their harts saying Matt 15. Mâ—rc 7. Prou. 23. My sonne offer vp to me thy hart In which words two things are included namely Corporall Preparation and Spirituall Disposition in fruitfully saying our Beads The former of these two dependeth vpon the exteriour disposition of our body to this exercise which consisteth in these pointes Corporall PreparatioÌ„ First in decent placing of our body in the well ordering of our fiue outward senses in well endeauouring to keepe them from distractions as also by so scituating our selues that the ouermuch diseasing of the body eyther by continuall kneeling or prostrating our selues vpon the ground by extension of the armes in manner of a crosse and the like mortifications cause not the distraction of our minds Wherfore for the tyme thou prayest I could wish thee not to put thy selfe to any great corporall affliction but so to dispose of thy body that it remayne quiet and if it were possible as if thy soule were for that tyme separated from it The later Spirituall disposition namely spirituall disposition is a restraint of all our internall sensitiue powers in keeping them attent and wholy imployed about our prayer also a deuout applying of our three spirituall faculties of the soule namely our Will Vnderstanding and Memory with all their actions and functions to Gods seruice in this holy exercise For seeing God hath created both soule and body to his seruice commanded vs to loue him with all our soule hart mind and power and seeing the performance of the worke is a proofe of our loue it standeth with great reason we should endeauour to imploy our selues in this action wholly and sincerely performing it with all reuerence both of soule and body Of the seuerall parts of the Beades CHAP. IIII. I Intend to discourse vpon this pious manner of praying plainly and cleerly to the end that the explications I shal here make may be more generally vnderstood Wherefore I will speake only of such parts thereof as are appointed by our holy Mother the Catholike Church to wit the Creed Pater Noster and Aue Maria An vsuall payre of Beads coÌ„monly consisteth of one Creed three Aues six Decades or six tymes ten Aues more and seauen Pater Nosters The decade or ten Aues is sayd in remembrance or honour of the ten Commandements of God The Creed signifieth the Vnion of our Fayth according to that of the Apostle One fayth Ephes 4 one God one Baptisme and therfore is but once sayd in the Beads The Pater Noster betokneth hope and is seauen tymes repeated and that for diuers reasons First in respect of the seauenfold graces or gifts of the holy Ghost which we still pray for Secondly for the extirpation of the seauen deadly sinnes out of vs. Thirdly for the obtayning of the seauen contrary vertues Fourthly for the sincere and pure vse of the seauen Sacraments Fiftly for the Christian practising of the seauen Workes of Mercy as well spirituall as temporall The Aue signifieth Charity and is repeated sixty three tymes after the Creed in saying ouer the beads to wit thrise after the Creed and ten tymes in ech of the six decades and this for three causes First in honour and remembrance of our B. Ladies age who liued on earth sixty three yeares Secondly to insinuate vnto vs the frequent vse of workes of mercy of all moral Vertues whose good habits help our weake powers with their assistance in al our operations Thirdly and especially to teach vs that the Works of charity ought farre to surpasse in number and value all the actions of intellectuall and voluntary habits Of the Creed in generall CHAP V. IN saying our beads we alwaies begin with our Creed By the Creed Faith is expressed which is a briefe summe of our fayth and a bridgment of Christian Religion The reason why we begin with our Creed is because the deuout saying of it is an expresse profession of our faith which is to be made in the first place Quia accedentem ad Deum oportet credere because he that commeth vnto God must belieue Againe prayer is an accesse of the Creature to his Creatour which can by no meanes be more aduanced then by an act of Faith Lastly the foundation of iustice which by prayer we seeke for is Faith which is comprised in our Creed To this purpose the Apostle saith with hart we beleeue to iustice Rom. 10. and with mouth we make profession to saluation In which sentence we are taught two things touching our Creed First an inward action of our soule which is nothing els but a spirituall motion of our mind and will towards God the giuer of all vertues and the only rewarder of the same VVhat fayth is For faith is an infused habit proceeding froÌ„ God which perfecteth our Vnderstanding and inclineth our Will with a pious affection to belieue in God and consequently by the meanes of his diuine grace to attaine vnto Iustification Secondly we are taught an outward action of our body consisting in a profession of our faith when with words we outwardly make knowne to others that faith which inwardly in hart mind we belieue Which action also coÌ„ioyned with charity doth bring vs vnto Iustification Wherfore in saying the Creed we must attend to foure things First to the words and their meaning Secondly to the persons to whome they are directed who are alwaies God the Father the Sonne and the Holy Ghost Thirdly to the mysteries coÌ„prised in those twelue articles which are many and admirable Fourthly to the manner and fashion wherwith the B. Trinity doth coÌ„municate to mankind those his manifold and exceeding great benefites Of the words of the Creed and their sense CHAP. VI. ADMIRABLE are the sacred words of the Creed because they are signes leading vs into an Ocean of diuine mysteries whose signification is mysticall vpon which I wil only stay omitting the pious conceites of some vpon the number of the words which in latin are 75. but in other vulgar languages 77. for the latin word Credo in all vulgar tongues is two words I Beleeue Ie crey Io Credo c. which word being twice inserted into the Creed maketh vp seauenty seauen and these words signify the whole essence of our beleife I will not say these 77. words in our Creed signify the 77. Matth. â— tymes we ought to forgiue our brethren when they offend vs nor that they betoken the Grand Iubiley because S. Luke writeth in the 77. generation from Adam downward Christ our Sauiour was borne Gen. 4. who as Origen and diuers other of the Fathers vpon Genesis haue noted did superabundantly satisfy for all mankind These and the like pious coniectures omitted I will come to the signification of the words The sense and meaning of these words in our Creed ought to be discussed seriously and with great attention for they import signify meruailous things Wherfore as the Israelites departing out
vs God will not forgiue vs our offences and since this is our owne petition we must take heed we condemne not our owne selues Lead vs not into temptation by permitting our frailty to fall but support vs from falling that is from consenting to sinne Deliuer vs from euill because without Christ we caÌ„ do nothing hauing enemies on euery side of vs the chiefest of all within vs to wit our selues Amen as a seale is added which signifieth Be it so if it please thee And thus much for the literall sense of our Pater Noster Of the Aue Maria. CHAP. IX OF all affections that of the mother to her child is held to be the tenderest By the Aue Maria Charity is vnâ— rstood there being betweene these two the greatest naturall vnion and participation one of the other that can be But if this naturall affection be raysed to a degree aboue nature to wit made spirituall that is a naturall affection refined or purified then without doubt there can be nothing added to the perfection of it In this height of affection which is tearmed Charity doth this B. Virgin loue mankind being euer towards him as a most tender Mother a Mother of Grace a mother of Mercy that is a Mother vnto all those that by her mediation aske mercy To this mother let vs come with an inflamed affection with a feruent desire to imitate her charity and purity Now let vs proceed to the litteral explication of the Aue Maria. In the fiâ—st part is contained an Honorable Salutation of our B. Lady vttered by the Angell Gabriel sent vnto her as a messenger from the B. Trinity about the busines of mans Redemption in which this B. Virgin was a speciall Agent Haile Mary full of grace our Lord is with thee she cannot be saluted by a greater title then full of grace since in it all other dignities are contained The Angel would not call her mother of God for as yet she had not giuen her louing consent to be a mother yet a Virgin Yet in calling her full of grace he did signify that shee was come to such height of perfection as was not to be giuen to any but to the mother of God and he was coÌ„manded so to entitle her by that Diuine Counsell that sent him She is called by the Angell full of grace that all sinners might haue recourse vnto her for grace since being her selfe full we might by our humble prayers touch that vessell that some of those graces might fall vpon our soules Our Lord is with thee in a most eminent manner by desire corporally to inhabit in her to make her the Mother of his only begotten Sonne These words also tell from whome the greeting came from the B. Trinity that made her so admirable a peece of workemanship that out of her was drawne by the hand of the holy Ghost the Humanity of Christ Iesus God and man Our Lord was with her euen at the very instan of her Conception then shewing himselfe vnto her a Lord Protectour in defending her from the originall and generall blemish of mankind Hitherto the Angell Now follow the words of S. Elizabeth admiring and praising the happines of this B. Virgin her Cosen Blessed art thou amongest women For six singular priuiledges which thou mayest apply vnto the six Decades Six priuiledges that maâ—e the holy Virgin Blessed amongest vvomen 1. In being chosen out of thousands from all eternity as most fit to beare the Sauiour of the world 2. In giuing her obedient consent vnto the Angell who spake things she vnderstood not 3. In contayning God the second Person in Trinity nine moneths in her sacred wombe 4. In being a mother remayning a Virgin 5. In hauing her owne maker all his whole life obedient vnto her 6. In being priuiledged immediatly after her death to haue her body reunited to her glorious soule And Blessed is the fruit of thy wombe Iesus This last word explicateth the whole sentence for this Blessed fruit of her wombe was nothing else but swet Iesus â—nd this fruit grew vpon no other â—eethen vpon the B Virgin from whom we receaue this pleasant vitall fruite In this Virgin a Paradise of pleasure these spiritual fruits abound for coÌ„tayning this one fruit which hath the nature of heauenly Manna she satisfieth the tast of all spirituall soules for Iesus is a fruit contayning in it selfe all delightes We come now vnto the last of these three harmonicall parts which is sung by our holy mother the Catholike Church and adioyned vnto the two former parts of the Angel S. Elizabeth Holy Mary mother of God pray for v sinnâ—rs now in the houre of our death Had the Church sayd only Holy Mary pray for vs her high preheminence of being mother of God had bin left out And had it bin only sayd Mother of God pray for vs her Dignity indeed had bin specified but it had not bin made knowne from what lowlinesse she was exalted Luke 8. Quia respexit humilitatem ancillae suae from the humility and lowlinesse of a hand-maid she was raysed to be the mother of God therefore we say Holy Mary mother of God by Mary signifying her humility by the Mother of God the dignity vnto which her being humble Mary raysed her Pray for vs sinners thou that wert exempt from all sinne thou that beganst the ouerthrow of sinne thou that knowest the malice of sinne being the mother of grace pray for vâ— sinners that haue so ofteÌ„ offended thee by offending thy deare Sonne who deserue nothing of our selues Bernard serm 12. in Apoc. nor can better aske for mercy then through thy Blessed mediation knowing thy Sonne Christ Iesus can deny thee nothing Of thee therfore O blessed Virgin we begge to pray for vs. Now and in the houre of our death By the first word Now we consider our present life the misery and calamity of the same We beseech therfore the B. Virgin to assist vs in this life of misery that we may make this Now a passage vnto happines which shall last for Euer And in the hâ—ure of our death in which we haue most need of her powerfull ayde considering that vpon that instant our eternall estate dependeth This is the time in which the tree falleth where it shall remayne for Euer We may here out of these words reflect vpon the tender loue of the Catholike Church towards all her children aduising them by this prayer which she hath taught them to make recourse vnto so potent a friend as the Mother of God is at this most important houre after which immediatly insueth Euer Let these two words Now and Euer sound in thine eare perpetually Neuer thinke vpon the one but let thy thought imbrace also the other Neuer let thy conceit stay vpon Now to wit vpon this present life and the miseries therof but thinke also vpon Euâ—r to wit the ioyes of heauen prepared for
those that passe through these miseries constantly and let not the fond and false pleasures of this life represent themselues vnto thee vnlesse thou also set before thee the eternity of paynes due to those that neglecting their saluation follow these short delights in blindnes Let Now commit nothing that it shal be ashamed to auouch before Euer but let both these proue and examine the action of ech other that so we may Now seruing this great Virgin faithfully enioy her in happines for Euer OF THE SIX FEASTS OF OVR B. LADY HAVING breifly explicated the Pater Aue and Creed we will descend vnto the feasts of our B. Lady applying them to our Beads making triall whether we can make vse of what hath bin hitherto said And beginning with her pure Conception we will runne through her six feasts ending with her Assumption since most of these festiuities were meanes vnto our Redemption which ought to stirre vp in vs the more affection and deuotion to contemplate vpon them The Conception of our B. Lady CHAP. I. CONSIDER that ordinarily the Conception of man is in sinne The first feast Psal â—0 according to that of the Royall Prophet Et in iniquitatibus concepit me mater mea in sinne my mother conceaued me This sinne in children is tearmed Originall sinne as well because it is deriued vnto vs from our first Parents The effects of originall sinne as because it possesseth euery one at his first being or comming into this world This sinne infecteth the whole man body and soule shutteth Heauen gates against him making him slaue vnto Sathan The penalties of Originall sinne are diuers Bodily deformation all kind of sicknes and death it selfe dimnesse of Vnderstanding weaknes of our Will pronesse to sinne and damnation if we dye in it without the remedy of Baptisme Our B. Lady by singular priuiledge was preserued from this Originall sinne and consequently preuented with grace in her Mothers wombe and at the first instant of her Conception was indued with all vertues as Originall Iustice and the like She was by the same priuiledge adorned with all naturall perfections of body as health beauty strength and the like graces Lastly she was not subiect to any actuall sinne not so much as veniall preseruing still entier â—er Originall Iustice much lesse was she subiect to damnation â—onder euery one of these six points according to thy deuotion applying them to the seuerall parts of thy Beads The Natiuity CHAP. II. FIRST consider her no lesse wonderfull natiuity The secoÌ„d feast for as she was conceiued without sinne so was she borne of her aged mother S. Anne as wee may piously presume without all paine How ioyfull to Angels was her birth because she was to beare the King of Angels and to be their Queene Glorious to vs men was her Natiuity because she was to be the Aduocate of Gods Church and potent Mediatrix betweene her Sonne and mankind Gladsome was her Natiuity to the B. Trinity because she was from al eternity predestinated the Espouse of God the Father Mother to God the Sonne and Tabernacle to the holy Ghost Terrible to the infernall powers was this Natiuity of hers because she was to bruse the SerpeÌ„ts head Gen. 3. Lastly comfortable to all sinners of the Catholike Church was this Natiuity because she is borne a mother of mercy Queene of heauen and Refuge of sinners to whome all haue free accesse to whome God the Sonne will deny nothing and whose clemency is such as she taketh vpon her to obtaine all sinners humble petitions Apply these points as the former to the six Decades The Presentation CHAP. III. FIRST our B. Lady being chosen out of the whole world to be mother of God The 3. Feast was by degrees disposed to this office for being only three yeares old she was by diuine inspiration presented and offered vp to God in the Temple In the sacred Temple being come to riper years first amongst all the Iewes she made a vow of perpetuall Virginity In the Cloyster of this TeÌ„ple she serued God in all Iustice and Sanctity of body and soule giuing an example to all those that abandon the world to leaue with the world themselues also for without perfection invertue she knew no inclosure to be strong inough against the world teaching the best surest inclosure to be that of our affections Fourthly in that retyred place she continually exercised all vertues and good workes sutable to her calling There she mortified that Virginall body of hers imitating in the spirit of Prophesy her Blessed Sonne S. Amb. lib de Virgin who although he could not be subiect vnto any rebellion against the law of reason yet did by fasting and praying giue example to all that followed him that the way vnto the Kingdome which he promiseth is ful of mortifications and crosses Being thus trayned vp in all kind of vertue hence she was exalted to be the mother of God A vertuous life in this world is a disposition to attaine vnto happines in the next The Visitation CHAP. IIII. FIRST our B. Lady being declared The fourth feast by the message of the Angell to be the mother of God tooke a tedious iourney on foot passing the mountaines towards her cosin Elizabeth to visit her Withall patience spirituall ioy she performeth this iourny and that with great speed for S. Ambrose vpon this place saith Deuotion done with speed yeldes most abundant fruit because there is discouered the feruour of Charity Entring into her cosin Elizabethes house she saluteth her courteously whose salutation caused ioy both to S. Elizabeth to her sonne S. Iohn yet in her wombe Our B. Ladies vertues being deseruedly praised by S. Elizabeth she beareth her selfe notwithstanding most humbly and modestly She referreth al honour vnto God singing her sacred Canticle Magnificat anima mea dominum my soule doth magnify our Lord. In which many mysteries are contayned and documents for our instruction how to referre all our actions to the honour and glory of God Lastly our B. Lady hauing serued with al care and respect her aged cosin for the space of three monethes retourneth to poore Nazareth with her Spouse S. Ioseph expecting the time of her meruailous deliuery The Purification CHAP. V. FIRST our B. Lady remayning a Virgin The fifth Feâ—st and yet now made a mother by bringing forth the light of the world out of her humility obserued the legall number of dayes for her retirement and keeping all the other accustomed rites went vp to Hierusalem there to make her great offer of Thankes-giuing for the high dignity bestowed vpon her Quia fecit ei magna qui potens est Luke 1 because he that is mighty hath done great things vnto her For great benefittes great thankes must be giuen And according to her pouerty purity she offered a paire of Turtle Doues the best gift she could make instructing vs to offer vp to God
of Egypt carryed away with them the borrowed treasures of the couÌ„try Exod. 3. and that by Gods owne appointement so the twelue Apostles the pillars of the Catholike Church at the departure out of Iury dispersing into the whole world made by the inspiration of the Holy Ghost this abridgement of Christian beliefe carryed it away with them as an infinite treasure and dispersed it through out the whole world And to the end thou mayest orderly proceed in finding out the true literall and mysticall sense of euery word begin with the first word of thy Creed which is Credo and by it learne how to meditate vpon the rest Search and diue into it profoundly this only word I assure thee is sufficient to hold thy vnderstanding imployed all they life tyme. In this one latin word are these two English words I belieue In this word I thou mayest contemplate al things belonging to man his substance his being this man and not an other his body and soule vnited and also separated his inclinations end helpes miseries wheÌ„ce they do spring and the like And when by consideration of these particulers thou hast satisfied thine vnderstaÌ„ding endeauour to stirre vp in thy will some good affection of loue hope ioy desire or thanks-giuing c. For this is the end of all prayer to prayse God and to inflame our affection in his loue detesting sinne and desiring grace all vertues which good affection being once enkindled in thy hart by the help of Gods grace endeauour to continue and increase it by feruent prayer recollection purposes of good life so begin thy Beades desiring perfect obtayning of that good purpose and affection which thou seelest in thy soule And thus by example of this first Word thou mayst perceaue the manner how to vnderstand and consider with spirituall profit the rest of the words of the Creed Of attention to the Diuine Persons CHAP. VII THIS attention here required is vnto the Maiesty of the three Diuine Persons God the Father God the Sonne and God the Holy Ghost who are three distinct Persons vnited in one Nature these Persons are expressed in our Creed by these termes Father Sonne and Holy Ghost The nature of these Persons is expressed by the word God The cheife obiect of prayer Vnto these Persons as to the chiefe obiect of thy prayers thou art to haue a serious attention considering with thy selfe that in â—aying thy Creed thou makest the profession of thy faith before these diuine Persons whose maiesty is such that al the reuerence and attention thou canst make is not sufficient to shew the least part of thy allegiance and hauing duely considered before what a Maiesty thou treatest say deuoutly thy Creed in professing thy beliefe touching these diuine Persons Before the first Aue say O God the Father of heauen essentially endued with all perfection haue mercy vpon me and so offer vp thy Memory in saying the first Aue. Before the second say O God the Sonne Redeemer of the world essentially endued with all perfection haue mercy vpon me so offer vp to him thine Vnderstanding in saying the second Aue. Before the third Aue say O God the holy Ghost sanctifier of the whole world essentially repleÌ„ished with all perfection haue mercy vpon me offering vp to him thy Will and Affection as deuoutly as thou canst Then say the first Pater â—oster in asking grace fruitfully â—o meditate vpon the diuine perfections included in the Holy Trinity Before the first decade or ten consider the first Attribute or Perfection Omnipotent which is the Omnipotency of God who can do all things when how and where he pleaseth to whome no creature can â—esist to whome nothing is eiâ—her impossible or hard to do who with one word created all â—hings gouerneth the world withall facility and with one blast can annihilate it againe This omnipotency with all thy soule belieue hope in loue and adore to this submit thy selfe of this craue pardon whome through thy weaknes and frailty thou hast so often offended To this Omnipotency entierly commend and resigne thy selfe beseeching the Saints in heauen to assist thee in louing praysing this Omnipotency by saying Gloria Patri c. Glory be to God the Father the Sonne and the holy Ghost because they are omnipotent As they were in the bâ—ginning now and alwayes world without end Amen This done say one Decade or ton Aues and a Pater noster in praysing his Omnipotency and in humbly desiring alwayes to be directed and defended by the same Before the second Decade cal â—o mind the Infinitenesse of God Infinite his power wisdome goodnes in â—ll his actions c. For example â—ehold his Infinitenesse in wisdome first in so prudently creaâ—ing Heauen Earth Angells Men c. Secondly in so disâ—reetly disposing and ordering all â—hings in number order and measure Thirdly in so prouiâ—ently gouerning the whole world and all therin contained â—ourthly in prouiding so abunâ—antly all necessaries for ech creaâ—ure in his kind Fiftly in cerâ—ainly foreknowing from all eterâ—ity all future euents till the â—orlds end And lastly in preâ—estinating all the elect by most â—onuenient and sweet meanes â—o the attayning of eternall glory all which belieue hope for admire adore and then with the celestiall Court thanke God most humbly for the same in saying Glory be to the Father Sonne anâ— the holy Ghost for their Infinitenesse in Nature and Power aâ— it was in the beginning is now anâ— alwayes shal be world without end Amen Then say ten Aues and one Pater noster in praysing Gods Infinitenesse and in humbly beseeching alwayes to be guided and directed by it Eternall Before the third Decade consider the Eternity of God that he was alwayes before the world was made and that he shall euer so remaine God thrice happy whose Eternity is part of his nature cause and measure of all time See how all other things had their being beginning and continuance from him then lifting vp thy affection to adore this true Eternity say with all the blessed Inhabitants of heauen Glory to God the Father the Sonne and the holy Ghost who are Eternall as they were in the beginning and euer shal be world without end Amen After this say ten Aues and one Pater noster that thou mayest be his faithfull seruant in this world and partaker of his glorious vision in all eternity Before the fourth Decade thinke vpon the Imutability or vnchangeablenes of God Vnchangeable who was is and euer shal be the same God he was from Eternity both in Nature and Operation without all chang or alteration whatsoeuer so that now he is the selfe same God in all respects that he was a million of millions of years past and as he shal be and continue world without end for heauen and earth shall passe and change but thou O Lord remaynest for euer Heere deploring thy continuall decay howerly alteration and
the best we haue since indeed we giue it not but restore it to him of whome we haue receaued it Consider that the great giftes offered to her Blessed SoÌ„ne by the three Kings were by the B. Virgin and her Spouse speedily giuen away in almes since two Doues were now the best gift they had to offer Holy Simeon receauing his Sauiour into his armes singeth Nunc dimittis Luc 2. now thou doest dismisse thy seruant O Lord â—ecause mine eyes haue seene thy â—aluation This holy Saynt haâ—ing seene his Sauiour desired not to liue any longer Here setâ—ing before thine eyes Happines which is the vision of God the Miseries of this world make resoâ—utions worthy of thy choice Our B. Lady hearing both holy Simeon Anne to prophesy of the greatnes of our Sauiour stood withall humility in the Temple conuerting none of all these praises to her selfe who was â—udged worthy by heaueÌ„ to beare â—his Sauiour of the world Lastly her behauiour towards al that were preseÌ„t in such a concourse of praises admirations was such as she endeauoured to make them esteeme of her but as of an ordinary woman who needed Purification The Assumption CHAP. VI. The sixt Feast FIRST the most happy soulâ— of this B Virgin separated froÌ„ her body by death is by Angelicall powers transported vp to heauen In like triumph her body by singular priuiledge is carryed vp by Angels and in all happines reunited to her soule Reflect vpon the ioy at this vnion applauded by the three Persons in the B. Trinity and all the Quiers of Angels and Saintes At the hands of her glorious Sonne she receaueth a Crowne of eternall blisse She is placed at the right hand of her Sonne and proclaimed Queene of Heauen Lastly endeauour thou by al meanes possible to make this Queene of glory adored also heere on earth by drawing and exhorting as many as thou canst to deuote themselues vnto her And thus by these six feasts I haue giuen thee some light how to apply any mystery to thy Beads But wheÌ„ thou art growne expert in this kind of Prayer thou mayest either saying thy whole Beads meditate vpon one only mystery as for example the Conception of this B. Virgin or else thâ—u mayest apply to euery decade or ten one of these mysteries so in thy six decades thou shalt runne through all the six mysteries And thus much concerning the Beads consisting ordinarily of six decades Now we will passe vnto the Rosary consisting of 15. Decades or 150. Aues and of 15. Pater nosters OF THE ROSARY THE Rosary The Rosary which diuers Sodalities both Religious secular daily vse is made of 15. Dâ—cades or fifteen tymes 10. Aues and 15. Pater nosters is deuided into three Crownes ech crowne containing fiue Dacades of Aues and fiue Pater nosters And to proceed with the first fiue we will apply vnto it the fiue Ioyfull mysteries to wit The Annuntiation Visitation The Natiuity of our Lord his Presentation his finding in the Temple Which fiue mysteries are to be applyed to the first Crown ech mystery to a seuerall Decade Of the first Ioyfull mystery which is the Annuntiation CHAP I. CALL to mind the History of the Annuntiation The first ioyful mistery Luke 1. as it is recorded by the Euangelist in which narration six points are remarkable First the ConsultatioÌ„ made in heauen by the three Diuine Persons in Trinity how they might assist man and bring him againe into the way of saluation and no other meanes was found more expedient then that the second Person of the B. Trinity should become man Consider then the obedience of the Angell in vndertaking and discharging the Embassage he was willed to beare vnto the Virgin Mary dwelling in Nâ—zareth as also how the Angell carryed himselfe towardes this chosen Queene he discoursing with her in an humble low voice briefly and grauely after the manner of treating with Princes Likewise her Virginall modesty beinâ— troublâ—d at the merueilous speaches of the Angell and her deep si ence Luke 1. considering with her selfe what a kind of salutation this was Againe Her singular wisdome â—aving with her selfe Quomodo fiet istud How shall this be done conioyned with a purpose of purity because she knew not man Also her holy feare Feare not O Mary thou hast found grace before God for that the holy Ghost shall come vpon thee and the power of the highest shall ouer-shadow thee Lastly contemplate vpon the meruailous fruitfulnes promised her in giuing her consent The obedience of the B. Vâ—rgin highly revvarded Behold thou shalt conceaue and bring forth a Sonne and thou shalt call his name Iesus End this point with admiration at the B. Virgins exceeding promptnes and humility Behold the handmayd of our Lord her courage Let it be done vnto me Her faith and confidence According to thy word and lastly her deuout thankes-giuing My soule doth magnify our Lord. The Visitation CHAP. II. The secoÌ„d ioyfull myâ—tery SET before thine eyes the first pilgrimage of our B. Lady in visiting her Cosin S. Elizabeth mother of S. Iohn the Baptist wherin consider these six points applying one to euery Decade First contemplate the B. will of God to be that this iourny should then be vndertaken by the B. Virgin to sanctify S. Iohn by her gracious salutation The B. Virgin knowing it to be the will of God that she should take this iourney sodenly without any delay rose vp went into the mountaines by the which the holy Fathers vnderstand perfection in all vertue at which the whole EuaÌ„gelical law aymeth 3. Make thy selfe present and see the pious strife betweene these happy women allied neerer in vertue then in bloud endeauouring each one to exceed in acts of humility and charity 4. If vve be forced to discouer our ovvne vvorth let vs do it as rather beâ—ng mortified thâ—n pleased to make knovvne vnto oth rs vvh re our measure lyeth The glorious mother of God although she could not hide from her Cosin the greatnes wherto she was called yet her humble manner of disclosing it was such as could not proceed but from the mother of God replenished with all grace and vertue 5. Then consider the vertues practised by the B. virgin for the tyme that she stayed with S. Elizabeth which was three months 6. And out of ech of these flowers sucke like an industrious Bee some sweet document and admiring this Virgin-Mothers vertues and those of S. Elizabeth namely their deuotion diligence courtesy humility most humbly demaund grace now to be both prayser and follower of their vertues and after thy death partaker of their glory The Natiuity of our Lord. CHAP. III. The third ioyfull mistery GOE and put thy selfe into the company of sheepheards and by thy humility and pouerty dispose thy selfe for the inuitatioÌ„ of Angels to go and behold in poore BethlieÌ„ the King of Kinges thy Sauiour and Reedemer
seuere and impartiall iudge not as an indulgent Redeemer 6. Lastly returne with these disciples to Hierusalem and imitating their vnion in spirit expect the comming of the Holy Ghost If thou desire to know Gods holy will retire thy selfe as they did and in this inward attention vnto the voice of thy Sauiour perseuere praying to know his diuine will and no doubt but he will impart it vnto thee Luke 12. which when thou knowest put it in practise otherwise the imputatioÌ„ of knowing the will of thy maister and not performing it will lye heauy vpon thee The comming of the holy Ghost CHAP. XIII YOV haue seene in the precedent mystery what diligent preparation these holy followers of Christ made The third glorious Mistery to the end they might be more fit vessels to receaue the holy Ghost And besides the former points of their peace and vnity amongst themselues and retyring from the conuersation of the world it is moreouer specified in holy Scripture that the better to make this retirement of theirs Act. 1. They went vp into an vpper chamber Of which words I would haue thee a pious interpreter and to imagine this vpper roome to be the superiour part of the foure to wit thy reason in which thou must dwell whensoeuer thou desirest to know the will of God neuer staying below in the sensuall part which in such a busines serueth for nothing but to blind thine vnderstanding Let thy sense be commanded by reason and it will presently teach thee that God is to be serued before the world and the Creatour before the Creature 1. Consider at the comming of the holy Ghost There was made â— sound from heauen Act 2. as of a vehement wind comming by which noyse The povver of the holy Ghost thou mayest consider the power of the holy Ghost which as it oftentimes st rreth vp in vs great conflicts betweene our owne peruerse nature and Gods Grace that offereth to enter into it so also it maketh vs most valiant and constant in the seruice of Almighty God and the maintayning of his glory the sound pre-figuring vnto vs the difficulties which outwardly may arise by the constant profession of his holy name 2. Most fitly is the comming of the holy Ghost expressed by fier the signe of loue and charity the holy spirit proceeding from the Father and the Sonne by a feruorous act of loue Neuer resist this holy spirit which will breath diuine loue into thy soule separating thine affections from earthly things 3. No sooner had these fiery tongues lighted vpon the heades of these holy disciples but with the gift of tongues which was then infused into them they doe speake of the great workes of God Imitate the feruour of these and let neuer the grace of God be void in th e 1. Cor. 15. but put in practise those giftes which God hath giuen thee by vsing them sincerely in his seruice 4. Consider how vncapable of spirituall things those are who measure all things by the conceit of the world this gift of tongus is interpreted in the Apostles to proceed from madnes or from some excesse committed Let not the fond interpretation of the world hinder thee from the seruice of God for if the Crosse of Christ were as the Apostle saith to the Gentils a foolishnes and euen to the very Iewes a scandâ—ll 1 Cor. 1. neuer be detected if the world laugh at thy proceedings which it vnderstandeth not Matt. 10. for the disciple must not place himselfe aboue his Maister 5. The cooperation of these holy disciples with the grace of God was such as they were all replenished with the holy Ghost working miracles in the face of Hierusalem Act. 5. and their very shadowes were potent to heale infirmities At the gate of the Temple S. Pâ—ter giueth an almes of health to a lame creature from his Natiuity Act. 3. Act. 2. He conuerteth three thousand at his first Sermon See of what great vertue the holy spirit is without which neither in thy selfe nor in others thou canst make conuersions 6. Beholding with thy selfe attentiuely how this spirit is attained vnto how necessary it is to haue it and how easily it is lost make resolutions in thy soule fit for one who hath this spirit knowing it giueth life vnto thine actioÌ„s and abhorre sinne that expelleth it The Assumption of our B. Lady CHAP. XIIII The fourth glorious Mystery Cant. 8. BEHOLD this glorious Virgin ascending Flowing in delightes leaning vpon her beloued with all contemplate vpon our B. Sauiours tender affection towards his dearest Mother requiting as it were her loue who in his infancy was borne in her blessed armes and leaned vpon her now he assisting her in this glorious triumph beares her vp towards the place of her Eternal Happines 1. Thou mayst here consider the happy passage of this B. Virgin out of this life feare not by considering this death to fall back vnto sorrowfull mysteries since death is heere glorious how the Apostles dispersed through the whole world were miraculously brought togeather to be at this glorious departure of the mother of God Togeather with the Apostles were also there present S. Denis Dionys ad Timeth Damas de dormit Deip. S. Timothy Disciple vnto S. Paul and S. Hierotheus Ponder the excessiue ioy of these Saintes behoulding the troupes of Angels attending the instant of her happy soules departure ready to accompany it into heauen No griefe could heere enter since all things gaue arguments of ioy and those teares that fell from the Apostles when the B. Virgin made her last pathetical speach vnto them were teares of comfort and consolation 2. As S. Denis writeth the B. Virgin ending this mortall life and beginning an immortall Epâ—st ad T mâ—th S. Thomas was absent and comming to Hierusalem three dayes after her departure all which time S. Denis saith that himselfe with the rest heard most melodious harmony of Angels and vnderstanding she was buryed in Gethsemani requested he might behold her dead whome he was vnfortunate in not seeing to dye 3. And to satisfy the deuotioÌ„ of S. Thomas they opened the monument ib d. which breathed forth most sweet sauours Consider the antiquity of this holy tradition and finding the body taken away they al firmely beleeued it was also by the hands of Angels carryed into heauen and reunited to her glorious soule this priuiledge being but coÌ„formable to the rest with which she was indued in her life 4. As in this so in other verities reuereÌ„ce the authority of Traditions in the Catholike Church which hath deuoted it selfe euen from the Apostles time vnto this glorious mystery of the Assumption of the mother of God 5. Consider the true resignation of this holy company assembled at the blessed departure of the mother of God al of them bearing that respect vnto her liuing as they now doubted not to find her in heauen a most carefull
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
yea euen his death For hauing sayd It is consummated bowing downe his head he gaue vp the Ghost 2. Consider also with S. Chrysostome these words to haue bin sayd in regard of the power of those who had crucified him which was now consummated and ended Rom. 6. Mors ei vltra non dominabitur death shall no more insult ouer him He is freed from his laborious pilgrimage and brought againe vnto that glory which he most willingly left for our redemption The greatest sacrifice of all is now offered and consummated in which sacrifice the Priest was both God and man the Altar was the Crosse the Lambe the sacrifice the fire of this sacrifice was Charity and the fruite of it the Redemption of the world 3. Since we haue seene the exact fulfilling of the prophesies before Christ and that by this very word It is consummated all that was foretold was verified why are we so incredulous of those things which are to come and are foretold by Christ himselfe and his Prophets We haue heard of the generall punishment by water Gen. 7. and in the time of Nöe it was executed 2. Petr. We heare daily of the worlds consuming by fire at the later day and yet we liue as if we beleeued it not and with such greedines imbrace those things which if we liue to those times shal be taken out of our armes by consuming fire 4. As thou hast meditated before with holy S. Chrysostome that by this word It is consummated was vnderstood the consummation of that wearisome and dolorous pilgrimage of Christ So here consider that although it were most panifull yet it lasted but thirty three yeares a moment in regard of Eternity in which he shall possesse perpetuall ioyes The Iewes triumphed for an houre as it were ouer Iesus Iudas had an houre of content in his auarice Pilate enioyed for an houre the friendship of Augustus but how many yeares haue these already bin punished for that houres false contentment and yet their torments shal neuer end Let vs thinke them most happy who from their youth take vp the Crosse of Christ and seeke thus meritoriously to be afflicted as long they can in this life since the passions of this time so short transitory Rom. 8. are not condigne to the glory to come that shal be reuealed in vs. 5. By this word It is consummated is vnderstood the victory which Christ made ouer hell the infernall spirites when by his victorious death he tooke mankind out of the Diuels power arming vs with his grace against all assaults Since Christ our glorious Redeemer hath so vanquished our ennemy and as it were taken his sting from him why do we so often yeild our selues vnto one who is so weake hauing him on our side whose very name putteth him to flight Since so many by thy assistance of Christ Iesus our Captaine haue giuen this enemy so many ouerthrowes why should we feare why should we doubt but to be able to do the like hauing the like helpes 6. Conuince thine vnderstanding with this former argument Lib. 8. Confes c. 11. as S. Augustin did placing before himselfe many Saintes who had giuen this ouerthrow to the enemy and among the rest he set before him diuers tender Virgins and sayd vnto himselfe Why canst not thou do what these and these haue done These and these could not haue dōe these things without the help of their Lord and God Heere say vnto thine enemy It is consummated thou shalt haue no more power in me since all thy power proceedeth from my selfe no man receauing wounds but from his owne hands THE SEAVENTH VVORD Pater in manus tuas cōmendo spiritum meum Father into thy hands I commend my spirit CHAP. VII THAT our redeemer Iesus endured all these afflictiōs most voluntarily A meditation for Saturday not by constraint or violently forced is most euident since he needed not haue suffered vnles he would therefore if euer action were free this was it the which in no part was forced and the more free it was the more it bindeth vs to loue him to deale also more freely with him that dealt thus freely with vs. And that these sufferings proceeded out or a naturall propension he had to suffer for vs appeareth out of his manner of suffering for he endured most for vs in the end of his passion In finem dilexit nos Ioan. 13. he loued vs to the end there receauing more paines for vs then euer The condition of al naturall motion is to be greater in the end then in the beginning which proueth well to our purpose for the Euangelist here recordeth Luc. 23. that Iesus cryed out with a loud voice which before he was not wont to do Father into thy hands I commend my spirit and saying this he gaue vp the Ghost 1. Consider the literall sense of these words he saith Father and with great right because he was his obedient Sonne euen vnto death Into thy hands that is vnto thine vnderstanding knowing al things and vnto thy will able to do all thngs I do commend as it were giuing vnto thee as a depositum or pledge that it may be restored me when due time shall come My spirit that is my corporall life which I recommend vnto thee My Father that thou wilt shortly restore it to my body which now it leaueth 2. Consider why our Sauiour shewed this care of his body recommending vnto his heauenly Father his spirit that it might not long leaue the body destitute Our Sauiour was not sollicitous for his soule for he knew that was already most blessed and needed none to defend it he only had care of that which had need of care teaching vs to prouide and be sollicitous for that part of vs which requireth our care to wit our soule by often recōmending it into the hands of him who created it and without whose helping grace it would degenerate stray from that end vnto which it was created As for our bodies the least care is to be had since do we what we can they will fall into dust The end of pampering our bodies and the more we pamper them the greater banquets we make for wormes and perhaps fuell for hell-fire 3. Let vs contemplate vpon the wonderfull accidents which happened immediatly after these words were pronounced Matt. 27. And behold the Veyle of the Temple was rent in two peces from the toppe euen to the bottome by which was signified the opening of heauen vnto mankind the Veyle that tooke from vs the beholding of the Holy of Holies being rent in two and man made capable of the blessed vision of God It was rent from the toppe to the bottome to shew that this holy vision of God was granted to all from the highest to the lowest but as our Sauiour saith There are many māsions in the house of my Father Iohn 14. which signifieth the