as to a Citty of Refuge Tower of defence for she is able to defeÌ„d vs and if we be true Children she will neuer fayle vs. Hereupon we may conclude this meditation Colloquium desyring that in our temporall Crosses and spirituall tentations we may be myndfull of so sure a refuge so sweet a succour so strong a Castle and so powerfull a defence Salue Regina THE XIX MEDITATION Virgo Clemens ora pro nobis Clement Virgin pray for vs. CLEMENCY is as it were a branch of compassionat mercy by which title we do call vpon the B Virgin that she may take pitty and compassion of our miseries and commiseration of our necessities notwithstanding our vnworthynes wherby she makes her selfe most like vnto her sweet Sonne who came into the world to forgiue the fault and pardon the offender and by how much greater the fault is proued which is coÌ„mitted by so much more the greatnes of the Clemency doth appeare in him that pardoneth If therfore we consider the iniury done vnto the B. Virgin when we offend her sonne we shall see her high Clemency both in pardoning of her part the so heynous offence and also her Mercy in intreating before the mercy seate for the life of him who hath so often deserued death 1. First let vs consider how much the obstinat and stony harted Iewes did against all iustice law and conscience they abused her only Sonne reiected scorned and put him to an ignominious death yet when she heard the pittifull voyce of Christ vpon the Crosse crying to his Eternall Father to pardon them she also forgetfull of all wrong said and I thy mother do also forgiue them SalmeroÌ„ Behould the rare Clemency of the tender bowells of the B. Virgin whome no wrong could moue no rage stir vp nor any fury driue from her wonted Clemency most mild behauiour And if thus she prayed for the professed enemyes of Christ why should not they who loue him and desire only to serue him confidently implore her gratious help say Virgo Clemens ora pro nobis Myld Virgin pray for vs. 2. Secondly let vs ponder the Ingratitude of man after 〈◊〉 much knowledge of Christ that he doth not cease as much aâ— in him lyeth to crucify him againe by euery mortall synne that he committeth as S. Paul writeth Neither doth he this abuse of ignorance Heb. 6. as Christ pleaded for the Iewes but after the firme beliefe of his God head his Incarnation Death and Resurrection yet after he knowes him to be ascended and seated in heauen whenâ— he shall come to be our terrible Iudge yet forgetfull of al he ceâ—â—seth not to offend him and stâ—â— his blessed Mother doth interpoâ—â— herselfe as a wall for Ierusalem that is for him who will truly repent and call for mercy in tyme with a firme purpose and stroâ—â— resolution neuer againe to offend him O incomparable Clemency of this B. Virgin who desireth nothing but to do good euen vnto those vvho are most vvorthy of exceeding great punishment Colloquium vvho vvould be so
to obtaine of him what we most desire Yea let vs not looke only into this mystical glasse but also let vs vse it as a powerful help to obtain our wished suite and petition let vs frame our actions according to the liuely portraict of her excellent vertues that we may with greater confidence implore her powerfull ayde let her be our Patterne and Patronesse in life and death let vs deuotly say Speculum Iustitiae ora pro nobis Myrrour of al perfection pray for vs. Aue Maris stella THE XXII MEDITATION Sedes Sapientiae ora pro nobis The seate of wisdome pray for vs. IT is written by the diuine instinct of the holy Ghost and left for our instruction that Wisdome built himselfe a howse vnderpropped and borne vp with seaueâ— stately Pillars which not vnfitly we may apply vnto the Eternal Wisdome of the Sonne of God iâ— beautifying and adorning the B. Virgin for his mother and making her indeed Sedes sapientiae thâ—â— seate of Wisdome Let vs therfore consider the seauen stately Pillars which ouâ— Sauiour did erect in this his spirituall Soule his mysticall seate for doubtlesse they were the seauen guifts seaueÌ„-fould grace of the holy Ghost to wit WisdoÌ„ Vnderstanding Counsell Fortitud Science Piety feare of our Lord al which how eminent they were in our B. Lady no true Christian wil cal in question wherby she became the worthy seate of VVisdome the princely throne of the true Salomon the holy mother of God 1. And for two reasons vve may call the B. Virgin the Royall seate of VVisdome First in that she was the most blessed and selected Creature chosen amongst and aboue all women to be his holy mother in whose sacred wombe he was to take his nyne moneths â—â—est and then to be most louingly â—feâ—ded in her tender armes and seated on her lappe with all respect vnto him as her God and no lesse loue as to her Sonne and therfore was the seate of VVisdome 2. The second reason why shâ— may be so intytled is because iâ— wisdome be taken for the grace of the holy Ghost or the spiritual dwelling of Christ in a soule we shall find that neuer in any pure Creature the like aboundance oâ— wisdome was found the like graces fauours supernaturall gifts And because she so carefully kept these gracious guifts that she alwayes deserued to keep God in her blessed soule therfore she may more properly be said to be the seate of wisdome For although Christ many tymes visiteth most mercifully the vnworthy howse of our soules yet by reason of ouâ— strange ingratitude wee do not esteeme as we ought the heaueÌ„ly company of so worthy a ghest the singular fauours of so speciall a friend but by our offences we expell him from the howse of our soules and yeild his rightfull seate vnto his vsurping enemy But our blessed Lady was alwaies constant euer true vnto him and therfore his perpetuall seate according as our Sauiour witnesseth of euery iust man Ioan. 14. ad eum veniemus mansionem apud eum faâ—iemus vve vvill come vnto him and make our mansion or place of abroad with him O Blessed and euer most happy Virgin Mother Colloquium the Regall seat of Eternall wisdome Let thy povverfull intercession so preuayle vvith thy louing Sonne that vve may in such sort receiue him into the hovvse of our soules that vve do not vngratefully cast him forth againe but vvithall honour and respect so serue him in this life that vve may deserue to dwell in those heauenly mansions of Eternity Amen Salue Regina THE XXIII MEDITATION Causa nostrae laetitiae ora pro nobis Cause of our Ioy pray for vs. HEEREVVE are to conside the great ioy vvhich the B. Virgin brought into the world a her sacred birth according to thaâ— which we read in the office of heâ— Natiuity Natiuitas tua Dei Gentrix Virgo gaudium annunciauâ— vniuerso mundo Thy Natiuity 〈◊〉 Virgin Mother of God hath been the long desired messenger of ioy to all the world for of thee is borne the some of Iustice who destroying the former curse brought a generall blessing vnto vs all Yet for the better vnderstanding of the greatnes of the ioy we all reâ—eiued by her happy comming it vvill be good to make vse of this contemplation 1. Imagine after a long and â—edious vvinter hovv gratefull â—he approach of a pleasant spring â—oth seeme not only vnto man â—ut euen vnto brute beasts seeâ— birds yea in some sort to the â—ery plants and the earth it self vvho vesteth herselfe in nevv apâ—arell to vvelcome the neere apâ—roach of the gladsome Sunne â—â—e pretty birds in their laÌ„guage df the like to shevv the greatnes oo their ioy vvith their best musicke 2. Or els consider how gratefull is the beautifull breaking of a fayre morning after a darke tempestuous night telling vs vvith a gladsome blush that the ioy ful Planet the Sunne is neere a hand 3. Ponder moreouer hovv comfortable vvas the comminâ— of Iudith to the sorrovvfull gate of beseiged Bethulia vvhen shâ— brought them certaine nevves oâ— their present deliuery and futuâ— safety Then apply all this to thâ— B. Virgin cause of our ioy wâ—â— after so long and tendious a wiâ—ter of sinne and vvickednes 〈◊〉 her happy comming into thâ— world did signify vnto vs thâ— the Lambe of God who taketh avvay the sinnes of the world was novv neere at hand that the bright shyning lampe of heauen would spread ere long his beautiful beams of light vpon the earth that the Sunne of Iustice would shortly appeare vnto vs that it might be fulfilled as the Prophet had foretold The people that sate in darkenes saw great light and to them that dvvelt in the region shaddovv of death light is risen Her happy birth was the fore runner of greater light and her appearing in this world the ioyfull dawning of a blessed day her prudent demeanour and religious cariage of farre more profit and comfort vnto vs then the wonder and vvonderfull acts of Iudith to the Bethulians She to one people only was the cause of ioy out B. Lady vnto all Nations she vnto one Citty the B. Virgin vnto al the world brought ioy and gladnes Let vs therfore not only acknowledge this great benefit but let vs encourage our selues Colloquium with greater confidence to inuocate her blessed Name and say Causa nostrae laetitiae ora pro nobis Cause of our ioy pray for vs that as by her persoÌ„ the Sonne of God became man for our redemption so by her holy intercessioÌ„ we may profit our selues by so pricelesse a ransome Salue Regina THE XXIIII MEDITATION Vas Spirituale ora pro nobis Spirituall vessell pray for vs. HEERE we call vpon the B. Virgin by the name of Spirituall vessell to signify the great abundance of her spirituall Graces and blessings wherwith she was replenished We will therfore coÌ„sider the sweet odours