in cloures layed vpon straw began to feele hunger and cold such like extremities as we see it fareth with all children ARTICLE IV. 19. DEclare the fourth Article Suffered vnder Pontius Pilate was crucified dead and buried I belieue that Iesus Christ to redeeme the world with his pretious blood after that he had ended the time which his Father ordained for his dwelling vpon earth suffered vnder Pontius Pilate Gouernour of Iury being scourged crowned with thornes and nailed vpon the Crosse on the which after three houres he dyed and his body which remained allwayes vnited to his diuinity as was his soule being taken downe from the crosse was buried in a new sepulcher 20. Why did the Apostles presently after that they had declared our Sauiours birth passe to his death without making mention of his life For two reasons first to let vs know that the end of his coming into this world was to dye for vs. Secōdly because he who knoweth the miraculous birth of our Sauiour and the charity wherewith he suffered death for vs that is the beginning and ending of his life cannot choose but know that his whole life was full of miracles and goodnesse And therefore S. Paul professeth to know nothing but Iesus Christ crucified for by knowing this he knoweth all the rest and must needs be replenished both with hope in his merits and with loue to wards his person 21. Hew did Christ suffer He did not suffer in his Diuinity for his two natures diuine humane did each of them allwayes retaine that which is proper to each nature wherefore seeing that his Diuinity cannot be subiect to griefe it was impossible that he should suffer any thing as God but only as man and as man he suffered both in his body and in his soule 22. What did he suffer in his body He suffered the greatest torments that euer man endured in all his fiue senses and in euery part of his body from the very bottome of his feete to the toppe of his head 23. What did he suffer in his soule He suffered the greatest griefe that could be being not only tormented by his enimies but also abandoned by his friends and betrayed by one of his Apostles and he suffered chiefely by the sinnes of man which was the most cruell griefe to his goodnesse that could be Besides whereas all those who suffer for God receiue a celestiall comfort which doth strengthen them in their paines our blessed Sauiour that he might suffer the more did depriue him selfe of comfort and abandon his nature wholy to griefe and paine 24. How could he suffer seeing he was blessed from the first instant of his conception His beatitude did not hinder him from suffering because he restrained his whole blisse to the superiour part of his soule without letting it passe to the inferiour part or to his bodie 25. Where did he suffer At Hierusalem the place appointed by God for sacrifices for it was expedient that the true sacrifice should be accomplished at the same place where all the figuratiue sacrifices of the old law had been performed 26. Why did he suffer the death of the Crosse Because it was the most vnworthy death of all others and most ignominious inflicted only vpon rogues and notorious malefactors 27. How did he die By the separation of his soule from his body but neither part was separated from his Diuinity as when a bow is broken the two partes of the bow are separated from one another but the bowstring remaineth still fastened to both ARTICLE V. 28. DEclare the fifth Article Descended into hell the third day rose againe from the dead I belieue that Iesus Christ as soone as he was dead went with his soule into hell that is into Limbo to triumph ouer the diuell and to deliuer the soules of all the faithfull who dyed in the state of grace since the beginning of the world who were kept in Limbo as in a prison from whence they could not come forth vntill Christ had paied the price of their redemption and came himselfe to deliuer them I belieue also that the third day which was the Sunday Iesus Christ rose againe from death most triumphant and glorious 29. What is vnderstood by this word Hell Hell hah principally foure significations first it is vsed for the place where the damned are to be eternally secondly for the place where the children are that dye with originall sinne thirdly for the place of Purgatorie and fourthly for the place where the soules of holy men were kept before the coming of Christ And the word Hell in the Creed is principally to be vnderstood in this sense which place by his presence was made a Paradise to verifie what he had promised the good thiefe this day thou shalt be with me in Paradise 30. Why is Christ his resurrection called by S. Augustine the faith of Christians rather then his death Because it is no hard matter to belieue that Iesus Christ dyed for death is naturally due to euery man but it is very hard to belieue that he did rise againe from death because no man can raise himselfe from death to life And therefore his Resurrection is a cleare argument of his Diuinity In so much that the Iewes damanding of Iesus Christ some miracle for proofe of his doctrine he gaue them no other marke of it but only that he would rise againe from death so that his Resurrection is the miracle of miracles and the proper miracle of Christianisme ARTICLE VI. 31. DEclare the sixth Article Ascended into heauen sitteth at the right hand of God the Father allmighty I belieue that Iesus Christ after that he had remained forty dayes with the holy Apostles to instruct them and to proue with many apparitions his true Resurrection mounted vp in their sight to heauen and there sitteth at the right hand of his Father as Lord and gouernour of all creatures his body and soule being replenished with the glory of his Diuinity 32. How did Christ ascend into heauen He ascended into heauen not as God but as man for a God he was neuer absent from heauen yet he ascended by the force of his Diuinity which of its owne nature gaue him that power He did also ascend by the force of the glorie wherewith his soule and his body were replenished and which was due to him naturally by reason of his hypostaticall vnion And therefore although he was compassed round with all the Angells yet he had not the assistance of any to ascend but did ascend through his owne proper force And for this reason we say not commonly that he was carried but that he ascended into heauen whereas the Church speaking of our Lady sayeth that she was carried because she did not ascend by any force of her owne naturally due to her but by the force which she receiued from allmighty God 33. Why is Christ sayd to sit in heauen We must not imagine that Christ doth sit in heauen
we demand that he deliuer vs from all euills both past present and to come and so absolutely frō all euills whatsoeuer 3. Declare those first wordes which goe before the first petition Our father which art in heauen This is a little preface which teacheth vs three thinges first that it is the prayer of the children of God and therefore that we are to pronounce it with a sincere confidence and affection such as true children do beare towards their father Secondly that we ought to say it with a generall intention and charity towards all our brothren vnited in one body of the Church for we do not say my father but our father Thirdly that we ought to addresse our selues to him as to our heauēly father and so to seeke nothing but heauēly thinges or what conduceth thereunto 4. To whom is this prayer addressed It is addressed particularly to the first person of the blessed Trinity because it was composed by Iesus Christ who is the second person himselfe the only sonne of his father and our mediatour towards his father yet this doth not hinder but that it is addressed also to all the three persones of the blessed Trinity because all three are but one God 5. Why is God and particularly the first person of the blessed Trinity called our father Because he hath created vs and doth nourish and conserue vs but chiefly because he doth loue and embrace vs with a fatherly loue whereby we are truly his adopted children for no body would giue his owne sonne to ransome others if he did not esteeme those others also as if they were his owne children 6. Why is he sayed to be in heauen Although he be euery where yet he is sayed particularly to be in heauen because he is seen there perfectly by the blessed and so our hope is at last accomplished there In the same manner as we may say that a mans soule is seated in his head though it be also in his whole body because all his fiue senses are found there for by his head he seeth he heareth he smelleth he tasteth and also toucheth 7. Declare the first petition Hallowed be thy name In the first petition we demand that God be known of all the world and that so his holy name be honoured and glorifyed by all as it becommeth him who is infinitely holy in himselfe and who is our Creatour our last end and our soueraine good 8. Why do we say hallowed be thy name and not hallowed be thou Because euery thing is known by its name and by this petition we demand that God be known to the whole world and all idolatry and false religion destroyed And so it is worthyly placed in the first place both because all the euills in the world proceed from not knowing God and also because no body can pray to him vnlesse they first know him and therefore this knowledge is the first thing to be demanded for those who want it and lastly to teach vs that the first thing which a Christian ought to seeke is the glorie of God for although our owne interest cannot be separated from the glorie of God because it is impossible to seeke God his glory without sauing ourselues or saue ourselues without glorifying God yet these two ends ought to be one subordinate to the other and the glorie of God to be preferred before our owne proper interest And for this reason also we say in the two following petitions thy kingdome come and thy will be done to shew that we ought to seeke our owne good chiefely with relation to his glory 9. Declare the second Thy kingdome come We demand in the second that the kingdome which he hath promised vs come speedily that is to say that the batails being ended which we haue with the world the flesh and the deuill we may arriue to euerlasting felicity where we shall enioy God without impedimēt and he shall raigne in and ouer vs for all eternity 10. Why is our finall happinesse in heauen called the kingdome of God or how can any thing be to come that belongs to God Because when those places which the elect are chose to shall all be filled vp then all motions and alterations shall cease and allmighty God shall raigne by a constant emanation or conseruation of the same vnuariable being for euer and euer in all thinges which kinde of raigne is most proper and sutable to God his immutability And we do wish that it may come because this kingdome is now as it were a making as that king who is going vpon a conquest either of rebells or of other enimies is making himselfe a kingdome 11. Declare the third Thy will be done in earth as it is in heauen We demand in the third that we may perfectly obey his holy commandements as the angells do allwayse obey him in heauen because it is the meanes to obtaine the former petition for the ladder to mount vp to heauen is the obedience of his commandements and it is the height of all happinesse vpon earth 12. Why do we say thy will be done in earth and not rather do thou thy will in earth Because the obseruing of Gods commandements and liuing vertuously dependeth ioyntly both on ourselues by our free will and also on God by giuing vs his grace and so we nether say do thy will in earth that is in vs nor let vs do thy will but thy will be done in earth to shew that nether God alone doth do his will in vs nor man alone in himselfe but that both do concurre to it God by preuenting vs by his grace and man by consenting with his free will And we do wish that it may be done in earth as in heauen that is with all perfection and by a full subietion without resistance 13. Declare the fourth Giue vs this day our dayly bread We demand in the fourth our dayly bread and chiefely our spirituall bread that is the grace of God and his holy inspirations which we haue need of euery day and moment and secondarily our corporall sustenance and apparell 14. Doth he permit vs then to aske for temporall thinges Yes but it is by way of condescending to our infirmitie and therefore our prayer for them ought allwayse to be cōditionall that is if God doth see them to be profitable for vs because we ourselues do often mistake in our desire of temporall thinges and seldome know what is good or bad for vs. 15 Is he content that we should aske in this manner all sorts of temporall commodities No for his condescendance doth not permit vs to aske any thing but only our dayly bread that is to say that we should not aske superfluous thīges but such thinges as are necessary as that is which we haue need of euery day nor this nether but after that we haue first demanded our spirituall bread which is chiefely vnderstood by this petition 16. Why do we call this bread which we aske for
How can this be It is a thing which we cannot comprehend for as God himselfe is incomprehensible to vs so is all that which is in God and particularly this mysterie of the most blessed Trinity 3. Is there no example to helpe vs to conceiue this mysterie Yes it may in some sort be exemplified in a fountaine which produceth a riuer and the riuer and it together a lake for the lake the riuer and the fountaine are distinguished from one another and yet the water by which they are all constituted is one and the same in euery one of them 4. What then meaneth the mysterie of the vnity and Trinity of God It meaneth that in God there is only one diuinity or as we say essence and diuine nature which neuerthelesse is in three diuine persons who are called Father Sonne and holy Ghost and so there is but one God and euery Person is truly that one God 5. Wherefore are the Father the Sonne and the holy Ghost three distinct persons Because they haue three distinct notions for though the being of the Godhead be most single and indiuisible and consequently the selfe same in all three yet the manner of this being is not the same but each one hath his speciall manner of being which cannot be common to the rest For the Father is the fountaine from-whence the other two persons do proceed and he hath no source himselfe to proceed from and therefore he produceth but is not produced The Sonne proceedeth from the father and only from him The holy Ghost proceedeth both frō the Father and the Sonne And hence it ariseth that the three persons are distinguished though not diuided one from another and therefore though we cannot say that the Godhead of the Sonne proceedeth from the Godhead of the Father or the Godhead of the holy Ghost from the Godhead of the Father and the sonne yet we are bound to belieue that the person of the sonne proceedeth from the person of the Father and the person of the holy Ghost from the persons of the Father and the sonne 6. How doth the sonne proceed from the father He is not made nor created but begotten of his fathers owne substance by his vnderstanding For the father knowing himselfe by an infinite knowledge produceth by his vnderstanding a most perfect word or expression of himselfe which is his sonne coeternall and equall in all thinges to himselfe and must needs possesse the same nature with him because he is produced of his owne substance 7. Why is he called his sonne Because his production is a true generation For as the end of generation in creatures is to make a thing like in nature to that from which it proceeds so doth the word of the diuine vnderstāding produced through the force of the fathers intellectuall nature by the manner of its production naturally expresse the thing which is vnderstood which is God the father himselfe 8. Hath God the father but one sonne begotten of his owne substāce No nether can he haue any more then one for it is otherwise in God then in men because no man can giue all that he himselfe is to any sonne and therefore he may haue many children but God allmigthy doth giue his owne substance so perfectly to his sonne by generation as that he giueth him all that is in himselfe and can be communicated in so much that there remaineth nothing to be giuen by way of generation to any other 9. How doth the holy Ghost proceed from the father and the sonne He doth proceed from them both as frō one only source and not as made or created nor as begotten but produced through the will by an ineffable way which diuines rearme Spiration 10. What is Spiration It is a breathing or impulse of the will by which it expresseth its affection for the father louing his sonne infinitely as being his only begotten and the sonne his father as the fountaine from whom he proceedeth they produce a mutuall bond of loue whereby the father and sonne are ineffably linked together and this is the holy Ghost the third person of the blessed Trinity eternall God and equall to both the other two persons 11. Why are these three persons one only God Because they haue one selfe same essence one selfe same power one selfe same wisedome one selfe same goodnesse one selfe same vnderstanding and one selfe same will 12. Did then all these three diuine persons create the world Yes for all three hauing from all eternity the same power the same will and the same vnderstanding whatsoeuer is done out of God by one is done by all LESSON III. Of the creation of the world 1. OF what did God make the world Of nothing 2. With what did he make it With his word alone 3. Had not he then need of some instruments to make it with all No for his power is so great and so infinite as that he can not only make what he will but allso in what manner he will 4. Was there an infinite power required to create the world Yes for the harder a thing is to be done the more force is required to the doeing of it and the more remote a thing as from the end to which it is to be moued the more force is required to moue it thither and therefore seeing that to create is to make a thing of nothing and that betwixt nothing and something there is an infinite distance it followeth that creation requireth an infinite force or power in him who createth 5. Why did he make the world That his greatnesse and goodnesse might be seene and adored 6. By whom would he haue it adored By men and Angells who only are able to consider the admirable workes of heauen and earth and by knowing them to loue and praise his goodnesse who made them for their vse and benefit 7. What moued God to create men and Angells did he want them or did he get any thing by them He did not want them for seeing he is all goodnesse he could want no good thing and for euill it is not to be desired nether could he get any thing by them for he who hath all getteth nothing So that he was moued merely through his owne goodnesse for being all goodnesse himselfe he needed no other cause why to do good then that himselfe by nature is goodnesse for as it is the nature of heate to make hot and of cold to coole so is it the nature of goodnesse to do good 8. What is an Angell An Angell is a spirituall creature subsisting completely by himselfe without a body 9. What became of the Angells whom God created Some of them remained in that holy estate wherein they were created and so were by God his grace established therein and became happy and blessed for euer Others kept it not but wilfully lost it by sinne and so became Diuells and are condemned to euerlasting torment in hell 10. How many Angells were there created The multitude of
which may draw your minde to distractions and therefore it ought to be the first thing you do after you are risen Secondly shortly to remember that all other businesses of the world or studies whatsoeuer be bables and thinges not concerning you in respect of this and that it is the maine helpe to do you good in this life and the next For the rest I remit you to seeke it in treatises of purpose made of this subiect amongst others I recommend vnto you one made by Antonius Molina a Carthusian whose printed meditations also are very good for beginners to practise themselues in 5. In what is vocall praier better then mentall praier and mentall praier better then it Vocall praier hath two excellences aboue mentall the first is that ordinarily the praier is made by some who haue more skill then we haue and therefore is more perfect for the most part then one of our mentall praiers Secōdly it keepeth from distractions much because our eyes and when we say them without bookes our memories hold our vnderstanding to the matter better then when we haue no such determination But likewise on the other side it hath two disaduantages one that it doth not so well fill our soules being nether so much laboured as what we make our selues nor so naturally proportioned to vs as what we do our selues Secondly the affections conceiued by vocall praier do not moue vs to action so strōgly as those which proceed from meditation But that which giueth weight both to the one and other sort of praying is attention so that two Aue Maries sayd with thinking of what you say is better then two paire of beades tumbled ouer with your minde vpon an other businesse LESSON XXXIV Of praying to Saints 1. MAy we not pray also to God by the mediation of others to grant vs his diuine assistance Yes and especially by the Saints and Angells for the praiers of the blessed in heauen are afficacious with allmighty God and by praying to them we get them to pray for vs. 2. Is it lawfull then to pray to Saints Yes but we must not do it in the same manner as we vse to pray to God for we pray to God as to our soueraine Lord that he will haue mercy vpon vs and giue vs his grace but the Saints can nether forgiue vs our sinnes nor conferre grace vpon vs and to demād it of them were to wrong our creator and to attribute that homage to a creature which is due to God alone but our praier to them is that they will pray to God for vs as being most neerely vnited to his diuine Maiesty by charity and eternall blisse Which kinde of praier hath alwayes been practised in the Church for if we may desire men here vpon earth to pray for vs much more may we desire the Saints in heauen to do it who being confirmed in charity cannot be lesse willing to assist vs and being more perfectly vnited to God cannot choose but haue as much power to obtaine from him what they demand in our behalfe nether can they be ignorant of our miseries or of their owne fauour with allmighty God 3. May we pray to Saints in the same manner as to our blessed Sauiour No for first our blessed Sauiour is God as well as man secondly he only is the immediate intercessour betwixt God and vs who hath power and authority of himselfe to intercede for vs whereas the Saints do intercede only by the force of his intercession Thirdly he is the only vniuersall mediatour betwixt God and vs for he only redeemed vs and so he only hath power to obtaine what he pleaseth for all the world by vertue of his owne infinite dignity and proper merit whereas the Saints can obtaine nothing but only through his merites Fourthly he is the only person vpon whose consideration all graces are granted Yet all these prerogatiues do not hinder but that we may pray to the Saints in an inferiour way and that they also may pray for vs without doing any wrōg to our blessed Sauiours soueraine mediation Which is euident by the like example in Princes here vpon earth for a king may loue one of his Fauorits so much as that he may resolue not to grāt any grace but through his consideration yet this doth not hinder but that one may employ other persons towards this Fauorite to obtaine of the king the graces which they desire and also that one may demand a thing from the king himselfe vnder the fauour and protection of his Fauorite In the same manner although allmighty God doth not grant any grace but by the merits of Iesus Christ yet this doth not hinder but that the Saints may demand the same for vs through themerits of Iesus Christ since we doe the like dayly for one another and also that we may desire them to intercede for vs to Iesus Christ himselfe 4. How can the Saints heare our praiers You must not thinke that they heare with eares that is that they haue this sensible passion which we call hearing But by hearing in this question is vnderstood knowing and there can be no doubt but that the Saints may know all thinges that concerne them since that they know God in whom all thinges are contained and who is the doer of all thinges that are done Besides the Scripture assureth vs that Angells know what men doe here vpon earth and the same Scripture telleth vs also that the Saints in heauen are like Angells 5. What obligation haue we to pray to Angells and Saints To answer your questiō you must know that Angells and Saints are in perfect blisse and happinesse whether we pray to them or no from whence you will perceiue that all seruice and honour done to Saints by vs redoundeth rather to our owne profit then to theirs And therefore although honour in it selfe be due vnto them yet they are then best honoured when we ourselues do profit by it and grow better by honouring them for this is euen to them an increase of an accidentall kinde of glory From-whence it followeth that the keeping of holy dayes building churches and setting vp altars to God in memorie of Saints is to be moderated according to the vtility which redoundeth to the Church by it and in proportion the praiers or what sort of deuotions soeuer are vsed in priuate to their honours are to be gouerned by the same principle Now the vtility redounding to the Church is first that whereas humane nature is easily weary of being carried aboue it selfe by praier and other spirituall exercises the wearinesse of deuotion is in part holpen by this holy variety Secondly the memory of God his goodnesse and benefits towards mankinde is made familiar vnto vs by making often commemoration of his Saints vpon whō he bestowed his graces most plentifully and who were many times the instruments he vsed to conferre many singular benefits vpon his whole Church Againe whereas mens humours and
immediatelie accomplished in her that our Lord the word of God the second person of the Blessed Trinitie was to descend into her to rake flesh of her body and to remaine in her not only by charitie and grace but also personally 4. Declare the second sentence of this praier Blessed art thou amongst all women The Angel doth by these words denounce from heauen a benediction to the blessed Virgin seeing that she was to be the instrument to banish out of the world that generall malediction which an other woman had brought vpon the world Blessed because it is a benediction not to be sterile and a benediction proper only to her to bring forth him who is the Father of all the world Blessed aboue all because none but she hath the benediction of marriage and the perfection of virginitie none but she euer was or shall be both a Virgin and a Mother Blessed in fine because she is chosen out of the whole Progenie of Adam to be the Mother of God who is author of all benedictions 5. Declare the third sentence Blessed is the fruit of thy wombe Saint Elizabeth by these wordes inspired by the holy Ghost with zeale towards our Sauiour after that she and the Angel had praised the blessed Virgin doth turne to her sonne to shew that the merits of the Mother did proceed from the sonne who is the fountaine of all blessings The Virgin in blessed aboue all women through the benediction conferred vpon her by the fruit of her wombe and the fruit of her wombe is blessed aboue all thinges by his owne proper benediction which he conferreth and which is spread ouer the whole world by creation and Redemption and so he is not sayd blessed amongst men as our Lady is sayd blessed amongst women because he is absolutely and essentially blessed without relation or comparison The word Iesus which signifieth Sauiour is added by the Church to shew that our redemption is the fruit of his benediction 6. Declare the last sentence The last sentence is our praier to our Lady whereby we desire her to assist vs by her powerfull intercession Now that is euery moment and with great reason seeing that we haue continually need of her assistance being continually a assaulted by three powerfull enemies the world the flesh end the Diuell and she hath both will and power to assist vs will because she is full of charitie power because she is the Mother of him by whose grace we are to ouercome our enemies We desire her also to assist vs at the houre of our death because seeing we are to be judged according to the state we dye in we haue then most need of her assistance to obtaine by her intercession the grace of God to strengthen vs and to keepe vs in that last moment in such a state as that we may come to a happie eternitie victorious ouer all our enemies 7. Wherefore doth our Mother the Church vsually appoint her children after the Pater noster to adjoyne the Aue Maria It is with great reason that after we haue humbly proposed out suite vnto the Father of our blessed Redeemer we should next addresse our selues vnto his Mother whose power vndoubtedly doth exceed the power of all other creatures in heauen and in earth to desire her to pray to her sonne that he would be our Mediatour towards his Father and to make vs obtaine what we desire 8. Is it a good and laudable deuotion to make so many repetitions of the selfe same words as some vse to do of the Aue Maria Truly if some Saints did with so great comfort and deuotion spend frequently whole nights in repetition of these only six words vt nouerim te vt nouerim me And Saint Francis the like in these Quis es tu quis sum ego And if the Seraphins in praise of their creatour repeate without count or tearme of time that Holie Holie Holie c. why may not we in like manner finde profitable imployment for one halfe houre at least in repetition of that Angelicall salutation whereby we make so often a gratefull commemoration of the most blessed Incarnation of the sonne of God the only meanes designed by God for our eternall redemption 9. But are we to place any hope of merit in those determinate numbers of Aue Maries to be sayd on our Beades No for these determinate numbers serue only to awake in vs some pious thought as thirtie three in remembrance of the thirtie three yeares wherein our blessed Sauiour wrought our Redemption vpon earth crauing thereby the application of his blessed merits vnto our soules and sixtie three in remembrance of the yeares which our blessed Ladie did liue crauing her intercession for grace to imitate the vertues she practised in that time and so by all the rest which are accommodated vnto some holy mysteries both for our instruction and to helpe for deuotion especially for the vnlearned and simple people who are not fit for contemplation and cannot reade or vnderstand the Psalmes for by the repetition of those two praiers which are plaine to euery ordinary vnderstanding those people are prouided of a meanes whereby to spend their time in praier with no lesse profit then those who say the holy Psalmes or giue themselues to contemplation 10. What is the best way to vse in saying of the Beades As for the vse of the Beades it is hard giue a generall rule that may be sutable to all wherefore I would aduise euery one to take the counsel of his spirituall Director and to read the treatises that haue beene written of this subject where euery one may marke what is most conformable to his priuate deuotion Only this in generall 1 should aduertise them that in saying the Aue Marie at those words Marie and Iesus to remēber some passage or benefit of our Redeemer towards mankinde for which we blesse not only him but also his holy Mother for seeing she brought forth him who bestowed such benefits vpon vs it is reason she should pertake of the blessings which we heape vpon her sonne for them And likewise in the latter pare where we desire her to pray for vs we may determine some good we haue need of which additions are to be spoken only with our heart for by doeing so euery Aue Marie will be made a iaculatory commemoration of some mystery and our heart will be lifted vp and go together with our mouth which is the true vse of vocall praier Which will be done more easily if we allot a certaine number of Aue Maries and not many to euery pointe or mystery of our Sauiours life for so we shall be lesse subject to distractions 11. Is there no manner of praying vocally but by the Pater noster and the Aue Marie Yes there are many other wayes set downe in the Primer or Manuall and particularly all those that are practised in the office of the Church and the Sacrifice of the