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
down because we see them encountred with so many changes and chances yet they will come vp to their naturall place againe like the flourishing palme grow the faster vnder the greatest burden for that is to florish like the palme as the Kingly Prophet writeth Iustus vt palma florebit These are the foure excellent propertyes of oyle which do shew vnto vs the admirable cures that Christ by his diuine grace vvorketh in our soules And the Blessed Virgin being called Mother of Christ if we vvant food to our soules we must call to her that she would vouchsafe to pray vnto her most louing Sonne to feed vs. If we be destitute of light that she vvould intreate him to enlighten vs. If we be wounded that she would desire him to cure vs. If we be oppressed ready to be drovvned in the depth of misery that she vvould by her Motherly intercession pray him to releeue vs vvith his mercy that we faile not in his cause but like vnto oyle alwayes striue to ascend that so we may shew our selues to haue participation of that diuine oyle Christ vnto whose euer Blessed Mother we must haue recourse saying Mater Christi ora pro nobis Mother of Christ pray for vs. THE VI. MEDITATION Mater diuinae gratiae ora pro nobis Mother of diuine grace pray for vs. THIS Diuine Tile may be giuen to the Blessed Virgin for three reasons which yeald vs three deuout points of Meditation 1. The first reason why she is called Mother of diuine grace is because she is the mother of Christ who is the author of all graces and fauours and replenished with such aboundance of grace that not vnfitly he may be called Grace it selfe whose Blessed Mother was the Queene of Angells of whom we speake and therefore most rightly intitled Mother of Diuine grace For if we consider the menifold benefits which we haue receaued from our Sauiour by his comming amongst vs and the aboundance of grace we may draw from the Holy Sacraments which he hath left as fountaines coÌ„tinually flowing like the seauen-headed Nilus to which we may run at our pleasure to refresh our needy and thirsty soules These things Isay considered how he chose the Blessed Virgin to be the long desired ship that could bring vs in to our hauen at once such a precious Iewel as might not only supply al our wants but also make vs exceeding rich we may with great reason say Mother of diuine grace pray for vs. 2. The second reason of this noble Title is because of the great aboundance of spirituall graces wherewith this sacred Queen was endowed as partly we haue sayd in the former Meditations and after shall more playnely appeare She was saluted by the heauenly Embassadour Gratia plena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Greeke word imports Singularly gracious because by reason of her great merits she was aboue all creatures pleasing vnto God and for this great aboundance of grace produced in her blessed soule partly by the gift of God and partly by her owne cooperating thereto she may fitly be called Mother of Diuine grace And if we confider with attention how this grace did increase in the Blessed Virgin we cannot choose but acknowledge her to be the Mother of diuine grace For as many Deuines affirme the B. Virgin by euery act doubled the grace she had before receaued and this for the space of all her life which was 72. yeares as the best Writers do proue vvhereby in the end of her life the grace wherwith she was indued vvas almost infinite far surpasseth the weak reach of humane reason to vnfold How rightly then do vve call her Mother of diuine grace 3. The third reason of this appellation is because she is a perpetual Aduocate for vs vnto her beloued Sonne doth by her holy intercession obtaine grace pardon for our sins For as S. Bernard deuoutly writeth Quidquid nos habere voluit id per Mariam transire disposuit Whatsoeuer God would haue vs to receaue that vvould he haue to passe through the handes of the Blessed Virgin And for this cause she is sayd to be as it vvere the Necke Throat of the Church and Christ the Head And as all that maintaynes the body passeth from the head through the Throat to the chiefe parts of the body froÌ„ the which it is duely distributed to all the rest of the members so all that commeth from Christ vnto his Spouse the Church he will haue to passe through the sacred handes of the Blessed Virgin vnto the whole body euery member of the Holy Church therfore we say Mater diuinae gratiae ora pro nobis Mother of diuine grace pray for vs. O happy Mother of diuine grace Colloquium who by thy profound humility vnspotted chastity vnspeakable charity and the rest of thy excellent vertues didst bring into the world the author of grace wast thy selfe replenished with all fullnes therof and art as a perpetuall conduct to conuay his diuine fauours vnto vs let vs so be strengthned by thy diuine fauour and holy intercession that we may in such sort shew our selues true children of diuine grace that thou maist not refuse to be our Mother or deny vs to be thy children but according to thy Name as thou art called Mother of mercy for the loue thou shewest vnto repentant sinners so also shew thy selfe Mother of diuine grace in obtayning for vs some portion of that celestiall gift which may make vs truly heyrs of that eternal Kingdom of which this diuine grace is the only pledge and surest warrant Amen Aue Maria. THE VII MEDITATION Mater purissima ora pro nobis Most pure Mother pray for vs. IN this Title of Purity we will not speake of the Virginall purity of the Queene of heauen of which we haue sayd somewhat already in the Title of Virgin of Virgins and shall adde more in the Meditations following but we will now speake of the vnspotted Purity of the B. Virgin from the blemish and staine of sinne 1. First therefore we may consider how free this B. Virgin did alwayes keep her selfe from the foule and vgly blot of all mortall sinne Our first Mother Eue vvas called the Mother of the liuing but was indeed Mother of the dead for being seduced and subdued by the serpents subtilty she intised deceaued Adam to sinne also by whose disobedience we all remayned subiect not only to death but also vnto thousands of miseryes But the B. Virgin mutans Euae nomen changing the name of Eue did alwayes remayne vnited with God and so crushed and bruized the Serpents head that withal his crafty guiles and subtile trickes he could neuer supplant this gracious Queene to giue but the least concent vnto any vnlawfull act or to speake any hurtfull word or haue the least thought that might tend into any mortall sinne but she alwayes kept her selfe most pure â—n thought vvord
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