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
admiring his vnchaÌ„gablenes inuite the Saints and all Pilgrimes of the militant Church to prayse God in saying Glory be to God the Father the Sonne and the holy Ghost for their vnchangeablenes as they were in the beginning and now and euer shal be vnchangeable world without end Amen Heere say ten Aues one Pater demaunding perseuerance in Grace Charity Purity of life and all other vertues Before the fifth Decade looke into incompreheÌ„sible Goodnes of God Good who is goodnes it selfe all other Creatures good by participation of his Goodnes Furthermore God is not only Goodnes it selfe and maker of all things good but also he worketh with his creatures all those workes which are good for without him we can do nothing Ioan. 15. and in this respect we are called when we do well Cooperatours Ioan. 3. and as S. Paul saith Coadiutours with God 1. Cor. 3. who saith of himselfe Phil. 4. I can do all things in him who comforteth me but most plainly of all the Prophet Isay teacheth vs this truth saying Thou O Lord Isa 26. our God hast wrought in vs all our works Consider also this ineffable goodnes of God which hindereth infinite euills which the wicked spirittes and their complices euill men would do if Gods goodnes did not hinder them Againe those euill works which men do bring to passe by Gods permission by this goodnes of God in the end turne to the good of his faithfull seruants as witnesseth his Apostle Al things tend Rom. 8. and cooperate to the good of them that loue God Lastly this goodnes of God neyther is neither can be cause of euill but only of good for of goodnes what can proceed but good Oseâ— 13. Hence the Prophet sayth Thy saluation O Israel is of me but thy perdition is from thy selfe And so being rauished in the loue of this inestimable goodnes implore the assistance of all the Saints and with them giue glory to the Father the Sonne and the holy Ghost for their inestimable goodnes as they were in the beginning are now and euer shall be world without end Amen Then say ten Aues and one Pater Noster in extolling this goodnes humbly beseeching to be wholly inamoured of it Before the sixt Decade open thine Vnderstanding Merciful and looke as well as thou mayest into Gods mercy which in all respects is infinite First most firmely beleeue that as humane misery which is the proper obiect of Gods mercy The obiect of Gods mercy surmounteth in greatnes all other morall accidents casual vnto man for misery accompanieth al men their soules bodies and whatsoeuer for it is their companion into the world it continually attendeth them till their dying day yea from some it neuer parteth for all Eternity so in regard of vs and our necessities the mercy of God surpasseth all other diuine attributes Eccl 18. 〈◊〉 140. or powers as the prophet fitly to this purpose sayth The mercy of our Lord is aboue all his workes Secondly in particuler consider the mercy of God the Father towards vnfortunate mankind who hauing but one only begotteÌ„ Sonne Ioan. 3. condemned him to a most cruell death to restore vs to life againe Thirdly so vnmeasurable is the mercy of God the Sonne that he tooke vpon him our mortality Rom. 8. suffered for our sakes most shamefull reproaches and death it selfe to free vs captiues to Sathan and to make vs who were vassalls to sinne heires of his Kingdome Fourthly God the holy Ghost is so naturally indued with mercy that he in proper person continually sanctifieth guideth and gouerneth the vniuersall Church of God in vnity of truth Ioan. 14. euen vntill the worlds end Fifthly all the three diuine Persons ioyntly and equally are as mercifull to euery man in particuler as they are towards all the world in generall and therfore most truly said S. Augustine In Confess God loueth euery one man as much as he loueth the whole world the reason is because God loueth euery man infinitely and can loue all men togeather but infinitly Sixtly so ready and attendant is Gods mercy for euery man all the time of this transitory life Ezech. 18 that at what houre soeuer any sinner will accept of it repentant for his sinnes returning vnto God by amendment of his life God is most ready to receaue him to his mercy to indew him with his grace and to bring him to the crowne of glory Let no sinner therfore despaire of Gods mercy though he be at the last gaspe yea and ouerwhelmed with a world of sinnes for greater is Gods mercy then mans sinnes or misery because Gods mercy is infinite Lastly consider his goodnes in being readier to pardon men al their offences then men can be desiâ—ons to be pardoned as appeareth in Christ towards the good theefe And heere admiring Gods infinite mercy and crauing the assistance of the celestiall spirits in exalting Gods prayses say Glory be to the Father the Sonne and the holy Ghost for their vnspeakable Mercy as it was in the beginning is now and euer shal be world without end Amen And then saying ten Aues and one Pater instantly desire to be alwayes partaker of Gods mercy Thus for a tast haue I giuen thee an exaÌ„ple how to meditate vpon God Almighty and the three Diuine Persons in Trinity in saying thy Beades Of the Pater Noster CHAP. VIII THE holy Scripture commandeth vs to hope By the Pater Noster hopers signified Ioan. 16. it being the anker of our saluation To this end Christ saith Haue hope for I haue ouercome Wherupon the Apostle saith Hope neuer confoundeth The reason is because hope is a heauenly Vertue infused by God into our soules wherby with a certaine confidence we expect at Gods hands life euerlasting Things to be prayed for are of two sortes either good or bad For the former wee pray they may be giuen vs from the later we pray we may be deliuered Diuers are the good things we stand in need of both for soule and body some spirituall others temporall and all of them help vs to the attayning vnto our finall complete happinesse Infinite are the euills as well ghostly as bodily which greatly encomber vs in this our pilgrimage from which euils we earnestly pray to be deliuered and all these both good and bad in generall Matth. 6. were by our Sauiour briefely compacted togeather in our Pater noster which containeth in it all the things that are to be hoped for as also all those things that we desire to be deliuered from In saying the Pater noster first let thy mind be fixed vpon Almighty God who is the person vnto whome thou offerest thy prayer Secondly penetrate the sense and meaning of euery word beginning for example with the first word Our This word sheweth that God is a Father vnto vs all and as to all so is he to euery one First
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
Rosary What the Beades signify CHAP. I. THE Holy Scripture bindeth vs to pray alwayes 1. Thes 4. and willeth vs to performe our prayer deuoutly because it is that Incense which we are to offer vnto God in euery place And therfore accursed is that man who doth this work of God deceitfully Rom. 12. Apoc. â— Psal 14. Hier. 48. Many wayes there be of praying some mentall some vocall others manuall by well performing our daily functions and ech of these is deuided into sundry branches all good but not all fit for euery one by reason of the diuersity of mens inclinations All cannot mount vp with the Apostles vnto the height of mysteries Math. 5.8 but the multitude must stay below in the vale of Vocall Prayer and there serue God in reading deuout bookes in saying their Beades which humble way of prayer was practised by most men before Luthers tyme for some hundreds of yeares although there wanted not most learned wise and godly men who most deuoutly employed themselues as wel in Marthaes deuotion as in Maryes high contemplation For long before especially since the time of S. Dominicke the Vicar of Christ with the approbation of his authority approued and priuiledged the vse of Beades the Holy Church vniuersaily receaued them The generall vse of Beads all good Catholikes in al Christian countries seriously and with great veneration vsed them The Congregations of the B. Virgin which are innumerable haue admittted the Rosary for their essentiall Character all the Christian world admitts the Beades in their Banners as a chiefe Ornament therby to be knowne and distinguished from the Conuenticles of Heretikes Infidels And although this forme and number of the Beads now in practise and ordinarily vsed beareth not the antiquity of aboue 500. yeares The antiquity of the Beads yet this praying by number is a thing most auncient and practised by those old Inhabitants of the wildernesses as appeareth in holy Paphnutius his life Ioachim Perionius in his life who was accustomed at the recitall of euery prayer to let fall a little stone he hauing gathered many togeather for that purpose till he came vnto the number which he had prescribed vnto himselfe And no doubt but this holy Father saw this practised by his predecessors which may well proue the antiquity of this deuotion So that we see the first vse of Beades is most auncient and this now in vse to be the very same brought into method and applyed to the honour of the B. Virgin mother of God and Mediatrix of mankind Of the fruites of praying on the Beades CHAP. II. AS the end of all prayer whether it be mentall or vocall is the glorifying of God The end of prayer the manifestation of our loue the performance of our duety the exhibition of gratitude and the fulfilling of Christs Commandement who biddeth vs to watch and pray least we fall into temptation so the fruit of praying especially vpon our Beades deuoutly performed is twofold Internall and Externall Internall fruit is remission of sinnes victory ouer our inordinate passions obtayning and increasing of grace and infused vertues all which concerne the generall estate of our soules Moreouer we gaine therby particuler giftes for euery power of the same as light of knowledge wisdome faith prudence art and such like intellectuall habittes which purify and cleere our vnderstanding Also a celestiall flame of charity consuming in our will the impure loue of this world and enkindling in our harts the fire of Gods loue Lastly we obtaine a ioyfull remembrance of Gods goodnes manifoldly discouered vnto vs by infinite benefittes hourely bestowed vpon vs wherewith our memory is inuited and encouraged continually to remeÌ„ber him who is the fountaine of all goodnes incessantly to thanke him for his infinite mercies powred out so plentifully euery instant vpon vs. Externall fruite of prayer is likewise manifold first deliuery from many bodily harmes which might happen to our selues our friends our followers our goods or possessions by infinite casualties of fire water tempest and many the like worldly chaunces or by the malice of the Diuell as happened to holy Iob. Iob. 7. Secondly obtaining of temporall happines as of health honour wealth lawfull pastimes and preferments when either they are expedient for the increase of Gods glory the good of his Church or furtherance of our saluation Thirdly the preseruation of the whole world from perishing for were it not for the feruent prayers of diuers seruants of God who earnestly pray both for themselues and others as did blessed Abraham Ieremie S. Stephen and others the whole world would perish Mans sinnes crying vengeance against him Let therfore euery deuout soule do his best endeauour by daily saying the Beades to auert the scourge of God from vs and all mankind which hangeth hourely ouer our heads for our offences ill behauiour towards our maker Let vs also by the same deuotion incessantly make supplication for increase of Gods grace that we may run the pathes of his Commaundements all the course of our life and at the end of our race happily arriue at the hauen of heauen Lastly the reuerent wearing and due vsing of our Beades VVhy vve vveare publikely our beads increaseth the externall act of religion it aduanceth God and his Blessed Mothers honour adorneth their Clients pleaseth God reioyceth Angels triumpheth ouer Diuells confoundeth Heretikes Infidels conserueth peace and vniformity in the Church of God Of Preparation to say the Beades CHAP. III. AS by all spiritual men the life of man is considered to be threefold to wit Actiue Contemplatiue and Mixt of both so we may very well say that Prayer is Vocall answering to Actiue Mentall to Contemplatiue and Mixt to both Of those three former kinds it is concluded by the generall consent of all that the third is most perfect to wit the Mixt consisting of both the other Now whether in prayer the purely mentall or mixt to wit mentall and vocall conioyned togeather be most perfect I will not heere dispute It is inough for my purpose to declare that I vnderstand the saying of the Beads The beads a mixt â—ind of praying to be mixt prayer wherin vocall and mentall are conioyned the words which we pronounce giuing our mind occasion of meditation therefore what preparatioÌ„ we find requisite for either vocall or mental prayer let vs vse before and in the saying of our Beades which consisteth of both the fornamed manners of praying To prepare our selues to prayer we are coÌ„manded Eccles 18. least we be like to those who tempt God They who runne indiscreetly and irreuerently to prayer performing it coldly with many voluntary distractions do often loose their labour and purchase Gods displeasure for of such vndeuout seruants he complaines saying Isa 29. This people honoureth me with their lippes but their harts are farre off from me God requireth of his seruants that they serue him with
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
the same the which although it worke vpon the best subiect that may be yet doth it require a chang If we were comfirmed in grace it is certaine the thoughts of heauen and of those high Beauties would be euer profitable vnto vs but being as we are lutea vasa vessels of earth which are easily broken we must walke betweene loue and feare Ioy and Sorrow S. Paul himselfe maketh this cleere 1. Cor. 12. Least saith he the greatnes of my reuelations might extoll me there was giuen me an angell of Sathan to buffet me 1. Consider therfore first the place where these vnfortunate soules lye despayring who vnmindful of the world to come and eternity Luke 16. receperunt bona in vita sua enioyed their pleasures in this world and in the middest of all their prosperity when they least thought of it Venit mors super illos Psal 54. et descenderunt in infernum viuentes death came vpon them and they descended quicke into hell Frame to thy selfe an exceeding vast place capable to receaue infinite millions of soules which is rightly tearmed A land of misery and darâ—knesse Ioh. 10. where the shadow of death is no order but euerlasting horrour inhabitetâ— where nothing is heard but weeping and gnashing of teeth Matt. 8. mingled with lamentable voyces of despayre and intollerable blasphemies against their iust Iudge who deseruedly condemned them for their demerites to that place of eternall punishment 2. Reflect vpon the torments inflicted vpon these Caytiffes and behold with what malice those infernall Spirits the instruments of Gods wrath impose those vnspeakable torments vpon men taking this as a part of reuenge against mankind for possessing their seates in heauen Behold those soules how diuersly they behaue themselues in these endles miseries some sighing others weeping some rauing and crying hideously by reason of their paines others blaspheming against God and cursing most bitterly the houre of their natiuity Behold others in all their paines out of very enuy and malice silent not being able to expresse the hatred they beare to God nor the miseries they endure Oh Christian soule who art yet liuing and in a state capable to shun these vnspeakeable pains of Hell how canst thou truly thinke of these thinges and yet commit sinne so freely by which thou art made subiect to all these torments 3. Amongst all these afflictions two exceed if they may not be tearmed all of them to exceed to wit the cogitatioÌ„ of what they haue lost and the worme of conscience which are the greatest torments they haue All Deuines conclude that the paine of the sense which these soules feele in the middest of these most cruel and neuer-dying flames is but dull in regard of the sharpnes of of the memory of what they haue lost those fallen Angels informing euery other soule for their increase of torment what they haue lost by loosing heauen Heere the vnderstanding of those ioyes procureth intollerable griefe for ioy in it selfe delighteth none but those who either possesse it or at the least are in hope to possesse it but these soules neither possesse it nor yet are in hope euer to do but are banished from the most blessed sight of God for all eternity being at the end of an hundred thousand thousands of yeares as farre of from the end of this endlesse punishment as now 4. Consider the griefe which proceedeth froÌ„ the guilt of Conscience which like a gnawing worme lyeth continually tormenting the hart of a damned creature Heere is a continuall warre and discussion of matters passed in this life of Graces recâ—aued from the mercifull hand of God Almighty of reiecting the same of the opportunity offered of leauing that sinfull course and imbracing a vertuous life of so many purposes made of amendement and the deferring therof Oh how will this worme of Conscience teare the hart of a sinner when he shall see himselfe condemned out of his owne mouth and were it possible for him to dye this thought would end him but these greifes are endles hauing a subiect to worke vpon that neuer endeth heere harts may wither but neuer dye bodyes burne but neuer consume 5. If thou hast seene in the Considerations of Heauen what a soule would vndergoe to be made partaker of those ioyes hauing once knowne them before imagine heere on the contrary what one of these vnfortunate soules would endure to be freed from this damnation if it might returne to this life againe what wonderfull alteration should we see in that soule former pleasures turned into teares of penance the former losse of time into an exact obseruation of howers and a most perfect imployment therof all banquetings would be turned into fastings rich apparell into hayrecloth what a strait guard would be placed ouer al the seÌ„ses not so much as the least thought of rebellion in theÌ„ escaping without some seuere punishmeÌ„t Thus would this soule do if it were to liue againe but this cannot be heard the irreuocable sentence is passed and the most iust Iudge will not recall it but for euer and euer world without end this soule is to be tormented and all such wishes aâ—e most vaine and serue for nothing but for greater torment since they can neuer be obtayned 6. Lastly returne vnto thy selfe O Christian soule and thinking seriously vpon these things as those which most of al import thee ameÌ„d thy life which led in the offence of God conducteth thee directly vnto these endles tormeÌ„ts If thou wouldest examine thine actions by eternity it would make thee no doubt a blessed Saint in heauen and free thee from the torments of hell Thinke with thy selfe which thought may be made in a moment when thou vndertakest any action doth this action this thought or this word I am ready to vtter deserue the loue or hatred of Almighty God if it deserue loue reioyce with thy selfe and go forward in it if hatred leaue it fly from it as from a serpent that would enthrall thee and bring thee to this eternity of torment O eternity eternity that men would oftener thinke vpon thee ANOTHER BRIEFE WAY HOW TO SAY THE BEADES Wherein is contained the whole life of our B. Lady Taken out of holy Scripture and the Doctours of the Church applying to euery Pater Noster one of the gifts of the Holy Ghost and to euery Aue Maria one of these ensuing considerations or briefe eleuations of the mind I. PATER NOSTER The gift of Wisdome 1. AVE Maria. In the beginning of the world she is promised to mankind A wâ—mâ—n shall bruise thy h ad 2. She is prefigured in many holy women as in Iudith Hester and others 3. She is foretould to her pareÌ„ts by the Angell Conceaued without Originall sinne 4. She is borne full of grace aboue all creatures 5. Her Natiuity reioyceth the whole world 6. After three yeares she is presented in the Temple 7. She goeth vp the â—5 stepps of the Temple