AN ADMIRABLE METHOD TO LOVE, SERVE AND HONOVR THE B. Virgin MARY.
With diuers practicable Exercises thereof. Al inriched with Choice Examples.
Written in Italian by the R. F. ALEXIS DE SALO, Capuchin. And Englished by R. F.
By Iohn Cousturier.
M.DC.XXXIX.
TO THE NOBLE AND VERTVOVS LADY the Lady Audley.
I present you vvith this translation, not to remaine in your hāds, but through them to pass vnto the publick. So shal it doubly [Page]bee aduantaged: First, more gratefully accepted of, comming immediatly from one so worthy as your self, and next be beleeued worthie the acceptation, that J dare offer it to your sight, so wel verst in at the Original Languages. So, Madam, goe my obligations multiplying to the Jnfinite, whilst J cannot think of paying you one curtesy but I receiue for it two; The whilst I must euer remaine.
A SVMMARY of the whole contense of this present Booke, for the Readers better comprehension thereof.
THE whole scope of this present Treatise is no other then to teach in a deuout and excellēt manner how to Reuerence and adore with profound Inclinations our B. Lady and mistrisse the Queene of Heauen; as a preparatiue to which, we haue indeauoured to declare, [Page]her heroical vertues, greatnesses, excellencies and sublime prerogatiues: And by the way is to be considered that although Adoration be peculiar to God alone, yet according to diuines distinction thereof, it also may be appropriated to the B. Virgin, to Angels, and other Saints and thereby become common to God & Man. As we may cleerly gather from diuers passages of the holy Scripture as namely in Paralip. chap. 26. when it is sayd; And they inclined and adored first God, and afterwards the King.
These Adorations then admit a three-fould distinction of Latria, Dulia, and Hyperdulia, where of the first is proper vnto God alone, in regard of his infinit and increated Greatnes; the [Page]second hath reference to such creatures as aduance in sanctity and glory aboue the rest, which sanctity and glory arriuing in any on to more sublimity (as in the B. Virgin) with the more sublime honour of Hyperdulia, cōsequently we are to reuerence them: But before we proceed to the exercise of this Adoration we prefix an exhortation to deuotion towards her, and declare fiue Priuiledges, her seruants are indowed with al, setting down (as preamble to the worke) those conditions and qualities which are requisit in her deuots. Then we pass to the explication of these Adorations, in the first Chapter, declaring their excellency, in the second how grateful and acceptable they are to the B. Virgin, and in the fower [Page]following ones, fower forcible argumēts are established to proue her deseruing that adoration. The first deduced from her being the Mother of Almighty God. The next for her being elected aboue al other Saints, and al the Quires of Heauen. The third for her soueraine power and authority, ouer al Creatures: And the fourth and last for her being an affectionat Mother vnto vs al. Then we come to the practise of these Adorations, (or Genuflexions) shewing how they are deuoutly to be performed, as wel in the interiour as exteriour, and heervpon we take occasion to inlarge our discourse touching the Adorations due to God, to his Blessed Saints and Angels, &c. Imploying the remaine of the following [Page]Chapters, in setting down diuers practical wayes of honouring the B. Virgin applying to euery on its proper Reuerence and Adoratiōs: but principally we insist vpon those twelue sublime prerogatiues of hers, prefigured by the twelue Starres, in her crowne of which S. Iohn in his Apocalips make mention.
Now this aduertisement is giuen to al that although the choice of many exercises of adoratiōs be proposed in this present worke, notwithstanding they are only to fix on, which they may find most gust and comfort in, and especially to beware-of entergiuing to much at once least they become thereby but more negligent in performance of them, and a too precipitious desir of cōming [Page]soon to end, make them but hast too much vpon the way, and performe them without fruit and deuotion.
Wherefore we councel rather to make choice of some few we may performe with mediocrity of deuotion, then of many with danger of tepidity & distraction. Notwithstanding when any feast occurs, vnto which we haue a particular deuotion (as those of our Blessed Sauiour his Mother or the like) we may then multiply our Genuflexions to a hundred a day, (for example) or a thousand distributed equally to seueral dayes or nights of the octaue as we please, as we shal more largely declare in the following Treatise by the assistance of Almighty God, and the fauour of [Page]his holy Mother, al which we dedicat to the praise of God from whom al Good proceeds, to the Blessed Virgin his most holy Mother, and to Saint Francis our Glorious Patriarch.
A TABLE OF THE Chapters contained in this Booke.
OR pious exhortation to be deuoted to the queen of heauen.
- The first Priuiledge. How affectionnat the Blessed Ʋirgin is to aldeuout Christians who serue and honour her with humble reuerence, page. 1.
- The second Privuiledge. Is that the B. Ʋirgin is most Liberal and accustomed to bestow frequent graces and fauours on her seruants, page. 19.
- The third Priuiledge. How the [Page]B. Ʋirgin helps and comforts her faithful seruants in their afflictions, page. 39.
- The fourth Priuiledge. Of the deuoted to the B. Ʋirgin, which is to haue her in heauen for their assured Aduocats page. 55.
- The fifth Priuiledge How the mother of God saues her deuout seruants, and renders them worthy of eternal life, pag. 73.
- Of the second condition, which the deuout seruant of the B. Ʋirgin ought to haue, which is chastity, page. 117
- The third Condition: which is requisit in the honourers of the B. Ʋirgin, of cleanes and purity [Page]of mind, pag. 43
- The fourth Condition, requisit in the seruants of the B. Ʋirgin, for the conseruation of this purity of hart, which is the frequentation of the Sacraments, especially of that of Confession, pag. 173
- Of the excellency of those Reuerences we are to exhibit in honour of the Queen of heauen, pag. 222
- How acceptable to the B. Ʋirgin these reuerences and a dorations are, page. 235
- That the quality of Mother of God obliges both men and Angels to the adoring of her, pag. 250
- How we ought to reuerence and adore the B. Ʋirgin in regard of [Page]sublimity of her glory aboue al other Saints, page. 266
- That we ought to adore the B. Ʋirgin, for that she is the soueraine Lady of al creatures both in earth and heauen page. 282
- Of the great honour we owe to the B. Ʋirgin for her being our most deare and merciful Mother, page. 303
- How the aptest time for the exercise of these deuotions, is the particular feasts of our B. Lady, p. 332
- Of the feasts of our Sauiour Christ, page. 342
- Of the feasts of Saints page. 354
- Of the adoration of the Angels, page. 362
- [Page] The practising of honouring and reuerencing the Angels. saying as followeth, pag. 384
- Of the honour and reuerence we owe vnto our Angel Guardian, pag. 391
- In what māner we are to proceed in the exercise of those Adorations, vvorthily to honour the Mother of Alm. God, page. 415
- How in the like manner we are to reuerence God, as also the Saints in Heauen, page. 424
- How, these genuflexions may deuoutly be exercised before any Image of our B. Lady, page. 433
- The Reuerences we are to make in saying our Beads, page. 448
- [Page] Remarkable Instructions how to say the Beads, extracted out of the second Tome of Nauarrs Commentaries, and others Authours page. 462
- How alternatim, or, by turne, we may say our Beads, page. 467
- Of the most excellent deuotion, of the Rosary page. 472
- Twelue most notable Adorations to be made in the honour and memory of twelue dignities & priuiledges bestowed on the blessed Ʋirgin by Alm. God answerable to the twelue Starrs, which go to the composing of a crowne for her most sacred Head, p. 497
- The declaration of the first Starr [Page]pag. 490
- The secōd Starr declared, p. 494
- The declaration of the third Starr, p. 499
- The fourth Starr declared, p. 504
- The declaration of the fifth Starr, p. 521
- The sixt Starr declared, p. 527
- The declaration of the seauenth Starr, pa 534
- The eighth Starr declared. 529
- The declaration of the ninth Starr, pa. 537
- The tēth Starr declared, p 545
- The declaration of the eleuenth Starr, pa. 552
- The twelfth Starr declared, 560
- Another sort of Adoration, [Page]which for the greater variety of the deuout seruants of the B. Ʋirgin, I haue heere annext, pa. 566
- Tvvelue Reuerences correspondent to the B. Virgins 12. prerogatiues, pa. 569
- An excellent vvay of adoring the B. Ʋirgin in remembring the ioyes vvhich she had heere, p. 579
- Of the interiour Reuerences vve are to exhibit to the glorious. Queene of heauen, and of the place, time, and occasion of exercising them, pag. 590
AN ADMIRABLE METHOD TO LOVE, SERVE and Reuerence the Glorious Virgin Mary our B. Aduocate.
Or a pious Exhortation to be deuoted to the Queene of Heauen.
EVERY faithful Christian is to Indeauour to his vtermost to become deuot and duly resighned to the seruice of the Glorious Queene of Heauen whom the Angels serue [Page]the Arch-Angels adore, the Thrones honour, the Cherubins and Seraphins respect, and in fine the highest aduāced in the Court of Heauen account it their Glory to make Court vnto Knowing how aduantagious her fauour would be to them, for if a Courtier heer accounts it for so high a felicity, to haue the glory of possessing the heard of some great Princesse as promissing himselfe great honours and dignities from thence, and how much more, if besides al this he were assured of that dearer place in her memory as shee could refuse him nothing but if he chaunced to fal into disgrace, would vndertake his defence & reconcile him with his Prince againe free him from the punishments he had merited, [Page]obtaine his repeal if he were banished from the Court, and not only restore him to his former estate againe, but aduance him higher then euer he was before, what a blessing what an excesse of Ioy would this fortunat fauourit receiue from thence what would he do, or rather what nor do in gratitud for so great an obligation? what meanes what sort of seruices would he most inuent to honour her withal! assueredly both night & day, he would haue no other thought then how to expresse his thankfulnes to her in some particular manner, and then would be no danger so great, no seruice so painful he would not, go through with al, to maintaine himself in her better graces stil.
And yet farr more happy a [Page]thousand times are the seruants & fauourits of the Queene of Heauen, in that they are assured she is perpetually mindful of them that she beares them an vnequald loue, that they may hope the Greatest of fauours from her and that she cannot be wanting to them in their afflictions that as a faithful Aduocate she doth Embrace their protection in al occurrences, that she preuails her self of al occasiōs to render the Eternal king her B. Sōne propitious to them, and what is most of al deliuers thē from eternal paines, & brings them in fine to the possesion of the glory and happines of the Kingdome of Heauen.
From al which we may gather fiue rare Priuiledges those truely deuote vnto the Mother of God [Page]Inioy thereby the first is that she loues them with a profound and cordial affection; the second that she honours them with diuers particular fauours; the third that she is alwayes ready to assist them in their necessities as after as they implore her aide; the fourth that as a most careful Aduocate with particular solicitud she vndertake their deffence and renders them propitious the eternal King of Heauen, reconciling them into him, when they haue offended him; the fifth and last that she deliuers them from eternal damnation. Let vs consider then and examine them on by on which great exactnes to animat euery soule to the affection of so deare and great a Lady.
THE I. PRIVILEDGE.
How affectionat the B Virgin is to al deuout Christians who serue and honour her with humble reuerence.
ALTHOVGH 'tis true the sacred Virgin being al loue & charity loueth al, & like the Sunn sayes the deuout Saint Bernard) displayes a like the beams of her sweetnes & benignity ouer al the world. Yet certaine it is withal shee beholds those with a more deere regard [Page 2]who loue her and render her the most dutiful seruices and are most assidual in reuerencing her. And most laudable and holie is that obsequiousnes by whose exteriour signes is manifested the interiour affections of the hart, for so (as S. Gregory says) the proofe of the affection is the performāce of the thing. Now how reciprocal the B. Virgins loue is to vs againe, her self declares in those words attributed to her by the Holy Ghost; those who loue mee, I loue; as much as to say, I haue a particular loue for those who affect mee with al their hart and soule, and endeauour to render such honour as they imagine the most acceptable; and what sort of loue it is her self declares in another passage of Scripture where shee sayes: [Page 3]I am the mother of beautious loue; signifying the loue shee affects her seruāts with, to be firme, compleat at al parts, and truly worthy so diuine and louing a mother.
This glorious Queene tenders vs as her owne Children, in that shee is our Mother, and so neare and strait a bond tyes vs together, as her being a descēdant from our generation, flesh of our flesh, bloud of our bloud, bone of our bone, for which reason shee cannot but affect vs much, especially if wee endeauour to deserue it by our constancie and fidelitie in seruing her. Shee is the Mother of Iesus-Christ true God and Man, God is our Father: Our Father which art in heauen: his Sonne Iesus-Christ our brother: Go to [Page 4]my brothers, (sayes he to Mary Magdalen: Oh infinit sweetnes of loue!) Go to my brothers and tel them, I ascend to my father & your father, to my God and yours. The Blessed Virgin is then our Mother, Iesus Christ the increated Word our brother, and the Eternal father our father.
‘Conforme to this, S. Bernard on these words, Ecce mater tua, behold thy Mother, argues thus: If Mary be thy mother, O man, (sayes he,) then Iesus Christ is thy brother, his father thine, his Kingdom thou hast right to, and Consequently the grace of Mary is thy riches, since the mother Vsually layes vp for the Children, so thy necessities goe [Page 5]vnto her hart; for the mother for these wants of her Children is moued at hart; O take her then for thine.’ Thus S. Bernard: that eloquent Doctour. And certainly our condition is most great and highly aduantag'd aboue al others, to haue the Mother of God, Empresse of the Vniuerse, for Mother, and her only sonne, the King of glory, glory of Kings, and our true God for brother. An honour the Angels could neuer glorie in; For when or where (sayes S. Paul) did God euer say to them as he sayd to man, speaking to our Sauiour Christ? Thou art my sonne, to day I haue begotten thee.
These spirits, as happy as they are [Page 6]haue neuer an Angel of them al, inuested with their Angelical nature, they can say is God; whilst wee inuested with our humane haue the God of Angels himselfe wee cannot only say is man but euen our brother too; nor do wee find it was euer sayd to any of thē as it was to man; Behold thy Mother, in the person of S. Iohn, who (according to the Doctours) personated and stood at the foote of the Crosse for al mankind, whilst the Sauiour of vs al deliuer'd him the pretious treasure of his Mother in trust. Let vs conclude then, that her loue is generally towards al; but in a more particular manner towards those who assume her for their Mother, and by most affectionat wayes seeke out her safeguard and protection.
[Page 7] Moreouer wee must conclude this glorious Queen hath shewed more affection to men, then euer shee did to Angels: In imitation of the eternal Father, whom in her actions, shee of al others, most nearly imitats: and for proofe that his loue is more to vs then them, but consider with what pretious guifts he hath honoured vs, for so the greatnes of the presents giuen by the louer to its beloued manifestly declares the greatnes of its affection to it; and what guifts are those the eternal Father hath bestowed on the sonnes of the earth! Let the Angels harke, and the Archangels lend an eare, and al the heauenly Hierarchies remaine astonish't at so wondrous a liberalitie. Behold the infinit present, [Page 8]the infinit guift with God hath giuē & presented the world withal, neuer to be enough vallued neuer to be aequalled. God hath so loued the World, as for it he hath giuen his only sonne; out of his excessiue loue to free it from the miserie in which it was; and what on the Angels hath he bestowed the whilst? nothing but their eternal beatitud merited (as the Diuines hold) by one sole act of their Wil; another thing it is, and of other valuation which he hath bestowed on men, to giue his owne Sonne to saue them, then his giuing the Angels their eternal beatitud; so sayes S. Bonauenture, To giue his only Sonne for the impieties of men was a greater matter, then to the merits of Angels to giue eternal life. Let [Page 9]vs grant then and freely acknowledge the loue of God & his holy Mother, more splēdidly shinning on men then Angels, since more admirable haue been the effects produced of it, towards them then these, and more obliging to repay them reciprocally againe.
But this is not al, nor doth our gratious Mistris stay heere, to repay affection with affection, but by the transport of her loue shee passes to honour her seruants, sometimes with her visits, sometimes to comfort them with her owne deare presence & her Blessed sonns.
An example of which, amongst an infinitie of others, wee haue in the new reformed Mirrour of Examples, and it is this: There was a yong Virgin some. 14. yeares [Page 10]of age, so deuoted to the Mother of God, as shee employed in her seruice almost al her dayes and nights; in which her pious exercises shee continued for almost seauen yeares space, euer beseeching her deere mistres, & patronesse so to fauour her, as shee might behold her B. Sonn iust as shee had brought him into the world; vntil at last one night) and 'tis beleued to haue been Christmas night) retiring her selfe into an Oratorie shee had in her fathers house, & there with prayers and teares iterating her petition, behold sodainly there appeared vnto her the Queene of heauen, accōpanied with Myriads of Angels, who gratiously reaching her, from her owne armes to hers, her heauenly Infant, sayd: Behold [Page 11]heer my dear daughter, what you haue so much desired; take him, embrace him, and at your pleasure solace you with him; at this the deuout Virgin tooke him in her armes, and embracing and kissing him, vsed al the tendernesses à deuout loue could expresse an affection in; when in the heate of her kisses & embraces, the diuine Infant darting a look at her, had been ableto haue pierc'd a farr harder hart, thē hers asked her if shee loued him? that I do, said shee, and confirmed it with a thousand new blandishmēts: but how much do you loue mee? more then my body; and how much more? more then my very hart; yet, how much more then that? alasse, said shee, it is impossible to tel you that, let it [Page 12]speak for mee, and so with a profound sigh shee cōcluded the dialogue, and with that her life, her hart bursting in the midst, vnable to containe so much of loue was in it, when (we may piously imagine) the B. Virgin tooke her white soule in her armes, & deliuering it into the hands of Angels, they with sweete and melodious harmonie conducted it to heauen. At sound of which celestial musick, those of the house accurring & forceing open the Oratory doore, found the dead corps extended on the ground, and exhaling so much sweetnes, as it seemed al the most pretious perfumes of the world had gon to the embalming it. Amongst the rest, two Fathers of S. Dominicks Order were present, [Page 13]who, as they dissected her, to find out he cause of so sudaine & strange a death, perceiued her hart inscribed with these wordes in golden letters: O my Iesus, I loue thee more then my selfe, for hauing Created, redeemed, and adopted mee by thy holy grace. Whereby wee may perceaue, how great was the loue shee bore to the sacred Mother and her Sonne, and how greatly they are aduantag'd by it, who loue them with such tendernes of affection.
I am inuited by this so excellent an Example, to the recital of one other no lesse excellent, taken out of the first part of our Chronicles of S. Francis, one of the most Exemplar patterns of deuotion to the B. Virgin as euer was. This holy Saint in [Page 14]visiting a certaine Conuent somewhat remote, had appointed him for companion one of raw yeares and rawer experience in Religion. They being arriued at their iourneys end, the Saint after some light refection, retired himselfe some-what more early then ordinary to his repose, the bitter to rise at the accustom'd houre of Mattins with the rest. Meane while his Cōpanion singling out one of the Cōuent of as litle spirit as himself, began with bitter inuectiues to inveigh against the Saint, saying (by way of mockery) that he could eate, drinke, and sleepe with the best of them, and euen to passion seek his owne commodities, the whilst he kept them short enough, and slinted them as he listed; & after [Page 15]many such idle & misbe seeming speeches, resolued at last to watch him narrowly that night; whither he rose at the nocturnal Houres with the rest or no, and so he did. When behold, about the second Vigil of night he might perceaue him rise & take his way towards the adioyning Wood, and following him stil with his obseruation, at last he saw him fal prostrat on the ground directing many a sigh to heauen & many a praier wing'd with the fire of loue vnto the Queene of heauen, beseeching her of the fauour to let him see her B. Sonne iust as he was infanted into the world: scarce had he vtter'd this, when the B. Virgin al enuironed with celestial light appeared vnto him & with incredible sweetnes presented him from [Page 14] [...] [Page 15] [...] [Page 16]her owne armes with her B. Sonn. The Saint rauish't with so high a fauour, and rendring al possible thanks for it, began to vie kisses & regards of him, to the emulatiō of his mouth & eies, whether should take the more delight in him. This amorous duel lasted til breake of day (not only to the exceeding consolation of the S. himself, but of that Religious too;) whē being constrained to restore his pretious burthen to his Mothers arme againe, the visiō rauished. At sight of this so diuine a miracle, the poore imperfect Religious man was so moued & edified, as he threw him self presently at S. Francis feet, beseeching him of forgiuenes for his fault which he humbly there confest, and dying afterwards to his imperfections, became to liue [Page 17]a perfect Religious man consummat in al vertue and perfection.
From these two examples results an infallible proofe of this first priuiledge, & the B. Virgins exceeding loue to those who hold deare her memory, and employ themselues for her sake in works of piety, whilst they become each day more faithful and feruent in seruing her. And these are those shee most especially doth regard; these are those shee most particularly doth protect, neuer abandoning them (vnlesse they abandon her) vntil shee hath happily guided her to heauen. Al with the deuout S. Bernard in thêse few words doth comprehend: It is impossible for you B. Lady to forsake him, who places his Confidence in you, since you are the Mother [Page 18]of mercie it selfe. Who would not endeauour then, to the vtter most of his forces, to be deuout to her? who, to gaine the fauour of such a Queene, would not count it honour to seeke out al occasions of seruing her? 'tis no smal one, I grant, to ingratiate ones selfe with an earthly Queen; but with the Queen of heauen 'tis the greatest that can be imagined; an honour not only to be preferred before al the greatnesses of the earth but al wee can receaue from any Saint in heauen. And thus much may suffice for the first Priuiledge.
THE II. PRIVILEDGE.
Js that the B Virgin is most liberal, and accustomed to bestovv frequent graces & fauours on her seruants.
LOVE that is true & perfect (as daily experience teacheth) is neuer satisfied in cherishing the thing beloued, and obliging it by guifts and fauours, euen to dispoile it selfe of al it hath most precious, to giue vnto it. So, Ionathās loue to Dauid was so great, as the scripture sayes of him: Ionathan loued him as his very soule; he [Page 20]pluck't off his richer garments & gaue to him; & to paint his freindship forth in more liuely colours it adds: He gaue him euen his sword, his cincture; and his bow. Now if worldly loue hath such force ouer the harts of men, what hath the diuine ouer the harts of the Saints in heauen, especially of the B. Virgin, who excels al men and Saints together in the perfection of loue? Let vs vnanimously saye and acknowledge then, that shee is so affectionat to those who honour her, as shee neuer ceaseth showring on them the heauenly deaw of the most pretious guifts and richest treasures there; for which reason she is deseruedly stiled by our holy Doctours, the Treasuresse of al the riches in heauen, and dispensatrix [Page 21]of al the guifts of God: A dignitie to which his diuine Maiestie hath exalted her in heauen; an honour to which aboue al his subiects he hath preferred her. The keyes of euerlasting riches are in her hands, the coffers of Paradise ful fraught with diuine treasures are at her command, of which shee is nothing sparing; but liberally giues to al that wil, to al that aske, to al that can pretend least right vnto them; shee being most riche and powerful, and her wil equaling her power both in heauen and earth.
To you al power is giuen (sayes the mellifluous Doctor deuoutly discoursing with her): both in heauen and earth, so as you haue ability to do what you wil, and so her selfe auowes how riche she [Page 22]is in diuine treasures where shee sayes: The grace is in mee of al way and truth, in mee al hope of vertue and of life. And knowing how much they import vs, her selfe inuites vs to demand them of her: Come to mee al, sayes shee, who are desirous of mee, and be replenish't with my generations. See how ready our riche celestial Mistris is, to make vs participant of her celestial riches, and see how much she affects our good, who offers vs so bountiously those goods and honours, as are neither beholding to Time, nor fortune. Why doe wee tarry then? why are wee then so slow, why shake wee not off this dulnes that possesses vs? doe wee feare perhaps a disdainful repulse from her? a difficult [Page 23]accesse? a fastidious regard? ah no, shee is so farr from it, as shee is very sweetnes, meeknes it selfe, and there is nothing, in earth or heauen more affable, more courteous, then shee; as S. Bernard testifies of her, where he sayes. What humane fragilitie is it, that feares to approch & haue accesse to the Virgin Mary, in whom is nothing austere or terrible, but shee is al humanitie, al ful of charitie and curtesie towards al.
Let vs then with the common opinion of Doctors hold for certaine, that whosoeuer hath, recourse to her in their necessityes, and duly implore her ayde, are neuer by her frustrated of their hopes. O sweet Lady (says the ancient Theophylact) you are a [Page 24]powerful protectrix of man; for O immaculat Virgin, who euer plac't his hope in you, and was confounded, or who amongst men, hath implor'd your clemencie, and been abandoned?
Free then from doubt and assured of the truth, let vs haue recourse in our necessities to this most powerful and pittiful Lady, and make our selues worthy of those high fauours and prerogatiues shee so boūtiously rewards her faithful seruants. Withal shee is, as wee haue sayd, the Treasuresse and dispensatrix of al the guifts of God; shee is the neck (sayd S. Hierom) by which our Sauiour who is the head, infuses into his body the Church al that spiritual sense and motion, by 'tis animated and sustained; shee is [Page 25]the body of the tree by which the roote imparts life vnto the boughs, producing flowers, leaues, fruit, and al that in the tree excels either for ornamēt or vse; Shee is the Concaue of the fountaine which first receaues plenty of its liuing waters of grace, and after distributs them to seueral pipes according to their seueral capacities. Wherefore S. Bonauenture most maturely sayes: it is wonderful what a collection there is in the Virgin of al the pleintines of grace, & how from thence it is deriued to others, as from its proper source so aboundantly as S. Bernard affirmes, al the Citizens of heauen, al the men in the world, al the souies in Purgatory, nay euen in Hel itselfe, do homage to her as to their [Page 26]soueraigne Lady, bowing their knees before her in submissiue & beseeming reuerence. So there is no profession nor estate, but is subordinate to her, especially Religious the glory and richest ornament of the Church, which is euer sheltered vnder the protection of her wings, whose founders haue in particular māner stil been deuout vnto her, by which meanes they haue obtained for them and their spiritual children particular fauours stil.
Who is not astonish't at the admirable loue of that great Patriark Saint Dominick to the B. Virgin from whom next to God, his Order acknowledges a dependency, and to haue receaued al its lustre and conseruation. For what remarkable graces and fauours [Page 27]hath he not receaued by her intercession? Of this loue vnto her seruice, although there were no other proofe, yet that of the inuention of the Rosary were sufficient.
For how manie thousand sorts may we imagine hath this holy Saint led by this excellent deuotion to the honour and seruice of the Queen of heauen? how many Princes and Monarkes of the world, how many Queens and Ladyes of worth & honour, how many of al sorts and professions, euen whole people and whole worlds, (as witnes the new World Antipodes to ours?) neither can we passe in silence the surpassing affection S. Francis bare to her, which was so great, as he would often in amorous passion compose [Page 28]verses to her praise, and either sing them himselfe, or cause them to be sunge by his Religious. From whence it came, that he stil obtaine'd whatsoeuer fauour he demanded of Alm: God, for himselfe in particular, or his Order in general, by the intercession of this beloued Virgin.
One amongst the rest for its raritie I cannot but recount, and it is one of the greatest and most stupēdious miracles of the world, by which such an infinity of soules haue been deliuered and dayly are from the very torments and paines of Hel it selfe; And this is that great and admirable Indulgence granted at the request of S. Francis by our Sauiour Christ in the presence of the B. [Page 29]Virgin and innumerable blessed spirits, to the Church of Assisium commonly cal'd Our Lady of Portiuncula; which by reason al Christendome is so much taken with the deuotion, as also it being ful of rare mysterie and worthy of general notice, we wil breifly make you the narration of.
S. Francis once feruently praying for the saluation of soules, an Angel appeared to him and summon'd him to the Church, where it said our B. Sauiour and his mother, with a world of Angels were expecting him. At this, he ran thither, where, being arriued he saw our B. Sauiour seated on the high Altar. in a maiestike seate, accompanied by his Mother, and incircled by multituds [Page 30]of Angels; When falling prostrat at his feete, he was soone excitated by this comfortable voice of his most gratious Lord: Know, Francis, thy praiers are arriued vnto mine eares, and for that I know the affection and solicitud of you and your Order for the saluation of soules, demand of me what grace you please for their avayle, and I wil grant it you. S. Francis at first al trembling at sight of such a maiestie, by the sweetnes of these words secur'd at last waighing the importance of them, thus answered: O Lord, not but that I am conscious of my great vnworthines to obtayne any grace from you, much-lesse so great an one, but that you are pleased to add this to the number of my innumerable [Page 31]obligations besides; I accept your gratious offer, and humbly beseech of you for the good of euery Christian; that al who visit this Church, hauing first duely confest and communicat; may obtaine a plenary pardō and Indulgence of al their sins: And you O glorious Virgin and gracious aduocatrix of euery Christian, I beseech you ioyne your powerful intercession with my Petition for it; when in concurrency with it, conuerting her selfe towards her B. Sonne she sayd: My deerest sonne, whom I once had the honour to beare in this wombe of mine, grant I beseech you this his petition to your faithful seruants, since the saluation of soules (then which there is nothing you more esteeme) [Page 32]is so much concern'd in it. Grant it to my Temple heer, to your honour and the edification of your holie Church. When his diuine Maiestie casting a gratious eye towards S. Francis there prostrat before his throne, saye vnto him: Francis, though what thou demand'st be much, yet thy desire merits much more, in being so conforme to mine; wherefore I grant thee the Indulgence thou desirest, with this condition that thou haue recourse vnto my soueraigne Vicar, who hath the free dispose to bind and loose al heer on earth, and of him demand from mee the grant of it. So the vision vanished; when early the next day S. Francis tooke his iourney towards Perugia where Pope Honorius then resided with [Page 33]the Court of Rome; and there humbly kissing his feete he declared how al had past, and the occasion of his comming there. At hearing of which, the Pope granted him a Plenary Indulgence (in manner afore sayd) for one day in the yeare, though as yet what day in the yeare, was vndetermined, it hauing neither been presixed by his diuine Maiestie nor his Holines, vntil al last vpon this occasion:
S. Francis returned to his Conuent, was once at mid-night in deepe contemplation in his Cel, when the Angel of darknes transform'd in shape and voice appeared to him like an Angel of light, and said: Poore Francis, why are you such a Tirant to your selfe? why wil you destroy nature with [Page 34]your superfluous watchings thus? Do not you know the night was ordain'd for man to rest, and that sleep is the principal stay and support of life? Alasse, you are yet in the April of your yeares, haue a care then of your self & be ruled by me, if not for your owne sake, at least for your Orders, whose safety wholy depēds on yours; you are of a strōg & robustious complexion promising a long life, if you shorten it not by your indiscret austerityes, beleeue it, these extrauagant deuotions are infinitly displeasing to Alm: God, who in al things is most delighted with mediocritie. The Saint hearing this, and by this discouering the malice of the wicked Enemie to delude him by a false suggestiō, suddainly, started vp, and al naked [Page 35]ran to the adioyning wood, where he so long rowled him self amōg the sharpe thornes & bristy thistles til the bloud issued amaine frō euery part of him; when in mockery of his body, now (said he) had it not been better for you, to haue attended stil to the suffrings of your God, then to suffer this, for attending to the Enemy.
He had no sooner vtter'd this, but instantly behold a cleer light spred it-self ouer al the wood, and chasing darknes thēce; on the one side he saw the ground al icye (for it was in the hart of winter) and on the other close by the thornes (he embrewed in his bloud) the white and red rose freshly springing; whilst the Angels in multituds made a lane for him from that place vnto the Church, singing [Page 36]in triumphant manner as he went: Goe, happy Francis, goe where thou art expected by the King and Queen of Heauen; and he knew it was no illusion, by their so miraculously reuesting him a new; then gathering fower and twenty of those Roses mixt of either sort, he went towards the Church treading on riche tapistry al the way, the Angels (as we said before) making a lane for him on the right hand and on the left; where being arriued, he beheld our Sauiour seated & accompanied as in the former apparition; when with al low submission casting him as his feete; Most sacred Maiestie: (sayd hee) before whom both heauen and earth do homage, it pleased your goodnes to grant mee formerly [Page 37]a plenary Indulgence, in that manner (as I desired it) now my petition is, you would appoint a certaine day for the obtaining of it, and this for your most deare and gratious Mothers sake: Our B. Sauiour thus answered him. Francis, thy deserts are such I can deny thee nothing, wherfore I grant thee thy petition, and appoint the first of August to be it; then the Saint rendring him al possible thankes replied; but how, O Lord, shal this bee divulged vnto the world, or on whose faith wil they take on trust so great a miracle: For that (said our Bl. Sauiour) be it my care to prouide, in the meane while haue you recourse againe to my Vicar heer on earth, carrying with you eye-witnes of this apparition one of your [Page 38]brothers with some of those Roses you haue gathered there, and feare not, you shal see your desires accomplished. In this amiable sweet, and admirable manner was granted to Holy S. Francis the famous Indulgence of our Lady of Portiuncula, by the soueraige Monarch of Heauen and earth, a grace so great, a fauour so sublime, as neuer was heard of, neuer mortal man receaued the like. By which, and the fore mentioned Institution of the Rosary by the great Patriarch Saint Dominick, wherby his Order hath been so much ennobled, may cleerly be perceiued, how extraordinarily this bountious Ladye recompences them, who serue her affectionally and faithfully.
THE III. PRIVILEDGE.
Hovv the B. Virgin helps and Comforts her faithful seruants, in their afflictions.
THE third Priuiledge this heauenly Lady honors her fauourits which is: neuer to be wanting to them in their afflictions, a thing which neither ought nor can be doubted of. For if she loues them, and if she loues by effects to shew it, what greater effects of it, then in their most necessitous times to [Page 40]receiue and succour them, or when is the tyme to declare ones loue and affection, if not then? A true frende loues at al tymes (sayth the holy Ghost) and a brother is tried in affliction; and can wee thinke any in heauen or earth more true to those she loues then the B. Virgin is? or that in her affection she serues the times, & loues not so wel in pouerty as in riches, in sadnes as in mirth, in aduersity as in prosperity? Oh, no, A true freind alwayes loues, but especially in time of affliction, for that is the touch stone of true freindship indeed, and then she shews hers most. What a happines, what a felicity is it then, for those who loue & serue her faithfully to haue so powerful a freind as she who when the [Page 41]burthen of misery lies heauiest on vs can lighten vs, when we are deseruing more of pittie then of loue, out of pittie loues vs more; and who lastly in the dark passage of death, where so many leese their way, leads vs safely out of it, and not forsakes vs then, when al the world besides forsakes vs, but comforts vs on our death-beds, when al in this life turnes to our more discomfort which we did most affect; and stands vnto vs, when whole legions of diuels are beseidging our souls, sheilding vs from euery harme, now defending vs from impatience by assuaging our griefes, or fortyfijng our mindes against it, now from sorrow, with the ioy she brings vs, now from despaire with the assured [Page 42]hope of our saluation, and finally with a new re-inforcement of Angels puts al our Infernal enemies to flight.
The glorious S. Antony of Padua (as is recorded in his life) when he was assalted with any temptation, vs'd no other weapon then to repeate this Hymne of hers: O gloriosa Domina, &c. when presently he should come off with victory. As it happened one day when being at his prayers, the diuel (at defiāce stil with al good workes) set so furiously on him, and strayn'd his throat so cruel hard, as he had almost strangled him, til the Saint hauing recourse to his accustomed armes, inforc't him to leese his hold. In like manner al the article of his death being prepar'd vnto it before [Page 43]with al the sacraments, and saying with his brethren the seuen penitential Psalmes, he concluded al Deuotions with that, to which he was euer so deuout: O gloriosa Domina, &c. when behold, the B. Virgin appeared vnto him, infinitly cōforting him with her apparition, and adding to the Consolation of it, the sight of her deare sonne and his deare Lord; at which with incredible ioy he deliuered his soule into his Bl. hands. Go reade al histories, search into al records, see if you can find any that euer trusted her with their confidence, and were deceau'd; who inuoked; her in their necessities and were not releiued by her? so as we may wel applye those words of the Wise man to her, and say: Behold al [Page 44]yee nations of men and Know, that none hath plac't their trust in this soueraine Lady; & been Cō founded. And could we but see rising from their sepulchers al those who haue been deuoted to her and could Demand of them where euer she had fayld' them at their need or no? Infallibly they would al with one accord say with S. Bernard cōuerting themselues towards her. Let him be silent O Bl. Virgin, who can say you wer euer wanting to them when they inuoked you in their necessityes.
We wil add another Example taken out of Scala caeli, of a high miraculous straine, exemplifying this priuiledge to the life, and so conclude it.
A certaine Matron of excelcellent endowments, and much [Page 45]deuoted to the Queene of heauen, sending her sonne to serue a certaine Prince, in whose seruice his father had spent his life, charg'd him before he went by al the tyes by which Heauen and nature had obliged him to her, to be deuout vnto the B. Virgin, in al his necessities to implore her ayde, and neuer omit dayly, at least to say vnto her honour an Aue Maria, with that short prayer: O B. Virgin, bee propitious to me at the houre of death This he faithfully promised, and being at Court inuiolably obserued, though for the rest, Youth easily falling into disorder, and the Court being a place most slippery, this yong Gentleman frequenting the societies of some deboished ones, soone tooke the [Page 46]taint of their societies, and became as deboish't as they; and (as there is no stay in wickednes when one is falling once) at last he was so deepely plunged in it, as the Prince when no admonition would serue the turne first banish't him his presence then his Court, and last of al his territory. Impatient for this disgrace; and conuerting that was intended for his cure, vnto his great maladie, what did this desperat youth but associat himselfe with certaine theeues, who harbouring in the woods infested al the Prouinces about, and was soone chosen their Captain; when hauing a more spatious feild to exercise his wickednes in, he soone became so ingeniously fierce, so wittily cruel, as in fiercenes and [Page 47]cruelty he excelled them al, sparing no humane creature, and no sort of inhumanity. But see Heauens instice, which comes with the greater force vpon vs, the greater turne it makes ear it comes at vs. He raigned some yeares thus, in his wickednes, til at last it was his fortune to be taken and deliuered vp bound hand and foot to the publick Magistrate by them to prison, where the same day he was condemned to die; of this hauing secret intelligence; (strait as if the maske of his wickednes were but then taken off) he began to perceaue the vglines of it, so as to detest it, be wayle and curse his fortune, and euen waxe desperat for the greefe and shame it had brought vpon himself and his family. When behold while [Page 48]he was in this dispose of minde, there entred dungeon a man of mightie stature and horrible aspect, who addressing himselfe vnto him, Offered, if he would be ru'ld by him, to free him thence; and who are you (sayd he) almost freed by his promise from the feare of his apparance, I am the diuel (sayd he) sent hither by my Prince to deliuer you; obey but his commands; at hearing this, without any long delay, the prisoner (as it is ordinary with wicked men, to preferr the safety of their bodyes before their soules,) answered; What-so'ere you are, you wil oblige me by so great a benefit to what soeuer you demand; then first (said the diuel) you must renounce Iesus Christ, his [Page 49]merits; and al the principality he hath ouer you; I doe (sayd he) and it suffices to haue found a Prince of your Maister so ready, to pleasure me; next you must renounce al the Sacraments & communion with his Church: and that too, answered he. Then to Mary his mother, and al your hope of fauour and assistance from her; at this he demurr'd, and entring into himself call'd al his thoughts together in consult of what he had promised his Mother, & what he had performed til then; when resolued at last he answered? that he would neuer doe, farr be it from me (sayd he) how neere soeuer my life be cōcern'd in it, to offer such an affront to my deare Patronesse, and so to iniure her who so hath obliged me: No, rather I [Page 50]offer her my self (if she daine to accept it) whether she would haue me liue or die, to be wholy and absolutly at her dispose. Confounded with this his resolution, the diuel vanished, when he touched vnto the quick with a repentance for his hainous offences against his Lord & Sauiour, at first began to weep & sigh most bitterly, then had his recourse to the ordinary refuge of sinners the Mother of God saying vnto her with a sobbing voice, a thousand times interrupted by his greefe: O most sacred Mother of mercy, haue pitty on me miserable sinner, and do not quite reiect me from before your sight; I aske not of you deliuerāce from my bonds, I beg not of you to saue my life, for that cō sidering the heinousnes of my crimes) were too much for me to aske [Page 51]and you to grant; I only hūbly craue you would obtaine for me pardō of my sinns of your B. Sōn, and assist me as I haue often petitioned you at the houre of my death: in this sorrowful and deuout manner he past al night, and the day was no sooner come, but he sent for a Confessours and confest him of al his sinnes; this done, he was led forth to execution; the poore soule vpon his way euer calling vpon the Blessed Virgin his Patronesse to assist him at that time of neede; On the way it was his chance to passe by a litle Chappel, where was erected a statue of our B. Lady, which he beholding vehemently cried out sighing in most dolorous mā ner: O thou hope of sinners help me; the Image at this aduanc't a [Page 52]litle, and in sight of al the people fauourably beckened vnto him with the head; which he perceiuing besought the Magistrate he might be suffred to approach vnto it, and kisse its feete in thankfulnes for so great a fauour; which being graunted him behold iust as he bowed downe to kisse its feete, the Image laid hold of him, and held his arme so fast as al the force the Officers vsed could not take him thence, the people beholding so great a miracle, presently al cried out, a pardon, a pardon, & deliuered him whether the Magistrate would or no; in presence of whom he made the ful relation of al his passed life, praysing and glorifying God in his B. Mother for it, whence returned into his Countrey, he became [Page 53]so reformed a man, as he became as remarkable afterwards for goodnes and vertue, as he had been before for vice and wickednes.
From this History we may vnderstand, that the Mother of God is neuer wanting to her seruants in their necessities, that she is our refuge, our safegard, our comfort, & remedy of al our paines, greefs and afflictions; for which reason S. German Patriarch of Constantinoble vses these words speaking vnto her: There is none saued without you (sayes he) O Blessed Virgin, none deliuered from their greeuāces but by you, none but by your mediation receaues any guift from God, none but at your suite obtaynes forgiuenes of their sinnes; O Virgin worthy of [Page 54]al glory and praise, who next to your sonne takes such an especial care of humane kind, as you; who defends them more affectionatly then you? who succours them more readily then you, when they are assalted by temptations? who extenuats their faults with greater charitie? excuses them to God, and exempts them from punishment due to their offences.
Wherefore (in continuation of his discourse) sayes this holy Patriarch; Let the afflicted haue recourse to you, let those who are lost vpon the Sea of this worlds misery in danger to be wrack't, looke towards you as to their Pole-starr, that shal safely direct you to their Port. Thus this pious Saint; By which, and that which [Page 55]hath been sayd before, this third Priuiledge is enough illustrated which the deuout seruants of the B. Virgin haue. Let vs passe vnto the fourth.
THE IV. PRIVILEDGE.
Of the deuoted to the B Virgin, which is to haue her in Heauen for their assured Aduocate.
CERTAINLY it is a great comfort for poore Widowes and Orphans, and such afflicted soules, when their busines lies at Court on which depends the safety of their [Page 56]liues or estates, to be assured of the fauour of some great one who hath the Princes eare; but if the Queene her selfe should take their affayre so to hart, as to employ her whole authority therein, an vnspeakeable comfort would it be to thē? Now how much more cause of Comfort haue we poore despicable creatures, Knowing we haue in heauen for Aduocate to Alm: God the Queene of Heauen her selfe, who defends our causes, vndertakes our protections, procures faithfully our faluations, and omits no diligēce in fine to render our soueraine Iudge propitious vnto vs. O assured hope, miserable sinners haue in such an Aduocate with Alm: God, so as the Church stiles her in her Antiphon: Eia [Page 57]ergo aduocata nostra &c. who hauing in her hands the mannage of our affayres, we cannot but she wil expedite al to our aduantage, which made the elegant Cassian Say: Al the helpe of human-Kind Consists in the multitud of the fauours and graces of the Blessed Mary.
The holy Church to our no smal cōforts with suffrage of the common opinion of Saints, attributs to the B. Virgin certaine Epithets of honour in expression of the good offices she doth vs, callig her Mother of sinners, Mother of mercy, the vniuersal hope and refuge of al, Aduocatrix of mortals, as also Redemptrix, Pacifier, and Mediatrix betwixt God and man. Nor needs there any other proofe then experience it selfe, [Page 58]how much al sorts and conditions of Christians are deuoted to her; the Pilgrims cal her their Mother, the Pupils their Tutrix, the sick their Phisician, the sea-faring men their hauen, the Culpable their Aduocate, the Trauaylers their Guide, the Captaines their deliuerer, the forsake their refuge, the desperats their Hope, the afflicted their Comfort, the oppressed their Releife; In fine, al the world acknowledges her, and cals her the only Refuge of the miserable, and the aime to which al Christian people commonly direct their vowes and ardentest desires; knowing for certaine she can do al she wil, and she wil doe nothing but what may be best for vs.
For which reason al sorts haue [Page 59]recourse to her as to their cheife treasure in Heauen, the source whence al their graces spring, & the gate at which they neuer knock in vayne; In so much as from the middest of the vastest wildernes, from the bottome of the deepest sea, from the iawes of death, seru'd vpon the earth bed to it, to be deuoured, from execution and the very stroke of the hangmans hands, she hath deliuered al those who haue duely inuoked her, and miraculously feed them from the dangers they were in; so sure and gratious a freind she is at need to the afflicted and distrest.
Soe she incessantly makes suite and instance for vs, at that great Tribunal, where her B. sonne presides as soueraine Iudge for it [Page 60](as S. Bernard sayes) these three requisit parts of a good Aduocate First, a great repute in the Court she pleades in; and the fauour of the Prince or Iudge'; next the sufficiencie to plead; and lastly such an affection to the cause she vndertakes, to goe through with it what ere it cost.
Now to declare vnto the ful, the B. Virgins authority with her sonne, not Only exceeds my capacitie; but the capacities of al men and Angels. Wherefore let it suffise to say (least in offering at more we should incurr but the repute of presumption) that she is Mother of God; from whence by Consequence we may gather that she is of vnlimited power with him, and that the least intimation of her desire carryes with [Page 61]it (as I may saye) the force of a Command. And so the holye Church desires no more of her but, Monstra te esse matrem; shew thy selfe a Mother; And in another prayer we saye: Grant he may eare our prayers, who Was borne for vs, and daigned to be thine. So in our ordinary litanies we supplicats her thrice to intercede for vs, as one who hath more power and authority, with the Blessed Trinity, then al the other saints. S. Gregory of Nicomedia in his Sermons to her prayse, cals her Omnipotent in her aduocation; And S. Peter Damian addressing his speech to her; It manifestly appeares (sayes he) O B. Lady; Quod Dominus fecit tibi magna: how great things God hath done for you in giuing you [Page 62]al Power in this world and the next, euen to be able to afford the most desperat a ful assurance of their saluation; for the Omnipotent taking flesh of you, how can you be lesse then omnipotent with him? and in continuation of his discourse he sayes; you approch, O Powerful Lady, to the Altar of our humane reconciliation, not in suppliant wise as do the other Saints, but with the authority of a Mother to a sonne, which is but to aske and haue.
Touching the second Condition of her Capacity of the charge in rightly vnderstanding our necessityes, besides that she is stiled the Mother of mercy and our Aduocat, both, [Page 63]which suppose her abilities for it, this example may suffice out of the Chronicles of the Friers Preachers, whose Order in a special manner is deuoted vnto her.
In the Citty of Marcels there ws a deuout Virgin endow'd with al Saintly vertues: who on a certaine day being present at Compline in the Church of the Dominicans, while they were singing the accustomed Antiphon, Salue Regina, was rauished in extasy, during which she sawe fower things of singular remarke: The first, that when they pronounced these wordes: Spes nostra salue; hayle our hope; the Blessed Virgin with a gratious Countenance [Page 64]returned them their salutation: The second, that at these word; Eia ergo aduocata nostra: O therfore thou our Aduocate with a lowly inclination to her B. Sonne she seemed to intercede for them: The third, that at these wordes: Illos tuos misericordes oculos ad nos Conuerte: Behold vs with those merciful eyes of thine: she cast vpon them a most deare and sweet regard: And the fourth these words: Et Iesum benedictum fructum ventris tui nobis post hoc exilium ostende: and shew vs hereafter Iesus the blessed fruit of your wombe: she by turnes presented him there present in her armes to al the Religious: This vision, returning from her extasy, she declared to her Confessor, a man both holy, learned, and discreet, [Page 65]with great feeling of deuotion and temdernes. Which example may moue vs, often to haue recourse vnto this our heauenly Aduocate, supplicating her by this deuout Antiphon of hers, in which she seemes to take soe much delight and complacence.
The third Condition requisit in a good Aduocate, is faithfully to acquit them of their charge; & it is impossible for vs to comprehend, how faithfully and carefully the Mother of God negotiats for vs our affaires in heauen, or to conceaue the admirable effects thereof. So as shee hath al these requisite parts of a good Aduocate. Mary wāts not power (sayes the deuout S. Bernard) nor right addresse to obtaine what shee Petitions for; for she [Page 66]is the Mother of Wisdome; nor the will to employ her self to the vttermost in our affaires, for she is the Mother of mercy. To which last, in being our Aduocat, she is (in manner) bound; For so the Iurists hold they are bound, faithfully to negotiat the cause they vndertake. Besides being so good as she is, & so affectionat towards vs, how is it possible shee should not take to hart an affaire of such consequence as is that of our saluation; and aboue al, being our Mother too, as wel as his, to whom she interceds for vs: a strāge circumstance that she should be both Mother of the King, and suiter, of the Iudge and Criminal, of God and Man; which must needs render her much concern'd in the affaire to make an attonement betwixt [Page 67]God and vs; and (as S. Bernard, sayes) be euen impatient til she haue performed it. In being our Aduocat then we must suppose her incessantly pacifying her sonns anger towards vs, and mediating a reconcilement for al those, who haue recourse vnto her and implore her assistance: which may be clearly perceaued from this following Example recorded by Iohn Grithi of the Order of the Minorits.
There was (sayes he) a souldier, a man of most wicked life, and violater of al things sacred and prophane: whose wife not withstanding (a holy and pious woman) had obtain'd of him, by solemne vowe to fast in honour of the B. Virgin euery Saturday, & saye an Aue Mary as ofte as he [Page 68]beheld her picture which he did, nor euer omitted to doe. One day, (more to a voyd the vehement heat abrode, then for any heate of deuotion he had within) he entred the Church: where beholding an Image of the B. Virgin, he began to doe as he was accustomed. When behold, he had an apparition of our B. Lady on the Altar holding in her armes her B. sonne al couered ouer with wounds and the abundance of bloud that issued out of them: Moued to pitty at the sight of so pittiful a spectacle, the Souldier (diuinely inspired) drew neerer, and had the boldnes to aske our B. Lady who had so wounded her B. sonne? Thou, and suche sinners as thy selfe, (replyed she with an angry countenance) [Page 69]who exercise more cruelty on him with your daylye crimes, then euer the barbarous Iewes who crucified him. These words struck the Soldyer into so liuely repentance for his sinnes, as he replyed with a sorrowful hart & weeping eyes: O B. Ladye, it is true indeed, I haue been as great a sinner as you affirme; yet do but obtaine for me of your B. sonne a ful pardon and remission of what is past, and I heer vow vnto you to be as obsequious hereafter to him, as I haue been rebellious heretofore,
No, sayd the B. Virgin, I am resolued to heare you no more, nor be any more deceiued by you; for whilst you sinners cal me the Mother of mercy, you make me with your sinnes the Mother of al greef [Page 70]and affliction: Oh B. Lady (sayd he) be not so inexorable I beseech you to my prayers, but remember you are the Aduocat of sinners, and haue (in a manner) contracted by it, an obligation to intercede for them, and consequently for me the most greeuous of them al, and most needing your intercession: Heer the B. Virgin moued to pitty with his words, cast a pittiful eye towards her sonne & sayd: Pardon then I beseech you, O my sonne, this poore sinner who so humbly petitions you; no, sayd the sacred Infant, his offences are too great to be forgiuen; but she persisting stil to coniure him by al the charmes she thought most powerful to moue him; at last seeing his anger so resolutly bent nothing would moue it, she [Page 71]arose and placing him on the Altar went downe ready to cast her selfe vpon her knees before him; which when her B. Sonne beheld, suspecting her intention, he ask't her what she meant to doe? why, saye she, to cast my selfe heer prostrate at your feete, and neuer rise til you haue granted me my petition; O mother, say the tēder Infant, you know the force your wil hath with mine; For your sake, I pardō this wicked wretche and in lieu of satifaction admit him, to kisse my wounde; encouraged al this by the B. Virgin, the soldier drew neere, and whilest with incredible Consolation, he kist wound after wound behold, vnder the touch of his mouth they al heald vpp. The B. Infant thus recouering, the vision vanished, [Page 72]when the soldier presently hauing home; distributed al his goods vnto the poore, and then by common consent, he and his wife separated, and entred into Religion. O happy soules the while, and happy Conuersion which I would to God al sinners would imitate. To cunclude then, since we haue so powerful an Aduocate in heauen of the B. Virgin; let vs make no delay but preferr our supplications to her, expose our necessityes, and petition her for a redresse of them; the meane while, more to interest her in our affaires, let vs be assiduous in honouring her, and ingenious in finding out the way to do it best, omitting neither day nor night to salute her with humble reuerence, alwayes remembring [Page 73]that a litle of feruorous deuotion is better then a great deale negligently performed.
THE V. PRIVILEDGE.
How the Mother of God saues her deuout seruants, and renders them worthy of eternal life.
THE glorious Queen of Heauen is not cō tented yet, to cherish her seruants after a deare manner, to enoble them with singular prerogatiues, to succour them in their [Page 74]necessities, and espouse the care of their affaires; but with al she deliuers them with her prayers from merited punishment, and directs them vnto heauen; which soueraigne fauours ought to oblige vs perpetually to serue her, especially this last which I esteeme the principal'st of al, and worthiest of greatest admiration, in that according to the common opinion of Doctours, 'tis in a manner impossible, that any one should be damned who liues & dies deuote vnto her, be they neuer so farre gone in wickednes, but they recouer at last, and through the mercy of God (as we haue a daily experience) make a happy end. Now if any obiect, that this cannot be without a praeuious dispose of Grace and a sufficient sorrow for [Page 75]their sinnes; I answeer, it is true, but this the incessant prayers of the B. Virgin obtaineth for them too, whose power is so great with her B. Sonne, as by vertue of that, she obtaines for them a perfect Contrition, and entire remission of their sins. And this, the deuout S. Ambrose in these words affirmes: O B. Mary, sayes he, you embrace with a maternal affection the poore sinner despised by al the World, and neuer forsake him til God pacified by your prayers hath receaued him vnto Grace.
Let vs Confirme this verity by the example of a common Curtezen conuerted by the intercession of our B. Lady. We reade in the great Marial, of a lewd woman wholly abandoned to vice [Page 76]and licentiousnes; who not with standing neuer omitted dayly seauen times to bow downe in reuerence of the B. Virgin, and to say an Aue Maria in honour of her; Now amongst her frequent prostitutions, it happened one of principal quality haunted her company, whose wife being a vertuous Lady and one singularly deuoted to the Queene of Heauen; did beare her husbands il demeanour so impatiently, as one day prostrating her selfe before an Image of the B. Virgin she sayd: O most soueraine Lady, mirrour of al purity, how can you suffer this, to see one so shamefully abused, and an impudent woman thus glory in my iniury? I beseech you punish her so exemplarly, that she may be a terrible [Page 77]warning hereafter for al the rest; Grant this request O soueraine Lady, if not vnto the deseruing of my prayers, and heate of my seruices, Yet at least to the pitty of my Cause, and the intolerables of my iniurye. When behold a wonder, the Image thus answered her; deare seruant, it is impossible for me to satisfie your desire, I know your wrongs and the iust cause you haue to be offended at them; but know whital, she is so deuout to me, in midst of al her wickednes, as I cannot proceed against her as you desire; only this I wil doe, for your comfort, I wil petition my Sonne for her, that he would turne her hart, and that she may turne vnto amendment; which was done, for within few dayes [Page 78]after there happened a miraculous Change in both the Adulterers, both he and she reforming of their liues, and liuing chastly & exemplarly euer after. And is not this a rare priuiledge then, of those deuoted to the Queene of Heauen, that let them be neuer so deeply plunged in the abysse of sins, yet she can deliuer them thence? I cal it a priuiledge, since for their particular deuotion to the Queene of Heauen they are particularly exempted from the law of other finners.
This affectionat deuotion besides to the B. Virgin is a probable and experimented signe of predestination, I say only a probable one, because 'tis true, none knowes whether they be worthy of [Page 79]loue or hate, and an infallible one in this life there is none.
With what contented harts then should we liue, did we but exercise our selues, in good works and frequent acts of deuotion towards the B. Virgin? and what hope of eternal felicity should our minds be raysed vnto free from al those doubts and feares of their saluation, which those who walke not in the way of God and the seruice of his B. Mother, do meet withal so often? And from hence proceeded the firme Confidence of Saints, grounded on the knowledge they had of the excessiue liberality & promises of Alm; God, to Conquer as it were the Kingdome of heauen by the force of Christs merits and their owne cooperations, [Page 80]by which they were so encouraged in the midst of their most greeuous sufferances, as nothing could daunt or discourage them.
S. Bernard in his sermons on Septuagesima sayd, that although 'tis true no man knowes for certaine whether he be in the grace of God or no, since in this life no man hath an infallible knowledge of his saluation; Yet (sayes he,) (and 'tis a saying of vnspeakable comfort those who are perseuerant in good) we are not to be disanimated, nor giue ouer the working of our saluation with an anxious feare, since we haue for our comfort a hope of it arising from so many euident signes of it, as it seldome or neuer deceiues our trust. Heare himself: le'ts [Page 81]neuer trouble our selues (says he) with any such doubt as this, for we haue such certaine markes & manifest arguments of our saluation, as in those who haue them, there is no doubt at al.
The Example of S. Hilarion comes wel to the Confirmation of this; drawing towards his end, and being affrighted with the apprehensions of death in this manner encouraged himself; Go out my soule, said he, What fearest thou? 'tis seauenty yeares since thou begon'st to serue thy God, and now art a feard of death? Behold what an assurance and firme hope of saluation a vertuous life can giue to the seruants of God, and how cleere and euident the markes are of eternal saluation to those who liue vertuously. Let [Page 82]euery Christian then endeauour to liue so, and he shal feele in himselfe the contentment of this security, which is so great, as it exceeds al the other Contentments we can haue in this mortal life. Which S. Francis wel experienced, when hauing had a reuelation, how he was predestinated to be saued, through excessiue ioy for a long tyme he could vtter nothing else, but Blessed be God, blessed be God. And if these signes of Predestination are to be seene in any, in a most particular manner are they to be seene in those who are deuoted to the B. Virgin; which from this following Example wilbe made manifest.
S. Anselme in his booke of the miracles of our B. Lady, recounts [Page 83]this story: how the Diuel (who out of his inueterat hate to man, seekes al meanes possible to ruine him) once putt himselfe in seruice to a noble man, hauing first taken on him a humane shape; whose humour he knew so wel to comply withal, as in short space he had al the care of his family committed to his charge; and pursuing the aduantage he had ouer his wil and his affections, he was still suggesting some mischeife or other to him, now counseling him to wrong this man, now to murther that, so as no day past in which he made him not guilty of some notable wickednes; now it hapned one day, this noble-man walking in his woods accompanied with his crew of ruffians, encountred with [Page 84]a certaine holy Preist, whom he violently layd hands on and carryed prisoner to his Castle; at night the Priest signified to him he had a secret to impart vnto him, in which he was much concern'd, but it must be in presence of al his seruants; the noble-man with a longing desire to know what it was, assembled them al together except this diuel, who retired himself, and tooke for an excuse some indisposition of health: the Preist by diuine reuelation knowing the craft of the wicked enemie, told the nobleman his presence was so necessary among the rest, as without it, there could be nothing done. How would you haue him come answer'd the noble-man, since you heare them say he cannot [Page 85]stand on his legs he is so ill? All's one for that, replied the Preist againe, some meanes must be found out to bring him heer. The noble-man seeing him so resolut, commaunded two of his seruants notwithstanding al his excuses to see him brought, which was don, and he came counterfaiting the sickman vnto the life; when the holy-man before them al, Coniured him presently in the name of Alm. God to declare who he was, and to what end he had put himself in seruice to that noble-man? At this, the diuel casting toward him such a looke, was able to make tremble the boldest there, answered plainly he was the diuel, and his end of seruing his Maister was, to procure his destruction which he had long [Page 86]since effected, had not the B. Virgin interpos'd her self: & wherefore, sayd the Priest? why only for a certaine custome this wicked wretch had (sayd he) dayly to salute her humbly on his knees seauen times both morning and euening, and as oft reherse in her honour the Angelical salutation. Which if I could haue once perswaded him to omit, as I endeauored often, I had presently killed him, and taken his soule to hel, and hauing vttered this in shooting himself like lightning out of the roome, he presently dis-appeared, with his hideous roaring leauing them al in horrible affright, of which the holy man taking his aduantage, exhorted them al to penance and bitter life, and especially the nobleman, [Page 87]with whom he prevayled so much, as he wholly conuerted him and made him as exemplar in goodnes, as he had been in wickednes.
By this example we see this Priuiledge, and the exceeding value of this interiour and exteriour reuerence exhibited vnto the Queene of Heauen. And if this hapned vnto one so wicked a man as he, how much more special care wil she haue of al those, who serue her in holines and purity of life? with what a Deare tendernes wil she vnder, take the protection of those? and what a watchful eye wil shee haue to defend them from the assalts of the Enemy?
Let vs then conclude this holy and profitable exercise with our [Page 88]duly honouring the B. Virgin both with exterior and interior reuerence affered vpp with al becoming obsequiousnes; so shal we ingratiate our selues, with our most deare and bountious Lady, by whose meanes we shal obtaine that quiet and repose of hart, which is to be preferred before al worldly things.
The Conditions requisit in a seruant of the B Virgin, and first of Humility.
AS those who are entettain'd in seruice of any earthly Prince to obtaine their fauours, endeauour to appeare endowed with al those vertuous: parts and qualityes by which they are taken most: so those who would be fauoured by the Queene of Heauen, must whilst they serue her, endeauour to be qualified with those vertues she is cheifly delighted in; which [Page 90]are principally those she exercis'd her self in, whilst she was conuersant in this mortal life, as namely Humility, Corporal chastity, and purity of hart, to which we may add our diligent frequenting and receauing the Sacraments, the only meanes to conserue vs in internal purity and to begin with humility, which is the foundation of al other vertues.
It is certaine, no other vertue was more perspicuous in her then that of humility, though she had al the rest in their highest exaltation; and this appeares by the account which she made of it, testifyed by these words of hers: Because he hath regarded the humility of his handmayed: therefore al generations shal call me blessed: as [Page 91]much as to say; that God only in regard of the lowlines of her humility, had elected her to that high dignity, of being his Mother. And if to be humble of hart (according to S. Dorotheus) is to account abiectly of ones selfe and preferr al before them, of what excellency was this vertue in the B. Virgin, who from those words of her, Because he hath beheld the humility of his handmaide; we may suppose (as F. Arias wel obserues) she had so humble an opinion of her selfe, as she reputed her selfe of al other creatures the most contemptible.
This vertue then shining so resplendantly in her, we may suppose to haue been that, most took the eyes of her B. Sonne, & made him soonest chose her for Mother, [Page 92]as a sonne in this world if it lay in his choice would soonest make electiō of her for mother, whom he sawe endued with those graces and qualities which were most in account with vs; and this seemes to be inferred by these words of the text: For he hath beheld the humility of his handmayd; and as if she would say; the sonne of his heauenly Father hath cast a fauourable eye on me his humble seruante, and thought me worthy of his loue; not because I am nobly borne, wise, prudent, conuersant in the scriptures, and the like; not for any beauty or corporal perfection, but only because of my humility. For so although al her other vertues were most exceeding grateful to Alm. God, yet that of her humility was [Page 93]most of al, it being as it were the foundation of al the rest. In so much as according to Lyr'as interpretatiō, it was in her the principal disposition to the conceiuing of the sonn of God; & so says S. Hierom. God was rather moued to be incarnat in her womb by her humility then another vertue else. In this vertue it was (as S. Mechtild vnderstood by reuelation) she so exercised her self and laboured so carefully, as she atteined the height & perfection of it; by this she came to so absolute a knowledge of her self; by this she would lessen her own proportion cōpared either vnto God or man. And disclaiming wholy from her owne deserts; by this she came to attribute al the fauours she receiued to the sole benignity of Alm. [Page 92]God, and rendred him thanks for them accordingly; by this in fine she came neuer to vtter word in her owne prayse, or to giue willing eare to others praises, neuer to take vain-glory in any thing, but to attribut al the glory to Alm: God, incessantly magnifiyng and praising him, with rendring him infinity of thanks for his great fauours towards her; and so she begins her Canticle; My soule doth magnifie our Lord, and my spirit exults in God my Sauiour. And to the model of this excellent vertue of hers, are al her deuout seruants to conforme their actiōs, and expresse the portraiture of it in their soules; when how grateful wil thy appeare in the eyes of this glorious Queene, when they present themselues before her in [Page 93]this riche equipage. Certainly there is none hath any vnderstanding or discourse in him, that wil not humble himselfe vnto the ground and thinke him the most abiect of al other things, who shal but consider how profoundly humble the B. Virgin was euen in that exalted state of hers of being Mother of God, more holy then the Angels, and more pure then the very sun-beames themselues. And who considering his owne vilenes and extraction only from a litle earth, his being subiect to such a world of faults and imperfections, his becoming through sinne enimie to God, and companion of the diuel, wil not in imitation of the B. Virgin cast themselues into the bottome of humility, from the topp of pride [Page 96]and presumption, whereon they stand
A great and neere Imitator of this humility of hers, was her great seruant S. Francis, who was ambitious of nothīg so much on earth, as to be accounted the most abiect of al his brethren and for his owne part he esteemed himselfe no better then a collation of al the abhominable vices in the world, and one of the most greeuous sinners as euer was; which in one so great a Saint and in whom so many vertues were assembled, was the more rare, and worthy the greater wonder and imitation.
And although this in general might suffice to affect vs to this excellent vertue, yet I wil sett you downe in particular a Method [Page 97]for the attayning it, giuen by B. Tecelam a Religious of the third Order, to a certaine freind of his: who demanding of him by what meanes the vertue of Humility was to be acquired, he answered; Contemne thy selfe, and al thou hast in the world; esteeme euery one more perfect then thy selfe; and haue a slight opinion of none; make great esteeme of thy faults, and litle of thy vertues & perfections: count litle al the good thou dost to others, and the harme thou dost for great; and thou shalt be in a faire way to Humility. To this we may add S. Bonauentures advice for the attayning this holy vertue; Abase thy selfe as lowly as thou canst (sayes he): Imagine al men thy betters, and thy [Page 98]selfe hardly worthy to be their? slaue, and so thou shalt arriue to a tranquillity of mind, and neuer be molested with offence or moved to impatience. By which excellent documents we may learn to find out true humility and the wayes that lead vnto, a Iourney so profitable for our soules which our B. Sauionr perswads vs to vndertake saying: Learne of me to be meeke and humble of hart. And those seruants of the B. Virgin: who are so indeed, especially women-kind are to shew it in their exterior comportments as they goe abrode in publique, shewing neither pride nor vanity in their lookes nor apparel, and compasing both according to the exact rules of vertue and decency For what an vnworthy thing [Page 99]were it in them, to appeare in the B. Virgins sight lesse vertuously adorn'd or decently behaued, things which she in her selfe so much abhorr'd as S. Epiphanius testifies of her together with diuers others, that her owne habit was euer plaine and simple without al affectation of riches or novelty, and (which is an euident signe of her owne purity (neuer subiect to any spott or stayne, but stil the more whit (as it wer) for her wearing it, This humility in their habits then let women learne of her, euen for the loue of our B. Saiuiour Christ who died naked on the ignominious Crosse for vs, and let not such vanity vnworthy of a Christian appeare in their habits and exterior garbe.
[Page 100] Surius in the life of S. Elizabeth daughter of Andreas King of Hungary and wife of the Lantgraue of Turing, recounts a storie that comes wel to purpose here. She (says he) one day attired in her Maiestick robes in al her pompe and brauery entred the Church, where beholding iust at the entrance a Crucifix, she sodainly made a stand, and in great bitternes and compunction of hart, began in this manner to enter into comparison of her self with it; Shal, my Lord and Sauiour, remaine al naked nayled to this hard Crosse, & shal I miserable sinner as I am, go at pleasure vested in these costly robes, curiously embrodered with gold and precious stone? Shal my sweet Redeemer haue these diuine [Page 101]hands of his fastned to the Crosse with cruel nayles, & shal I weare on mine, al the delicacies that can be gott? O my Iesus, shal I see thee, the only Spouse of my hart, haue thy head transpearc't with those sharp thornes; & shal I with such magnificence weare a crowne on mine? Alas, and can I behold him abandoned by al his freinds, and inhumanely left for a prey, to the outragious vsage of his enemies, and sett vp as a marke for them to shoote their horrible blasphemies at; whilst I my self go with so great a trayne, wayted vpon and honoured at euery turne? O miserable, most miserable as I am, is this the loue I beare to my Sauiour Christ, are these my acknowledgment and gratitud for [Page 102]al his benefits? And in saying this a sodaine palenes, ouercast her face, and a greeuous fainting cast her in a trance: when returning out of it, she firmely purposed neuer to admit of superfluity againe in any thing she wore, & de facto euer after she went so mortified in her apparrel, as most commonly she had vnder it a rugged hayre cloth, and as often as the Dukes occasions absented him from her, she would be so coursly attired, as no poore woman but went better clad.
And certainly it is a deplorable thing euer with teares of bloud, to see what excesse of apparel & voluptuousnes raignes amongst women now a dayes, so as they seeme to place al their their felicity (as it were) in a newfangled [Page 103]fashion or attire. I would they knew or considered how displeasing it is to Alm: God, or how many soules their vaine curiosities and foolish pride haue precipitated and cast downe to Hel, and what lamētable harmes haue had their origin from thence; for they are not only the cause of their owne sinnes, but also of others participation with them, whilst in regarding them the bayte hath been but layd by the Enemy to draw thousands vnto hel. Which perhapps we should hardly Credit, did not the holy Ghost it selfe affirme it: Turne away thy face (sayes he) from a woman Curiosity adorned, for many haue been taken by the beauty of women, and become reprobate; a horrible thing to [Page 104]imagination. And how many Religious men haue we seene drawne by the attraction of beauty, first to insinuat themselues into their familiarityes vnder the pretence of sanctity and spiritual conuerse, and after by degrees so deeply engaged in their societies, as without hazard of their saluations they haue neuer been able to get out. The whilst with a deafe eare they haue neglected al the inspirations of heauen, flattering themselues with certaine pernicious. Maximes grounded vpon I know not what imaginarie shew of good manners and curtesy; For what (will they say) should we turne our backes to them? and what were that but to giue them cause to thinke vs Clownes, and iustly to accuse vs [Page 105]of discurtesy and inciuility. But happy is the soule the whilst that reiects these vaine feares, in a matter in which their saluation is so much concern'd, and preferr their soules immortal good before al other humane respects. Let women therfore take warning and leaue off in time, al affectation and superfluity in their behauiour & attire least they incurr as great or greater punishment then she did, whose story I wil here relate, out of the second part of the Chronicles of the Frier-Minors.
A Religious man of the Prouince of Sicily, praying one day in the Church of his Conuent, had the apparition of a woman al naked presented before his eyes, whom he coniuring in the name [Page 106]of God, to declare vnto him what she was, she answered with great shame and confusion; I was (said she a woman of fashion and quality in my dayes, and of plentious fortune, al which I abused so, to his offence who gaue it me, as in al my life I had no other thought, than how to adorne me in most curious manner, and follow still the fashions of the time, till coming to die it, was God Almightyes mercy to me, I should repent me of my sinns, and with true Contrition make an entire Confession of them, by which meanes I had them al forgiuen me on this cōdition that I should for penance of my former vanity, off attire, wander in this manner naked vp and downe the world; and hauing sayd this, she dis-appeared. [Page 107]Where is to be noted, that although the poore soule for its greater Confusion imagined she was a spectacle to al, yet none saw her but those whom God Almightie pleas'd to reueale this his secret iudgement vnto, in whom it excited rather a holy feare of the seuere punishments of Alm. God, then any vnlawful imagination or desire.
Let those then who desire to render themselues acceptable in the eyes of the B. Virgin endeauour with al their might to become humble both in the exteriour & exteriour humility being the only vertue on which God bestowes his most aboundant fauours. God resists the proud (says the holy Scripture) and giues his grace to the humble. And the [Page 108]most sure and infallible way to heauen is true Humility. Humility (says S. Augustin) is the Queene of vertues, the destruction of vice, the mirrour of Virgins, and the throne of the holy Trinity.
In fine, humility is that, which best teaches vs both to Know the deceipts of the diuel, & to auoyd them, being knowne; as was reueal'd to S. Anthony, when beholding one day in vision al the world sett with snares about, he cried out; O Lord, how is it possible for one to escape al these? and he was answered by a voice from heauen; by being humble, Anthony; for onely Humility stoopes so low, 'tis neuer entangled by them. And so we reade, how the diuel once appear'd to [Page 109]S. Macarius with a mightie scithe in his hand, threatening him as if he would haue mowed him off, & crying out against him; O Macarius, what a cruel strife is there betwixt vs two, and yet how impossible it is for me to ouercome thee: I do al that thou doest and more, for thou watchest sometimes and I neuer sleepe; sometymes thou fastest but I neuer eate; I thinke as obiectly, and sett as light as by the worlds vanityes as thou; only one thing there is in which thou surmountest me, which is that profound humility of thine. We see then, what admirable force this Christian Humility hath, to ouerthrow pride, and triumphe ouer the stratagems and forces of the Enemy; a force so great, as the very mention of [Page 110]it is enough to put al the armies of Hel to flight; which I wil confirme by an example taken out of the Frier Minors Chronicle, and it is this.
In the Conuent of Perusia the Prouince, where S. Francis was borne, there was a Guardian of an austere life, endowed with al the vertues of a good Religious man; now it happened that a noble man of the Countrey on Christmas-Eue sent an expresse messinger to desire him to send one of his Religious the next day to say Masse for him, and it hapned iust at the instant that two of his Religious returning from a long iourney, weary with trauayling and almost dead with cold and hunger, he presently commaunded them to satisfie the desire of [Page 111]the Noble-man; which they as presently vndertake without once murmuring and repyning at his cōmaund or alleadging for their excuses their great necessities; Going then with great humility and obedience, behold they were scarce halfe way on their iourney, but they were ouertaken by night and involued in so thicke a darcknes that they could not see their way; which incommodity ioyned to that of their hunger and cold, made their case the more commiserable; when seeing themselues so destitut of al humane helpe, they had their ordinary recourse to the diuine helpe beseeching Almighty God, to succour them in their so great necessitie, and in the meane time going on, though whether right or no they [Page 112]could not tel; at last they hard the ringing of a Bell, and their eares directing their steps, at last they arriued at a Monastery (as it seem'd;) where hauing knockt, the gate was presently opened, and al the Religious in flock came to salute them; from thence they convey'd them to their chamber, where they had al things prepar'd for their rest & refreshment with great diligence; At last the Religious departing from them exacted of them a promise to make them some short exhortation before the next dayes Matins. Wel, the morning being come, and it ringing to Matins, the Religious were al assembled, and one of these good Fathers an excellent Preacher began to make them an [Page 113]exhortation taking for his text these words of the Prophet Esaias: A child is borne vnto vs, and a sonn is giuen vs; on which he discoursed most diuinely of our Sauiours humility in descending so low to take vpon him our humane nature, and whilst he was in the heat of his exhortation he might perceiue al the Religious one after another slinking away till at last there was only left the Abbot in the Quire. Whē al amazed demanding of him the reason why his Monkes had left him so? your self are the cause, sayd he, how is that possible answered the good man againe? Why (sayd the Abbot) you haue discours't in such manner of I know not what humility of the [Page 114]sonne of God, as they neither would nor could endure to heare it prays'd and extolled so much: for to discouer the truth vnto you, we are not (as we seeme) Religious men but diuels, who in reward of your prompt obedience to your Superiour haue been, cō strayn'd to giue you that assistance you haue receiued of vs to night, and hauing, sayd this, both he & the Monastery and al dis-appeared, leauing the good Religious men mightily astonish't at sowondrous an accident and in the same place where they first hard the Bell, from whence they tooke their iourney towards the Nobleman, al the way thanking and glorifying God for his great fauours & benefits bestowed vpon them.
Many other examples of this [Page 115]great vertue I could recount, and especially that of the B. Virgin, who when the Highest had chosen her for his mother profest her selfe the lowlyest of his seruants, & in her greatest honors went in visitation of S. Elizabeth, and serued her for three space moneths; then with what greater humility can be imagined? besides how lowly did she matche her self, onely to a poore Artificer, to whom she continued dutiful and obedient euen to death, comforting her selfe alwayes with those who were most poore and humble; as we may gather by the mariage she was present at of that poore couple at Cana in Galilee, neither refusing her company to the most greeuous sinners such as was S. Mary Magdalen and the [Page 116]like; and al this humility in one, who was exalted to so high a dignity, as to be mother of God, and Queene of heauen & earth, was so much the more admirable and rare, that she should neuer boast her of any honour she had, nor be the more exalted in her mind for being so high exalted in dignity; but neither on this nor any other example for the present wil I further enlarge my selfe, not to exceed the limits of that breuity I haue proposed to my self.
Of the second Condition which the deuout seruants of the B Virgin ought to haue, which is Chastity.
AND if the seruants of the B. Virgin be so grateful and acceptable vnto her by reason of their Humility, how great must needs her fauour be towards those, who add to this vertue that of Chastity too, which so purifies and embellishes a soule? in how singular recommendation must she needs haue them, & how tenderly cherish them? Humility and Virginity [Page 118]were so equally in this Blessed Lady, as to which to giue the pre-eminence we do not knowe; so happy was her Virginy in being adorned with such humility, that admitted of no vaine presumption of it, and so happy was her humility in hauing the honour of such virginity, which defended it from al misprision and contempt; and what clearer testimony can there be of this holy Virgins immaculate Chastity then these words of hers; How can this be, seeing I know not man? And of her humility on the other side, then those which presently follow: Behold the handmayd of our Lord; be it don vnto me according to thy word. O what a mariage was heere of these two vertues in the B. Mayd, where chastity became [Page 119]so humble, and humility so chast? what higher dignity could there bee, then to be Mother of God, and yet she profest her selfe his humblest seruant, aba-sing her selfe as low as he had exalted her, so as S. Antoninus had iust cause to saye, that it was cheifly the attraction of her humility, which drew the sonne of God from heauen, to make in her wombe another heauen on death.
Al then, but cheifly those of her owne sexe, are to imitate this B. Virgin in her Angelical purity, who is proposed a paterne and example vnto al. It wa's she; that first aduanced the standard of Virginity, vnder whose white colours so many since haue fought, and first ledd the way, which so many Virgine-soules [Page 120]haue followed since, of consecrating theyr virginities vnto God by vowe; in doing which (sayes S. Anselme) she sauoured more of diuine then mortal: neither did the name of Mother any thing derogat from the dignity of a Virgin, but rather dignified it the more, adding the fruit of a mother to the flower of virginity in a diuine & admirable manner. Where fore with good reason she is stiled Virgin of Virgins; who began a paterne to al the rest, of Consecrating their virginityes to God; a work so grateful to him and acceptable.
O happy and thrice happy Virgins, then, who perpetuate their Virginityes by vow vnto Alm. God, in spight of al resistance the world doth make; seing besides [Page 121]the many prerogatiues they haue aboue those who are wedded to men; they enioy by it such a Consolation of mind, as surpasses al the Comforts in the world.
In confirmation of which, I wil relate the excellent discourse of Nereus and Achilles to S. Domitilla in commendation of virginity when they persuaded her to Christianity. These seing her curious in adoring her self, tooke occasion from thence to dispose her minde: Madame (sayd they) if you were but as sollicitous to adorne your soule with vertues, as you are in setting your body of, with these superfluous ornamēts to please your spouse Valerian, without al doubt you would take the eies of Iesus Christ with it, a farr more noble spouse then [Page 122]he, and one who would farr more deserue of you, with whom you should liue stil in an increase of beauty: whilst your other would only liue vpon the spoiles and the decayes if it; To whom she answered, (yet vnskild in Christian perfection, and one that knew nothing but what the world and flesh dictated vnto her) what can be more happy sayd she, then the state of mariage, which comprises in it al that is of honour and felicity? Alas, Madame, said Nereus againe,) you know no more then the vaine pleasures which vanish with this blast of life, and are ignorant as yet (it seemes) of those euerlasting ones in the other life, and waighs the commodities of mariage al if, you putt not its incommodities in the [Page 123]other scale, which I would haue you carefully doe, before you loose, a good can neuer once lost be recouered againe; And what good is that, saye she? your liberty, answered he, which with the litle of Virgin you must forgoe, changing it for a seruile estate and slauish obsequiousnes vnto one whose humors you know not and which perharps may be such, as out of pure Iealousy he may interdict you the company of your nearest freinds, and those whō you most esteeme, behauing himselfe so harshly towards you, as no slaue but should liue a more contented life then you. Al this, halfe smiling she ask't him, whither his general rule had no exception; for (sayd she) I grant you Iealousy is a vice but [Page 124]too ordinary in men, which my mothers sad experience renders but too manifest, yet is it not so fatal to al the kind, but there is some so happy to be exempted from it, and amongst the rest, the excellent dispose of my Aurelian promises him to be one. Achilles to this replyed, Madam, (said he) be not to confident, for these yong louers in the heat of their poursuite, the easier to attaine to their desires, dissemble their natural inclinations, and appeare more mild and gentle then they are; but those once attayn'd, off goes the maske of their dissimulation, and then you shal see how iealous they can be, how harsh and crosse in their dispositions, how iniurious to you in words, and not seldone also in deeds. But [Page 125]suppose them of a more temperat humour and more gently inclin'd, what priuiledge enioy they by it? If you shal giue me leaue, I wil tel you what: To beare a painful burthen in the wombe nine moneths together, to waxe leane and pale with it, to be subiect to a thousand languors and disguifts the while if you haue no Children. Lord what discontents, what repinning at it? If you haue with what danger? and how often in giuing their life do Mothers loose their owne? what care and trouble in their education? What feares least al their labours should be lost, and death make his haruest of what they had sowne with paine? then what disconforts do they bring their parents with their lewdnes and vntowardnes; [Page 126]some liuing so as they wish they had neuerben borne; others dying so, as they wish-they had neuer lived; so as both a liue and dead, they seeme only borne, for their Parents affliction. At this; Nereus crossing his armes and lifting vpp his eys like one in extasie, concluded thus: O happy then the state of virginity which exempts vs from al these miseries and vnites the soule that is honored with it, to Alm. God O most riche and incomparable treasure, whose possession exceeds al esteeme, and repaires al losse; and O Diuine loue, and more then humane fortitude, by which a weake woman can subdue the flesh, & with a generosity aboue the weaknes of her sexe, wage warr with the world, ouercome [Page 127]her appetites, and vanquish the forces both of death and hel itself; for which they shal one day enioy a Crowne, with which none in heauen shalbe honoured but they. With these speeches of her deuout seruants, but much more with those which heauen spoke to her inward hart, the Lady was so moued, as she presently consecrated her Virginity to God, for whose loue vnto the palme of Virginity she after added that of Martyrdome.
Now we are to note, there are three sorts of Chastitys in the Church, by either of which the B. Virgins deuout seruants may become grateful vnto her. The first is Matrimonial Chastity, when man and wife loyally obserue their Coniugal faith to one [Page 128]another: The second is Vidual Chastity, when Widowes free from the obseruance of man, liue afterwards in perpetual continency, & this excels in excellēcy the first degree, as S. Paul saies speaking of widowes; Yet they are more happy so, sayes he, If you wil Credit me. The third is Virginal Chastity, more excellent then both the other more perfect and more meritorious; and this is, when we cōserue our selues in our integrity of body & mind dedicating our virginities to Alm. God, which, oh, how grateful how acceptable it is to the B. Virgin, who preferrs it before al other oblatiōs. Seing then al these three sorts of Chastity are with proportion both good and laudable, and with the B. Virgin of pretious esteeme, let [Page 129]those that are deuoted to her, be they maid, widow, or wife, endeauour in their seueral degrees, to present her with this grateful offering, to which end they are to resolue to fight manfully, for the Enemies that oppugne it, are both many and powerful, their Arts ful of al ambushes, and their endeauours incessāt for the ouercoming of vs: so as S. Augustine considering the difficulty of the fight, and rarenes of the victory, with good reason sayd: Amongst al the warrs the Christians had, that of Chastity was the most sharpe, and pressed vs most; where the Combat lasted alwayes, and an entire victory was neuer gott attayned vnto; and those that naturely ponder it find it true. For but consider how few they are, that fight it manfully [Page 130]indeed, in compare with those who cowardly yeild vnto the Enemy, and we may truely saye, the diuel gaines by nothing more then this; for how many of al ages and conditions, of either sexe, doth the Enemy precipitate into this vice, who for the rest stood firme enough? To which purpose S. Augustin hath a feareful saying: Excepting Infants (saies he) this only sinne is the occasion that so few of the rest are saued. Who at hearing of this, is not astonished? & conceiues not a pitty of our miserable estate, to see how headlong al runne vnto this vice. And as for the seruants of the B. Virgin, what excuse can they pretend for their excesses herein? what wayes they to please her, whilst they displease her heere? [Page 131]Do they thinke, that saying their beads frequently wil do it? or their fastings on Saturdayes and the like? Alas, no, they doe but deceiue themselues, and the vsurpīg such an honourable title as to be her seruants, whilst they are such? Doth but more encrease their damnation, whilst they abuse that name to the dishonour of Chastity by which ought to be cheefly honoured, and while they put on the face of wearing her liuery, but weare the badge of her Enemy in their harts. Alas, how many may we imagine now in hel, who were once deuoted to the B. Virgin as wel as we, till with a foolish presumption of their saluation, they with a deafe eare past ouer her saving and diuine suggestions & fel: to which [Page 132]if wee desire to be saued indeed, we must lend an attentiue eare banishing from our harts, al motions of sensuality, and entertaining al chast ones in their place, or else we leese her fauour, and it wil be wo with vs.
But aboue al for conseruation of our Chastity, it is necessary to flie al occasions and inducements to the contrary, for this is such a kinde of victory, as is best gained by flight, and they that frequently expose themselues to daunger in it, are ouercome at last. Wherefore let none enter into an ouer-wening of thēselues or their forces for any former victory, for they may easily leese in a moment what they haue been in an age a getting, and slight occasion may rauish from them [Page 133]that, which many difficult ones went to the obtaining of; and let no humane or nice respect, make them be wanting heer, to the care they ought to haue of their chastity; for many out of punctillios of honour haue stood so long vpon it, till they haue falne, and many by daungerous familiarities haue been deceiued. Rather let them flie carefully the aspect and haunt of those, whose companies may endanger them, following the Counsel of our Sauiour in it; If thy hand or feet scandalize the, cut them off, &c. or if thine eye, pluck it out: which counsel some Saints haue followed so neer, as S. Bridget in particular, not only auoided in her self al occasions of sinning in this particular, but to auoid it also in others, [Page 134]she prayed to Alm. God, he would conuert al the vertue she had into deformity: Others there haue been, that haue disflgured themselues rather then to giue cause to any temptation; and others rather then suffer the effect of it, haue willingly departed with their proper liues. Which I will confirme by an example taken out of the second part off the FF. Minors Chronicle.
A Burgundian Gentelman had a daughter so affected to the seruice of the Mother of God, that secretly from her tender yeares she vowed her virginity to her. This virgin had a corporal beauty, ioyned to the beauty of her soule, so taking, as it attracted to her the harts of al. Among the rest, a seruant of her fathers was [Page 135]one, who omitted no arts not industries to oblige her to a reciprocal affectiou to him; But this not taking, his loue grew desperat, and at length engaged him in as desperat a course; For his Lord and al his seruants being gon a hunting, he secretly, returned home, when his daughter was either not accompanied at al, or els slenderly only by her maydes; and taking that opportunity to execut his wickdnes, went and foūd her out, where in the Chappel she was prostrat at her deuotions before a picture of the Queene of heauen: into which he entred audaciously and without any reuerence to the place, or respect to the person, tould the reason of his réturne, and how desperatly he was in loue with [Page 136]her, coniuring her by al the force of a wicked eloquence to the accomplishmēt of his desires. Whereat the Virgin was so struck at the first, what with the impudence of the fellow, what with the horror and vnexpectednes of his demand as she remayned a while deuoyd of speech and sense, til at last rowsing her spirits vp, with a iust disdaine and bashful anger, she answered him; Gett hence thou impudent villaine, and seek out some others more fitt to heare and grant thy suite then I: and whence is this insolence in thee? haue you euer seen any thing in me, that should thus embolden it? but cease your boldnes and your insolence, or I know the way to bring you to deare repentance of it the fellow [Page 137]at this, growne wholly desperat; and rageing no lesse for anger then for loue, drew out his sword, & fixing the point against her throte, told her there was but one way with her, eyther to resolue to dy, or to satisfy his desire; thy desire (sayd she?) rather then by me such a wicked desire shalbe euer satisfied, had I a thousand liues I would willingly loose them al; but you consider better (said he) for assure your self I am not in iest; Bee in what mind thou wilt, replyed she, doe thy worst, and when thou hast done, goe vaunt to such as thou art, how thou hast traiterously murthered thy Lords daughter in his owne house in defence of her Chastity. This put him wholly into the hands of furye and desperation, [Page 138]and made him at one blow cutt off her head. When flying instantly to the Vicar of the place who was his Vncle, he made him acquainted with what he had done; Who being much troubled at it, advised him to lye concealed in a secret place which he shewed him, til he had don Masse and had further aduised what course to take with him. Meane while behold a stupendious miracle. An Angel sent from heauen presently vnited the trunke of our be headed Virgin soe properly to the head againe, as there only remained a red streake about the neck in memory that it was once cutt of when she restored to life againe, had presently recourse to Church to heare Masse, and render thankes to Alm: God for that [Page 139]miraculous fauour; Being there, it happened the Curat at the Offertory descending from the Altar, with much astonishment espied her, and beleeving it rather some phantasme come to fright him, then her returning to life againe, suspended his astonishment and his feares, til after Masse, when he repaired vnto her more fully to informe himselfe of what she was; Then she reconted from point to point, al that had hapned to her, greeuously a complayning of his Nephewes barbarousnes, and in particular of his irreuerence towards God and his B. Mother: The good man lost in admiration of the accident, as soone as he had found himself, was al in teares, beseeching her to keepe secret this [Page 140]haynous offence of his Nephew, and pardon it. For my particular, said she, I doe from my hart; but how Heauen wil pardon him; I know not; For that, said the Curate, I trust in the infinite mercy of Alm. God, only yours was al my feare, and there vpon he produced his Nephew, who on his knees shedding aboundant teares besought her of pardon; when she raysed him vpp, and as if she had forgotten how much he had offended her, in this mild manner spake vnto him: My freind, said she, I haue already past my promise to your vncle that I wil forgiue you; only procure by penance to purchase the forgiuenes of Alm. God, and his B. Mother, or I assure you, a more rigorous punishment then this world has [Page 141]any, is in store for you: Sweet Mistres, said he, (making profoūd reuerence vnto her, and declaring by his sighes; and teares a more profound greefe & sorrow) how good and gratious you are, not only to preserue my temporal life, (which if you pleased to take it; were forfaited vnto you) but to take such care of my eternal on; yet besides this fauour I must needs begg another, which is, that from that mouth, which for so greeuous a trespasse has pronounc't my pardon, I may heare what penance I shal performe for it Since you wil (said she) you shal; only take it by way of councel not of command, and it is this, That you become a Friar Minor, and before you are so, Confesse your selfe wholy and [Page 142]entirely of al your wickednes: This the sorrowful soule willingly accepted of: and hauing punctually performed what she inioined him, in short space made such progresse in Religion, as he became an example of perfection vnto al. And by this we may perceiue; how succourable the B. Virgin is, to those who for the Imitation of her, preserue this virginity so carefully, as rather to depart with it, they chose to depart this life.
The third Condition, which is requisit in the honourers of the B Virgin, Of cleannes and purity of mind.
THE sacred Virgin being not only a bright shining mirrour of Humility & Chastity, to its perfection, but also of incomparable purity of mind, wee who make profession of being her seruants, ought to haue her example alwayes before our eyes, to the end the cōtinual Contemplation [Page 144]of these three excellent vertues in her, may excite vs to an affectionat desire of them, especially that of purity of mind, it being the most exquisit beauty of the soule, and an ornament which most of al illustrats it. Now this purity of mind is nothing els (according to Albert the great, as he alleaged by S. Antonine) but a recession from al impurity, which is sinne, and an accession to God the soueraigne purity & in this consists the true sanctity of the soule, for the more we weed it of imperfections, the more place is left for perfections to spring vp in it; and so S. Dionyse defyning sanctity sayes, that it is a perfect purity abstracting from al sinne, and cleansed from al impurity; whence we may wel [Page 145]conclude, that purity is no other thing, then an exemption from al imperfection.
Let the pious Reader then imagine the purity of the B. Virgins mind, who of al the Children of Adam was not only exēpted from al actual sinne, but also from original; and that because of the conueniency (as S. Anselme would haue it) that she who was the Mother of God should next to him haue al imaginable purity; which could not be, if she had not been preserued from original sinne. Besides, God hauing predestinated her to a degree of honour, the highest that any creature could be capable of, it followed consequently he should endow her with a purity aboue al other creatures, and so al the faculties [Page 146] of his power wisdome and goodnes, (we may imagine) were at once imploied in enritching her with such guifts and supernatural preparations, as rendred her of al creatures the most eminent; in such manner as those who had but the eies of spirit open to penetrat into the beautie and perfection of her glorious soule would infallibly more admire Gods workmanshipp, and see more admirable effects of it in her; then in the fabrick and creation of the Vniuersal. Neuer any thing came immediatly out of the hand of God, but it was pure, perfect and compleat; he created the Angels from the purest of the Heauens perfect and pure, he created man likewise soe, of the most pure-parts of the [Page 147]Earth, and Eue from the purest flesh and bone of Adam, whilst he was yet in the state of Innocency was created pure; and the reason is, because the nigher to the principal of puritie a thing is, euer the more pure it is. This being so, what can be more resplendent (saies S. Ambrose) then she in whom purity it selfe close to abide? what finally more vnblemisht, then she whom the Sōne of God chose to inuest himselfe withal? And if God hath fauoured other creatures with that highe prerogatiue to be borne in grace and exempt from sinne, who can doubt but she in a special manner was borne so, and exempted aboue the rest? For what incongruency els were it to haue the mother inferior to her [Page 148]Children the Queene to her subiects and. Seing then the Angels, and both Adam and Eue more created in grace and in the state of innocency, why should we deny the Queene of Angels, and the repairer of Adam and Eues offences, the life prerogatiue? Yet let vs passe farther, and affirme the B. Virgin excelling in purity by infinit degrees not only al men and women in the world, but also al Angels, Archangels, and the highest Seraphins in heauen. For this, S. Hilarion affirmes of her addressing himself vnto her in this deuout manner. O souerainely happy Virgin aboue al women, and surmounting euen the Angels themselues in purity.
Her sanctity then being so great, we may wel conclude of [Page 149]her, that there was neuer in her any blemish of sinne, nor the least shadow of imperfection. Let vs consider her then, being so immaculate as she was, as an Idea framed by God, of al Chastity, as a liuely paterne of perfection in women, model of supreme purity and finally schoole of al Vertues, Virgin both in mind and body, humble of heart, graue in discouery, prudent in action, neuer stirring abrode til inuited by necessity sober and mortified, wearing alwayes in her Contenance a holy bashfullnes, her gate wel ordered and composed, simple in Clothing, moderat in her voice, neuer laughing but weeping often, sparing of speech, alwayes wel imployed, hauing stil in hand some profitable booke, assiduous [Page 150]in prayer, during which she seemed stil in extasy; more abhorring sinne, then al the men of the world together as one who better then them al together knew, how hateful and detestable it was to Alm. God: she was of a spirit perpetually attentiue to the exercise of vertue and holy life, holding in a generous dis-esteeme al the honours dignityes and riches of the world, as knowing how contemptible they were al, in compare with those of heauen, whose soueraigne Queene and Empresse she was to bee: how was it possible then she should euer fal into any sinne, being of so excellent a soule, and it being replenished with so many diuine graces & perfections? and From whence (sayes Dionyse the Carthusian [Page 151]thusian) we may imagine these beames proceeded, which shooting from her countenance rendred her so resplendent and venerable to al that regarded her; al which were nothing yet in compare with the inward rayes that illustrated her mind, which gaue light vnto the Angels of light themselues; her regard was such according to S. Ambrose & S. Bonauenture) as her bare sight was sufficient to reclaime euen those that were furthest gon in sinne; but that which was most, admirable in her, and which most rauishes in astonishment both men and Angels, was her being at once both Mother & Virgin, virgin in purity, & Mother in fecundity; A prodigie of al others the most stupendious, and a prerogatiue [Page 152]only appropriat to this rare Phenix of perfection; for to whom els were attributed euer these supreme titles of honour, Virgin before child-birth, Virgin in child-birth, and Virgin after it? Yet? tis an Article of saith, and al doubt thereof interdicted by the holy Church; for the Consummation of which, we wil here relate a Miracle happening to B. Giles one of the first Companions of S. Francis, and it was this.
A Religious Diuine of the Order of S. Dominick, being once vehemently tempted by the Diuel sworne Enemy to the B. Virgin) to cal in doubt her vndubitable Virginity, and not sufficing by his owne forces to shake it off, was resolu'd to vse the helpe of [Page 153]some other, and hearing the fame of B. Giles for sanctity, resolu'd it should be he. Being on his way towards the Conuent where the holy man resided, who by diuine reuelation vnderstood the cause of his iourney, behold he was ready to meete him, and embrace him with al the freindly expressions of a Religious charity; and e're euer the other opened his mouth to communicat with him of his temptation, he sayd vnto him; Brother and freind, assure your selfe, shee was a virgin before child-birth; when raking the ground with a litle wane he had, one Lilly presently sprung vp, then conuerting himselfe to him againe; so assure your self, said he. she was a virgin in child-birth, & a second Lilly sprung vp in confirmation [Page 154]therof; finally, the third time addressing himselfe to him he said, assure your selfe lastly (said he) that she was a virgin after child-birth too; and this by the springing vp of a third Lilly, being confirmed also, the Diuine remained deliuered from his tēptation and rendred infinit thanks to Alm. God, for his so miraculous deliuery.
Let this suffice for a more ample confirmation of the soueraine Puritie of the Queene of heauen. Let those then who desire with a due purity of hart to serue this glorious Virgin, endeauour withal their forces to imitat her, in her admirable purity and Innocencie of life, that is, to haue a hart vntainted, and free from al contagion of sinne, especially [Page 155]such as are mortal, since, as the Angelical Doctour teaches vs; The farther that purity is remoued from sinne, the purer stil it growes; so shal wee haue part in the benediction: Blessed are the pure of hart, for they shal see God. And to come yet neerer to particulars, those are pure of hart, whose consciences are free from mortal sinne; those more pure, are likewise free from venial; but those most of al, who accompany this freedome from sinne, with the assidual practise of vertue, and this according to S. Christsostom, is to be pure of hart. S. Hierome defines it, to haue a conscience that can accuse vs of no sinne, at al, such an one as that of our B. Ladyes was, who according to S. Bonauenture, was so pure from [Page 156]sinne, as it was reueal'd to a certaine person, as her conscience vnderstood not what it meant. O happy and a thousand times happy are such as those, whose breast being pure, & inuested with these white robes of purity, do serue in that liuery the soueraigne Queene of heauen; for these are truly her seruants, these truly her fauorits, and such as in the next life she peculiary honours and aduances aboue the rest.
We reade of S. Lewis Archbishop of Tholouse, who issue from the Royal bloud of France, and was once a Frier-Minor; how he in his life neuer committed mortal sinne; this holy Saint dying at the age of 80 yeares, a certaine Frier-Minor farr from the place of his death, and ignorant [Page 157]of his infirmity, had a vision iust at the instant of his departure of innumerable Angels bearing his soule to heauen, and singing melodiously on the way; So are they rewarded who serue God in purity and chastity of hart; and for his chastity and purity we haue the attestation of al that conuersed with him, that al his actions and wordes sauoured of nothing else.
And as vehemently is the B. Virgin displeased with the contrary vice, as with this vertue she is pleas'd; as witnesseth this following storie recounted by the learned Pelbart; A yong Gentleman of a debaushed life, exercising some deuotions in the honour of the B. Virgin, she one day whilst he inuoked her aide [Page 158](being straied in a wildernes & almost famished) appeared vnto him accompanied with a glorious train of Virgins, bearing in their hands al sorts of delicat meates, but serued in so foule and lothsome dishes, as although his hunger was most vrgent, yet for very loathing he would not eate a bitt; which the B. Virgin perceiuing, aptly took occasion to reprehend him saying; euen such are your deuotions you offer vp to me; Good in themselues, but coming from one so foule with sinne, my heart serues me not to accept of them; so she vanished, and left him so strucken with this reprehension by the bitter slaine of his former life, as for the time to come he wholy amended it.
Let those then, who haue the [Page 159]honour to be stiled the seruants of the B. Virgin, that their seruices may be the more acceptable to her, endeauour to keepe vp, to the highest point of this perfection of purity of hart, that is, to be so farr from the conscience of any mortal sinne, as euen to decline venial as farr as it is possible; from the which the farther they are, the nigher they approche vnto perfection, and the more they increase in grace and holines of life. Happy is that soule then, which growing dayly perfecter in this purity of hart, shal finde a ready way to euery grace and perfection it shalbe desirous to obtaine, & merit to haue Alm. God amply communicat them vnto vs, whose property it is to be most bountious of his fauour [Page 160]to the pure, to impart himselfe vnto them in a particular manner, and enrich them with his diuine Consolations. And this Hart of ours being a thing of such perfection, each least defect in it, appeares to be deformity, it being (as Bro. Giles was vsed to saye) like a bright mirrour which the least breath would sett a blemishon; For which reason the Wiseman so earnestly recomends vnto vs the Custody of it. Looke Carefully to thy hart, sayes he, for thy life depends on it. And so we see, how litle a thing diminishes of its merit and purity; an idle or ridiculous word a litle leuity in our actions, a friuolous Curiosity, a lesse modest regard, immoderate laughter, or such like, which we account of as things light and indifferent. [Page 161]Now the better to conserue this purity of hart, we must be most careful of our Exteriour senses, our eyes, eares, smell, touching, tasting, &c. least the Enemy preuaile himself by them against our selues.
To expresse the danger of which F. Iacopen of the holy Order of B. Francis, hath an apt similitude; There was (sayes this holy man) a Virgin of excellent beauty, hauing for her dower a Iewel of inestimable price, who had fiue brothers al poore and necessitous; the one a Musician, the other a Painter, the third a Perfumer, the fourth a Cooke, and the fifth a setter of others chastityes to sake One day the Musician addrest himself, vnto her, and with an accent, as charming, as it was pittiful, [Page 162]desired her of pitty in his extreme necessity, if euer Charity, sayd he, were deare vnto you, or if euer you knew what pitty meant, declare it now in your assisting me; giue me your Iewel to redeeme me from my wants; it is a bould request I grant, both in regard of the greatnes of its value, and the smalnes of my deseruings, but the greater honour wilbe yours, with soe vn-interessed a Charity, to assist a brother in his necessity, and the greater wilbe my obligation; and heer so paus'd a while, as if his greefe had stopt the passage of his speech; But she remaining Inexorable to his prayers, answered him thus: My deare brother, I would do much for you, but satisfie your demand I cannot; for the same [Page 163]Charity which obliges me to benefit others, first of al obliges me to benefit my selfe; what a folly were it in me then, by my enriching others, to make my self for euer poore, you know I haue nothing but it to maintaine my life, and to depart with it were to expose my life te extreme necessity; Wel (answered the Musician) then, since you wil not giue it me, at least sel it me: and what wil you giue me for it? I wil take my Lute, sayd he, and sing you two of the newest Ayres at Court at this she laughing, ask't him, when they were done, what remaines for her to liue vpon? no, no, sayd she, brother you shal pardon me, I wil not sell soe pretious a Iewel for so slight a thing. After him the Painter came vnto [Page 164]her with the same request, offering one of his best peeces, in exchange, but she refused him as she had don the former. Then the Cooke, & the Perfumer came next, this profering for it, one of the delicatest perfums he had, the other the most sauory dishe he could inuent; but they as the former fayling of their pretenses; the fift lewd Companion, addressing himselfe vnto her, who knew wel the arts of perswasion, and how to instil his words into the mind, offred her for it, after a world of smooth and soothing word, her choice of a hundred Paramours; But being as the rest reiected, it hapned not long after, that a mighty King moued by the fame of this riche Iewel, came to demand it of her, off ring [Page 165]to marry her on the condition that he might haue it, & giue her for dowry his Immortal Kingdome; when she ouercome by the greatnes of his offers, but much more by the goodnes of the Offerer, thus answered him; My Lord, it were Impudence in me to refuse you, wherefore behold I freely giue it you, without any reserue at al, and desire no other recompense for it, but that you would vouchsafe to accept it; and excuse the smalnes of her merit that giues it you. This similitud the holy man would explicat in this manner; The Virgin is the soule, the Iewel, the Free wil she hath; her fiue brothers, her fiue Corporal senses; the King, Alm. God; as for the rest, is obuious enough.
[Page 166] And heere I could take occasion to inveigh against those, who would beheld deuout (forsooth) to the B. Virgin, and haue no Care the while of bridling their senses, but let them run on to al licentiousnes; nay, which is worse they continue so, til the end of their liues, without any remorse, out of a vaine presumption they shalbe saued because of some odd deuotions they exercise, then which what greater folly can there be, what greater blindnes? not to see how the diuel drawes them as it were bound hand and foote to hel. For example, you shal see many, (I speake it with greefe and shame enough) so addicted to the devotion of the Annunciat, as they would not omitt it for a world, (and 'tis [Page 167]commendable in them) but marke how they abuse it; the miraculous effects which they so spread of it, makes them presume the like; for what wil they say: neuer tel me of Hel nor of the paines thereof, though I sinne neuer so much, I serue a Mistres who hath both wil and ability to helpe me out of it, and let me but Confesse my sinnes at the houre of my death, and I am sure of heauen; see how these miserable wretches talke; drawing a wrong consequeuce from an Antecedent most true, that the B. Virgin both can and wil succour her seruants: but they must be such as make due vse of her fauours, and employ thē in working their saluation: such indeed shee sometitimes helpes so efficaciously, as in [Page 168]shipwrack she keepes then from perishing in the sea, and frees them from al dangers on land of enimyes, theeues, and Murtherers, and al this to bring them to amendment of their liues: But those who rather grow worse by it, or out of presumption of it seeke not to amend at al, for my part I hold their safeties desperat. Then there is a difference of sinners, for some sinne of deliberat wil, and make not due vse of their deuotion to the B. Virgin, nay, as I haue sayd before, euen abuse it to greater licentiousnes of life, and such are in a most dangerous estate. Others only sinne, out of humane frailty, and by giuing too much liberty to their senses, doing it with a remorse of Conscience, and greeuous desire to [Page 169]amend their faults, though they be neigligent to put their good desires in excution: and for such, it is easier for them to dispose them selues for grace, and preuayle themselues of those Inspirations the B. Virgin procures them for the amendment of their liues, themselues, both the one and the other are to honour the B. Virgin, and reuerence her with al becoming reuerence, that she may obtayne for them of her B. sonne condigne penance for their sinns, & amendment of their life. Let them like wise endeauour to make themselues partakers of that laudable deuotion of the Annunciat, since those who haue been of it, haue been in fine recompenced for it, and I exhort as wel the Iust and those of better life to [Page 170]this, as also sinners and euil liuers; sithence if these find such benefit of it, how much more must they, who are intimate freinds as it were to God and his B. Mother; as those who are in deadly sinne, are capital enimies, as this story taken out of the Cronicles of the Friers Minors doth manifest.
A certaine Frier Minor of holy life, vsing to recommend himselfe vnto the prayers of euery one he mett; it happned he entring once into a towne; mett a woman there of euil fame, and indeed of as euil life, and desired her likewise to remenber him in her prayers to Alm: God and his B. Mother; At which, quite astonished, she answered him, Alas father! what good wil my prayers [Page 171]do you, who am the wickedest sinner in the world? bee what you wil, sayd he, your prayers wil do me no hurt I am confident. When behold a miraculous accident, the woman entring into the Church, and Kneeling before an Image of the B. Virgin to say an Aue Maria for him, was rauish't in extasy, and behold the mother of God humbly supplicating her sonne for him; and he demanding of her why she would harken to the prayers of an Enemeys, although it was for a freind she prayed, Be therefore merciful to her (sayd she agayne) and for your freinds sake receiue her to freind ship also. The poore woman returning from her extasy, hastned to find out the Religious man, to whom with great wonder [Page 172]she recounted what had past, and hauing made a general Confession of al her sins, she liued there after a most exemplar life in the seruice of that great Patronesse of sinners the Queene of heauen.
Let al who serue her then, if they desire to please her, carefully avoid al mortal sinne, and preserue their hearts pure and innocent; so shal they likewise obteyne the fauour of Alm: God, since as the holy scripture sayes, they who loue purity of heart, infallibly shal haue the king for freind.
The fourth Condition requisit in the seruants of the B. Virgin, for the conseruation of this purity of hart, which is the frequentation of the Sacraments, especially of that of Confession.
ALTHOVGH the profession of being seruants to the B. Virgin, be a great stay vnto vs from falling into sinne; neuerthiesse, standing on such slippery ground, with this waight of flesh on vs inclining [Page 174]vs to fal, we canot but sometimes do it, and contract some blemish by it, and may need the wiping away of it. As for Mortal sinne, by the grace of Alm. God we may preserue our selues vntouched by it; as many good Religious do euen to the vttermost period of their dayes; but for venial, it is impossible, nor is there any of Adams descendants, that at some time or other haue not falne into it. The Apostles themselues although adorn'd with richest sanctity, were not exempted from it, only the B. Virgin hath had this singular priuiledge aboue the rest, as the holy Church conceiues of her in her Office; You are all faire O B. Mary, and there is no spot in you. Now our B. Sauiour for the cleansing vs from the staynes [Page 175]both of venial & mortal sinne hath prouided vs of the remedie of the Sacrament of Confession. And so S. Bernard sayes: Ama Confessionem, si affectas decorem. Loue Confession, as thou louest to be faire; meaning that it is the imbellishment of a soule, and so certainly there is nothing that more efficaciously purges the soule from vice, then to frequent quent this holy Sacrament.
Al the Sacraments of the Church, according as the Councel of Trent defines, were instituted by our Sauiour Christ himselfe, and had their first origin from his sacred side, at what time both blood & water came issuing forth, and are so many rindets as it were, by which his aboundant grace is deriued vnto vs. Let them [Page 176]therefore who frequent them, make account (especially this of Confession) that they haue recourse by it, to the ouer: flowing fountaine of our Sauiours pretious bloud, by vertue of which their soules are wash't and cleansed from the foulnes of their sinnes: which the Apostle S. Iohn doth insinnuat where he sayes: The bloud of our Sauiour Christ purges vs of our sinnes. O how merciful and gratious hath God ben to vs the whilst? how excessiue his loue, to giue vs so pretious a remedy, by which as often as we please we may be purged and cleansed from our sinnes: and as often as we are dead in mortal sinne, we may be reuiued and raysed to life againe, passing from the death of sinne vnto the life [Page 177]of grace, from vice to vertue, from eternal paine vnto eternal blisse.
Of al deformities, mortal sinne is that, which renders a soule most deformed, in so much as could we but see à soule in state therof, we should euen die for horrour, it would be a sight so feareful and hideous: whereas no sooner it hath been cleansed by the sacrament of Penance, but it produces againe a new beauty & for mosity. So S. Gregory the great sayes: Could we but see a soule made to the resemblance of God, euen in puris naturalibus, we should admire it to adoration, & beleeue the Creatours beauty himselfe hardly superiour to it. For which reason (sayes the learned Tilleman) God hath inclosed [Page 178]it in this corps of clay, least it beholding it-self, should be in danger of that Luciferian pride, which was so many Angels perdition. And for this cause those ancient Fathers of the Aegyptian deserts in eleuating their mindes to their soules high [...], and taking the true altitude of their creatiōs, were as it were alienated from themselues; In so much (as we reade of S. Antony) as often as he was called on to pay the debt of nature either in food or sleep, or any such corporal necessity, he euen blush't for shame, that so noble a substance as the soule, should be interessed in such base reckonings. Now if a reasonable soule be of it-selfe so beautiful, what great addition must it needs receiue from the Sacrament of [Page 179]Penance, which restoring it to its natiue luster, add to it besides, that of God Almighties supernatural grace? Certainly there is no eloquence in the world can speak it sufficiently, no liuing imagination can conceiue the hundreth part of its excellence. The Sunne (sayes S. Chrisostome) with his cleare rayes doth not so illuminat the world as the Grace of Alm. God can do a soule. Which that of S. Catharine of Sienna wel declares; who hearing a Preacher once discoursing of the excellēcy thereof, and how exceedingly it beautifyed a soule, conceiued an ardent desire to behold a soule in Grace, and aduantaged with al the beauties thereof; Ful of this desire, she was no sooner departed from the sermon, but she hard [Page 180]a voice from heauen saying vnto her: Catherine, presently thou shalt see the fruite of thy desire; and retiring her into her Oratory, she there besought God for the performance of his promise, and sodainly beheld a person of incredible Maiesty al Circled about with light and shining with clear splendours; at the sight of which, she was so rapt in admiration and reuerence, as she presently prostrated her selfe before its feete with intention to adore it, had it not with these words prohibited her: Catherine for beare for I am not God, as thou imaginest? and who then? answered the Saint; I am, sayd it, the soule of a certaine Murtherer you prayed for not long since in seeng me ledd to execution who being new cleansed [Page 181]in the fire of Purgatory, and going al purified to heauen, after I shal haue left you satisfied of your desire by the commandement of Alm. God. And after this time, the holy Saint had a particular in fight by Alm. God bestowed vpon her, of the natures of each soule, and she was wont to affirme vnto her Glostly, Father, that if he sawe but the beauty of a soule, she was assured, he would: spend 1000. & 1000. liues for the sauing of one.
The grace of this holy Sacrament of Penance hath a wondrous vertue, not only to purifie the soule confessant from the staines of finne, but also to beautify it with good inclinations, and from a slaue of sinne and vnapt for good, to render it free & [Page 182]expedite; which we wil declare by an example out of Caesarius. There was a learned Diuine (say's he) exemplar in al vertue called Thomas, who approching to his end, saw in a corner of his chamber the diuel appearing in a fearful shape; to whom he with an vndanted couragc thus spake; What art thou there cruel beast, sayd he? tel me, I coniure the, what amongst Christians is the thing which afflicts the most? but he forbearing to answer him, the holy man iterating his admiration, in the name of God charged him to speake: when at last the diuel thus answered him; Know (sayd he) there is nothing in the Church of God afflicts vs more then the frequenting the Sacrament of Confession, seeing when [Page 183]a man is in mortal sinne, he is as it were bound hand and foote, wholy disabled from doing any good, and when he repayres to Confession those bonds are broken, and he is restored to liberty againe; and so certainly sinnes are nothing else but so many chaines which tye vs as it were vnto the gates of hel, and so the Priest in the act of Absolution sayes: I absolue thee from thy sinnes; and a mighty power the Confessours hath, or rather a mighty loue our Sauiour hath of vs to instruct & furnish them with so great a power as they haue. We see, say the holy Fathers, when a Criminal confessed his sinnes vnto an' earthly Iudge, he is condemned for it, but the contrary happens at the Tribunal of the [Page 184]Church, where the Priest presides and represents the person of our Sauiour Christ himselfe: For those who confesse, goe away wholy acquited and absolued.
Al good Christians then, as soone as they are falne into mortal sinne, are presently to procure to purge themselues of the foule staine of it at the fountaine of Confession; and if we be so careful when the least spott appeares vpon our garments, to washe it out; how much more careful ought we to be to washe out the blemishes of our soule? for the which, although Contrition may suffice accompanied with a firme purpose of Confession, not with standing who can secure his Conscience whether he hath had true Contrition or no, or that rather [Page 185]it hath not been a greefe lesse perfect for his sinnes proceeeding rather from the feare of punishments then a true loue of God Almighty, as it ought to do; such as the Diuines cal Attrition, neither sufficient of it selfe to deliuer vs from our sins, nor constitute vs in the state of Grace, nor consequētly to free vs from damnation should we dye in that state of minde; whereas but ioyne it with Confession, and it is aboundantly sufficient, the Sacrament supplying al that was wanting to it of true Cōtrition. Who sees not then the vertue of this Sacrament, and how necessary it is for our saluation? For which cause, the seruants of Alm. God were euer exceeding careful to Confesse them euen of their lightest [Page 186]faults, especially [...] the [...] of their deaths, at which tyme, although they had led such Saint-like liues, as it hath pleased God to testifie it euen by miracle; yet being to approach to the soueraigne purity, they imagined could neuer be pure enough And so a certaine learned Authour sayes, that a soule in Grace at its separation from its body if it should but see the least blemish of venial sinnes adhearing to it, would be so ashamed of it, as rather thē to appeare with it before the face of Alm. God, it would volūtarily plunge it self into Purgatory there to be cleansed from it; nay, which is more, wōderful, he sayes that should an Angel descend thither vnto it while it were suffering the sharpest and most [Page 187]exquisite torments there, & putt it to its choice to go to heauen with some blemish of sinne vpon it, or remaine there purging from it til the day of doome; the soule without any demurr vpon it, would make election of the last, thereby to render it selfe more worthy the sight of God whom it loues so wel, who cannot endure any obiect of impurity. The purity of hart then being a thing of so singular recommendation with the Queene of heauen, let al who professe themselues her seruants seeke to purchase it, and purchasing it once embrace it with al their might; to which end lett them know, that according to the opinion of al, there is no more efficacious way to do it, then that of the Sacrament of [Page 188]Confession; the benefits of it are so many, that they are impossible to be reckoned vp; For those who confesse often, heape grace upon grace, purity on purity, beauty on beauty, and make themselues the greatest treasure of it in heauen; those who confesse often, haue a more vigilāt eye to the cōseruing of their cōscience in purity, which in the fountaine of penance they so lately purified, those who Cō fesse often haue a special care, not to fal into those sins for shame, from which so lately their Confessors help't them out; those who confesse often, make more easily the examen of their Consciences, and goe with lesse difficulty to Confession, and are better disposed to the receiuing of our Sauiour Christ in the Sacrament [Page 189]of the Alas. In fine; those who confesse often enioy both day and night great tranquillity of mind which only accompanies a pure Conscience, and is the greatest blessing in the world.
This the sacred Catechisme confirmes where it sayes; Those who holily and religiously receiue this holy Sacrament acquire by it a great tranquillity of Conscience, accompanied with as great content of mind and hart. But what needs other testimoneis of this, than experiēce it-selfe? How vnwillingly they go to Confession, who haue their conscience charged with a long reckoning of sins? how ful of sadnes and anxiety? how heauie the burthen of them seemes to be, til being lightened of it at last by [Page 190]Confession, how great Consolation do they feele then in their soules? how chearful they are? & how embraced with the loue of God for which now they could be content to die, who before cared not to liue for it! and if the practise of this do often occurr, Oh! how happy doe they lead their dayes on earth euen as they were in another heauen: to participat of this so great a benefit no Christian if he rightly considered it; but would goe a thousand and a thousand miles, rather then want so great a commodity, how much the greater shame is it then for those, who vouchsafe not to stirr fower or fiue paces out of their way, to discharge themselues of the burthen of their sinnes. And yet in how farr worse estate are [Page 191]those, who remaine fiue or ten yeares without this benefit, how may we imagine do the Angels in heauen deplore so great a retchlesnes? of this sort how many wicked liuers are there, who pretend some deuotion to the B. Virgin, as saying their beades, fasting on saturdayes in her honour, and the like: who for the rest neuer think of heauen, or of timely repenting them for their sinnes.
Of whom what should we saie, and of their cruelty to their owne soules, whose cheifest contentment they so lightly prize? Certainly we could wishe they would at least (since they make profession of seruing her) beseech the B. Virgin amongst their other deuotions, to obtaine for them of her B. Sonne a true knowledge [Page 192]and contrition for their sinns; which if they doe with a sorrowful hart indeed, without doubt she wil grant them their request, and it wil be amaine disposition for them to obtaine the diuine Grace, seeing (as the Diuines affirme) the workes of charity although done in mortal sinne, haue yet the force to dispose the sinner vnto Grace, and Consequently vnto eternal life. An example of which, it being ful of rare document befides, out of the second part of the Frier Minors Chronicles we thought good to record.
Two Frier-Minors going from the Conuent of Paris in the depth of winter, were besides the dirty wayes so incommodated with cō tinual showers of raine, as the [Page 193]elder of the two towards the euening wholy tired out, sayd vnto his Companion; My deare brother, what shal we do? I am so weary that I am scarce able to stirr a foote; alas, Father, sayd the other, we cannot remaine heere in the middest of this foule weather and fowler wayes; why? answered the father againe) it seemes to me I spye a house some quarter of a league hence, where perhaps we may be lodged for God Alm s sake; I know it wel, said the father, but it wil be ill coming thither for vs, the Maister of it being a wicked man, no freind to God, nor to his seruants, and such an enemie to himself, as for these 30. yeares (as the report goes) he hath neuer been at Confession; howsoeuer (sayd the [Page 194]Father) let vs goe, for there is no remedy now, and God is neuer wanting to his seruants at such necessitous times as this; So they sett on towards the house, where being arriued, and asking a lodging for God Alm s sake, the Mistres of the place moued with compassion to see them in such pitious plight, tould them her husband was forth a hunting, and for her selfe she was desirous to accommodat them with al her hart, but if her husband came to haue notice of it, either of them should incurr his greeuous displeasure by it, she for receiuing them, and they for being receiued, but come what would she durst not deny them for God Alm s sake, and had rather then fal into his displeasure, incurr [Page 195]her husbands by it a thousand times; so shee entertained them in a more remote part of the house, with the greatest secrecie and charitie she could; In the meane time; her husband returning from the chace, finding al things prepared against his cōming home, sate downe to supper, where he was plentiously serued, whilst the goodnes of his appetite equaled the goodnes of the prouision; his wife considering the wants of the poore Religious men, in comparison of the plenty which was there, could not but expresse some sorrow for it in her countenance; which her husband obseruing, asked her wherefore she was so sad? and she a while excusing her selfe, at last he more & more importuning her, she plainly [Page 196]tould him, vpon his promise he would not be offended with it; how she had entertayned those poore Religious men in their extreame necessity for God Alm s sake, preferring by it the feare of God before the feare of him, and how whilst they by the fire side were plentiously feasting it, those poore soules pinched with hunger & cold were ready to starue to death, the cōpassion of whose incommodities with reflexion on their commodities the while, made her so sad and sorrowful in her minde: and hauing this discouered with teares in her eyes, her husband was so moued thereat, as he presently arose from the table, and commanding they should be fetcht into the roome, he himself went out to meete them, and [Page 197]welcomed them with such signes of affection, as for his owne mother he could not haue expressed more, this moued the wonder of al that were present there, but much more that which followeth; when he seeing their garments hang al frozen stiffe about them, and their feete and leggs chapt through the extremity of cold, was so moued thereat, as he presently seating them by the fire caused a bath of hott water to be brought, and he himselfe washed their feete: then after he had a while refreshed them there, he comanded a chamber next his owne to be prepared for them; whither hauing conducted them he addressing himselfe vnto the father sayd; My good father, resolue me I beseech you in curtesy; [Page 198]whether one who hath liued al his life a greeuous sinner, and yet hath neuer Confest him his sinns, may possibly be saued? There is no doubt, Sir, answered the Religious man, but whosoeuer with requisite penance for his sinns satisfies the iustice of Alm. God, may arriue at last to his saluation, for so God hath sayd; At what time soeuer a sinner shal repent him of his sinnes, he should liue: If it be so, replied the Gentleman, for Gods sake oblige me so much as to heare my Confession; the good father exceeding weary and opprest with sleepe, considering it a worke of much time, to heare the Confession, of such a one as he, encouraging him in his good desires, desired him to deferr it [Page 199]til morning, when he might at better leisure examine his Conscience, and consider more maturely of what he was to do; but who can assure me, answered the Gentleman, to liue til the morning? but for that, as it pleaseth God, and so he retired him to his rest; meane while the Religious man moued with an extraordinary solicitud of this his new Converts saluation, was no sooner at priuacy in his chamber, but casting himself vpon his knees, he besought Alm. God to dispose al that concerned him for his greater good, and thereupon be tooke himself to his bed; where in the profoundnes of his sleepe, he beheld in vision, the Angels and diuels at great debat about the soule of this Gentleman newlly deceased; [Page 200]the one challenging it to be theirs, the other denying it; the diuels alleadging for their side the many and greeuous crimes he had cōmitted in his life; the Angels for theirs, some slight and few good workes which he had done, but with soe litle successe as the Iudge was euen vpon the point of giuing iudgement for his condemnation, when his Angel Guardian interposed and sayd: I beseech your diuine Maiestie, remember (what I had almost forgot) the charitable entertaiment he gaue to those Religious men but yester-night; and I trust it wil more then incite you to pardon him; at this the Iudge demurring, at last in consideration of this one act of his, he gaue sentence for his saluation, and so his [Page 201]accusers departed frustrat of their intents. Heer the vision vanished, and the Religious man starting out of his sleepe, called to his Companion saying: My brother, my brother, the Gentleman of this house is dead, and which is more, is saued; and heere he related to him the whole progresse of his vision. Hereupon they both rose and calling to them of the house, aduertised them of what had happened, telling them for certaine that the Maister of the place was dead: at this, al were wonderfully amazed, and his wife the most afflicted woman in the world, not so much for his temporal death, as his eternal, which withgood cause she feared, til the Religious assured her that he was saued, and that by the same [Page 202]meanes he came to the knowledge of his death, by the same he vnderstood of his eternal life; So a great part of her sorrow being taken away, the rest she bestowed vpon his Obsequies, al that either knew his life or death, admiring in it the wonderful meroies of Alm. God.
From this Example let sinners take Instruction, to be alwayes charitable to the poore; & though their sinnes be neuer so many, yet neuer to despaire of the sweet goodnes of Alm. God, but cheifly let them learne from hence, to correspond to the Inspirations of Alm. God, and preuayle themselues of the occasions offered them by fauourable heauen, for their conuersions & eternal good: for so did this Gentleman both in [Page 203]wil intreating the Religious by the Inspirement of Alm. God, & in conceiuing a firme purpose for the Confessing of his sinnes, which nothing but death could hinder the performance of.
The Continuation of the Fourth Condition; which is the frequentation of the Sacrament of the Eucharist.
AS the seruants of the B. Virgin then to preserue their harts and mindes in purity, ought often to Confesse: so likewise to increase [Page 204]it in their soules, the more to illustrate their mindes, & vnite their harts more neare to Alm. God, ought they to frequent the Sacrament of the Eucharist, where God is gloriously & ful of al sweetnes imparting of himself, no otherwise then he doth vnto the B. soules in heauen. And who can imagine the hundreth part of the greatnesses, maruailes, and superabundant aduantages, which accrew to those who receiue this ineffable Sacrament, much lesse expresse it in their discourse and wordes? for the other Sacramēts, conferr grace 'tis true, to those who worthily participat of them; but this is the fountaine of grace, from whence it springs, which consequently in more plentious manner is communicated heare; [Page 205]the others come from God, but in this is God himselfe, the Authour of al grace and of al the Sacraments, and the source of al our good; others are meanes to bring vs vnto God, but this is the End and brings God vnto vs; al the sanctity of the rest only helping to dispose to the sanctity of this. With good reason then S. Dionysius the Areopagite, stiles it, the perfectiue and conseruatiue Sacrament, seeing it is the perfection and consummation of al the rest.
Amongst al the motiues that should incite vs to the frequentation of this B. Sacrament, none, me thinks, should be more efficacious, then our B. Ladyes so often frequenting it, by which with a zeale incredible she dayly (as it [Page 206]were) en-wombed her B. Sonne againe; according to the great Albert, S. Antonine, Sotus, and the learned Suarez; nor can any without strange temerity call it in question, who but considers her (as she was indeed the light and paterne of those primitiue Times, in which the B. Sacrament was so frequented, as Saint Luke writes of them; They perseuered in the Temple in prayers and the Communion of breaking bread.
And as for the Apostles, 'its certaine they al were Preists and Bishops ordained and established by Iesus Christ and Consequently according to their functions consecrated and receiued the Body of our Lord: I haue receiued of our Lord that which I haue giuen you, (sayes the great Apostle [Page 207]S. Paul of himselfe; And S. Andrew answered resolutly to the Proconsul exhorting him to Idolatry: I sacrifice dayly to the God omntpotent, who is the only true God; not the smoke of incense, nor the flesh and bloud of beasts, but the immaculat Lamb, of whose flesh and bloud al the faithful do eate and drink that which was immolated, yet remayning entire and aliue. S. Albert a deuout seruant of the B. Virgin descends more to particulars, and sayes, that S. Iohn was her ordinary Preist, from whose hands she communicated and receiued the Sacrament, that she continued this deuotion al her life, and at her death procured to haue ministred, vnto her. But who can imagine the excessiuenes of her deuotion in receiuing it? Since if [Page 208]some Saints were so deuout when they came vnto it, as they rauished the beholders in an admiration, can we doubt but she surpassed them in it, who surpassed them by such infinite degrees in the liuely apprehension and vnderstanding of the thing. S. Catherin of Sienna when she would expresse to her Confessarius the ardent desire she had to communicat of this Sacrament, would only say she hungred, and he vnderstood her meaning strait, and hauing receiued it according to her desire, she would remaine some fiue or sixe houres afterwards in extasie. Our S. Francis did so burne, nay euer dye with the desire thereof, as those who beheld him in the Act of Communicating, were astonished at [Page 209]his feruour in it, and none could behould him without hauing the fire of deuotion enkindled in thē selues the while he seemed so inebriated with it and transported with the ioy, and so great was his reuerence of it, as only it was that, which made him abstaine from Preist-hood, when once beseeching Alm. God by ardent prayer to declare vnto him what his pleasure was in that particular, an Angel appeared vnto him with a violl in his hand ful of pure and christallin liquor saying vnto him; Behold, Francis, those who duely administer the B. Sacrament, ought to be as cleane in hart, and as free from blemish in their soules, as this liquour is from al foulnes & impurity. With which apparition he was so confirmed [Page 210]in his humility as they could neuer induce him to any further Orders then he had.
And S. Clare of the same time with him, had no lesse deuotion to this Sacrament; as it appeares in that shee neuer approched vnto it, but with her eyes drowned in teares, whilest her hart was burning in deuotion. But what wonder that men goe to it with so profound submission and reuerence, when euen the Angels & diuels adore and reuerence it.
The B. Brother Stephen (as it is recorded in the Chronicles of our Order, celebrating Masse one day with great guift and deuotion, the Acolothite who assisted him falling a sleep, hauing been ouer-watched the night before; Two deuout women being [Page 211]present at Masse, beheld at the time of Eleuation two Angels in most beautious shapes with torches in their hands performing the Office the while of him that slept; and when the Eleuation was done, after their most profound reuerences they disappeared; This to their great admiration these deuout women obserued.
But what wonder if the Angels honour and reuerence their eternal King, when euen the Diuels themselues euen do it, as is manifest in they storye following: In Germany there was a certaine Virgin possessed by the Diuel, who before this lamentable accident, was of rare vertue and singular piety; It happened once as she was issuing forth of [Page 212]the Church with diuers others, a Preist passed by, bearing the B. Sacrament to the sicke, when al the people fell on their knees reuerently adoring it, except a certaine Iew who was there amongst the rest; which this Virgin spying she approached vnto him, and striking him sayd; thou wicked miscreant, why dost thou not adore the Creatour and Lord of al? The Iew replyed (moued with the indignity of the thing,) we are obliged to the acknowledgement but of one God a lone, and why then would you haue me reuerēce this, of which there are, as many as there are Hosts consecrated in the world? the possessed person hearing this, tooke a Siue, and holding it before his eies, bidd him regard [Page 213]the Sunne, and then ask't him, how many Suns he sawe? whe ther as many as there were beames that came through the siue, or only one, from whence al those beames were deriued? thinke me not so simple, sayd the Iew, as not to know there is but one only Sunne; more simple thou art then, answered she againe, to beleeue that we haue more Gods then one, though so many Hosts as thou seest euery where deriue themselues from his diuinity; and at this the Iew confounded left the place.
The B. Virgin not only adored this B. Sacrament, on earth, but now in heauen actually Continues her Adoration; which we may confirme by a storye taken out of Vincentius his Mirrour [Page 214]Historial the. 17. booke, confirmed by diuers other Authors of worthy credit: There was, sayes he, a Curat of euil life, addicted to his pleasures, and one who studied more to flay and kil his flock, then to feed them; It happened in his parish at the same tyme there-fel sicke a riche Gentleman of prime quality, and a poore widow of a vertuous life; the Vicar choosing rather to visit the Gētleman (as one from whom there was some what to be hoped for) left the widow without help abandoned: and after he had dispatch't with him, slightly hearing his Confession and administring the other Sacramēts, yet he remained lingering there so long impertiēntly flattering the Gentleman with hope of life, though [Page 215]he euen saw death in his Countenance, (only in hope of some temporal benefitt) vntil the widow mindful of her eternal good; sent for him being almost in her last Agonie: but he sticking fast there, in hope of gaine, could not be drawne from thence: which his Vicar perceiuing, moued with compassion; alasse Sir, sayd he, suffer not this poore woman to dye thus destitute of help, but at least send me thither: if you wil not goe your selfe: Goe, if you wil, sayd he, for my part I wil not leaue this Gentleman where there is hope of some what to be gott, to visit a begger where there is nothing but misery: hereupon the Vicar went with the B. Sacrament for her Viaticum, to visit this infirme creature, poor [Page 216]indeed of worldly riches, but riche in heauenly, without which al is pouerty: and he was no soener arriued at the doore, where the poore soule lay only vpon a litle straw, but he beheld the glorious Queene of heauen, accompanied with innumerable troopes of Angels and Virgins, assisted at her happy departure, at the sight of which the Vicar suspēded in his thoughts a while, whether he should enter or no, at last reflecting from his owne vnworthines on the dignity of him who was in the Sacrament which he brought with him, he confidently entred in, when the B. Virgin and al her Glorious trayne with humble reuerence adored it, and presently vanished away. When the good Vicar in extreme consolation [Page 217]approched to the Couch where the poore widow lay, and hauing heard her Confession and communicated her, the happy soule presently loosened from its mortal bones, tooke flight immediatly to heauen.
In the meane while, things succeeded cleane cōtrary at the riche mans house; whither the Vicar was no sooner returned, but he beheld the Gentlemans bed, al incircled in with ougly black spirits, with horrible noyse, skreekings, and roarings affrighting of his soule, whilest he cried out in horrible dismay: helpe, helpe, my freinds, these wicked spirits are haling me, and with their gripes they euen presse me to the hart: alasse! I am a lost and miserable man: and at last, whilst the [Page 218]Curat and the rest were labouring in vaine to comfort him, his aking soule weary of those momentary and painful gripes, issuing out of its body was receiued by those Feinds, and carried where was nothing but eternal torments.
Imagine but what impressions the whilest the concurrancy of these two Visions made in the heart of the good Vicar, and how deuoutly afterwards he reuerenced the B. Sacrament, hauing seene with what deuotion the B. Virgin did it, and al her heauenly traine; At least, the professed seruants of this B. Virgin ought to make their profitt of this Example, and learne from thence to reuerence the B. Sacrament; and also to haue the often receiuing [Page 219]of it in highe esteeme; not withstanding the friuolous opinions of some, who hold it an irreuerence the often frequenting of it; not considering that it is stiled our dayly bread; that S. Luke and S. Denis the Areopagite affirmes it to haue been the Custome of the Primitiue Christiās, to receiue it dayly with incredible Consolation. For their better instruction, let them heare Saint Ambrose exhorting to the frequent receiuing it: The seruants of Alm. God, (sayes he) receiue this bread dayly, since dayly thou hast need of it for thy Comfort refreshment, and purging thee from thy sinnes; And the Angelical Doctour S. Thomas sayes, That whosoeuer experienceth an increase of grace and deuotion by their often [Page 220]receiuing it, both may and ought to frequent it still, and that although it be Commendable sometimes for humility to abstaine from it, Yet it is more Commendable out of loue to receiue it often. As witnesseth that example of S. Bonauenture, who in his yonger yeares at his first entrance into the Order of the Frier-Minors, out of the profoundnes of his humility would oftentimes forbeare to cōmunicate; vntil hearing Masse one day, it pleased Alm. God to send him a particle of the Blessed Host by the hands of Angels to communicate withal, by this singular fauour both rewarding his humility, and encouraging him to more frequent receiuing it.
[Page 221] And heere we wil cease all further Discourse of these Conditions requisit in the seruants of the Blessed Virgin, and treate of the due reuerence which wee owe to her; and first we wil declare the Excellence thereof.
Heere endeth the first Part.
The second Part.
Of the Excellency of those Reuerences We are to exhibit in honour of the Queene of Heauen. CHAPITRE I.
AMONGST al the most noble and excellent seruices appertaining to the diuine honour, that Adoration which the Diuines cal Latria, and which is only appropriat to God in regard of the infinities [Page 223]of his Maiesty: holdes the first ranke and place. This adoration according to S. Iohn Damascene, consists in an interiour Act by which the Creature testifies his submission vnto his Creatour, by some exteriour signe either of vncouering the head, bowing the knee, inclining the body, or the like. With this supreme sort of Adoration the three Kings adored the Infant Iesus in his Mothers armes; And entring the house (sayes S. Mathew) they found the Infant with Mary his mother, & falling on the ground, they adored him words which excellētly wel declare the greatnes of this adoration; by which the Kings and Monarks of the earth humbly bow the head and knee vnto the King and Monarke of the heauens.
[Page 224] Now to speake of the adoration proper to the B. Virgin, the next degree to that of God, himselfe, the Diuines distinguish it by the name of Hyperdulia from the rest by which al creatures both in heauen and earth count it as honour to adore the sacred Queene of heauen.
According to the opinion of some Diuines, God had no sooner created the Angels, but he let them vnderstand, how his B. Sonne was one day to become man, and this man should be their God.
Whereupon the B. Spirits with regard vnto the time, honoured him as such, and consequently (as Suares sayes in following Saint Thomas his opinion) they odored his Mother as her who [Page 225]was to inuest him in mortal flesh.
And 'tis an approued veritie of al the Doctours and the cheife of them al S. Paul; that the Sonne of God being come into the world, al the Angels came to adore him. So (sayes he) when he sent his first borne sonne into the world, he sayd; Let al the Angels of God adore him: And S. Bonauenture and other deuout writers saye, that when the Infant Iesus was borne in the Stable, al the Angels in their seueral Quiers came to adore him, and that perhaps visibly in humane shapes, the more to honour his Humanity; After which they did their seueral reuerences to his B. Mother, the one and the other singing diuine and melodious Canticles of prayse.
[Page 226] Now if the B. Spirits with such profound reuerēce adored the B. Virgin while she was yet resident in the world, what excessiue honours may we imagine do they render her now in heauen, where next to God she holds the second place? invested with incomparable glorie at the right hand of her B. Sonne? For my part I am of opinion, that their most ordinary exercise is to honour the Sonne & Mother with incessant adoration; and so we read how S. Iohn rauished in extasye beheld the Angels incircling the Throne of God, and falling on their faces before it adoring the B. Trinity, and the sacred Virgin, daughter of the Eternal Father, Mother of the Sonne, and spouse of the holie Ghost: by [Page 227]which doth clearly appeare the excellency of this adoration, both Latria, and Hyperdulia, exhibited by al the Court of heauen vnto their King and Queen.
If then these glorious spirits honour with so soueraigne and magnificent a kind of Adoration the Mother of Alm. God, with greater reason ought we to honour her, by how much greater her fauours and graces haue been to vs, then to them. Let vs then honour her with al possible reuerence, to shew our selues grateful vnto her for her benefits: Of which we reade a rare and excellent Example in Scala caeli; and it is this. A certaine holy Monke in England being much deuoted to the Queene of heauen, and amongst other his deuotions vsing [Page 228]often to salute her with profound reuerence, and bow downe as often as he hard her name pronounced, this holy name through extremity of age becoming so feeble as he scarce could moue himselfe or so much as stirre him in his bed, the Abbot assigned him one to attend on him in his chamber; but he not being able to be alwayes present to his occasions, it happened that once in his absence he desirous to remoue himselfe, and hauing twice or thrice attempted it in vaine, at last hauing recourse vnto his prayers beseeching the B. Virgins assistance, behold she sodainly appeared to him, waited on by a faire traine of Virgins, two of which by appointment set him in that posture which he desired; [Page 229]when the B. Virgin, after she had most sweetly comforted him (as a pledge of her deare acceptance of his deuotion) added vnto his terme of life twenty yeares, and restored him to his perfect health againe. A strange fauour, which cōferr'd not so much vnto the corporal vigour of the man, as it did to his spiritual in deuoutly seruing her.
But in the laudable exercise hereof, we are not so much to regard the otward comportment of the body, as the inward disposition of the mind in framing a deuout conceipt of the B. Virgin, imagining her present as often as we exhibit to her any corporal reuerence, and beholding vs the while with a deare regard, whereby this one deuotion will [Page 230]become more familiar to vs, and our remembrance of her more deare and cordial, so as we shal take pleasure to speake with her and of her, on al occasions, and more confidently preferr our petitions to her in our necessities; And this affection whosoeuer shal conceiue of her in his mind, is in a most happy estate & may wel presume of his saluation, and to be one of the number of the elect; whence he cannot but experience an incredible ioy of minde, since (according to a certaine graue Authour:) If thou feele in thy hart (sayes he) a singular affection and deuotion to the glorious Virgin, it is a signe of thy Praedestination to eternal life, and thou mayst wel be glad and reioyce at it.
These holie motions and pious [Page 231]affects of loue & reuerence were found in that deuout woman, of whom it is recorded in Scala celi; That being of noble birth, though fortune were wanting to her nobility; and hauing two daughters, whom shee carefully had educated in deuotion to the B. Virgin and the seruice of Alm. God; It chanced at last that their pouerty was soe great, as they had nothing to sustaine their life, nor defend them from the extremity of pouerty; at which the mother exceedingly afflicted, had recourse one day vnto the Church, where before an Image of the B. Virgin deuoutly kneeling down, she with a voice often interrupted with her sobs and sighes, in this manner deuoutly supplicated her: O most holy Virgin, the refuge [Page 232]of such miserable creatures as my selfe; behold my two daughters here which it hath pleased Alm. God to bestow on me being brought vnto extreme necessity, whom now I resigne ouer vnto your care and motherly Prouidence, since mine no longer can auayle them; accept them then, and prouide for them as you see best, since al humane protection fayleth mee. Hauing finished her supplication, and being ready to depart the Church; behold a yong man of rauishing feature (wee may wel imagine some Angel sent from heauen) presented her with a hundred poundes saying; This money, Lady, I haue long owed to your deceased husband, pardon my so long delaying the payment of it; So he departed, and she vnto her home; where, [Page 233]with the money she made prouision what was necessary for the adorning her daughters according to their quality; which made the world (euer inclined to imagine and speake the worst) report them to haue by lesse chast wayes arriued at that plēty which it saw they had: the noble mother no sooner had notice hereof, but with teares in her eyes, calling her daughters to her, she sayd vnto them; My daughters, go to the B. Virgin, vnder whose patronage you are, and commend your fame and reputation vnto her, who now is more concerned in it then I, to fetch you faire & clearly off againe; they did so, & with al the attestations as deuotion could suggest, they beseeched their diuine Mistresse, to releiue [Page 234]them in their fame, as she had in their pouerty; neither was it in vaine, for in short time after, they became so vertuously reported of, as the Prince of the countrey moued by the common fame that went of them, constituted them Abbesses of two seuerall Monasteries of his foundation.
How acceptable to the Blessed Virgin these reuerences & adorations are. CHAP. II.
THERE is none so ignorant that doth not know, that the more we honour where it is deserued, the more we ingratiat our selues with the honoured. This supposed, we hauing in the precedent chapter declared the B. Virgins meriting in the highest kinde, this sort of Adoration which we cal Hyperdulia, consequently our [Page 236]honouring her therby cannot but be most grateful and acceptable to her. It is an exercise, as we haue insinuated, practised by the Angels themselues in heauen and who soeuer practises it on earth, becomes (as it were) by it, equale vnto them; Angels of earth in honouring and reuerencing the soueraigne Queene of heauen. Neither are we to imagine that honour we exhibit vnto her here, lesse grateful vnto her, then that which they do there; nay, perhaps there are some men on earth so zealous in her seruice, who acquit them so wel of their deuotions and with such vigour of spirit goe reuerencing her, that their seruices to her heere, are more grateful then theirs here, and consequently in [Page 237]their reward of glory also they shal out strip then farr.
Dul-sighted as we are then, not to see of how great glorye we depriue our selues, when we endeauour not in al we may, to please the B. Virgin in honouring her. Certainly, to fast, to watch, to weare hayrcloth, say our Beads, Offices, or such deuotions, are very meritorious and pleasing vnto her; but it is impossible for al the learning and eloquence of the Quire of Seraphins, to expresse vnto the life the infinit gladnes and extreme pleasure she receaues from these Adorations proceeding from the interior of the minde, and accompanied with the respectiue comportment of the exterior.
Besides, al the Angels and the [Page 238]Celestial Court do take particular contentment in the honour and reuerence exhibited to their soueraigne Queene; for if earthly Courtiers reioyce when any new honour redounds vnto their Prince, how much more reioycing may we imagine to be in heauen, when they see their Princesse so honoured heere? and of this reioycing the B. Trinitie hath its part, when it beholds her reuerenced, in whom they haue lodged al their supreme and singular delights; the Father reioyces to see his daughter so honored, the Sonne his Mother, and the holy Ghost his Spouse.
Let al men then, of what estate, sexe, or condition they be, with al diligence and solicitud procure [Page 239]to honour the Glorious and euer B. Virgin Mary, with al becoming reuerence; especially since the honour due to her, redounds vnto her B. Sonne, as the honour done to Saints doth to God who made them so. In honouring the B. Virgin then, as the most excellent of creatures, we honour God her Creatour, confessing al those excellencyes we honour her for, proceeding from his liberality vnto her, and thanking and praysing him for making a creature of our owne Condition so worthy and excellent; besides, the honour and seruices done vnto the Mother for the Sonns regard, the Sonne takes as done to him, and proceeding from the loue and respect we beare him, nay, which is more, the deuotion [Page 240]towards the Mother encreases the deuotion towards the sonne, in that she (as most true vnto his honour (referrs al vnto it that is offered her, and leade them vnto him, who addresse themselues vnto her. Iust so then, as in honouring and glorifiing the B. Virgin, we do but honour and glorify God, so we in placeing our Confidence in her, but place it in God himselfe, for what is it to confide in him, but to confide in those meanes which he hath prouided vs for our saluation; and amongst al the meanes one of the most efficatious is to Commend our selues vnto her patronage, as we are instructed by the holy Church in that her Antiphon: Spes nostra salue: eia ergo aduocata nostra illos tuos misericordes [Page 241]oculos ad nos conuerte: Haile O our hope, and O our aduocate Conuert your eyes of mercy towards vs. And that great light of the Church S. Augustine. sayes to the same effect: You are the only hope of sinners, & frō you, ô Glorious Virgin. We expect pardon of our sinns, & recompence for our good works.
Knowing then for certaine, that in honouring the B. Virgin, we do but honour God, we are often to procure to honour her, and both day and night offer vp vnto her our reuerēces, especially in the night when the time is more silent and more fitt for our deuotions. This how grateful it is vnto her, she her self declared to a certaine Capuchine of our order, one most deuout vnto her. This good Religious man had a laudable custome profundly to incline vnto [Page 242]her a hundred tymes a day, til hauing some special charge of the Conuent, the performance of which exacted much time of him, not able to Comply with both, he cutt-off one halfe of his deuotions, & diminished them vnto fifty tymes: Now it happened that one day whilst he was busily imployed in his pious exercises, the B. Virgin appeared vnto him, inuested with most glorious ornaments, wearing a riche mantle ouer them, with only one halfe of it embroydered with starrs; and addressing her speech vnto him she sayd, how comes it, my sonne, thy loue is growne so cold in thee? that hauing begun to imbellish this mantle with so many bright shiuing starrs, thou hast giuen ouer and left the [Page 243]rest vndone? it is a worke so grateful vnto me the performance of it; as nothing can bee more vngrateful vnto me then the neglect of it; wherefore as you respect my loue, finish your deuotions as you haue wel begun, and so vanished away leaving the good Religious man making his profit of her so mild reproofe, & renewing his ancient deuotions agayne, he exercised them vnto the end of his life, in that ful number he began withal.
And let none imagine this a deuotion only for women or the simpler and vulgar sort, for al are equally obliged to honour her, of what sexe, estate, or condition soeuer they be; the Patriarkes & Prophets (as the Diuines affirme) acknowledged her worth, and reuerenced [Page 244]her for it thousands and thousands of yeares, before she was borne into the world: But what do I talke of Patriarkes and Prophets, when the Angels them selues at the first instant of their creation, beholding her in the Eternal Word, humbly reuerenced and adored her, as one that should one day be their Queene in heauen, and be the mother of their King on earth. And what should we say more? euen God himselfe become man was obedient vnto her commands, and obserued her with al filial loue and reuence.
To descend now to the Christians of the Primitiue Church, the Apostles reuerenced her dedicated Temples to her seruice, erected Altars to her, and according [Page 245]to the opinions of some cō secrated to her the famous house of Loretto. But omitting these, let vs come to the Potentates of the world; how many Emperours, Kings, and soueraigne Bishops haue there been, who haue reuerently taken their Crownes of their heads, and offered them at her feete?
What titles of prayse and honour by the Doctors of the Church haue anciently been bestowed vpon her by S. Hierome, S. Augustine, S. Chrysostom, and innumerable others? how Diuinely hath S. Thomas spoken in her prayse? how deuoutly S. Bonauenture? and how affectionatly Albert the Great, in humble acknowledgement of the learning which hereceiued from her? [Page 246]Let vs fixe vpon Alexander de Hales amongst the rest, as one singularly deuoted vnto her, and recount the motiue he had to leaue the world, and inrol himselfe in the seruice of our Sauiour Christ vnder the banner of s. Francis of Assisium.
This Alexander of Hales being English by nation, was of a sublime spirit, and of singular erudition, the first professor of Theologie in the Vniuersitie of Paris, & one so affectionatly deuoted to the B. Virgin, as he made a vowe, neuer to refuse any thing that should be asked him in her name; A certaine Gentle woman vnderstanding this, persuaded the Bernardines to make their vse of it by winning him to their Order, and illustrating it by so great a [Page 247]light of learning, which they resolued to doe, and repairing to him they made their approaches a farr off, discoursing of learning and deuotion; but God Alm. permitted not, that at that time they should come neerer to him; the Gentle - woman vnderstanding what was done, had recourse vnto the Frier Preachers next, animating them and putting them in the way to make him one of their Order as she done the Bernardines before; which was attempted also by them, & iust as they were putting him to his vowe, by chance two Frier Minors coming in, one of them diuinely inspired thus sayd vnto him; Alexander, it is highe time for you to with draw your selfe from those vanityes which haue abused you [Page 248]so long; wherefore in the name of God and his B. Mother I coniure you to take the habit of S. Francis, for I know his Order hath need of such as you are; Alexander touched with these words as by the finger of the holy Ghost, and remembring the vow he had made, answered him presently, Goe you hence good fathers, and I wil instantly follow to the ful effecting of your desires; and so he did, taking on him the holy habit, til being in his probation he was greeuously tempted to cast it off agayne, by reason of some austerities he could not vndergoe so wel; and iust as he was vpon the point of doing it, behold S. Francis appeared vnto him in his sleepe, bearing on his shoulders a heauie Crosse, with [Page 249]which he endeauoured to clime a stipe hil; at which he was so moued with compassion, as he offered him his seruice to helpe him vp with it; wherupon the Saint beholding him with an angrie eye, goe offer thy seruice (sayd he) to suche weaklings as thy selfe; for if thou canst not carry thine that is so light, how canst thou help me to beare my heauier one? the Novice perceiuing strait his mind from this his reprehension, resolued to continue in the Order, not withstanding al the difficulties thereof, and concluded there was no other waye to heauen, then by bearing the Crosses which are offered vs.
That the quality of Mother of God obliges both men and Angels to the adoring of her. CHAP. III.
AMONG al dignities, graces, greatnesses, and prerogatiues, with which Alm. God hath honored the B. Virgin, there is none more highe and sublime, then that of being Mother of God, it surpassing al of which any creature can be capable; surmounts the heauens, and the celestial Hierarchies, [Page 249]comes neere to diuine, immense, and incomprehensible, & in fine goes beyond al that can be express't by words, or conceiued by any Angelical or humane thought. This S. Augustine in the beginning of his book of the B. Virgins Assumption, doth intimate, where he sayes: There is no hart that conceiue, or tongue that can expresse the effect of this grace and dignity. And S. Bernard in diuers places and diuers manners aymes at the expression of this great dignity. S. Anselme in his Treatise of the B. Virgins magnituds sayes; that next to the being God, there is no dignity in heauen or earth can equal hers: To say only (sayes he) of the B. Virgin, that she is Mother of God, is a thing that exceeds al sublimity, which next [Page 252]to God can be said or imagined. From hence the holy Fathers inferr, that the title of being Mother of God, is the foūtaine from whence do flow al her other graces and prerogatiues; for so, say they, whence was it, that from al eternity she was in a particular māner predestinat; because she was to be the Mother of God. Why was she sanctified by the holy Ghost in her Mothers wombe? to be the more worthy receptacle of the Sonne of God. Why in her Conception was she exempted from original sinne? that the eternal Word might from her body take immaculat flesh. Why was she exalted aboue al the Thrones & celestial Hierarchies? but because she was the Mother of God, who is the soueraine King of heauē & [Page 253]earth. Whence in fine, is it, that the Princes of heauen and earth, nay, euen of Hel it selfe, bow downe and do reuerence at mention of her name, but only because she is Mother to the supreme Lord of al, to whom al do homage, and in whose presence al the great ones that are, shrinke vp to nothing, and not appeare at al. O wonderful greatnes of this highe and excellent dignity bestowed vpon a simple Virgin! Who is not astonished, who is not alienated from his senses with admiration? to be at once a mother, and a Virgin! to containe in the narrow inclosure of her wombe, him whom the heauens with al their height & latitud can not containe! to be Mother of the most deare delights of the [Page 254]Eternal Father, and the most glorious obiects of Angels, and finally (which is the most prodigious of al) to haue produced her Creatour, and brought her Father forth. These are things aboue al capacity, rauishing nature with astonishment and wonder, so as with good reason the holy Church sayes of her: Nature admired, when you brought forth that holy one, who brought forth you.
The B. Virgin then merits in being Mother of God, al imaginable honour from one creature to another, and in particular that which the Diuines intitle Hyperdulia, which also admits of a subdiuision, according to Suarez, into superiour & inferiour; with the Inferiour those are honored, who haue some particular excellence [Page 255] aboue the rest, as to S. Iohn Baptist, & the Apostles, for their eminency of place, to S. Francis for the singular testimony of his sanctity giuen by Alm. God in the impression of the sacred Stigmats: but with the superiour, the Mother of God alone, who only had the honour to beare, bring forth, nourish, & educat the only Sonne of the only Eternal God.
And in regard of this high and most eminent dignity of hers, al Creatures in heauen and earth reuerence her, and acknowledge her for their soueraigne Lady and Queene, and at her name the greatest Potentats on earth bow downe their knees, and do humble reuerence; so al generations of the world praise and honour her, as she in her Canticle diuinely [Page 256]presaged: Behold from henceforth al generatiōs shal cal me blessed; & de facto, what people, what nation is there on the earth, so irreligious and barbarous, who haue her not in honour and reuerence? Euen the Iewes, & their Rabbins haue written in her praise, and the most obstinat of them haue experienced and acknowledged her most powerful aide in their necessities.
As witnesseth this maruay lous story recorded by the learned Pelbert in his Stellary of the B. Virgin; of a Iewish-woman, who being in the paines of childbirth, & neerer going out of the world, then bringing a child into it, some Christians (who charitably came to visit her) exhorted her to inuocat the B. Virgin for her deliuerance; the poore woman did [Page 257]so and lifting vp her eyes & voicè to heauen in a languishing manner; O most gracious Virgin (said she) I beseech you to haue pitty on me though I be of the vnhappy race of those who so crucified God your Sonne & consequently vnworthy of your fauours) yet notwithstāding if you shal vouchsafe me your assistance in this extremity; I do heere vow to relinquish the errour of my Religion, and together with the fruit of my wombe (as soone as it shal be borne to light) to receiue the holy Baptisme, and liue and die at your deuotion: she had no sooner pronounced this, but sodainly behold her safely deliuered of a sonne, which according to her vow within some few dayes (together with her self) she procured [Page 258]to haue baptized; which her husband (who then had vndertaken a Iourney) vnderstanding at his returne, he was so mightily incē sed at it, and in so furious a rage, as he presently in his mothers armes murthered the innocēt child; whereupon she out of feare of her owne death, and horrour of her childs, fled instantly crying al the way she went, in such a vehemencye, and in such affright, as the people flocking about her, & vnderstanding the reason of her laments, rann al towards her home so violently bent against the Murtherer, as infaillibly they had torne him in peeces had they encountred him; but he, (what with the horrour of his crime, and feare of punishment) preuented them, and fled towards the Citty [Page 259]gates which finding shut, he was forced to take sanctuary in a litle Chappel of the B. Virgins then open by chance, where hauing leisure to looke about him, he espyed an Image of our B. Lady in Relieue, ouer the highe Altar, at sight of which he was so strucken with shame and repentance, as casting him on his knees with a dolorous accent; Too great (sayd he) too great, O sacred Virgin, is your beingnity to me, who haue so greeuously offended you, to Protect and conceale me in this my flight; but I see it is true what I haue often hard, that your Clemency is the greatest maruayle in the world, and that but regard it, & it is vnmeasurable euery way: I implore then that sweet clemency of yours nōt to saue my life, for the horriblnes of my Crime, hath [Page 260]asweltaken from me the desire, as the deseruing of it, but to forget it, and to forgiue and washe it away in the foūtaine of my teares, & withal to accept his deed of guift of mine to your B. Sonne and you, of my hart and al I am, who now haue no other desire, then to be al, and wholly yours.
He had prosecuted his speech, but the Officers entring the Chapel, interrupted him, and seapel, interrupted him, and seazing on him, they carried him prisoner to the Prouost of the place; where he was no sooner come, but falling on his knees before him, he sayd vnto him with a resolut countenance; I do not this to moue you to Compassion of my crime, and saue my life, but only to begg this fauour of you, that I may haue the happines to be baptized before I dye.
[Page 261] The Prouost no lesse reioycing then wondring at his demand, gladly granted him his request, and hauing receiued him from the Font himselfe, that Ceremony, being ouer, he proceeding to the examination of his fact, not letting the pleasure of the one, hinder the displeasure of the other. But behold, while this was in agitation, the mother powring forth her affection in laments ouer the murthered carcasse of her Child, by degrees perceiued it stirr, and fixe its eyes vpon her with a gratious smile, and being in a transport of ioy and admiration therof, at the same instant was brought her the newes of her husbands Conuersion; whereupon she instantly tooke her child, and presented it aliue [Page 262]before the Prouost, no marke nor signe remayning that euer it had been dead, but only a litle starr where he had giuen the wound. The Prouost beholding this supendious miracle, absolued the Criminal as one who already was absolued from heauen; who being a learned man and a great Rabby in the Iewish law, afterwars wholy conuerted his tongue and penne to the setting forth the prayses of the B. Virgin and the Christian law, which he strō gly defended against the errours of that sort.
Nay, euen the Turkes themselues, and impious Moores concurr in honouring the sacred Virgin; and reuerencing her as Mother of God, as appeares by the greeuous penaltyes imposed by [Page 263]their Alcoran, on any whosoeuer shal blaspheme her name. But what should we say of the honour exhibited to her amongst the Christians, when scarcely is any so poore a village or hamlett, where she is not honoured; by some place of deuotion dedicated vnto her? and her Images and pictures are in such veneration, as who hath not part in the worship of them?
A yong Scholler (as Vincentius in his historial Mirrors recounteth it) being so deuoted to her, as he vsed on his knees, as often as any Image of hers occur'd, to salute her in this deuout manner. Haile Mary &c. or this: Blessed is the sacred Virgin; wombe that bore the Eternal fathers sonne, and blessed the breasts that gaue him [Page 264]sucke, &c. But as God oftentimes scourges those most, whom he loues dearest, it hapned this yong man fel into so violent a freinzie, as he would teare and bite his bookes and euery thing he could lay his hands vpon; One day amongst the rest being in his furious fitts, behod a yong man of incomparable beauty, and shining with resplendant light (no doubt but his good Angel) was seen by his beds side, making for him this pious prayer: O B. Lady, see, see your poore seruant heere, who so deuoutly and often hath prayed vnto you; and giuen a thousand testimonies of his deuotion; behold him now in how pitious a state he is, so destitut of al humane Comforts, as euen inhumanity it selfe would commiserat [Page 265]his case; this is the mouth, these are the lippes that haue so often pronounc't your praise; and is it not pitty to see them now, the instruments of rage & furye only, which were once only of deuotiō and piety? O therfore haue mercy vpō him, who of none with more right can expect it then of you, & restor' him to that health he so wel imploied in your honor hertofore; This said, he dis-appeared, and the yong man felt instantly the effect of his prayers by his recouery, which was so speedy & miraculous, as acknowledging the B. Virgins particular fauour in it, he to gratifie her for it, entred into an austere Religiō, where he liued & died as became one, who held his life on such a pious tenour of his good Angel, and his better Aduocate.
Hovv we ought to reuerence and adore the B Virgin, in regard of the sublimity of her glory aboue al other Saints. CHAP. IV.
SEEING the Saints which are now in heauen, in possession of their eternity of happines, are to be honoured with that fort of reuerence which the Diuines cal Dulia, which is the lowest sort of reuerēce appropriated to any Saint, & the higher they are in dignity, [Page 267]with the more high and particular reuerence are they to be honoured; what supreme honour may we imagine due, vnto our soueraigne Lady and Queene of heauen, who by so many degrees of dignity is preferred before them al, seated at the right hand of her B. Sonne, so neere and deare vnto him as she is, and whom the rest of Saints, only a farr off reuerence and admire? And if it be true, that each ones glory beares a proportion with the grace they haue, & the more their grace on earth the more their glory in heauen; how excellent in glory must she bee aboue them al, who was so farr superiour to them in grace? for who knowes not, how from the very instant of her Conception, [Page 268]when she was sanctified in her Mothers wombe, God went heaping more and more graces vpon her stil, vntil her death when the accumulation was Complete, and how in al tymes she cooperated with him in al her actions, in al occurēces, stil meditating how to add vnto it, accompanying al her exteriour workes with the interiour intention of the minde; Which Albert the great exemplifies very wel in that treatise of his, de beata Virgine; and S. Bernard more particularly where he sayes. This Virgin and mother of the highest, not only waking but euen sleeping had the fruition of heauenly things in Contemplation, no earthtlye affaire being so forcible, as to interrupt her Commerce of thought with heauen, [Page 269]in so much as euen in her sleepe she was busyed more in Contemplation then the rest of the Saints when they were most perfectly awake. Who then, of what intelligent a spirit soeuer they bee, can comprehend the immensity of the grace and merits of the glorious Virgin, & consequently the infinit glorie she had in recompence, seeing as the same Doctours affirmes; The more she excelled others in grace on earth, the more glory she obtained in heauen. Let vs conclude then, that her glory there, is incomprehensible, and surpasses by infinite degrees that of al the Saints & Angels; Conformable to that saing of S. Iohn Chrysostome: What is there more holy than the B. Virgin (says he;) neyther the Prophets [Page 270]Apostles, Martyrs, Patriarcks Angels, Trones, Dominations, Seraphins, nor Churubins; in fine, there is no visible nor Created thing more great or more excellent then she.
And S. Anselme; Ineffable (says he) and euer-more admirable is the grace and greatnes of this Virgin: And in prosecuting his discourse: And what, O B. Lady: is there more to be sayd? when but Considering the immensity of your grace, glory; and felicity, I am destitut of forces; and my Voice fayleth me. And yet not only from the abūdance of Grace which was in her, but much more from her humility may we argue the greatnes and dignity which she hath in heauen; for it being an approued verity to al the world that the more we abase our selues on earth, the more shal we be exalted [Page 271]for it in heauen; as is testifyed by verity it self: Vvho humble themselues, shalbe exalted, &c. And that great light of the Church S. Ambrose sayes: The more abiect we are on earth, the more we shalbe exalted for it in heauen: And he adds; That by so many degrees of humility we descend on earth, by so many of glory we shal ascend in heauen. Since no creature euer thought so humbly and abiectly of her selfe as this B. Virgin did, we may wel imagine, that by this pretious vertue she so wonn the hart of God, and gott such hold of his affections, that she euen obliged him by it to descend from heauen to earth into her wombe, and choose her for his spouse and mother, which she in that Canticle of hers Confesses of her selfe: [Page 272] Because he hath regarded the humility of his hand-maid, &c. Which shewes the excellency of her humility. And S. Bernard sayes of it, that when the Angel saluted her, her answering him in that manner so humble, and resigning her selfe entirely vnto the Wil of God: Behold the hand-maid of our Lord, &c. Was more grateful vnto God, and meritorious for her, then al the actions of men and Angels put together, and that by it alone, she merited, the being Mother of our Sauiour Christ: Neuer (sayes S. Bernard) had she been exalted aboue the Angels, if she had not humbled her selfe before.
And if some Saints, as namely S. Francis, haue merited by their humility, to be ranged amongst the Seraphins the cheifest Order [Page 273]of Angels and next to the Diuinity; to what immensitie of glory are we to imagine the B. Virgin is exalted, for the profoundnes of her humility, which descended lower then euer any Saints could doe? In consideration of which, we may wel imagine, that her glorie and felicity as farr surpasseth that of al other Saints, as the heauēs do a litle point, the cleare light of the Sunne a candle the Ocean a smale drop of water, or al the earth the least graine of sand.
With good reason then, since she is exalted to such a height of dignitie, we are to honour her, as the soueraine Queene and Empresse of men and Angels; and as eminent as she is in dignity so is she in beautye and amability, able to obscure with the brightnes [Page 274]of its splendour, not-only al humane eyes, but euen those of the Angels themselues, as appeares by this story recorded by Herod Religious of the Order of S. Dominick.
There was a yong scribe (sayeshe) much deuoted to the B. Virgin, who being some-what conuersant in the holy Scriptures where her excellent beauty is commended with such Encomiums, he at last grew passionatly desirous to see her in that beauty she appeared with in heauen, & praying for the accomplishment of his desires, he heard a voyce reprehending him for it, in that he ask't a thing aboue his capacity & which his eyes were too weake to behold, nor could it cost him lesse then his sight the beholding [Page 275]it; but he willing to put it to the venture, persisted stil in his Petition, yet at last vpon more mature reflexion, he resolu'd, if the fauour were granted him, to reserue on eye at least whilest only with the other he regarded it; And so it happened that she appearing vnto him in a most glorious and resplendent manner, that one eye with which he regarded her, being ouercome with the excellency of the obiect, became wholy blind; but so farr was he from euer repenting it, as with iterated petition he be sought her, to appeare but vnto him in that glory once agayne, and he would be also willing to forgoe the other eye; the B. Virgin to content his deuotion, did as he desired her, but was so farr from inflicting [Page 276]that penalty vpon him which he did expect, as she restored him his other eye againe, wher with we may imagine how contented a man he was.
Neither doth she exceed al the Angels and Saints in beauty and splendour only, but also in ioy and felicity, which with out doubt she hath in as supereminent degree aboue the rest, as her glory aboue the rest is more high and eminent; And for that there are diuers Doctours who affirme, that she alone hath more glory then al the Saints together; this being so, imagine of what ioy & felicity she is possest the while, the quality of which is so exceedingly rauishing, that S. Augustine doubts not to affirme of it, that one dropp of heauenly felicity [Page 277]but falling into hel, would sweetenal its torments. O strange expression of the wōdrous sweetnes and deliciousnes thereof: if one dropp of it could worke such effects in hel, what must whole torrents of it worke in the harts of those who are possest of it? The Apostles vpon an arid and barren mountains topp, sawe but only a litle glimpse of the glory of heauen in our Sauiours Transfiguration, and tasted by it but a litle superficial ioy, and yet you see they could haue been content to haue remained there al their liues. But that example which I shal now declare, deserues yet greater admiration.
A certaine Religious Monke of holy life, exercised long in the contemplation of the Ioyes of Heauen, conceiued at last such [Page 278]a feruent desire of it, that he incessantly besought Alm. God, that (to comprehend it the better) if it were possible he might haue some tast of it in this mortal life; and continuing in this deuotion many yeares, at last close by his Cell he heard a bird sing so wondrous delightfully, as rauished with it, he presently lyed him out to enioy more freely its delicious melody, and following it a flight or two, at last it ledd him into a wood therby; where it begann to sing; and he rauish't in hearing it, satt downe nighe the tree wheron it was, where he might both see & heare it best, nor did he know, with whether he was delighted most; who when he beheld the beauty of it, wished himself al [Page 279]eyes, when he heard its diuine notes wished himselfe al eares againe; In fine, feasting these two senses so long he satt till the Bird cea'st its melody, and flew quite away; when he arising tooke his way towards his Monastery, imagining he had been away only some houre or two; but beig returned back againe, he foūd it almost al rebuilded a new againe, and knocking at the gate, the Porter and he were both so strange one to another, as they admired at either, the Porter that the Monke should say he was Religious of the house, the Monke that he should say he had been Porter there many yeares; In fine, the Abbot came being informed thereof, whom he as litle knew as the Porter, and vnto whom he was as [Page 280]litle knowne; who in fine examining him, foūd by the Records of the House that those Religious whom he named, to haue liued in that Monastery with him, were deceased so long before, as by computation of time they found, he had been absent three hūdred and sixty yeares. If then so many yeares seemed but a short houre to that Religious man charmed with the sweetnes of that Musick he listned vnto, perform'd perhaps by some Angel of heauen; how delicious, sweet, and rauishing must the Ioyes of Heauen needs bee, where al the Angels sing together incessantly praising and glorifying their heauenly King.
And if this good Religious man could remaine expos'd vnto [Page 281]the iniuries of the time so many yeares, rauished with tasting but one dropp as it were of the deliciousnes of heauen; O God, who can imagine the delight of those, who in al comfortable Eternity shal bee feasted with it to al satiety; They shal bee inebriated with the abundance of thy house, and drink of the torrent of thy delights; sayes the holy Scripture. Seeing then the B. Virgin, next to God is Mistresse and Lady of this Pallace of deliciousnes, and as it were the pipe that cōueyes al its deliciousnes from God the fountaine of it, to al that participat of its Ioy in heauen: Let vs honour, adore, and reuerence her with al those due acknowledgments, of which we haue already treated or shal herafter treate.
That we ought to adore the B Virgin, for that she is the soueraine Lady of all Creatures both in earth, and heauen. CHAP. V.
APERSON which is riche, noble, and vertuous, deserveth honour, & the more they excel in it, the more honour they deserue; as we see by experiēce in persons most eminent in the world. The Blessed Virgin then, being so great a paterne of sanctity, a Compendium [Page 283]of al perfections, chosen by God for his Mother, and elected to a supreme height of dignity aboue al the Quiers of Angels, and finally being Empresse of al superiour and inferiour Creatures; with good reason both Angels and men are to honour and reuerence her, as the soueraigne Queene of the whore Vniuerse: neither should there be any (me thinks) so impudent to dispute her title to it, nor so impious as to offer to defraude her of those sublime honours due to so sublime a title; she were a Queene, if there were no other reason but only because her sonne is a King, King of Kings, & Lord of Lords; and who knowes not that the King and Queenes honours goes so conioyn'd in one, [Page 284]as from the dishonouring the one, redounds to the other a dishonour too? The B. Virgin, being (as formerly we haue said) daughter to God the Father, Mother of his Sonne, and Spouse of the holy Ghost, and consequently daughter, mother, and spouse of the holy Trinity, considering her alliance and coniunction with God, and namely with the humanized Word of God the Sōne, whom this great Al acknowledges for King; of her being Queen can be no doubt al; and this S. Athanasius affirmes where he sayes: He being King and Lord, his mother who engendred him, hath consequently the reputation of Queene and Mother. And S. Iohn Damascen: She was vndoubtedly declared Queene (sayes he) of al Created things when [Page 285]she became Mother of the Creatour.
Let vs then conclude, that she being Queene of this Vniuerse, hath ouer it an absolut command, and that al are to obey her, and render her that honour and obeissance, which from Vassals is due to those who are ouer them; And in admiration of this power of hers, was that deuout exclamation of holy S. Bernard; O blessed Mary (sayes he) al power is giuen you both in heauen and earth, do as you can do al that you desire.
Among al the title of Greatnes, which our Mother the holy Church honours her with, that of Queene of heauen she vses most frequently, & Lady of Angels: Reginacaeli, & Domina Angelorum, &c. Now the greater the extent of ones Dominion is, the greater [Page 286]euer is their power and magnisicence; so as if one could attaine to the Dominion ouer al the world; how absolute and vnlimited should their power to be? and yet what is al this world to the Heauens amplitude which she is Lady of? and where her subiects are perpetually honoring her, so as we may say of her: The Heauens declare the glory of Mary; and the heauenly Courtyers take it for honour to obey her commands. To conclude, it is but litle we can say of her greatnes, how great soeuer that litle may seeme to be, and arriuing euen to admiration, which euer there takes vp, where humane knowledge leaues.
And so is it not an admirable thing, that the whole roundour of the earth in comparison of the [Page 287]Heauens should be but as the center point compared to a mightie Spheare? & who can imagine then the immensity of that, when the earth which containes Empires, Kingdomes and Prouinces, is so meere a nothing in comparison thereof? Some are of opinion, that the element of water is ten times bigger then the land, the aire ten times bigger then the water, the fire then that, and so with proportion each heauen bigger then another, &c. And to giue you some dimme light of its magnitud, the Moone which in lesse then a moneth surrounds its Orbe, would be incircling the starry heauen according to the most expert of the Mathematiciens thirty sixe thousand yeares and more; which notwithstanding [Page 288]compared to the Coelum empyreum or habitation of the Blessed, is but a poore litle Circle, & for magnitud not worthy the speaking of. For which reason some Authours are of opinion cited by Philip Diez, that if a milstone were throwne from thence, it would be a thousand fiue hundred yeares in falling down. Who admires not in hearing this, and cries not out with him: O Lord, I haue considered your workes, and remaine astonished and out of my self with wonder.
One of the ancient Prophets in consideration of the greatnes of this glorious Pallace of Alm. God exclaime: O Israel, how great is the house of God, how mighty great is the place of his possession? he is great and hath no limits, he his high [Page 289]and cannot be measured. And we may wel imagine it to bee great, since euery Saint shal haue a habitation a part, and a place proportioned vnto its merits. And this we haue from our Sauiour Christ himselfe in comforting his afflicted Disciples for his departure, where he sayes: Let not your harts be troubled for in my fathers house are many mansions. And S. Vincent of S. Dominiks Order, speaking of these Mansions, sayes that each of the Blessed in heauen shal haue assigned them for their habitation a larger circuit them is betwixt the east and west. Now there being incomparably more Saints in heauen, then there be men on earth, I leaue it to you to imagine how infinit great the heauenly Kingdome is.
[Page 290] Now the B. Virgin being Queen of this so immense dominion, hath al the Blessed there consequently for her subiects & Courtiers, who being in due Order rankt about her Throne, alwayes make tender vnto her of their seruices and obsequiousnes, and if (as S. Iohn Chrisostome sayes) while she was yet on earth she was attended vpon by such an infinity of Angels to defend her against al the assaults of hel, and conserue vnto their king this faire tabernacle of his, Inuiolat; how much more gloriously attended is she now in heauen, where she sits crown'd in possession of so highe a dignitie? It is impossible to imagine the number that waytes vpon her there; which the Prophet endeauouring to speake of [Page 291]sayes. Ten thousand serue thee, and a hundred times ten thousand assist before thee: setting downe a finit number for an infinit. And S. Denys sayes, that the number of Angels by many parts exceeds the number of al Corporal and material things. And for those, we know, how the sublunary bodies yeild in greatnes to the celestial bodyes, and they vnto the tother, the more high they are; in so much as not a starr of the least magnitud, but is farr greater then al the globe of inferior things together. We know besides, that euery man from Adam to the Consummation of the world hath had and shal haue an Angel Guardian to attend vpon them, be they good or bad, al equally participating of this benefit; whence [Page 292]it followes, (as we haue sayd before) that the number of Inferiour Angels deputed to that charge, exceedeth the number of al men that euer were, are, and shal bee; which being so, how innumerous must the superiour bee, since (as we haue formerly deduced) they increase in proportion the more superior they are. Certainly, more easy it were, to number al the starrs in heauen, the drops of the Sea, the leaues of trees, the plants of the earth, and the Atomes of the Sun, then the multitud of Angels knowne only to God himselfe.
Let vs add moreouer, the better to sett of the glory of our soueraigne Queene, a second wonder in traine of this; to wit; That al the Angels, as infinit as they are, [Page 293]haue each one yet a diuersity among themselues; and if it be such a delightful sight, to see a Garden al planted with variety of flowers, how much more delightful must it bee, to see these Angelical flowers adorning the heauenly Garden with each one their seueral species according to their seueral dignity and merits? And heere our Imagination hath a spatious feild, to exercise it selfe in deuout conceipts of the B. Virgins perfections and excellence; for if the Courtiers striue with so much splēdor, how much more splendid must needes that Maiestie bee, on whom they al attend.
For so these B. Spirits are perpetually attending before her Throne adoring her, and ready at [Page 294]the least twinkling of her eye, to execut her commands, which are commonly for the good and saluation of man. This is the opinion of S. Augustine where he sayes: S. Michael and al the other Angels haue an eye in heauen vnto the B. Virgin, to see where shee would Command them any things for the good of soules on earth. Let vs conclude then; that her Greatnesse are vnspeakeable and incomprehensible not only by men but euen by the Angels themselues, and that next to God she hath the most soueraigne command in heauen, as being Queene of al the celestial Hierarchies there, and Mother of the supreme Monarck and Creator of euery thing.
Neither-doth her dominion terminate or end heere, but as [Page 295]she is Queene of Angels, and of Heauen, so also is she of Earth & the Inhabitants thereof; and for this reason the Diuines cal her frequently Regina mundi, the Queen of earth. S. Gregory often intitles her to the name of Lady of al Christians; & so with good reason may she bee, who was so great a part of our redemption, for God had neuer been made man but for her, and consequently had neuer suffered for vs, nor gone through with the worke of our redemption; which ought to be a powerful Motiue to induce vs to honour and reuerence her.
Nay, euen the very diuels themselues do dread her power at the sole inuocation of whose name they al are put to flight; When I pronounce but Aue Maria (sayes the [Page 296]deuout S. Bernard) the Heauens do smile, the Angels reioyce, the world exults, hel trembles, and the diuels are in dismay. S. Bridgitt in the first booke of her Reuelations sayes, that the B. Virgins rankes and dignity in heauen is so supreme, as the diuels are constrained to honour it; and she addes: That as often as any shalbe molested by their temptations, let them but inuocat her sacred name, and presently they al shal vanish and be put to flight, of whose sole Command they more stand in awe, then of al their torments; so as whensoeuer she vndertakes the cause of any soule, they dare not withstand her in it; as witnesseth this story registred in the Promptuary of her Miracles, and taken out from thence by Pelbert [Page 297]in his Stellary of the B. Virgin.
There was a man (sayes he) of a nature so euil inclined and peruerse, as he neuer was exercised in any good, but only in some few reuerences and praiers which he daily offered vp to the B. Virgin. This man, though often inspired to leaue his wicked life, was yet so farr from it, as he persisted more obstinat in it euery day, vntil at last in drawing his latest breath, he imagined himself hurried by a crew of diuels, with horrible noyse and howlings vnto the tribunal of the Iudge; where they demaunding iustice, and the Iudge putting them to declaration of the cause, they clearly proued him a most wicked man, and as such desired sentence should be giuen on him; When [Page 298]the B. Virgin standing vp in his defence, declared whatsoeuer good she had knowne by him, like a most faithful Aduocate; but scarce had she finished her speech, when in an insolent manner the diuels argued against her thus; is this al you are able to say for him? vnlesse you defend his cause better then so and bring more proofes of goodnes in him, what, for his bad, wil become of him may be easily seen; & heere he began to add vnto the list of his offences thousands and thousands more, when the B. Virgin seeing their number so great, as by the way of Iustice there was no hope for him, shee strait addrest her selfe by that of mercy, and prostrating her selfe before the Iudges feete, no sooner he had [Page 299]raised her vp, but she began: if these pretenders to Iustice (sayd shee) were interessed in the cause more then out of malice, they should carry it and I would not so much as dispute it with them, but to what end al this long recapitulation of crimes what concernes it them whether your inspirations were obeyed or no? or since when haue they been soe iealous of your honour, that they should care so much where you were dishonored? certainly, if there be any fault, it is cheifly theirs, and if there be any offence it is only yours; it is you only whom he hath offended, and to you alone he is ready to make satisfaction, not with any boast of merit, or that he stands on iustifying his cause, but with repentance [Page 300]in his heart, teares in his eyes, & sighs in his mouth, to obtaine of your mercy, what of iustice he cannot hope for. I cōfesse the quantity & quality of his crimes are so enormious great, that they deserue nothing but death & dānation; but if my prayers were euer powerful with you now hear my prayers for him, and by these breasts which had the honour once to giue you sucke, I coniure you; for so many drops of milke you haue receiued from them, to bestow one drop of bloud of the aboundance you haue shed for sinners, to washe this man from his sinnes; for his life hereafter I wil vndertake, so as you wil pardon what is past; for I see al signes of a repentant sinner in his heart, his eyes, and al; and concluding heere with a profound reuerence, [Page 301]the Iudge remained a while with his eyes fixt vpon the ground in great suspence, now weighing the mightines of his crimes, now of her power that interceded for him, whilst either part was wauering betwixt hope and feare; at last lifting vp his eyes, & casting them on her with a gracious regard: Though it be exceeding much you aske, said he, yet were it much more I could not deny it such an intercession; for your sake then I pardon him this once, but neuer let him hope for pardon againe, if he abuse it now; hauing sayd this, the diuels confounded departed with horrible cryes saying; We knew wel enough what would be the end of it, shee euer hath the better of vs, and 'tis our folly to contend [Page 302]with her, she is too powerful an Aduocate, and too gracious with the Iudge: so they vanished away, and the poore man returning to himself againe, recounted to al this horrible vision, and deceiuing the Phisicians for his corporal health, and the diuels for his spiritual, he recouered both, making of either such vse for the time to come, that he entred into Religion, and there to his dying day ledd a most holy life.
By which we may see the preciousnes of the sacred bloud of Christ our Lord, and how preualent with him and powerful ouer our aduersaries is his Glorious Mother and our most faithful Aduocate.
Of the great honour we owe to the B Virgin for her being our most deare and merciful Mother. CHAP. VI.
THE Blessed Virgin standing at the foote of the Crosse on Mount Caluary accompanied with S. Iohn; Our Sauiour Christ beholding her with a pittiful and gracious eye, sayed vnto her; Woman, behold thy sonne; meaning S. Iohn, and then addressing his speech to him he sayd; Behold thy Mother; & [Page 304]from that time (sayes the holy Scripture) he made account of her as his owne, and to the end of his life obserued her accordingly.
From hence the learned gather this great mystery; how our Sauiour in recommending her vnto S. Iohn for his Mother commended al the faithful vnto her for her children; for if S. Iohn (say they) represented them al (as there is no doubt of it) the B. Virgin being assigned him for Mother, was likewise assigned vnto al Christians. Whereupon S. Bernard fals into this deuout exclamation: O worthy of al admiration! behold thy Mother, &c. for know thou, if Mary be thy Mother, Iesus Christ is thy brother, & his Father: consequently thine then [Page 305]embrace thy happines in her; And so assuredly it is, God is our Father; Our Father which art in heauen: We are brothers to our Sauiour Christ: Goe vnto my brothers, &c. sayes he to the holy Magdalen, and for the B. Virgins being our Mother, there can be no doubt at al; and heare S. Anselme proving it; Iesus Christ the sonne of Mary, is our brother, (sayes he) & therfore consequently his Mother must be ours. How much then ought we to reioyce, and how excessiue great our contentment ought to be, hauing for our Mother the Mother of God himselfe, Queen both of heauen and earth.
And not only she is our Mother, but a most benigne and gracious Mother, sauouring of nothing but mercy and sweetnes, & [Page 306]exercising nothing but the works of piety and pitty towards vs. So as her most ordinary title is the Mother of grace and mercy: Maria mater gratiae, mater misericordiae, and so in that other Antiphon she is called Mater misericordiae, &c. where we, who lye fighing and weeping in this miserable vale of teares, implore her aide and gentle pittie of our calamities. And wherefore is it, that in euery publick place her Image occurr vnto our eyes holding her sacred Infant in her armes, but only to signify she is alwayes in actual Tendring of him vnto vs for our good, as if she would saye, heer take my sonne and the sonne of the Eternal Father who for your sakes descended from heauen to earth, and putt on the vestment [Page 307]of humanity in which he sufferd so many indignities euen at last to vndergoe an ignominious death, feare not but approach vnto him heer with confidence, he is al gratious, al pittiful, and affable, and if your sinnes deterr you from comming neare, remember how to make you great, he is become a little infant, and their angers are euer easily appeas'd; on my word take him then, and enioy him as a guift frō me, whose possession can not but much aduantage you; and to render your selfe more worthy of the interest in him, wholly renounce al interest in vice, and casting your selfe humbly at his feete, resigne vnto him your hart, and your best beloued desires, and in recompence thereof he wil bestow on you a [Page 307]lasting good and happines aboue the iniury of death or time. O happy, and a thousand times happy are those soules who harken to these silent invitations of hers, and hauing recourse vnto her in al their afflictions know how to prevayle themselues of her benignity; let them assure themselues they shal neuer finde the gates of her liberality shutt, nor sitt downe with a repulse of what soeuer they law fully desire. God forbit (sayes deuout S. Bernard) that I should thinke you can euer abandon those, who haue placed theyr Confidence in you. And Theophilus in the Booke intitled, The mirrour of the B. Virgin, is introduced saying: I know, O soueraine Lady your Care of vs how excessiue great it is; for who euer hath hoped in you and [Page 309]been confounded; who euer implored your aide, and been abandoned? And to this purpose is that saying of Origen: I hould for certainly true, that the B. Virgin being instantly beseeched for any thing, is neuer wanting to the necessities of him who beseeches her, for that she is al mercy, and so ful of grace, and therefore she cannot choose but haue Compassion of those who craue her helpe. Excellent words, and able to animat the most desperat to a hope of his saluation, and allay the most outragious affliction which was euer in any breast. Being our Mother then, she cherished vs with a maternal loue, and hath more care of vs then euer any Mother had of her only child, neuer fayling vs with succour in our necessities, assistance in our dangers, comfort [Page 310]in our afflictions, nor finally deliurance from any euil what soeuer, when soeuer with confidence and deuotion we importune her for it. So is she our aduocate in heauen with Alm. God, where she gladly vndertakes our protection, defends our cause, procures to assure vs the possession of Eternal blisse, and finally neglects no occasion of putting vs faire with her B. Sonne, and working vs into his grace. In consideration of the great prerogatiue we haue in heauen by such an Agent for vs, S. Bernard encourages man to present himselfe without feare before Alm. God: Go, Go, with Confidence, saies he, before the throne of his diuine Maiestie where the sonne beholds the Mother; and the father the sonne; the sonne shews his father his [Page 311]hands and feete and side al wounded: the mother vnto her sonne her sacred breasts that gaue him suck, so as there is no feare of a repulse where so many signes of loue and charity are.
But yet this is not al, nor doth this careful Lady and Mother of ours only procure vs fauours, but she assures them vs by appeasing her Sonne when we haue offended him, and reconciling his loue vnto vs againe; but for her, how often had the world been thundred by that iust Iudge aboue? how often had the soules therein, for their offences, been precipitated and cast downe head long into Eternal hel? Of which a more cleare example cannot bee, then that memorable visiō of S. Dominick, who praying one night, behold in vision our Sauiour Christ [Page 312]seated at the right hād of his Alm. Father, al inflamed with wrath & furie, holding three terrible thunderbolts in his hand, ready to discharge on earth in punishment of three sinnes then frequently raigning amongst men, Pride Auarice, and Luxury; when the Blessed Virgin to mitigate his wrath prostrating her selfe before his feete, and straitly embracing them; I appeale, I appeale (sayd she) from this your anger how euer iust it bee, vnto that wonted clemency of yours, beseeching you by it, if not absolutly to reuoke your sentence, yet at least to surcease for a while the execution of it; for, alas, what wil you do? against whom do you prepare these armes? and whose ruine haue you resolued vpon? [Page 313]wil you annihilate your owne workmanship, and bee the perdition of those whom you haue saued with so much cost of paine and bloud? and would you) replied her sonne, hauing rays'd her vp, & seated her by his side) would you haue such crimes as these vnpunished? who would not then in hope of impunity committ them hereafter in despight of me? no, it were but to prostitute my Iustice to their abuse not to exercise it heere; and now to pardon them were to make my pardon for euer more vile and contemptible? why alas deare sonne (sayd she) as they are apt to offend, so ar they to be sorry for it, doubt not then but at your first summons of them to repentance, they wilbe obedient to it; and to this effect [Page 314]behold heere ready two seruants of yours (pointing out to S. Frā cis and S. Dominick) apt ministers to employ therein, and to exhort them vnto penance, after which if they persist in their wickednes, do your iustice what it wil with them, I haue done with them. Hereupon his diuine Maiestie let his thunder fal out of his hands, his boyling anger coole, and at his Mothers prayers was for that once content to pardon man.
Hauing then a Mother in heauen so powerful as she, let vs haue recourse to her, and put vs in shelter vnder her, as children do vnder their Mothers when they fly their Fathers wrath; and that especially when wee finde our selues most prest with ill fortune or calamity, [Page 315]and say vnto her: Sub tuum praesidium, &c. O mother of God and of vs, wee put our selues vnder your paotection, refuse vs not in our necessities, nor abandon vs vnto the afflictions that threaten vs; and haue a firme confidence that she wil succour you, and haue pitty of your miserable estate, who neuer refuses those who haue recourse to her. In so much as a holy Doctour sayes; If so great be the enormity of our crimes as we feare to appeare with them before Alm. God, our best course were to addresse our selues to her, and she infallibly wil succour vs. And S. Chrysostom in one of his Sermons sayes vnto her; You haue been chosen from eternity (sayes he) Mother of God, to the end that those whom God in iustice [Page 316]cannot saue, should arriue by your pittiful intercession vnto saluation.
And with this accords wel that Vision which B. Leo had, one of holy S. Francis companions, in which he had a representation of the finall Iudgement day, where he sawe two ladders reared vpp, the one a read one reaching from earth to heauen, where our B. Sauiour al in terror sate; the other of white, iust of the same proportion extended to the B. Virgins throne, where she sate in al sweetnes and affability; and he obserued that those who mounted vp by that read one, did fal to groūd agayne some from the neather rounds and so vpwards euen vnto the very topp, vntil Saint Francis called to them, and admonished [Page 317]them to clime by that white one, and he would assure them of better speed; and he sawe that those who followed his counsel were gratiously receiued by our Lady & introduced into heauen. From which vision, and we haue before deduced, results an euidēt proofe of her motherly Care of vs, and how she loues vs euer to passion procuring with extraordinary solicitud al wee stand in need of both in heauen and earth. With good reason then ought we to reuerence her, and haue her in honour and veneration; with good reason are we to serue her affectionately, and consecrat vnto her the best desires of our hart; and this al lawes both diuine and humane exact of vs, to witt, that if she be our mother, we should [Page 318]loue and honour her; and if a loue and honour be due from vs to our parents who engender vs into this world, with how much more reason is it due to her, who so carefully procures our regeneration to a better life?
Let vs not cease then to loue & reuerence this soueraigne Lady both of heauen and earth since God himselfe doth it as wel as we, and (according to Methodius) hath a kind of obligation also to doe it, she being his Mother, and consequently the precept of honouring our parents hauing also reference vnto him, yea and it seemes in more particular manner vnto him then vs, since she was more particularly his parent then any can be ours, both because he had no other on earth [Page 319]but her, as also because she could haue no other sonne. You haue good reason to reioice (sayes the sayd Methodius) since you haue him in a manner on the score with you, to whom al mortals are indebted else. And so he went still honouring her heer on earth, as his deare Mother, and as such was obedient to her; et erat subditus illis, as the holy Scripture sayes; neither doth he lesse honour her now in heauen, but (as some deuout Doctors sayd) after his glorious resurrection first saluting her with a Salue sansta Parens; he iterated it at her Assumption into heauen, and there seating her at his owne right hand, al the Court of heauen doing reuerence to her the while, he constituted her in absolut power and [Page 320]authority ouer the trine Empire of the Vniuerse; where al bow down before her, as to the daughter, mother and spouse of the Alblessed Trinity, the Queene of Angels, Empresse of the World, and most faithful Mediatrix of al Christian soules vnto her Blessed Sonne, who grants al things at her request.
Hovv to put these reuerences in practise, wherby the B. Virgin is to be honored. CHAP. VII.
IN the precedent chapters we haue seen of what excellency and valour is the exercise of Reuerences to the B. Virgin, and how acceptable vnto her it is, we haue moreouer sufficiently informed our selues of the reasons which should moue vs vnto her reuerence, as that she is the mother of the king of heauen, her surpassing glory there, and that she is of [Page 322]higher dignity then al the quiers of heauen, that she hath al power heer on death, and finally that she is our Mother and soueraigne Lady also. And yet much more could alleage I alleage to moue vs to deuotion, did not the feare deterr me of ingulfing my self into so wide and profoūd an Ocean. Wherfore now it remaines that I treat of the Method we are to vse, to put in practise this so laudable deuotion.
First then I say, we are to endeauour by often genuflexions and inclinations of the body to honour her; in which the better to actuat our selues we are to banish from vs al tepidity and drowzynes; and make choice of time and place most conuenient for it: and first, touching the circumstance [Page 323]of place, priuary is the cheifest thing we are to regard; of time, the night seemes fittest as that, which is freest from distraction, & best composeth the mind.
We reade in Surius, how S. Elizabeth daughter of the King of Hungary exercised herselfe with such affections in this so laudable deuotion, as she appointed one of her women euery night to awake her at a certaine houre by some secret way she had, when she would rise vnknowne to the Prince her husband, and spend most part of the insuing night in these adorations which the Roman Breuiary makes mention of; Shee rising in the nights (says it) from her husband, and the time in prayer and genuflections. At which time, no doubt, but the Angels [Page 324]reioyced to see her vertuously imployed, being riche and noble by birth, but far more by vertue and her true deuotion, and finally her performing that on earth, which the Angels account themselues happy to do in heauen.
Now for the number of them, I wil prescribe none, but leaue it to the deuotions of those who are desirous to exercise themselues therin, nor the manner how it is to be done, either of bowing one knee to the ground, or both, of lifting vp their hands or crossing them before their breasts, but let them choose that posture which likes them best, and which makes most for their deuotion.
Only I wil speake a word or two in the commendations thereof in general, as first, of the facility [Page 325]wherewith it is don, there being none so much employed or infirme, who cannot with ease do somewhat in this kind, either in bending the knee, or bowing the head, actions which are compatible with al, in what estate or imployment soe'r they be. Then it is a king of deuotion (this of adoration) of al others the most noble and acceptable to the Queene of Heauen, the office of Angels, and who then would not be ambitious of it? to doe the same on earth, which al the celestial Courtiers do in heauen? and I beseech deuout persons, that they would but consider, how diligently and with what care your earthly Princes are serued and honoured by their followers and Courtyers; which whosoeuer shal, [Page 326]but obserue, must needs blush for shame, if they be not as careful and assiduous in seruing their Queene of Heauen.
And to incite our deuotions thereunto, it would do wel to read of the diligence of Saints in this particular; as namely in Surius of S. Albert, how he bowed his knees a hundred times a day, and fifty times prostrated himself on the ground, saying each time an Aue Maria in honour of the Queene of Heauen; And of S. Catherine of Sucina daughter of S. Brigit, how (according to the same Authour) she was from her tender infancy so exercised in prayer, as besides our Ladye Office which she recited euery day, with the Penitential Psalmes & other such deuotiōs, she imploy'd [Page 327]her selfe fower houres euery day continually in this exercise of genuflexions vnto the B. Virgins honour, accompanying it with many teares. As for that which S. Iohn Damascen hath left written of Simon Stilites, it doth more cause our wōder then imitation; his standing on a pillar, exposed vnto the rigors of winters and scorching of sōmers heate; thirty fixe cubits highe, situated on an eminent Mountaines topp; and this continued for more then thirty yeares, making a thousand and a thousand genuflexions and inclinations euery day; and one of the seruants of B. Theodoret Bishopp of Cyrene obseruing him one day, counted aboue a thousand two hundred and forty inclinations of his, and that of [Page 328]those more painful ones, he bowing (as it were) euen round in performing them.
So of the glorious Apostle S. Bartholomew we reade; that, a hundred times a day and as many by night, he vsed to bend his knees, which was more in one who was so perpetually and assidually imployed in preaching and conuerting of the world, then a hundred times so much were in another man. Wel did he vnderstand of how highe price and value with the B. Virgin these Reuerences and adorations were,) vnderstanding things in such an illuminatiue manner as he did) or els he had neuer been so careful & punctual in performing them.
But no wonder that the holy Saints and freinds of Alm. God [Page 329]haue produced such strāge effects as these, & left to vs so litle hope of imitating them, since the diuine grace that superabounded in them, the ardent fire of the holy Ghost that incessantly inflamed their harts, and that height of perfection they had attained vnto al concurred vnto the rendring them actiue vigours and diligent in this holie exercise. But as for vs weaklings as we are, destitut of those spiritual forces which they had, and that mind to apply those forces to the best; if we cannot imitat them so nearly, yet at least a farr off we may do somewhat in their imitation; and bitter is it so to do, & do it deuoutly, then weary our selues by enterprizing too much, and so become wholy dulled and dis-animat, [Page 330]and rather loose spirit then gayne by the excesse.
There is an Example concerning this, taken out of the Mirrour of examples which is this. A certaine Religious woman had a daily deuotion to say an hundred and fifty Aue Maries, accompanying each one with a profound reuerence; but she growing cold in the performance of them, by reason the number seemed excessiue great, was diuinely admonished in vision to diminish them to a third part, vnder the condition that she should say those with greater feruour & deuotion. And S. Hierome to this purpose sayes, it is farr better to say one Psalme deuoutly and with alacrity of spirit, then the whole Psalter with negligence and tepidity. [Page 331]Notwithstandiug, supposing al be equal, certainly much better it is, to do more then lesse, in these or any other exercises of piety, since good workes ar the more meritorious stil with the more difficulty, they ar perform'd and the more grateful is the doing of it, to those vnto whose reuerencs it is exhibited.
Hovv the aptest time for the exercise of these deuotions, is the particular feasts of our B. Lady. CHAP. VIII.
THE Church euer guided by the holy Ghost, hath in al tymes erected Tēples, and consecrated Altars, in reuerence of the sacred Queene of Heauen, and hath honoured her with vowes, Hymnes, Canticles, and Laudes, and diuers other deuotions and seruices, which the feare of detayning [Page 333]the Reader too long, makes me forbeare the relation of; but aboue the rest, some feasts it hath commaunded to be kept, wheron she is more particularly honoured.
Those may be diuided into two Classes, the greater & the lesser, the greater include her Conception, Natiuity, Purification, Annunciation, and her Assumption into heauen: The lesser (& which are not of precept) her Praesentation, Visitation, & others; among which we may add the Saturday. To begin then from the lowest, the Saturday is dedicated by the holy Church vnto her honour, & namely in the Councel of Trent, where it is ordained, that Masses, and Offices, should be sayd of her, on those dayes, when they [Page 334]concurr not with any other feast. Moreouer it hath been an antient custome of deuout Christians, to fast that day in her honour; which kind of deuotion is most acceptable vnto her, as appeares by this following story.
S. Anselme writes of a certaine Theefe, who entring once into a poore widowes house, with intent to despoile her of what she had, and finding her so slenderly furnished as he imagined it not worth his paines, he to decline the suspition of what he came for, ask't her what victuals she had, & whither she had broke her fast that day? God, forbid, replied she, that I should violat so my vow I haue made to the B. Virgin, of fasting in her honor euery saturday: why so? sayd the theefe: because, [Page 335](sayd she agayne,) I haue heard a certaine learned preacher say that whosoeuer did it, should neuer die without Confession: The theefe was so strucken at the report of this, as remayning a long time in consideration of his wicked life, at last he started out of that melancholy posture wherin he was, and setting one knee to the ground, and lifting his hands and eyes to heauen: Seeing, it is so, O B. Vigin, (sayd he,) and that each poore thing that is don for you is so richly rewarded I heere promise and vow in imitation of this deuout seruant of yours, euery saturday to fast in your honour, as long as it shal please Alm. God to giue me life and health; which afterwards he inuiolatly obserued, but for the [Page 336]rest continuing stil his haunt of robbing, it happened once that being ouer matched by passingers, he had his head cut off, and they thinking they had made him sure, went on their way glorying in what they had done, whē behold, the head cried out, Confession, for the loue of God, Cōfession; when imagine in what affright they were, vnable a long while for amazement to stirr or moue, vntil at last they came vnto the next village, and certified the Curat of what had hapned; who running thither accompanied with many of his parishioners brought thither by Curiosity, behold, rhey hauing ioyned the head vnto the body, he with a loue and audible voice that al might heare him, sayd: vnderstand al of you, that [Page 337]I neuer did any good in al my life, but only in honour of the B. Virgin fasting Saturdayes, for which reason when my soule was issuing forth of my body, as it was seperated from my head, and the diuels ready to intercept it, were al assembled, behold the B. Virgin hindred them, nor would she suffer it to issue forth of my body, vntil by Cōfession it were expiated of its crimes; and therupon hauing confest himselfe, and desiring al the assistants to pray for him, he exchanged this life for a happier on.
This day then being particularly consecrated to the honour of the B. Virgin we should do wel; to add vnto our fasts this deuotion of lowly inclining and reuerencing her; It being of such [Page 338]excellency as we haue declared before, of which each one may offer vp as many as his deuotion shal suggest, and time and place permit. How euer for the more certainty, might I prescribe them a taxed number, it should be the number of the Beads, to wit sixty three, in honour of those yeares, which (according to some Doctours) the B. Virgin liued vpon earth, and so it were best to number them vpon their Beads, performing them the while with that attention, as if the B. Virgin were really present there; and while they do it, they may at earth one pronounce those first words of the Angelical salutation Aue Maria, which some are of opinion the Angel pronounc't in actually bowing his knee and lowly reuerencing [Page 339]her, with bowing downe his head; But of this we shal speak more amply in the 11. chapter of this booke, where we shal teache an apt Method of putting in practise this exercise; and what I say of the Saturday, may be obserued when any of her lesser feasts occurr.
As for the Greater feasts, the greater the solemnity is, with the greater deuotion we are to solemnize it; wherfore it were wel if on such dayes as those, we encreased to a hundred the number of those reuerences, it being a number much celebrated in the holy Scripture for perfect and mysterious; but I would not wishe you to performe them al at once, for feare of taediousnes, but to diuide them so, as both morning, [Page 340]noone, afternoone, euening, and night, may haue its parting, which in the former number of sixty three I would likewise haue obserued, that we may come to it with fresh deuotion, and renue the memory of our B. Lady more affectionatly and often; And if the feast be celebrated with an Octaue, we may celebrat each day of the Octaue with this deuotion, when if we begin the vigil with a hundred and ten, and so continue the Octaue out, we shal make compleatly vp, the number of a thousand, a number perfect, sacred, and mysterious.
This excellent deuotion was most frequent with S. Margaret daughter of the king of Hungary Religious of the Order of Saint Dominick, who (as Doctor Querin [Page 341]of the same Order recounteth in her life, was so affectionatly deuoted to the Queene of heauen, as she no sooner sawe her Image in any place, but she presently kneeled downe before it, reciting in her honor the Angelical salutation, and on the Eues of her most solemne feasts she alwayes fasted with bread and water; from which day til the conclusion of the Octaue she sayd a thousand Aue Marias; at each one of which she humbly prostrated her selfe on the ground, making it her greatest delight next to honouring Alm. God, to honour his B. Mother.
Of the Feasts of our Sauiour Christ. CHAP. IX.
VPON occasion of treating of the feasts of our B. Lady, I am put in minde to speake a word of the feasts of our B. Sauiour which we are to honour aboue al the rest; and with good reason, for if the feasts of creatures (as we haue sayd) may be celebrated in their honour, how much is the Creatour on his feast to be honoured? Al those deuotions we may exercise on his feast, which we [Page 343]haue taught to be exercised on the feasts of our B. Lady: alwayes prouided that we reuerence him in a higher straine of Latria, only proper to God himself: Thou sbalt honour & serue the Lord thy God, &c
The principal feasts of our Sauiour Christ which are celebrated with their Octaues are fiue; the Natiuity; the three Kings adoration; the Resurrection; the Ascension; & that of Corpus Christi. or the blessed Sacrament of the Eucharist; amongst which I place in the highest ranke that of the Natiuity, because on that, al the Quires in heauen descended vnto the earth, to adore their King then an infant lying in the manger or in his mothers lap. And so the deuout soule that exerciseth theis deuotions on that day, is to [Page 344]frame a liuely imagination of the place imagining themselues in Bethleem, and adoring amongst the rest him, whom al both in heauen and earth adore.
The feast of the three Kings puts vs in minde of nothing but adorations, since on that day they al adored our Blessed Sauiour in his Mothers lapp, and in them al the nations of the world; and with how much deuotion it was accompained may be gathered from this pathetical expression of it by the Euangelist Saint Mathew: And entring into the house (sayd he) they found the infant with Mary his Mother, and falling on the ground adored him.
The glorious Resurrection; to the dignity of which, al other [Page 345]feasts giue a kinde of pre-heminence, deserueth Adoration likewise; because on it our Sauiour rose againe al victorious and victory, charged with the spoyles of hel, while the Angels adored him reioycing at his triumph, and singing in his prayses their songs of ioy.
And what should I say of his most glorious Ascension, on which our Lord and Sauiour after his victories, made his magnificent entrance into Heauen, and there being seated at the right hand of his Eternal Father, to whom he was euery way equal in power & vertue, al the heauēly Hosts the while humbly inclining before his Throne, did him most prosound honour and reuerence.
[Page 346] Now let vs come to the feast of Corpus Christi, or the B. Sacrament, in which al the others are comprised, and consequently more then al the others we are to reuerence it. And is not this continually celebrated each day, and in each place (almost) throughout the world? do we not behold a world of Masses sayd, and people dayly communicating throughout al Christendome? do we not see in euery kingdome & almost euery litle village the B. Sacrament kept, and adored with vnspeakeable reuerence, where our Sauiour Christ is as really present as he is in heauen, where Angels and Saints are incessantly adoring him. Wherefore we are neuer to enter into any Church, or passe by any Altar where the [Page 347]B. Sacrament is kept, but we are humbly on our knees to reuerence it. And happy are those, who performe this deuotion not perfunctoriously, or for custome, as many do; but with gust of deuotion and from their harts, relishing the sweetnes of the exercise they do; perhaps they may deliuer some soule out of Purgatory by it; (with such deuotion it may be done): which arriuing vnto heauen, wil there become perpetual intercessors for them to Alm. God; than which a greater benefitt cannot be imagined.
But alas, (I cannot speake it without teares) we see Christians the while scarce vouchsafe to vncouer their heade or bend a knee before this B. Sacrament, so vnreuerent and weak they are in [Page 348]their faith of it; Impudent and irreligious as they are, not to know how this mystery surpasses al discourse and al humane capacity, and that faith heer is al the light we haue. Let faith Commend to vs what we can neither see nor comprehend, sayes the holy Church in one of its Hymnes, and in another place: Ad firmandum Cor sincerum, sola fides sufficit: For to Confirme a hart sincere; only faith sufficient were. And yet how many cleare testimonies haue we had of the verity of this by euident miracle: sometimes it hath appeared in the forme of a litle child in the Preists hands at the Eleuation: some times the very beasts themselues (lesse beasts then some men therein) haue acknowledged their Lord and Creatour [Page 349]in it: as witnesse those Miracles which I shal here recount.
Al Paris in the yeare. 1258. a certaine Preist saying Masse in a Chappel adioyning to the Pallace, as he eleuated the sacred Host, a litle child of incredible beauty appeared in the place of it; Which Miracle being reported to S. Lewis King of France; and some soliciting him to goe and see it amongst the rest, he made answer worthy of so pious a Prince; Let those goe who doubt of the reality of his being there (says it); for my part I behold him daily with the eyes of faith.
The other Miracle happened at Tholouse in Frāce, recorded in the Chronicles of the Minims, as also by Surius and diuers others, [Page 350]and it is this: S. Anthony of Padua being there, had a fearce dispute one day with an obstinat heretike, denying the reality of our Sauiours body in the B. Sacrament, who being vanquish't by the reasons of the Saints, Yet not willing to Confesse it; sayd vnto him; What need al these words and disputations by which although by Sophismes I Confesse I am ouercome, yet my reason remaines vn-conuinced: If then you wil do any good with me, let me see a miracle in confirmation of what you say, and I promise you I wil turne to your opiniion; the Saint accepted of the condition, and confident that the Authour of the verity would not be wanting to the confimation thereof, he bid the Heretick [Page 351](to conuince him the more euidently) name himselfe what miracle he desired should be done; and he answered him, he had a mule at home, which he would keepe fasting three whole dayes, and then procure him in the publick market place, where let one of your Preists be (sayd he) with your God in the Sacrament, and if the mule refuse to eate of the oates I shal offer him, to adore him there, I wil promise you I wil be ready to adore him also; This was done, and at the fame of this, there being a mighty confluence of people from al parts to behold what the issue of it would bee; The day assigned being come, & al things ordered as was agreed vpon, the mule at sight of the oates euen wild with famine [Page 352]running towards them, and hauing taken some of them in his mouth, was in this manner coniured by the Saint with the Blessed Sacrament in his hand: In the name of God (sayd he) whom I although vnworthy hold heer betwixt my hands, I command thee to leaue that provinder, and come presently hither to adore and reuerence him: When behold a most stupendious miracle, the beast not only forbore to eate any more, but euen let fal out of his mouth that prouinder it had, and ran presently bowing downe the head, and on his knees adored the holy and blessed Sacrament, to the vnspeakeable ioy and alacrity of al the Catholicks, the Hereticks confusion, and the conuersion of [Page 353]the man.
Now Friday being the day dedicated to the memory of our Sauiour in particular by reason of his death and passion; I would aduise the deuout Christian, besides his ordinary deuotions in honour of his fiue precious wounds to make fiue reuerences, which can not but be very meritorious and acceptable to the Maiesty of Alm. God.
Of the Feasts of Saints. CHAP. X.
HAVING spoken of the adoration of our B. Sauiour, and his holy Mother, it wil not be out of the way of my purpose, to say somewhat also of the adoration of Saints, since the holy Church celebrates them for no other end but to incite vs vnto their reuerence. This article of faith is confirmed and ratified by many Councels, and lastly by the Councel of Trent in the 25. Section, where Angels and Saints are declared honourable [Page 355]with the reuerence of Dulia proper and appropriated vnto them.
On the dayes then when any Saints are to be honoured; especialy the more principally sort of them, we are to do it with the foresaid reuerēces. On simple feasts and those of lesser obligation, it may suffice before we go to bed, to incline only once or twice in their reuerence; and when 'tis the feast of those to whom we haue any particular deuotion, or whom we haue chosen for Patron or Aduocate, we ought with more particular Adoratiōs to honour them more or lesse according to the deuotion & affection of euery one.
Let al those then who desire with due reuerence to honour those Saints, to whom they are [Page 356]deuoted, accustome themselues before they goe to bed, to make profound reuerence vnto them, imagining the while them really present, and beholding what they do; for so, although corporally they be not there, yet spiritually they are, and both wel know and vnderstand what is done in their honour there, and haue a particular care and protection of those that are deuoted vnto them, perpetually procuring for them fauours and assistances from Alm. God; & this verity is Orthodox, confirmed and approued by many Councels, and holy Doctours.
Now for the Saints Founders of Religious Orders, which by excellence are called Patriarcks, because as Abraham (for exāple) was stiled by that name for that [Page 357]so many people descended from him; so from them so many Religious are propagated in the Church: Of this sort is S. Benet, S. Augustine, S. Francis, and S. Dominick, and of later-yeares S. Ignatius, &c. Al which are to be had in highest veneration by those of their holy Orders, not only on the particular dayes when their feasts are honoured; but euery day of the yeare besides; and that Religious man who desires to augment in him the deuotion: he hath to the Founder of his Order, should do wel, to assigne a particular day of the week for honouring him, & that Wednesday in particular, as the most conuenient for this effect; when with some extraordinary deuotion of fasting, praying, reuerēcing him, [Page 358]and the like, he is to procure to honour him more particularly & referr vnto that end al which he doth that day, which finally hath reference al vnto the honour of our Sauiour Christ, and to imploy some houres of the day in the meditation of the particular vertues of that Blessed Saint.
It is the general doctrine of the learned, that the Founder of each Religious Order hath a particular care not only of the Order in general, but also of each Religious in particular (more or lesse according as their merits are) and that they assidually defend them, strengthening their forces, and weakening the enemies who oppugne and fight against them. Of which great priuiledge and prerogatiue Brother Leo in particular [Page 359]had an excellent reuelation, vision of holy S. Francis, which I wil heer recount.
S. Francis being happily departed vnto rest, hauing rendred his body to the earth and his soule to heauen, Brother Leo one of his most affectionat disciples bearing impatiently the absence of one whom he loued so dearely wel, prayed instantly vnto Alm. God to make him so happy, that once more in this life he might enioy the happy aspect againe of his beloued Maister, and iterating his petition both earnestly & often; it pleased Alm. God; that one day he being retired into a solitary place, he beheld S. Francis appearing vnto him in a strāge mysterious shape al shining with glorious light, but for the rest [Page 360]winged with golden wings and tallonted both hands and feete with Eagles clawes; The Brother transported with ioy al sight of him, was running to embrace and kisse his hands and feete, but espying in what strange equipage they were, he al amazed demanded of the Saint, the reason why he appeared in that sort: the Saint answered againe, vnderstād these are no other then markes of the affection I beare my Order and the Religious thereof; and these do signifie, that amongst al the other riche prerogatiues his diuine Maiesty hath honoured me withal since my arriuing into heauen, one is the authority & power to vindicat my Religious from their necessities, and defend them from any aduersity that presses [Page 371]them, as often as with confidence they invoke my aide; and these wings and tallons now I haue assumed, to signify my readines and promptitud in succouring mine, and the force and violence with which I oppugne al those who iniure them.
Good reason then haue the Children of this great Pattiarcke to reioice on earth, for hauing so powerful a protector of him in heauen, so louing a father, and so careful an Aduocate; I would aduise them to be assidual in honouring him with those reuerences of which we haue spoken; and particulary to salute him euery day with fiue times bowing their knees vnto the ground in honour of the fiue woūds so miraculously imprest vpon him while he liued, [Page 362]reioycing and congratulating with him for so highe and so sublime a dignity; It being no doubt one of the most acceptable deuotions we can exhibit vnto him now he is in heauen.
Of the Adoration of the Angels. CHAP. XI.
AND if we be obliged to honour the B. Saints with that due reuerēce appropriated their worship, as we haue amply proued in the precedent Chapters; with farr more reason are we to honour the holy [Page 363]Angels, as the noblest in substance of al created things, and representing most liuely their Creatours vnlimited power and magnificence. And although it be true, that both men and Angels are both Creatures of Alm. God, and workes of that soueraigne Artificer; that they are either framed according to his Image, and by the faculties of their memory, vnderstanding, & their wil, capable of his grace and of being participant of his glory and eternal felicity; and that many circumstances there are, which equal Man with Angels; yea and in consideration of the Hypostatical vnion, and the Mother of our Sauiour Christ, it may pretend some pre-eminence aboue them also. Yet if we weigh [Page 364]their natures, and ballance them equally one against the other no doubt but we shal find the one farr exceeding the other; and as lead can neuer arriue to the excellency of siluer, nor siluer of gold: no more can a body any way equal in excellency a soule, nor the soule of man naturally speaking, the most inferiour Angel that is in heauen. Vnto which our B. Sauiour infallibly alluded when he sayd: Verily I say vnto you, amongst the sonnes of men hath not been borne a greater then Iohn Baptist; neuerthelesse the least in the Kingdome of heauen is farr greater then he.
But now before we wade any further into this matter, we are to vnderstand, that the word Adoration is a notion general to good [Page 365]Angels and men. In conformity, to which we find it in holy Scripture indifferently vsed for either; as where it is sayd that the Israelits adored both their king & God; they bowed downe, sayes he, and adored God, and afterwards their King. So the Children of Israel adored their brother Ioseph then Gouernour of AEgypt; & after his brothers had adored him, &c. For which reason, the Doctours both ancient & moderne haue distinguished it into three seueral species of Adoration; Latria, Dulia, and Hyperdulia; the first being exhibited only vnto God himselfe, as a souueraine kinde of adoration, only fitted to the soueraine power he hath; with the second we honour Saints and Angels; And as for the third, it appertaines to the [Page 366]B. Virgin alone, and vnto her who surpasseth in excellence both Angels and al rest of Saints besides; and of this in the precedent Chapters we haue discours't at large.
In breefe then we establish this conclusion: we are to adore Angels and men deseruing it; and this is an Article of faith (according to Suares) defined by Pope Felix the first of that name in the Councel at Rome, the 7. th. Synod; And S. Augustine speaking of the B. Apostle S. Peter sayes: An infinit number of the beleeuers adored the B. Fisher Peter. And in another place: Men merit (sayes he) to bee respected and honoured, and to say more, adored. Conformable vnto which verity we finde in the holy scriptures many men [Page 367]to haue adored the Angels; as Abraham in particular three, and Lot his brother two. So Iosua the famous Captaine of the Israelits adored one, who appeared to him in the likenes of a man; he'fel prostrate on the ground, and adored him.
Seeing then we really owe them this honour, let vs endeauour to discharge the debt, in honouring them with such frequent genuflexions, as our owne deuotions shal incline vs to, as the most excellent Creatures of heauen, ful of grace and glory and participant of the diuine nature.
And amongst al the motiues to incite vs to it, me thinkes one of the most principal should bee, the sublime priuiledges they are endowed withal in heauen. For if we consider their liues, we finde [Page 368]them to be incorruptible and immortal: of their nature and condition, they haue no body, and consequently are aboue al its necessities, and are superiour to al those miseries and afflictions to which we are subiect heere. If we cast our eyes on the agility and promptitud with which they operat, we shal see nothing in this vniuerse to equal them, and euen the heauens themselues come short of them, whose velocity we so much admire. But what should we say of the capacity excellency of their vnderstanding, that comprehend perpetually without discourse, and from the first instant of their Creations had a perfect knowledge of al natural things? What of the constancy and efficacy of their Wil, [Page 369]wherwith they wil earnestly, what soeuer they desire, and are irreuocable in al that they intend? what of the tenacity of their memory, which neuer forgetts what it hath stored once? lastly what of their so great and vnmeasurable power, that one Angel only in a night slew one hundred eighty fiue thousand of the Assyrians? and which is more, that one onely can turne with an incredible facility the primum Mobile, in comparison of which al this great machin of earth and water is but like a litle point: and that with so euen and regular a motion, that in so many thousand yeares was neuer obserued the least disorder or deuiation. And to omitt nothing that may conferr vnto their honour, I wil heer declare [Page 370]the seueral orders of them and numbers which they containe.
In the first Hierarchy then: which is that which receiues immediatly the splendors and illustrations from Alm. God, there are three Quiers or Orders, to witt, the Seraphins, Cherubins, and Thrones: of which the Seraphins in seruor of charity excel the rest, the Cherubins in plenitud of knowledge, and the Thrones in seeing farthest into God the causes and origins of his diuine effects. In the second Hierarchy are likewise three other Quiers or Orders to wit, Dominations, Vertues, and Powers; In the third, three others, to wit, Principalityes, Archangels, and Angels. For we must vnderstand, though this name of Angel be [Page 371]common to al, yet in a more particular manner, to those of the third quire, it properly signifying a messinger, and so is rather a name of Office then nature, which because they are more ordinarily delegated to that sunction then the rest, hath a more particular reference vnto them.
Notwithstanding we must obserue, that S. Paul speaking of the superiour Quires of them sayes: that they are ministers of God, imployed for those who are to participat of his inheritance: which words of his S. Denis the Areopagite his disciple, S. Gregory, S. Iohn Damascene, and S. Thomas interpret thus: not that he meanes the first Quire of them are imploy'd immediatly with men; but the second receiue their [Page 372]intelligence from them; the third of them and of what they are to do. Yet S. Gregory Nazianzen, S. Cyprian S. Chrysostom, S. Augustine, and many other Doctors, are of opinion, that although ordinarily they are not imploy'd about the affaires of men, as the inferior are, Yet notwithstāding when any important busines concerning them is to be done, Alm. God sometymes imployeth them: as a Seraphin to purity the Prophet Isays lipps; the Archangel Raphael to accompany yong Tobias on his way; the Archangel Gabriel to Annuntiat to the B. Virgin the diuine mystery of our Sauiours Conception; and lastly, S. Michael in a particular manner to haue a care and protection of the Church,
[Page 373] Now if the diuision of their quires and Orders be so admirable and great, farr more admirable and great is the number of them, which none can truely tel but Alm. God himselfe, although many haue giuen a guesse therat. Certaine it is, that if God for the Conueniency thereof hath furnished this inferiour world with such infinit diuersity of creatures corporal, much more aboundantly would he store the superiour world with creatures immaterial and spiritual, inuisible and incorruptible, such as the Angels are.
And for their Number, I leaue you to coniecture it, from this Consideration how this world in comparison of that, is no more than the Center point is in respect [Page 374]of an infinit Circonference and consequently how many Inhabitants must goe more to that then this. And so Iob speaking of them sayes: There is a multitud of his soldiers: And if the Maiesty of a King on earth, is declared most in the number of those that serue and fight for him, as the Holy Ghost in expresse termes affirmes: The dignity of a king Consists in the multitud of his people, and in the smal number of them the Princes shame. We must needs conclude then to be infinit, in respect of the Maiesty of Alm. God. Touching their number in particular, I wil heer declare what Albertus Magnus amongst other Doctors hath left written of them. She sayes then, that there are nine Quires of Angels, and that euery [Page 375]quire hath its Legions, that each. Legion of them cōtaines. 6666. and that there are, as many Legions in euery Quire as there are Angels in a Legion. Others saye, there are ten times more in the second Quire then in the first in the third then in the second, and so with proportion to the highest Quire. So as there being, for example, in the Quire of Angels fower and forty millions, foure hundred thirty fiue thousand, fiue hundred fifty sixe Angels, that of Archangels hath ten tymes as many; that of the Principalities as farr in number exceeds them, &c. Who is not ready to issue out of himselfe, with admiration of such infinit multitud exalted by Alm. God for his seruice and our benefit? and who [Page 376]entring into himselfe againe, can comprehend with what profound reuerence they serue his diuine Maiesty of which Iob speaking sayes: Those who moue the heauens, bow downe and lye prostrate before him, and the Pillars of heauen tremble at his sight. So the Royal Prophet speaking of their readines & promptitud in executing his cō mands, sayes of them: And yee Angels praise our Lord, who are so powerful in performing of his wil, and obey so faithfully the voice of his commands. And this is the first reason, that should incite vs to render them seruice and reuerence.
The second yet is more forcible, and that is, our many obligations to them for their many good Offices don vs perpetually, [Page 377]which although it be at the appointment of Alm. God, and they in their performance are but his Ministers; yet they being deriued vnto vs by them, from the soueraigne fountaine from whence al our good proceeds, we are to receiue them from them most gratefully, & with a thankful acknowledgement. I wil not inlarge this Chapter to summe them vp, but remit the Reader to the holy Scripture, where they shal find them recorded both very particularly and frequently. Now let vs come to the exercise of this deuotion. To render them then that honour which is due to the aboundance and sublimity of Glory which they haue, in being of so neere accesse to God the fountaine of [Page 378]it al, and participating by it of his diuine nature; we are (to do wel) for to retire our selues, and there recollecting vs in the interiour of our soule, (excluding al earthly cogitations) to be the whilst the more in heauen, we are to imagine their Orders and array, their beauty, sublimity, riches, splendour, and in fine their glory and admirable perfection, and thus discourse within our selues: this Quire then the rest, is more sublime, this more specious, this fuller of merit and luster, with a thousand other considerations on a subiect of such great worth and amplitud. Then we are to salute them troup after troup, with a comportment ful of reuerence and respect, making the longer stay, [Page 379]where our deuotions shal detaine vs longest, either amongst the Seraphins, Cherubins, &c. Congratulating with them their great splendours and prerogatiues; and afterwards prostrating our selues before the throne of God, we are to praise and render him humble thankes for creating creatures so perfect and excellent for his seruice and the honour of his Court.
The like manner of proceeding we may vse in honouring the Saints, as Patriarcks Prophets, Apostles, Martyrs, Confessours. Virgins, and the like, especially those which we are most deuoted vnto, addressing vs to them, by the foresayd acts of congratulation, and adoring them, and taking delight to maintaine discourse with them in our harts, [Page 380]communicating with them our affaires and necessities, and instantly commending our selues to their prayers: seeing (according as the Doctours affirme) they behold in God, and know al our necessities, our most secret wishes, and the affections of our harts, and al the reuerences and actions we doe in honouring them.
Besides, I thinke it fitt, and would counsel it to the zealous Catholicke, who desires to go on, in honouring these B. spirits; to prescribe to himselfe a certaine number in reuerencing them; as that of Nine in honour of the nine Quires of them, &c. But because the holy Church makes reuerent mention of three of them in particular, S. Michael, S. [Page 381]Gabriel, and S. Raphael; I would consel to begin with them: As first, with S. Michael, who is Prince of al the rest, seeing as Laurentius Iustinianus sayes, although we are to honour al the souldiers of heauen, yet their General deserues more peculiar reuerence, for the greatnes & highnes of his qualityes and prerogatiues, his inuincible force, the singular loue which his soueraigne Emperour beares him, and finally for his fidelity to his seruice and admirable valour; of which he gaue so rare proofes in that great battaile he fought against the Infernal enemy and al his followes. And certainly with good cause doth the holy Church so reuerence him, acknowledging him for her protectour, and [Page 382]one that receaues into his patronage al departed soules that die in grace and the fauour of God almighty. Next S. Gabriel, as he that had that happy embassage committed to his charge of Annunciating to the B. Virgin the Incarnation of the sonne of God. Thirdly, S. Raphael the guide & defender of Pilgrims in this life, as he did by the yong Tobias in al his pilgrimage.
If thou be then desirous to performe these deuotions, and hast retired they selfe to performe them the better, putting thy self in their prefence (as it were) who really behold at al times what we doe; thou art twelue tymes to bow downe and do reuerence honouring by the first Adoration S. Michael, General of [Page 383]the host of heauen; by the second, S. Gabriel, who brought the Embassage of our saluation; by the third, S. Raphael, and by the rest in their seueral Orders the nine Quires of Angels, &c.
For the better performance thereof, I wil heer set downe a most easy method (for al sorts of people,) of this deuotion.
The practising of honouring and reuerencing the Angels: saying as followeth.
I HONOVR and reuerence you, O Glorious Saint Michael, cheife of al the Angels.
I honour and reuerence you Blessed S. Gabriel, for deliuering that so grateful Embassage to the B. Virgin.
I honour and reuerence you, affable S. Raphael, for rendring to the yong Tobias so cleere a testimony of Alm. Gods ineffable goodnes to man.
[Page 385] I honour and reuerence you most ardent Seraphins, who burne continually in the flames of the loue of God.
I honour and reuerence you most holy Cherubins, who in cleer knowledge and plenitud of the science of God surpasse al other Angels.
I honour and reuerence you most happy Thrones, seing in you the eternal Maiestie doth repose, and by you our foules are disposed to peace and tranquillity.
I honour and reuerence you most noble Dominations, who by the great authority bestowed on you by Alm. God, rule al other spirits of inferiour ranke.
I honour and reuerence you most powerful Vertues, who are deputed by the soueraigne King [Page 386]of heauen to the regency and gouernement of al the souldiers in heauen.
I honour and reuerence you mostvaliant Powers, who by your might represse the insolency of the powres of hel, and oppose your selues to al the machinations & designes they haue vpon vs continually.
I honour and reuerence you invincible Archangels, to whom is giuen the protection and care of people, & Kingdomes, and to reueale vnto them for their good most sublime mysteries.
I honour and reuerence you likewise most humble Angels, who disdaine not to cōuerse with men, and vndertake their patronage and protection.
But if any be so defectiue of memory, [Page 387]as not to be able to retayne by hart what is before sett downe, It wil suffice only to saye: I honour and reuerence you O glorious S. Michael; I honour and reuerence you O glorious S. Gabriel; and so of al the rest, only adding the simple names of Seraphin, Cherubin, Thrones, Dominations, Vertues, Powers, Principalityes, &c. So likewise they may, more to facilitat the memory, begin with the lower Quires, and so by degrees ascend to those more highe. And if there be any yet so wanting memory that they cannot remember this, it may suffice they make nine reuerences, with intention to honour each Quire of Angels by it, without pronouncing any word at al, but only imagining with [Page 388]themselues; now I honour the first Quire, now the second, and now the third, &c.
Now it rests, that we assigne one day of the weeke for the exercise of this Deuotion; and what more proper thē that the Church hath appointed to honour the B. Angels on? to witt, the Tewsday: Let that then be it, and on that day let vs most particularly honour them, those that al Preists saying Masse of the Angels for them, those of the laity deuoutly hearing it, &c.
And because Psalmody is exceeding grateful to them, (:if it be accompanied with due attention of spirit;) those who are imployed in that laudable exercise, are to endeauour to comport themselues with al due reuerence [Page 389]and deuotion; imagining themselues in presence of the Angels while they are performing it: I wil sing Psalmes in the presence of Angels, I wil adore in his holy Temple, and praise his holy name. And to this accords wel that which we reade of S. Bernard in the hystory of the illustrious men of the Cistercians, how he sawe the B. Angels, while Te deum was sung, to goe from one Quire to another, encouraging the Religious to sing it with feruour and deuotion: Another tyme he sawe them busily writing downe what the Religious pronounced, those in golden better which were pronounced with force of spirit and from the hart, those in siluer which were vttered with attention but not such feruour as the [Page 390]former were; those in inke, which proceeded from them with a litle admixture of distraction; and those finally in puddle-water, which were pronounced without al sense of deuotion. Moued then, by this example, and knowing that the B. Angels are assistant at our deuotions, let vs performe them with such a spirit, not only worthy of the Oratory that we are in, but also of the Company that is there. Happy and thrice happy are they who shal so honour them, since they shalbe rewarded for it, not only by the Angels intercessions in heauen continually for them; but also by their assidual assistance of them heer, from al dangers both of bodily and ghostly enemies, til at last receiuing vs at the honour [Page 391]of our deaths, they take vs out of this transitory and miserable life, and tranfferr vs to a happy and eternal on.
Of the honour and reuerence we ovve vnto our Angel Guardian. CHAP. XII.
AND who sees not, how reasonable it is, in lieu of so many benefits we receiue from them, to honour and reuerence the B. Angels for it; and in particular our Angel Guardian, who hath the [Page 392]care & protection of vs committed to his charge. For certaine it is, & auerred by al learned men, that (excepting our B. Sauiour) each man hath his peculiar Angel attending stil on him: whence we may perceiue, how great is the goodnes and charity of Alm. God towards man; who (we being such contemptible creatures as we are) hath not only been contented to create the Elements for our seruice, mixt bodies for our vse, and finally al corporal creatures els; but also hath encharged the holy Angels with our protection and defence, creatures so excellent, so sublime in glory, wisdome, and power, to be our instructours in vertue, and our guides to truth.
But if goodnes be to be admired [Page 393]in bestowing them vpon vs; no lesse admirable is his power in creating them in such innumerable multituds, that the very lowest Quire of them is sufficient to furnish with Angels guardiās, not only al the men that are, but al that haue been or shal be as long as the world shal last: so according to the probable coniecture of the learned, there being a matter now of some million million of soules in al the world, not only euery one of them hath an Angel guardian, but one so particularly vnto himself, as he was neuer Guardian to any one before, nor euer shalbe to any after him; God whensoeuer he creates a soule, appointing a pecular Guardian that neuer in that office was imployed before. And [Page 394]who can imagine then, how many millions of millions there must be to serue for so many millions of men, that haue been & shal be vntil the general Iudgement day? And this opinion is the more probable, not only because of Gods omnipotēce which is more illustrated thereby, but also of a certaine congruency on the Angels part, who if they should not suffice in number to afford each one a Guardian, it would follow that the number of men would exceed that of them, which would argue a deficiencie in them, and take from that proportion by which it is supposed, that as the Archangels exceed the Angels ten to one, &c. so there should be ten times more of Angels then of men,
[Page 395] The necessity we stand in of their caelestial aide, is great and vrgent; first because our soules are spiritual, and consequently spirits can best see their necessityes next because we our selues are weake and ignorant of the force and imagination of the Enemy to ensnare and ouercome vs were it not for them; Who watching continually by vs obserue al their wayes, and carefully meete them with preuention.
But heere some may obiect, how can they be continually by vs when our Sauiour sayes, they continually behold the face of Alm. God, in whose vision consists their cheisest beatitud: Angeli eorum semper vident faciem Patris mei qui in caelis est. To this I answer, [Page 396]with S. Gregory, that it is true the Angels are stil in heauen, euen when corporally they are employed els-where; else we could not reconcile that other place of Scripture with this, where it is sayed; that God imployes them on his Embassages heer on earth; so as while in contemplation of the heauenly essence they are stil in heauen, we must grant them really the while to be on earth.
And to incite in vs a greater deuotion towards them, I wil endeauour to summe vp the many good offices they dayly do vs; which although infinit in themselues, may yet be reduced to three heads. The first is; they deliuer vs from many euident dangers, by their careful custody of [Page 397]vs, which the holy Prophet testifies where he sayes: He hath giuen his Angels charge of thee, to looke to thee in al thy wayes, and beare thee in their handes least thou shouldst dash thy foote against a stone. And heer let each one Cal to minde, how many-fold dangers they haue escaped Heer, one the falling of a house vpon his head, which if he had not sodainly changed his mind, he had gone iust vnder it as it did fal; and to whom can he attribute this change of mind, but to his Angel Guardian: Another, being prepared to goe some voyage puts it off, he knowes not why, and after wards vnderstands that if hee had gone, he had falne into the hands of Pirats or of theeues, and this was the worke of his good Angel also; with a [Page 398]hundred others the like. Which the Patriarke Iacob acknowledged to come from his Angel keeper, when blessing the children of his sonne Ioseph he sayd: The Angel who hath preserued me from al euil, blesse these children, &c. And so did Iudith returning victorious from Holofernes campe. So it hath seemed good vnto our Lord (said she) whose Angel hath guarded me, in going forth, in remayning there, and in returning backe.
And though the B. Angels care extends it-selfe as wel vnto the bad as to the good, yet not withstanding they more specially impart their aide vnto the iust; as the Psalmist testifies where he sayes: Qui habitat in adiutorio Altissimi, &c. Who dwelleth in the aide of the Highest, remaynes in the [Page 399]protection of the God of heauen: And there is no doubt, but God hath a most particular care of the iust and vertuous, and consequently commends them in a most deare manner vnto their Angels Guardians; as may be gathered out of that passage of holy Scripture: He hath giuen his Angels charge of you, &c. As if he would saye, those who are Gods faithful seruants, may goe securely in the midst of dangers, for God hath giuen the charge vnto his Angels to haue especial care of them. Whether they sleepe, or wake, they need not feare; for being in this particular protection of God and their Angel Guardian, it may be sayd vnto them: They may walke on the Aspick and the Basiliske, and tread the Lion & Dragon vnder their feet. [Page 400]What a wonderful priuiledge is this? to be able to contemne the Aspick and Basiliske, which euen kils with its sight, and the Lion and Dragon the most formidable of al other beasts? and who restraynes the killing lookes of the one, or cohibits the others fieccenes, but only our Angel Guardian?
The second benefit which we receiue from them, is the wholsome Counsel and aduice, which they are stil infusing into our minds. And of this we haue a cleere example in the Angel that accompanied Tobias on his way, and gaue him such wise and prudent instruction, in point of his mariage, how he should comport himselfe with his new spouse for to escape the fate [Page 401]which had sent so many of her husbands vnto death: as namely, that he was to begin his mariage (quite contrary to the custome now a dayes) with watchings, prayers, and deuotion. In the like manner an Angel Guardian is continually suggesting wholsome counsels vnto vs, now deterring vs from euil, now inciting vs to good, which without their incitement we should neuer doe: now proposing to vs the example of our Sauiour Christ before our eyes, now of some other Saint, for to awake our Imitation; then inflaming our wils to embrace the occasion of imitatating them; lastly, they go somtymes spurring vs on by the consideration of the mercy of Alm. God; & now refrayning vs againe [Page 402]by that of his iustice and seuerity; so euer directing euen our course betwixt heauen and hel, that neyther the consideration of the one extoll vs too much, nor the other too much depresse vs.
And tel me now, haue you neuer experienced, when you were about to committ any greeuous crime, a remorse of Conscience, and certaine shrinkings backe, and bidding vs forbeare? and what should this be; but our Angel Guardian, appointed to this office by Alm. God? Besides, how oftentymes may we imagine God offended with our crimes, to haue been in mind to haue pluck't vs from the earth, like vnfruitful trees, and throwne into the fire of Eternal hel, had it not been for their interceding [Page 403]for vs? like him who sayd vnto the man in the parable, being minded to pluck vpp his figgtree, which for three yeares he had obserued never to haue borne fruit that he should haue, patience with it another yeare, and after he had cultiuated it, if it bore not fruit he should doe his pleasure with it; The Doctours in explicating this passage saye: We are these vnfruitful trees, Alm. God the Lord of the Orchard, and our Angel Guardian he that intercedes and vndertakes for vs: Imagine then how much we contristat him if we be wanting vnto his promises and to the hopes which he conceiues of vs
The third and last benefit for which we are liable to our Angel [Page 404]Guardian is, that he accompanies vs perpetually from the houre of our birth to the final period of our liues, and neuer abandons vs euen when we are abandoned by euery one besides; and such a freind we haue of him, as the world hath none; For behold a beautious Virgin in the flower of her yeares and pride of her beauty, how many, seruants she hath that make court to her, and with what obsequiousnes they obserue her, til that flower fading, and the winter of her yeares and decayes of age falne on her beauty once, they fal of as fast, and she is left only to solitud and neglect, who was before the only one frequented, and to whom al respects were payd. Whereas our good Angel is so constant a freind [Page 405]of ours, as no change of fortune qualifyes, or time makes vs goe lesse with him, but he is euer the same, and neuer alters in loue vnto vs, euen when he sees vs hated of God and man; and the reason of this, is, because he knowes not as yet the final reprobation of him whom he hath in charge, otherwise he would not haue such care of wicked men, as most certaine it he hath.
Another benefit for which we stand infinitely obliged vnto thē is, that they carefully present our Petitions vnto Alm. God our almes, watchings, and al our good works we doe; which by those words of the Angel to Tobias is rendred euidēt: When thou prayedst with teares, and buriedst the dead, when thou didst leaue thy repast, and [Page 406]didst conceale the dead by day in thy house; and didst bury them by night, I offred thy prayer vnto our Lord. And this by that mystical ladder of Iacob was vnderstood, where the Angels were seen ascending and descending, betwixt heauen and earth, to signifie the continual commerce they haue with either for our avayle, not by local motion, but by a farr more ready way. Sometimes one Angel presents to Alm. God the generous victory of this man ouer his temptations; another sayes, behould, O Lord, the profitable vse which this soule makes of that precious bloud you shed for it vpon Mount Caluary, and of al those other graces which with so liberal a hand you haue bestowed on it; A third cries out, Good Lord receiue [Page 407]this charitable persons almes bestowed vpon you in the person of the poore, or these deuout teares shed only out of an affectionat loue of you; Another finally present the oblation of this good Religious person in wholy renouncing al worldly commodityes, or this Preists pietie and zeale, in offering vp the holy sacrifice of the Masse, or meditating our Sauiours Passion; and this the Canon of the Masse confirmes saying: Iube haec perferri per manus sancti Angeli tui in sublime Altare tuum in conspectu diuinae maiestatis tuae: Command this to be carryed by the hand of your holy Angel to your sublime Altar in the fight of your diuine Maiestie, &c.
And as they are assistant to vs [Page 408]during our liues, so at our deaths are they much more powerfully defending vs from al the assaults of the Infernal Enemy; as testifies B. Aloysius Gonzaga of the Societie of Iesus, in that his deuout meditation of our Angel Guardian where hee sayes, that our Angel Custos at the time of our death is most diligent in assisting vs against the Enemy, preseruing vs cheifly from those two sinnes which are most incident to men in that article of time, Infidelity and despaire, to the end that making heer a happy end they may repaire with them to heauen, vnto their euerlasting habitation; And in prosecuting his discourse he sayes, that as soone as the soule once is free from the captiuity of the body, [Page 409]its Angel presently conducts it to the Tribunal of Alm. God, animating and encouraging it on the way, to put its cheifest confidence in the merits of the sacred bloud of our Sauiour Christ; and if it chance (the better to be purified from its sinnes) to be adiudged vnto the purging flames, he visits it often there, comforts it, brings it the suffrage and succour of those prayers and merits which are offred for it in the other world, and encourages in middest of its suffrances, with the hope it can not be long in suffering; and in fine when the time is expired, he conducts it out, and al bright and purified leades it vnto heauen, and in the twinkling of an eye, presents it vnto Alm: God to receaue from him [Page 410]the Crowne of eternal beatitud, prepared from al eternitie for those, who heer sighe after it in this vale of teares. O happy and a thousand tymes happy is that soule, which hauing been faithful to its Creator, and pliant to his hand to be ledd whither soeuer his least motion carried it, in following his good Angel for guide leauing the world ful of the vertue of his example arriues at last vnto that Kingdome of eternal felicity, where with God and his Saints it shal for euer raigne.
But now touching the practise of this particular deuotion to our Angel Guardian; first being assured that we are committed to his Regencie, and that so noble and excellent a creature, as al the eloquence of the world rather diminishes [Page 411]then add to its cōmendations, vouchsafes to keep vs perpetuall company, and defends vs from al euil, with his careful watchings & his comfortable aduise, we are on our parts to endeauour a requital: First, by comporting our selues with al deuotion and due respect vnto his presence and next honouring him with al competent honour. Let vs then consider if we stood perpetually in the sight of some earthly Prince or Monarke; how careful we should be so to compose our outward behauiour, as might render vs most grateful in his sight; & with how much more care and diligence ought we in the presence of our Angel Guardian to comport our selues? Heare what S. Bernard sayes in explication of these [Page 412]words: For he hath giuen his Angels charge ouer thee to guard thee in al thy wayes, &c. O mortal man, sayes he, what reuerence, what deuotion and confidence art thou to conceiue in thy breast from these comfortable words of the Royal Prophet; reuerence in standing in presence of thy Angel, deuotion for his loue of thee, & confidence for his care. Be therefore vigilant neuer to exceed the bonds of thy respect while these holy spirits are alwayes in thy sight by the appointment of Alm. God himselfe attending them thy preseruation in al thy wayes, and wheresoeuer thou art, either in priuat or publique, be alwayes careful neuer to commit that indecency before him, which before me thou wouldest not doe. Thus S. Bernard in [Page 413]his deuout and pious manner.
Secondly, we are to honour them with these reuerences we haue formerly treated of, which may be best performed when into priuat we haue retir'd our selues; especially before we retire our selues to rest with a profound inclination we are to say, Angele Dei, qni Custos es mei, &c. beseeching him to keep vs in our sleepe from the assalts of the Enemy, that euer watches to harme and mischiefe vs; so when we awake, we are to commend our selues vnto them that day following, & whatsoeuer busines we are to vndertake, that it may sort a wished conclusion; and we should do wel often to commend vnto them in some vocal manner a deuout conception of our hart in our occurrant [Page 414]necessityes, beseeching them to assist vs in the mannage of this or that particular affaire.
This deuout custome had one Alexander Luzaqua an Italian Gentleman of a most holy and vertuous life; that as often as he saluted any man, he mentally intended that reuerence vnto his Angel Guardian whom he saluted; and an excellent consideration it was, to thinke a celestial spirit, more worthy the salutation then an earthly worme. Let vs imitate this deuotion, and in saluting any say thus in our minds I offer this reuerence to the Angel Guardian that attends vpon him or he whom I salute. And most happy it wil be for vs if we do so, for by this meanes we shal indeare our selues in the loue and [Page 415]care of those B. spirits, who can do more for our real aduancement and good, then al the world besides.
Jn What manner We are to proceed in the exercise of these Adorations, Worthily to honour the Mother of Alm. God. CHAP. XIII.
VVE being composed of two parts, the superiour & inferiour, of body and soule by the singular prouidence and goodnes of Alm. God, [Page 416]that we might honour him with both, both heer and in the world to come; a great part of our corporal honour Consists in these fore sayd Adorations, which not only the Saints haue practised, but euen our B. Sauiour himself, we oftē reade how he bowed of whom his knees vnto his eternal father, and prostrated on the ground; as namely the night preceding his Passion, when according to the Euangelist S. Luke: He kneeled and fel prostrated on his face. And. SS. Matthew & Marke; he prostrated on the ground: by which words we may gather, how our Sauiour reuerenced his eternal Father in spiritu & veritate, in spirit and verity, with each part both of body and soule.
Let the deuout Christian then [Page 417]desirous to render honour to the B. Virgin, accompany his interiour deuotion of the soule, with the exterior of the body; & first, when thou art retired in secret, for so, when thou wouldst Pray, enter into thy chamber, sayes the holy Scripture; thou art to begin with this Consideration, how excellent she is, whom thou art to reuerence, and the excellency of the reuerence thou exhibit'st to her, which the whole Court of heauen take for highest honour to be imployed in. And touching the exllency of her, thou art to consider her large portion of glorie aboue al the other Saints, and represent her to the eies of thy mind, Inthroned in a most glorious manner aboue al the rest, as becomes the soueraine Empresse [Page 418]of them al; al ful of glory and of Maiestie, encompassed round about with innumerable Saints and Angels perpetually making Court to her, and honouring her with humble reuerences; amongst whom thou art to imagine they selfe, and making thy first approches of adoring her, without vttering any word, but only fixing thy mind vpon her excellent beauty and Maiesty, procuring to begett in thy mind the whilst frequent acts of affectionat loue and complacency in so much beauty and Maiesty as thou conceiu'st to be in her, congratulating with her that her high dignity of being Mother of God, and consequently Queene of heauen and earth; Acts which if they be performed with due intention [Page 419]and deuotion, it is impossible to imagine how grateful they wil be to her, and how profitable for those who are exercised therein.
We haue an example of a deuout Religious woman recounted by F. Heroide Dominican) who being afflicted with a greeuous malady after much paine and sufferance died thereof, whose soule appearing some dayes after to the sub-Prioresse of the Conuent said amongst other discourses; Know, Mother, that the reward which Alm. God bestowes vpon the least good work of ours, is so excessiue great, as if it were putt to my choice, I would returne euen from the ioyes of heauen vnto the earth againe, and suffer al my former afflictions, only to recite [Page 420]one Aue Maria, that returning thence againe, I might acquire a new merit by it in heauen, and this, although I were not certaine to say it without tepidity or distraction, so that I were but in grace the while, and free from al mortal sinne. And if this holy Religious woman would haue exposed her self to such cruel paine and sufferances, only for the merit of so smal an act, how great shal their merit be, who exercise themselues in this deuout exercise of reuerencing her, being one of the greatest & most excellent seruices which a Christian can render vnto the Mother of God.
Hitherto we haue treated of the interior cōportment of the mind during this our actual reueencing [Page 421]the B. Virgin; Now let vs come to the exterior of the body. First, we are to bow the knee, in crossing our hands before our breast with a litle inclination of the head; and after hauing prayed in that māner, we are to rise agayne, and iterat the same deuotion for the second time, and so forwards as our deuotion shal instruct vs; the which Adorations we likewise may performe only with bowing one knee to the ground, ioyning of our hands, and fixing of our thoughts on the Maiestie of the B. Virgin the while; and if any through infirmity find difficulty in these inclinations, they may helpe themselues by leaning or the like, or only bow downe their body, or make some light inclination with the head.
[Page 422] Alwayes remembring that this exteriour behauiour is not the cheifest thing we are to regard, but that which is proceeding from the interiour, as the words pronounc't, or by the hart or mouth the whilst, now saying: I adore you ô sacred Mother of God; & repeating it as oftē as we make our reuerēces, or els pronouncing these two words only of Aue Maria, with which the Angel Gabriel saluted her, and in that reuerent manner (it is supposed) which we heer prescribe to her deuout seruants to imitat: so doing we shal performe that Angelical office too, as wel as he, nay in a manner more excellent, for he saluted her but as a humble Virgin, we as the Mother of God, and daughter of the most [Page 423]holy Trinity; he in the lowly house of Nazareth, and we in the highe Court of heauen, where she sitts maiestically enthroned and crowned Queene of the whole Vniuerse; he finally while she was yet subiect to mortality and the incommodities it goes annex't withal, but we now when she is aboue it, participant of eternal life glory and felicity. Great then is their prerogatiue who salute her so, and great shal their merit bee, if they do it with that due deuotion and reuerence, as they ought.
Hov in the like manner We are to reuerence God, as also the Saints in Heauen. CHAP. XIV.
HAVING spoken of the Interiour & Exteriour reuerences, we are to honour the Mother with al: Let vs make application of them vnto God himselfe with the soueraine honour of Latria due to his most diuine Maiestie. We must then procure to reuerence him so, as these exteriour deuotions may proceed from the redundancy of [Page 425]the Interiour; to which effect be fore we put in practise the foresaid reuerences, we are to fixe our interiour eyes on the Maiesty of Alm. God, confidering his immense greatnes & incomprehensible perfections in which we are infinitly to take complacence; as in his being what he is, so exceeding good, & so exceeding great; and then we are to accompany this Interiour act of ours with most profound reuerences and inclinations, bowing euen vnto the ground before that Maiesty, before whose glorious Throne the Angels themselues, adore in prosterning their faces on the ground.
And to acquit our selues the better of this deuotion, we are especially euery morning when we rise, as at night when we retire [Page 426]to rest, most profoundly to reuerence this our Alm. Lord, and whilst we remaine in that humble posture on our knees, we are to cast the eyes of our mind with an affectionat regard on that high & incomprehensible Maiestie, so to begett interiour acts of Ioy and complacency of the soueraine power he hath, and soueraigne goodnes accompanying it.
And this let vs do, as often as we bow our knees in reuerencing Alm. God, accompanying it stil with some interiour act of the loue of him, an act, which no creature in heauen and earth can truly imagine the excellency of it; being an operation which God continually is exercising in himselfe, to wit of ioy and complacencie in his infinit goodnes, [Page 427]whence doth proceed the loue of it which must likewise be infinit; These acts of loue then let vs endeauour to stirr vp in our selues, and assure our selues that the least of them is sufficient to rayse a soule to a most highe degree of perfection.
As witnesseth this story extracted out of the second part of the Chronicles of the Friers Minors. A certaine Religious matron beheld in vision thirty Religious of the Conuent of Paris al departing this life at once, whereof fiue only were cōdemned to Purgatory, the rest went al immediatly to heauen; & one amongst the rest had his place assigned him amongst the Seraphins: She being returned from her vision and astonished thereat, had recourse [Page 428]to the Guardian of the Friars where she liued, and declared vnto him al that she had seen; who like a prudent man, aduised her, to beseech Alm. God in continuation of his former fauour to reveale vnto her the name of him who was so highly aduanced aboue the rest; therby more particularly to know the truth of the vision: she did so, & it was reuealed vnto her that his name was Venance; here-vpon the Guardian dispatcht an Expresse to Paris to informe him of those who were lately dead in that Cōuent; whose nūber being giuen him vpp, he found them exactly to agree with that of the Vision; and that this Venance was only a simple lay Brother amōgst the rest, whose Office was to haue [Page 429]care of the Friars habits, and mend them when they were torne; which it seemes he had executed with such charity, as he had merited by it that highe place in heauen.
Now if this good Religious man, in exercising this slight and manual Office could merit so high a degree of glory, those who are exercesed in this Angelical deuotion which we treat of, if they do it with that attention as they ought, how farr more high an one must they needs merit by it? And for our encouragemenr, it were good to consider, how farr more profitably we may be exercised in it, then the blessed Angels whose continual imployment it is: for they with al that they can do, can never aduāce [Page 430]higher by it, an Angel can neuer become an Archangel, an Archā gel can never sitt equal with the Thrones, nor a Cherubin in fine be embraced with the fire of a Seraphin; whereas we may not only accumulat merits so, to rayse vs from men to Angels, but euen surpasse them themselues, and being eleuated higher then Principalities and Thrones, become euen equal with the Seraphins: and by this only exercise may al this be effected.
So likewise may we apply this deuotion to the honour of Dulia proper to the Saints, by the only turning of the minds intention, and this more particularly on the dayes wheron they are honoured, and their feasts are celebrated; when besides these external reuerences [Page 431]we are to procure to honour them from our hearts, by elicit acts from thence of congratulaion for their felicities, and thanksgiuing vnto Alm. God for hauing predestinated thē from al eternity to that high dignitie to which he hath promoted them, & to which they haue arriued, by so many vertuous and meritorious wayes, leauing to vs their Imitation, to trace their glorious foot steps after them; That day likewise we are to ascend in mind to the particular actions of their liues, considering the ardent charity of this one, this others profound humility, and the like according as their liues shal giue occasion.
In conclusion, this aduertisement I wil giue, out of that holy [Page 432]Cardinal Bellarmine touching these exteriour reuerēces, to wit, that they are only to be distinguished (whether don in the honour of Alm. God, of his B. Mother, of Angels, or of Saints) by the internal intētion of the mind, and the merit and excellency of those they are directed to. As for example, we adore and reuerence Alm. God for the immensenes of his gratnes and Maisty, for his infinit goodnes, and for being both our beginning and final end. We honour the Saints, as those who participat of his diuine grace and celestial glory; and the B. Virgin, as Mother of Alm. God, and surpassing in excellency of title, al Creatures both, in heauen and earth. Conformable to this, we see in holy scripture, [Page 433]how Abraham with the same sort of veneration, bowed downe both to God, Angels, and men, indifferently honouring them according to their dignities; and in this manner we are to vnderstand the holy Scripture when it occurrs to speake in any other passage of these venerations.
How these genuflexions may deuoutly be exercised before any Image of our B. Lady. CHAP. XV.
IT is an ancient Custome of the church, to honour Images both of our Sauiour, his B. Mother, and his holy Saints, nay an article of [Page 434]faith from Apostolical Tradition receiued, as we are taught by diuers Concels. This only is to be noted, that while we honour them, we direct not our reuerences vnto them, as they are materially what they are of wood or stone, &c. but as they represent them whose Images they are; it represents according to that ancient axiome; the honour of the Image is referred to those whom it represents. And this the Councel of Trent inferts where it sayes: In the Images, which we honour and fal downe before, we adore Iesus Christ, and reuerence his Saints. And so the 7. Synod sayes; Who adore the Images, adores the soueraigne king it represents: the like we may say by the Image of the Queene of heauen; and it is confirmed by [Page 435]Origen where he sayes: Who beholds any mans Image, (sayes he) may be said to behold him whom it represents.
This verity then so Catholike, for the better performing this holy exercise we should do wel to procure som Picture both deuout and faire, before which we are to do our reuerences (although of this there be no necessity;) I say faire, for faire obiects do soonest stirr vp the affections of the mind; as appeares by that example of S. Bernardine, who while he was but very yong, was so taken with deuotion to a certaine picture of our B. Lady, more comly then the rest, that he was neuer wel but when he was on his knees before it; and heer it was where he layd the foundation of his sanctity, [Page 436]which afterwards he built so high vpon, as it was an admiration to the world.
Which manner of adoring the B. Virgin in her Images, is a forcible remedy against the temptations of our infernal Enemie; as this following example doth declare, taken out of S. Iohn Damascen by F. Suarez of the Society of Iesus. There was a deuout Religious man (sayes he) accustomed to worship the Mother of God in a certaine Image of hers; who being one day fiercely assalted by the Enemy, with a greeuous temptation, as he was carefully imploying al his force for the repelling it, the diuel appearing to him promised him, if he would forbeare to honour that Image, he would not only free [Page 437]him from that present temptation, but neuer molest him with the like againe. But the good Religious man in defiance of him, fel a fresh to honour it before his face, and the diuel and temptation both vanished away.
And a great help it would be to this deuotion, to imagine the B. Virgin the while beholding vs from heauen (as without al doubt she doth) & taking complacence in our honouring her; & to make the Imagination worke the liuelyer, let vs frame a conceipt, that if an earthly Queene should take such delight in being honoured in picture, as she should place her selfe where she might behold with what alacrity and affection it were done, and bountiously reward those whom she sawe most [Page 438]forward in their honouring it; what concourse would there be by al who desired to ingratiat themselues, and indeare their seruices to her Maiesty: and if this for an earthly Queene would be don with such forward & greedy desire, how much more prompt and ready ought we to be, to doe it to please & gratify the Queen of heauen? which while we doe, deuoutly, we may suppose her gratiously regarding vs, and taking notice of each particular action, pointing vs out to the Angels about her, thus such one doth, and thus such a one, therefore haue a particular care of them to defend them from their enemies, and when their soules are free from their mortal prisons, be careful to conduct them higher [Page 439]vnto me. Which is cōfirmed from this ensuing example recounted by F. Razzi a Dominican, in his Hortulus, of a certaine Shepheards daughter axceedingly deuoted to the Queen of Heauen, in so much as seing her picture in an old ruinous Chappel (one day while she was tending her fathers sheepe) and much greeuing to see it so neglected, she sayd: O B. Virgin, were it in my power, this your Image should be in greater veneration; but what it wants in exteriour ornament, I desire my interiour deuotion may supply; which desire of hers was so grateful to the Queene of Heauen, as minding to reward her for it and her innocent life with an euerlasting crowne of glory, she sent her first a sicknes the fore-runner [Page 440]of her death, and iust as that was ready to approach vnto her. Two deuout Religious men, the one in vision, the other in prayer, had eyther of them this reuelation. Concerning her; they first saw a Procession of Virgins richly habited, al shining with glorious light; which passing by them, another troupe followed them more riche and glorious then the former, al clothed in white, and lastly a third whose garmētsbeing red, in ornament and beauty farr surpassed and out-shined al those that went before; in the closing of this last trayne, a Queene of incomparable Maiesty appeared, infinitly exceeding al that can be imagined of venerable and amiable; at the feete of whom those Religious men prostrating themselues, [Page 441]desirous of her to be informed who she was, she thus answered them: I am the Mother of God, and al those troupes, you see marching before, are those who haue conseru'd their virginities al their life time; the first troupe, not fully resolued of their course of life, haue yet died Virgins, and receiued the reward thereof, the second is of those, who haue consecrated their virginities by vow vnto their heauenly Spouse; and the last, who to the Crowne of virginity haue added the glorious palme of Martyrdome; al which are now attending me to a hamlet heere to receiue the departing soule of a poore sheapardesse; whom for her deuotion to me in mine Image, I meane to place amongst these heauenly Quires, [Page 442]and reward her with the glory of an euerlasting Crowne. This Reuelation (it hapened) these two Religious men cōmunicated each to the other, when inquiring who this poore Shepardesse should be, at last they were directed to a litle cotage where lay this poore yong Girle vpon a padd of straw, euen ready to breathe her last, When seeing these Religious men entring in; Good Fathers (sayd she) in reward of your charity I would to God I could shew you what a glorious Company is heer awayting to beare my soule to rest; & hauing sayd this, she rendred vp her soule into their hands, who willingly receaued it. By which example we may see, how acceptable to the B. Virgin are our reuerencing her deuoutly in her Images.
[Page 443] Now to the end the frequent aspect of her Images may excite vs frequently to hononr her; I would counsel euery deuout Catholicke to adorne their chambers with some Image of hers, or procure rather to haue some portable one, which they are neuer to depart withal; In imitation of S. Heduing a Dutchesse of Polonia, who to honour the glorious Mother of God more frequently, would neuer be without her Image in her hand; the two first fingers & thumbe of whose right hand at the opening of her Tomb some fiue and twenty yeares after her decease were found whole & incorrupt, (al the rest of her body being wasted vnto to bone) holding betwixt them an Image of the B. Virgin so fast, as neither [Page 444]when she dyed, nor then, could they take it thence.
So when in any place her sacred Image occurs vnto our sight, we are deuoutly to honour it, in vncouering the head, bowing the knee, &c. According as the ancient Chrestiās were accustomed: the like reuerence we are to do when we heare her name pronoū ced; a deuotion so punctually obserued by the ancient Christians, & Saints as S. Gerard Bishop of Pannonia commanded it through al his Diocese.
And that which we sayd of reuerencing her name, inuites me likewise to say a word or two of the reuerence we owe to that of our Sauiour Christ. First, for the name of the holy Trinity how venerable it is in the holy Church, [Page 445]witnesseth that verse in the conclusion of euery Psalme: Gloria Patri, &c. Glory to the Father, &c. in pronouncing of which, al rise vp and do reuerence, not only the Quires on earth, but also in heauen it-selfe; as is manifest by that wondrous example recounted by Petrus Damianus. There was a deuout man (sayes he) who one night, while they were singing Matins, rauished in extasy, beheld the B. Virgin accompanied with an infinity of Angels & Virgins entring the Church, and leading the Procession vp the high Altar, he saw thē al kneele down, and whilest each Gloria Patri, &c. was singing, they al fell prostrat on their face; who demanding the reason of his extraordinary reuerence, it was answered him, [Page 446]that as often as thatverse was sung on earth, they in heauen were particularly touched with the reuerence exhibited vnto the holy Trinity, and reioyced that their ordinary exercise in heauen of adoring the Al Blessed Trinity, was in such vogue on earth.
And how seuerely any irreuerence vnto this sacred verse, is punished by Alm. God, we haue a cleare Example in the secōd part of the Fr. Minors Chronicles, of a Religious man, who for not inclining while this verse was pronounc't out of a negligent custome he had gott, was after death punished in this manner; she was punished placed on a most highe and narrow pillar, inuironed about with sea, where a hundred tymes a day and as oft by [Page 447]night, he was condemned, to most profound inclination vntil he had satisfied for his neglect of them, in the other world. Which punishment being expired, he reuealed vnto one of his fellow Religious, that at euery inclination he felt such a horrible feare, as if at the instant he had ben falling into hel.
As for the B. name of Iesus, there needs no other testimony, nor incitement to honour it, then those words of holy Scripture where it is sayd: That at the name of Iesus, al knees should bow both in heauen, Earth, and the Infernal deepes below. So likewise do we reuerēce those words of S. Iohns Gospel Et Verbum Caro factum est: and the worde was made flesh: and that other particle of the Nicen Creed: Et incarnatus [Page 448]est, &c. by which we are reduced to memory of the sweet goodnes of Alm. God, and his infinit loue; which caused him for our sakes to vndergo so many tormēts, & afflictions in this mortal life; and that man were a very monster of Ingratitud, should he refuse to honour him for it.
Admirable truely and worthy the notice of al the world is that history which Cesarius an author worthy of credit recounts. There was (sayes he) a yong Gentleman of a proud and hauty nature, who being present once at Masse sung in the Cathedral Church, whilst al at pronouncing these words, Incarnatus est, &c. bowed downe their knees in humble reuerence, he neuer offered to stirr or moue him from his seate; [Page 449]In punishment of which irreuerence, it pleased Alm. God to permit the diuel presently to appeare vnto him in a most horrible and frightful shape, who giuing him a furious blow on the face, sayd vnto him; Poore impious man, dost thou not know that the Eternal God became man for thee? and art thou not ashamed then to Sitt while others kneele, & beare thy selfe so high, for whom God stoop't so lowe? and what art thou more then others or what priuiledge hast thou aboue therest? vngrateful as thou art; if he whom thou neglect'st so much, had done but a hundred part so much, for me, as he hath done for thee, I would not only bow downe vnto the earth vnto him, but euen vnto [Page 450]gel it selfe.
For the honour which appertaines to Images, hauing by the way spoken of it before, I wil heer omit it, and passe vnto.
The Reuerences We are to make in saying our Beads. CHAP. XVI.
HAVING spoken of diuers sorts of Adorations, that which we intend to speak of now, humbly to incline our selues at euery Aue Maria in saying of our Beads, of al others is the most excellent, we may gather from the excellency [Page 451]it selfe of Rosary and the Angelical salutation.
And first for the Beads or Rosary, its excellency Consists in this, that it is a deuotion wholy composed of our Lords Prayer & the Archangels wordes, with and addition of Saint Elizabeths, out of the holy Ghospel, &c. vnto which the holy Church hath no deuotion comparable. Then for the number, it consisting of. 63. Aue Marias, being the number of yeares the B. Virgin liued on earth, it is both deuout and mysterious; wherefore it were good, that in saying ouer the Beads, we inclined at euery Aue Maria in memory of each yeare of her B. life, and each vertue in which she was exercised the while; which if it be duely [Page 452]performed, what an excellent deuotion must it necessarily bee, whilst we commemorat, how she liued an infant, how in womans state, and how al her life in euery age thereof, according to the seueral decades of our Beads' vpon euery one, whilst we make deuout and humble reuerence me thinkes we exceed in deuotion, euen the Angel whom we imitat, for he only once saluted her, but we as often as there are Beads in the Rosary, and as oft as we shal say them ouer.
And whilst we are exercised in this deuotion, what do we else but compose a Garland for our selues of the Roses and lillyes of immortal life, with which after this mortal life we shalbe Crowned, or rather she doth it for vs, to [Page 453]whom we offer vp this our deuotion; as whilst a certaine deuout Virgin saye her Beads, an Angel was obserued on a goulden thread for each Aue Maria to thread a Rose, for each Pater noster a lilly, which the following Miracle giues worthy credit vnto, taken out of the third part of the Fr. Minors Chronicles, and it is this: A certaine Guardian had commanded a Nouice of his called Lewis Albanois, to say euery day his Beads ouer before he eate or drunke. This deuotion! the good Nouice once by chance (hindred by other busines) did omitt, which the Guardian vnderstanding instantly commanded him to performe, it (iust when they were then sitting downe to eate,) seuearely reprehending him for his [Page 454]negligence, the Nouice obeyed, and repayred vnto the Church, where after he had for some good space remained, the Guardian sent one of the Religious to seeke him out: who going, found the Nouice on his knees before the highe Altar deuoutly saying his Beads, and saw an Angel clofe by him threading of roses and lillyes on a golden thread) as we haue sayd before): wherupon he remaining astonished at the thing the Guardian dispatch't another in search of him, who hauing found him out, ioyn'd with him in astonishment at so rare a spectacle; In fine, one in traine of another, being sent, and none returning thence, the Guardian at last with the rest arose, and al repayring to the Church, were al [Page 455]witnesses of the Miracle; In testimony of which, after the Angel disappeared, (which was not til the Nouice had finished his take) the place remaind', for a long while as freshly sauouring of roses and lillyes, as if they had growne there.
For diuers reasons is this deuotiō of the Beads to be exceedingly esteem'd, First for that the Angelical salutation cosists of words inuented first in the consistory of the sacred Trinity, and afterwards pronounced by the Archangel Gabriel one of the chiefest in heauen; for which reason Albertus magnus sayes on these words Missus est, &c. that the Angel saluted the B. Virgin with these words Aue gratia plena: hayle ful of grace; not in his person, but [Page 456]of the B. Trinity, Secondly, be cause they are words pronounced first by one of the highest Seraphins, according to S. Gregory the great and diuers others; and certainly there was a congruency in it he should be one of the highest in the Court of heauen, who should be imployed from Alm. God in a busines of the highest Consequence on earth.
Thirdly, by reason of the obiects dignity, which is the B. Virgin, whose soueraine greatnes and perfections are farr transcending al other Saints.
Fourthly, because of the magnificence and respectful manner this heauenly Embassage was deliuered her by the Angel Gabriel, who accompanied with multituds of Angels apparailed [Page 457]in a white vestment sett of with shining beames of light, with countenance full of cheere and humble demeanour saluted the B. Virgin with the glorious titles of ful of grace, & our Lord being with her, Aue gratia plena, Dominus tecum: &c. so as with good reason the holy Scripture sayes, she was troubled at the aspect of so great Maiesty and magnificence, and especially at so vnaccustomed a salutation, attributing so much honour to her, and dignity; for (as Lyra wel obserues) it was that, and not the Angels presence she was so amazed at, for they had often been present with her before; but Aue gratia plena, Dominus tecum, she had neuer heard before; and so the scripture sayes, she stood musing at [Page 458]that salutation, comparing the dignity of it with her owne vnworthines (as she imagined) and that high fauour with her low estate. The excellency finally of this Angelical Salutation consists likewise in this, that it containes al the vertues, graces prerogatiues, dignities, and greatnesses, which God hath aduantaged his Blessed Mother with al, it comprehending the highest and deepest mysteries of our redemption, and there shining brightly in it the infinit loue and immense goodnes of the soueraigne wisdome and incomprehensible omnipotency, of God. Which being so, with how much deuotion and reuerence ought the deuout seruant, of the B. Virgin to pronounce it, and how [Page 459]high esteeme are they to conceiue the whilst of so mysterious a prayer? what sweet resentments and gusts of Ioy are they to conceiue, while they pronunce these words so ful of sweetnes and consolation? But what should I speake of the dignity thereof, of which the Angels can neuer speake enough.
Those then, who would deuoutly indeed performe this exercise, are before they begin their Beads, to imagin the B. Virgin seated in a highe Maiestik throne invironed about with innumerable Angels and Saints, honouring and reuerencing her; which I magination being framed (as soone as we haue been speaking it) they are to begin their beads, making at each a profound reuerence [Page 460]in bowing either the head or knee, and let the meditation of their heart accompany their words of the high titles of honour and dignity attributed vnto her therein, and although they reach not fully the sense of the words, yet it wil suffice that they keepe the eyes of their I magination fixt vpon the B. Virgin imagining they speake in person to her; which wil much auayle to stirr vp in them, a liuely deuotion; and this is the aduise which Nauarr giues vs in his Commentaryes, to recite with attention the Pater noster, and Aue Maria.
Besides we must obserue, that we are to make our reuerence at pronouncing of these words Aue Maria, &c. natural reason teaching vs that in pronouncing of [Page 461]the name of those we honour, & giuing them Al hayle, we are to make the greatest demonstration of Reuerence. And how grateful vnto the B. Virgin this deuotion is, if deuoutly indeed performed, and how it Crownes her as it were with celestial honour; we may learne from this Example recounted by the B. Bernardin of Felthe at Verona in publik Sermon. There was (says he) a deuout Religious man, who one day saying his beads before the high Altar of the Church, another who secretly obserued it beheld the Angels at euery Aue Maria he sayd crowning the B. Virgin with a crown of sparkling diamonds, which action they iterated at euery bead which he let fal, whilst others presented her [Page 462]the whils with seueral flowers of lillyes roses and the like. Which deuout vision ought to be al of great consolation to those who are piously exercised in this deuotion.
Remarkable Jnstructiōs how to say the beads, extracted out of the second Tome of Nauarrs Commentaries, and other Authours. CHAP. XVII.
THE aduise of this great Doctour is, to deuide the Beads or Rosary, and say them at seueral tymes (euen those we are to say of obligation) [Page 463]now one or two decads, and as many another tyme, more or lesse as our commodity shal serue; so as there passe no houre of the day that may not haue part of our deuotions; and he instances in the Canonical Houres, al which although they integrat one Office, yet the Church deuides them into seueral houres, and assignes seueral parts of the day for the reciting them; so says he, although the Rosary be but one prayer, as it were, yet may it be deuided into seueral parts to be sayd at seueral tymes.
And what on excellent commodity is this, for al sorts of persons, euen in the midst of the presse of their affaires, to be able to comply with their deuotions, to her, who of al other creatures [Page 464]can best proper them; the marchant or citizen may say his beads, one part as he goes in the streets, the other at his rerurning home, the lawryer in going to the Hal, the Courtier to the Court, without any danger of distraction, or interruption of their deuotions on the way; the Sodalists of our Lady whilst the Sodality is assembling, the deuout persons whilst they await the beginning of a Masse, or returne homewards after it is done.
And by this deuotion of the Rosary, or any other particular prayer, the pious Catholike reapes a world of good: For first he often entertaines discourse with Alm. God and his B. Mother, by their seueral prayers, and that in a manner most succinct & breife; [Page 465]which is the best, if as the saying is; short prayers do soonest penetrat the heauens; For which reason S. Chrysostome in one of this Homilies, counsels the people of Antioch, rather to the exercise of Iaculatory prayers, that is short and often repeated, then to seldome and long prayers, for this (sayes he) soonest begets tediousnes; and he confirmes it from the doctrine of S. Paul, and of our B. Sauiour himselfe; and this (according to Cassian) was much in vse with the ancient Fathers of the Desart. The secōd good which we reape from it is, that the more short and breefe it is, with the more feruour and attention it is said; for we see by daily experiēce that when we haue much to recite, we make more hast with it, then [Page 466]when we haue but litle; which haste takes much away from our feruour and attention.
The third Good is, that it puts vs more often in memory of the B. Virgin, and consequently awakes our loue of her, more often too.
And lastly, it actuats vs more frequently in these Adorations and Reuerences of our soueraine Queene & Empresse of Heauen.
Now if by busines any one be hindered from saying their whole Rosary in a day, they may do it in a weeke (in this manner) saying each day a seueral decad of it, &c. which is so facile and easy to persorme, as none in reason can excuse themselues from it.
Hovv alternatim, or by turnes, vve may say our Beads.
THIS learned person also teaches vs, how in māner of Quire, we are likewisse to say our beads, one answering the other; which Responsory Custome was very frequent in the Primitiue Church, and we read in the Ecclesiastical History of S. Ignatius the Martyr who liued in the Apostles time, that he rauish't one day in extasy, beheld two Quires before the Throne of God, one answering the other in this manner; and so [Page 468]the ancient Hymne of Angels sayes: Alternantes concrepando, melos damus vocibus: which confirmes the receiued opinion to bee, that the Angels in that manner sing in magnifying God and his B. Mother, whom men to their no smal ioy and comfort ought to imitat.
The manner then to say the Beads alternatly, or by turnes, is this; Two, or more, are with their beads in hand to say a Pater noster first vnto themselues, and then with an audible voyce recite the Aue Maria gratia plena, Dominus tecum; the other answers; benedicta tu in mulieribus, et benedictus fructus ventris tui I esus; when the first resumes agayne, or both may ioyne together and say: Sancta Maria &c. and so forth vnto [Page 469]the end. And this may be done eyther walking in the feilds, or visiting the stations in the streets, or the maisters or mistresses of families convocating them together may distribut thē in Quires, & do it with much profit & deuotion; which if it be done with due attention, it is impossible to imagine how grateful it wilbevntothe Queen of heauen. To conclude this Chapter then, I wil only recount a certaine Miracle in confirmation thereof.
What tyme the B. Brother Bernardin of Felthe preached at Pauy, a certaine noble Matron had this deuotion to teach al her children daily before they went to schoole, to say their beads before a certaine Image of the Queene of heauen which she had in her [Page 470]Chamber; now it happened that one of the least of them, one day fel into the Riuer in passing ouer a bridge; of which accident the Mother being aduertised, she presently casting her self vpon her knees before the Image of our Lady in lifting vp her eyes to heauen, al bedeawed with teares; O mother of God, sayd she the, vsual hope of the afflicted, if it be your blessed wil, saue my poore child, if not, your B. wil be done; and concluding with the Angelical salutation deuoutly sayd; she ran to the place where many people were assembled to saue the child, and was no sooner arriued at the bridge, but behold she saw her child floting vpon the water and calling her by her name; at which much reioicing she cried out, take [Page 471]strong cheere my child, cal vpon the B. Virgin, and my life for yours; when presently the child was taken vp safe, and brought vnto its mother, when embracing it; the child, said vnto her its is not to men I owe my deliurāce, but to our B. Lady, before whose Image you so often instructed me to pray; and therupon it recounted vnto her, how being falne in, she had receiued it in her armes, and bore it aboue the waters; At this, al the Assembly moued to deuotion towards the B. Virgin, did render praise and thankes to Alm. God, and his B. Mother, for being so fauourable and succourable to those who deuoutly inuoke her in their necessities.
Of the most excellent deuotion of the Rosary. CHAP. XVIII.
THOSE who are diligent in seruing of great princes, are stil inuenting some new way of honouring them; and so we Christians being seruants of Alm. God and of his B. Mother, are to do the like. Now amongst al the Inuentions of which deuotion hath ben most fertil, none hath been comparable to the Inuention of the Rosary.
And to say nothing of the [Page 473]name, or whether it were fo called to signifie, that as the Rose holdes the first ranke amongst al flowers so the Rosary amongst al deuotions; or that the contexture of it seemes to be as a Garland of roses, for to crowne the head of her whom we honour in it. Finally there is none more vniuersally exercised then this deuotion of the Rosary, whose Invention the whole Christian world owes to that great Patriarke S. Dominike; as the propagation thereof vnto the Religious of this Order, who take care to celebrate it euery where on earth.
Neither is it celebrated on earth alone, but the very Angels in heauen do exercise it too, as is confirmed by this vision, recorded by two graue & learned Authors [Page 474]Lanspergius the Carthusian, and Blosius the famous Abbot in his spiritual Mirrour, as followeth: The Prior of the Carthusians at Treuers a very holy man, and one much exercised in this deuotion of the Rosary, one day rauished in vision, (as he was frequently) beheld the glorious Cittizens of heauen, praising and blessing with ineffable ioy our Lord Iesus-Christ and his B. Mother by commemorating the mysteries of the Rosary, and recommendation of al those who deuoutly exercised it heere on earth; besides he obserued that singing in their praise as often as they repeated the glorious names of Iesus and Maria, they made humble obeissance to it; and lastly it was reuealed to him that those who deuoutly exercised [Page 475]this deuotion on earth, should obtaine by our Ladyes intercession a plenary Indulgence of al their faults, with diuers priuiledges in this life, and more then can be imagined in the next. From whence we may gather the excellency of the Rosary, & how acceptable it is to our Lord and Sauiour Christ, to his B. Mother, & al the Court of Heauen. Wherfore we are to endeauour to performe it with al due reuerence & attention, if we desire to be grateful vnto them, and to haue them propitious vnto vs.
The whole Rosary consists of fifteene Decads of Aue Matias and fifteene Pater noster, that is, a hundred and fiftie Aue Marias which admitting of a triple diuision, your beads of fiue decads [Page 476]are those, most ordinarily in vse. Now the manner of Meditating on them, the seueral mysteries of our Sauiours and B. Ladyes life, is this. On the first fiue decads they vse to meditat the fiue Ioyful mysteries, to witt, vpon the first, the Angelical salutation; when the Eternal Word by the holy Ghosts cooperation, was conceiued: Vpon the second decad, the Visitation of S. Elizabeth: On the third, the Natiuity of our Sauiour Christ: On the fourth, the Presentation in the Temple of our Sauiour Christ, where holy Simeon and Anna the Prophetesse foretold to his glad mother his future greatnes and miracles, And on the fifth, our B. Ladyes finding her B. Sonne in the Temple disputing with the Doctors. [Page 477]&c. On the fiue next decads, we are to meditat the fiue Dolorous mysteries; The first of which is, our B. Sauiours prayer in the Garden, where he fel into that bloudy Agony: The second, the cruel Flagellation, or his whipping at the Pillar, til he was al goary bloud: The third, the crowning him with thornes, their spittings in his face, buffeting, reuiling him, and the like: The fourth, the Carrying of the crosse on his B. shoulders to Mount Caluary, when his body so enfeebled as before, must needes sinke often vnder the heauy waight: The fifth, his Crucifixion, or nayling vpon the Crosse, with vnspeakable cruelty, and indignity.
On the last 5. Decads we are to Meditat, first our Blessed Lord [Page 478]and sauiours glorious Resurrection, next his Ascension into heauen; Thirdly the happy departure of the B. Virgin hence; Fourthly, her Assumption into Heauen: Fiftly and lastly her glorious Coronation there, where she is declared Queene ouer the vniuersal Kingdomes of heauen and earth.
Where is to be noted, that for the obtaining of the Indulgences granted to the sodality of the Rosary (then which I do not knowe any more ample) it is not requisit to meditat al these mysteries in order as we haue sett them down; but it may suffice to entertaine ones mind the while, with meditating any one or two of them in which we shal find the greatest deuotion, nay only to say our [Page 479]beads ouer vocally (according to Nauarrs opinion) is sufficient, so it be don with due attention and deuotion.
Now for the more ignorant, that they may participat likewise of the fruit of deuotion, before they begin their beads I would counsel them, to frame an Imagination of the B. Virgin, in one of these three manners, as vulgarly they are accustomed to delineat her: Either with the Angel saluting her, or holding her B. Sonne betwixt her armes, or finally al glorious in heauen, ready to heare and grant our Petition; and this there is none but may make benefit of, for the stirring them vp vnto deuotion; And that learned man Nauarr when he was fowerscore yeares of age, not only [Page 480]made vse of this Imagination in reciting of the Rosary, but also in al his other deuotions, and prayers, still Imagined the dignity of the person to whom he directed them. Which manner of stirring vpp attention is both easy, recreatiue, and deuout, maintayning the spirit in attention and recollecting the memory the whilst, & opening a way to great familiarity with Alm. God and his B. Mother; which if (as we ought) we practise and esteeme according vnto its dignity, we shal in short time make wondrous progresse in the way of spirit, and shal heape vp in heauen riches enough to make vs happy for al eternity. There only rests, that I add to this, a most stupendious accident, by which we may see [Page 481]the great importance of this deuotion, & the great benefit those of the Confraternity of the Rosary enioy thereby, & it is extracted out of a litle booke intitled, The Rosary of our Lady.
At what time S. Dominik preached in the Kingdome of Aragon, a certaine yong Virgin of good account called Alexandria made instance vnto him as he came downe, from out of the Pulpit (where he had omitted nothing might make for the commendations of the Rosary) to be admitted into the Sodality thereof, which she obtained although for the rest, her life was no wayes accordingly, she being one who spent much more time in adorning her body, then to haue her soule wel adorned. Now it hapned, [Page 482]that two Gentlemen at once making suite vnto her, it was sufficient ground of quarrel (as they in their madnes thought) one to challenge the other into the feild, where they both remayned dead vpon the place. The freinds of either hearing of this sad accident, and imagining her (as it was true) the cause to be revenged on her, they rushed into her house, and notwithstanding she desired at least, but so much respit as to confesse her selfe, they would not allow it her, but presently cutt of her head, and threw it into a pitt. But our B. Lady, who has euer a special care of her deuoted seruāts, (though neuer so defectiue) reuealed the fact vnto S. Dominick, who in order to her merciful commands, went to the pit, & [Page 483]called on Alexādria by her name, when behold (a wondrous accident) the Angels visibly in sight of al the people, brought vp the head from the bottom of the pit, which ioyned vnto the body, she besought the Saint to heare her Confession; which being done, she declared three things worthy of particular note, arriued vnto her both before and after she was dead: The first, that by vertue of her being of the Confraternity of the Rosary, she had a perfect act of Contrition at the instant of her death, without which infallibly she had died eternally: The second, that assoone as she was dead, the diuels putting her to great affright, she was maruelously secured & comforted by the glorious Queene of Heauen: The third, [Page 484]that for Penance and satisfaction of the death of those two Gentleman, she was condemned to Purgatory for two hundred yeares, & for fiue hundred more, for her vanity in attire the cause of, that so lamentable effect. But that she hoped by the merits of the same Confraternity, to be soone deliuered from that punishment, and hauing sayd this, after she had remained a liue two whole dayes, for the confirmation of the miracle, and to augment the deuotion of the Sodality: she left this life againe, whose body was honorably interred by the sodalists there. When fifteen dayes after, she appeared againe vnto S. Dominick al in glory clothed in resplendant beames of light, declaring vnto him after a world of thankes for [Page 485]the inestimable benefits she had receiued of him, two things of especial note concerning this deuotion of the Rosary; the one was, that she was delegated to him from the soules in Purgatory with a Petition to be likewise inrold in the Sodality, to receiue the benefit of it amongst the rest; The other, that the Angels much reioyced at the erection of his Sodality, and that God instiled himselfe the Father of it, the B. Virgin the Mother, &c. And hauing sayd this, shee flew away to heauen.
This example ought to be a great incitement vnto euery one to make themselues of this Sodality, and the better to become participant thereof to recite euery weeke the whole Rosary, at [Page 486]least a payre of beads cannot be burthensome vnto any one of what imployment soeuer they be; at the end of euery decad thereof they are to make a profound inclination, saying with hart and mouth: O most holy Mother of God, I adore you, and wishe the Saint and Angels may reuerence and adore you a thousand and a thousand times together, with whom I haue firme confidence through the grace of Almighty God, and your fauourablé assistance, to blesse, praise, and adore you hereafter for euer and euermore.
Twelue most notable Adorations to be made, in the honour & memory of twelue dignities and priuiledges bestowed on the B. Virgin by Alm. God, answerable to the twelue Starrs, which go to the composing of a Crowne for her most sacred head. CHAP. XIX.
THE B. Euangelist S. Iohn in his sublimes Reuelations of the Apocalypse beheld a woman of incomparable beauty, euironed with Sun [Page 488]beames, the Moone vnder her feete, and on her head a crowne of twelue brighter starrs: by which according to the exposition of the holy Doctors and Interpreters, our B. Lady is vnderstood, by the Sun, the glory and Maiestie which she shines withal in heauen; by the Moone which she treads vnder foote, is signified how al that is vnder God, such as are sublunary and earthly things she is Superiour too, and for the twelue starrs which adorn her head, are prefigured twelue singular priuiledges and prerogatiues, which Alm. God hath endowed her with al, aboue al the Monarks in this world, and highest Angels and Seraphins in heauen; and these her words haue a relation vnto it, in that so excellent [Page 489]Canticle of hers, where after she professes her soule doth magnifie our Lord, she adds the reason why, quia fecit mihi magna qui potens est, because he hath don great things for me (sayes shee) which, in that she specifies not what they are, we may imagine to bee aboue al expression. These then how infinit and vnspeakable they are, we shal endeauour to speake a word or two of, reducing them vnto the number of twelue, answerable to the twelue Starrs, which go to the composing of her Crowne.
The declaration of the first Starr.
THE first starr, or rather prerogatiues; which our heauenly Lady is adorned with al, is her Eternal and particular Predestination, who before the Creation either of heauen or earth, & before al times was diuinely elected and predestinated vnto sanctification, the plenitud of Grace, and the accumulation of al heauenly guifts, to the end that she adorned therwith, might be the better disposed to the Cōception of the Eternal Word. The holy Church makes mention of her diuine predestination in these [Page 491]words of the holy Scripture attributed vnto her: Dominus possedit me ab initio viarum suarum: the Lord hath had the possession of me from the beginning of his wayes. And this other: Ab initio & ante saecula Creata sum, &c. from the beginning I was created & before al times. So S. Bernard discoursing with the B. Virgin vpon this point, You haue ben predestinated (sayes he) in the Spirit of God, before al creatures, to the end you should ingender God himselfe, This then is the first starr which crownes the B. Virgin. Where we may obserue, that, what is future and to come to vs, is present, and as it were past vnto Alm. God. So S. Paul speaking of the predestination of Alm. God, speaks of things to come, as if [Page 492]they were already past: Those whom she hath praedestinated (sayes he) he hath called, and iustified, and glorified. This B. Virgin then hauing euer been present to the eyes of Alm. God as the most endeared obiect of his loue, may wel say of her selfe; ab initio & ante saecula creata sum: And so at the first instant of the Angels creation amongst the Idaeas which they beheld as in a Christal mirrour presented vnto their eyes one of the most beautiful of al next to the humanity of our Sauiour Christ, was this celestial Virgin; when with what delight and delectation may we imagine them to haue contemplated her, and in her the mystery of her redemption, and the restauration of humane kind: Where were you [Page 493](sayes the Wiseman) when the morning starrs did prayse me, and al the children of God ioyfully cried out?
Hauing been then in so particular a manner of predestination elected before al creatures; by consequence in excellency she was to excel them al, for so vndoubtedly being honoured with the greatest dignity which a creature could be capable of, she likewise had as great grace and sanctity as in any Creature possibly could bee, with al the other endowments requisit, for one who was to be Mother of Alm. God, who in preparing her vnto that dignity, hath heaped vpon her more perfections, and shewed greater proofes of his Omnipotence, wisdome, and infinit goodnes [Page 494]in creating her, then in creating the whole Vniuerse besides; and so whosoeuer had an eye so cleare and piercing to penetrat God Alm. work in her, would admire it more then his worke manship in al other things beside, in perfectioning of whom he hath been more exact, then in whatsoeuer else.
The second Starr declared.
THE second Starr which adornes and imbellishes our dearest Lady is, the prerogatiue of her sanctification or Conception; in which, her most pure soule when it was vnited to her body, receiued no staine of original sinne at al, it being endowed [Page 495]euen at that instant with more aboundant grace then any celestial or terrestrial creature else, euen at their greatest height of sanctity; for which it necessarily followes, that in the wombe of her holy Mother, she should haue more perfect vse of reason, then any other at the ripest yeares; by which she both knew, loued, and contemplated her God and Creatour in a more perfect manner, then al the Cōgregation of Saints and Angels could together. Naturally speaking it is true indeed, as descēdant of Adam she should haue been subiect to original sinne, as also al other miseries which follow in trayne thereof, had not God with his superabondant Grace preuented her, as one whom he had chosen to be his [Page 496]Mother, from al eternity, and so by an especial Priuiledge exempted from the common condition, which al the rest are generally borne vnto, through our first Fathers disobedience, and so it was most conuenient, if we consider the excellency and dignity of the Sonne of God, and his B. Mother; Now the manner by which was don was this.
At the same instant as Alm. God created the soule of the B. Virgin, and infused it into her body, thē newly receiuing forme in S. Anne her mothers wombe, it pleased Alm. God to enriche it with his grace; so as to free it from the contagion of al sinne, which else naturally it had been infected with, in such manner as the diuel neuer had any interest [Page 497]in it; but to say, in what aboundance it was, not only exceeds my capacity and expression, but that of al other creatures besides. For God at that instant did not consider her, as issuing from Adam a sinner and his enemy, but as his Mother chosen out for the reparation of our sinnes, and to bruze the head and trample on the pride of the Infernal Enemy. Which being so, if (as they say) the Empyreal Heauen be composed of so noble a substance, and shine with so pure and rarified a light, only because it is the medium, wherein the obiect of Alm. God is seene; how pure and noble must the B. Virgin haue been, who was chosen to be the tabernacle, where he was to inhabite, and in which the eternal Word [Page 498]was to vnit himselfe to his holy Humanity.
And what a glory is this for humane one of their owne linage, not only thus exempte from al original and actual sinne, but also from the very instant of her natiuity, to begin to lead a life ful of grace, celestial, and diuine? What a consolation is this for poore sinners, who desire to conuert them from their sinnes, to haue one to ayde them, who hath so gloriously triūphed ouer them? what comfort to those who fight against them, to haue her assistāce in the fight, who formerly hath ouercome them? But yet, not only men, but Angels themselues, reioyce and glory in it, to see their Queene, and the mother of their king, graced with so ritch [Page 499]so ritch endowmēt, with so many graces adorned, and accumulated with so many priuiledges, al deriued from this her immaculat Cō ception. For which reason S. Vincent Ferrerius saies, that at what instāt the B. Virgin was cōceiued, there was vniuersal Ioy throughout the court of Heauen.
The declaration of the third Starr.
THE third Starr, or prerogatiue, that goes to composing the Crowne of our B. Lady, is her Virginal purity, with which shee was endowed by the holy Ghost, at the first instant of her Immaculat Conception; and if, before her birth shee was so pure and holy, how pure and holy must she necessarily [Page 500]haue been afterwards? finally, so pure shee was, as S. Anselme sayes of her, that next to God there was not to be imagined the like; & Theodoret sayes, shee surpast in purity al the Angels in heauen, treating of these words of the Canticle; There are sixtie Queenes amongst the saued soules of men, (sayes he) shee who had the honour to bring forth Iesus Christ, the Virgin Mary his mother, no doubt surmounts both the Cherubins and Seraphins in purity; And so holy, so pure, was this B. Virgin stil, as shee held that strict guard ouer her affections, that neuer any disordinat action came neere them, neuer any vnlawful desire, or repugnant to her deuoir had neuer any accesse vnto her, finally neuer had she cōmitted any venial sinne [Page 501]as the sacred Councel of Trent obliges vs to beleeue, seconded by the opinion of al the most famous Doctours of the Church; And the exceeding affection she bore to this Angelical vertue (as S. Anselme sayes) was it, which made her consecrat to God her virginity from her most tender yeares, so as shee was the first Inuentrix of this rare and excellent vertue, which equals men with Angels, and the first who by perpetual vow hath offered vp her virginity to God, and led the way which so many since haue followed, so as with good reason she is stiled Virgo virginum, the Virgin of virgins; besides we must beleeue, a rare purity was requisit in her, who was to be the habitation of the holy Ghost, Mother [Page 502]of the Eternal father sonne, the light of Heauens, and mirrour of al purity and perfection. Besides, such an affectionat loue she had to this pretious flower of Virgiginity; as in her tender yeares she left parents freinds and al worldly delights; to retire her selfe within the inclosure of the Temple amongst other Virgins there, where she remained til the fourteenth yeare of her age, the great fortunes which accrued vnto her by her father and mothers death, (which hapned about the eleuenth yeare thereof) not being able to diuert her from her holy resolution; meane while she refused al offers of mariage, being at marigeable estate, professing that she had consecrated her virginity to God, [Page 503]and that she had rather suffer a thousand deaths, then once in the least thought violat her vow.
Wherupon the Priests of the Temple suspended at the strange nes and nouelty of the thing, betooke themselues to prayer, and consulting the diuine Oracle how they were to comport themselues in this affayre, it was reuealed vnto them, they should assemble al the men of the Image of Dauid, and he to whose lott she fel, should haue her for his wife; which, being don, (she hauing a reuelation on the other side that such was the wil of heauen) it was S. Iosephs lott to marry her, who had the happines by it to be the Foster-father of Alm. God.
The fourth Starr declared.
THe fourth starr, which in splendor and beauty surpasses al the rest, is her being the Mother of Alm. God; so great a prerogatiue (according to S. Augustin) that no mortal greatnes can equal it, and nothing can goe beyond it but God himselfe, so much it hath in it of the Infinit (as S. Thomas sayes) being so neerly conioyn'd with the infinit person of the Sonne of God; and this dignity of hers it is (sayes he) that implyes in vs an obligation, to adore her with a more excellent sort of Adoration, then any other Saint.
But is it not a wondrous thing, [Page 513]that a Virgin in the closet of her wombe, should containe him whom heauen and earth and sea cannot containe, who hath appointed to the Sun and Moone, and starrs, their seueral orders and stations; which maruayles are sufficiently exprest in these three verses: Quem terra, pontus, aethera, &c. Cui luna, sol, & omnia, &c. Beata mater munere, &c. Is it not a wondrous thing, the same woman should be both mother and a mayde, that one should conceiue and bring forth a child, without any detriment of her Virginity? that she should haue a mothers faecundity ioyned with the purity of a Virgin, that she should haue a sonne both in heauen in his fathers bosome, and on earth in his mothers wombe together [Page 506]which sonne in heauen should be ingendred without mother, and without father on earth? These are the exclamations of the great and learned Origen on these words; Cum esset desponsata, &c. O grace (sayes he) to bee admir'd! O incredible sweetnes! O Sacrament eneffable! the same is both mother and Virgin, the same both mother and seruant too, and engendred one at once both God & Man! who hath heard of such wondrous things as these: so farr Origen.
And so great and incomprehensible is this diuine mystery, as the B. Virgin her selfe, although she were most extraordinarily illuminated by the holy Ghost, yet could she not comprehend, when the Angels tould it [Page 507]her how it could be, that she who was a Virgin could conceiue a child without any detriment of her virginity, as appeareth by her; Quomodo fiet hoc, quoniam virum non cognosco? &c. neither could the Angel too informe her how? but he remitted her to the holy Ghost; Spiritus sanctus superueniet in vos; for the vnderstanding of the mystery. O mystery of mysteries; & maternal dignity to be admir'd both of Angels and men, and neuer sufficiently to be vnderstood! but let vs yet proceed to delineat her prayses more vnto the life.
When God out of the ribbs of Adam had framed Eue, he waking out of his sleep, sayd to himselfe; this now is bone of my bone, flesh of my flesh; wherfore a man is [Page 508]to leaue both father and mother, and ioyning himself to his wife, to become one flesh with her. Let vs apply this mystery now to our Sauiour Christ and say, that in like manner the humanity of our Sauiour Christ, by its vnion with God vnited humane nature so straitly with the diuinity, that the B. Virgin might as properly say of our Sauiour Christ; this is flesh of my flesh, bone of my bone, &c. seeing, as S. Augustin sayes, the flesh of Christ, was the B. Virgin flesh.
From whence S. Peter Damian inferrs, that God not only was present to her by his vnlimited being as he is vniuersally withal, nor by his grace as he is only with the Iust, but in a farr more excellent manner of Identity, in that [Page 509]that the sonne of God, is her sonne also, and (as we haue sayd) flesh of her flesh, &c. hauing taken from her the substance whereof his sacred body was composed, a dignity in her so great, as admiration must there take vp, where humane discourse layes downe, and with its tongue of silence only celebrat it.
This so streit vnion or Identity betwixt Alm. God and the B. Virgin, is by the Angelical Doctor S. Thomas styled Parentela, or affinity betwixt God and her, which can be sayd of no other creature liuing besydes her selfe, neither of man nor Angel, to be naturally allyed, with God like her, hauing the natural sonne of God for her sonne. In consideration of which, S. Anselme sayes; [Page 410] The Eternal father had not the hart to suffer, that his only beloued sonn, should be only his sonn, but would withal he should be truly the only and natural sonne of the B. Virgin also; and this not as of two seueral persons but the person of the sonn of God, was likewise the person of the sonn of the Virgin also; and so the contrary. By which we see, that she was truely the Spouse of the holy Ghost, who wrought in her womb the Conception of the sonn of God, and by this she becomes euery way allyed vnto al the persons of the B. Trinity. To conclude then, this dignity and prerogatiue we say (as we haue sayd before) is the greatest in a creature, as can possibly be imagined.
The declarotion of the fifth Starr.
THe fifth starr brightly shining and adorning this celestial Princesse, is the Illustration of her spirit, by the holy Ghosts ouer-shadowing her, conformable to that which the Angel sayed in her salutation: Spiritus sanctus superueniet in te, & virtus Altissimi obumbrabit tibi: which diuine obumbration was then, when the Sonne of God was incarnat in her wombe, the disposition to so miraculous a conception; and ouershadowing her with its diuine vertue, the better to enable her to endure those celestial ardours which inflamed her breast the while, and which doubtlesly but [Page 512]for it, had wholy consumed her, the flames of diuine loue were so vehement the while.
Neither (according to S. Augustin and S. Iohn Damascen) did the holy Ghost obumbrat her body only, but her soule likewise; which obumbration is no other then its light and grace, which was conferr'd vpon to her most abundantly, when the Sonne of God was Incarnat in her womb, at which tyme her spirit was enlightened, & the darknes of ignorance wholy expeld from thence by which diuine light was clearly reuealed vnto her the profound mystery of the Incarnation, and diuers other mystical secrets of heauen; as also the vnderstanding of the holy Scriptures, and the spirit of Prophecy was communicated [Page 513]to her thereby, in a more ample manner then it euer was before to any other of the Prophets.
And it is the opinion of diuers Saints and learned men, as namely of S. Antonin, S. Bernard, S. Cyprian, Vrsin, and Cassal, &c. that what tyme the Sonn of God was Incarnat in the B. Virgins womb, she was often rauish't vp to the Third heauen, where she beheld the cleere vision of Alm. God, more face to face, then eyther Moses or S. Paul. And Rupertus on these words of the Canticles: Oculi tui columbarum: thy eyes, are the eyes of Doues, clearly sayes that shee was rauish't vp to the third heauen, where shee beheld in a more excellent manner then S. Paul did, those secrets which it is not lawful [Page 514]for me to know. This if it were granted to any, (as most certaine it is, it hath) no doubt but it was to the B. Virgin; who as farr excels al Saints and Angels, as the Sunn in splendour and brightnes a litle Starr. But what tongue can worthily expresse the sacred motions of her hart, while the Sonn of God was Incarnat in her wōb? the light and splendour which illustrated her mind and vnderstanding? the fire and ardour which embrac't her wil? the Ioy finally, which her blessed soule possest, when the Word eternal taking flesh from her, ennobled her with the high title of his Mother.
What beames and rayes of light, may we suppose, reflected from her countenance, while the Diuine spirit illustrated her soule, [Page 515]in whose eyes were two continual fires burning with Diuine loue, al who beheld her, and yet in an admirable manner quenching al carnal loue the whilst; And if Moses issuing forth from conuersation with an Angel, had his face shining with such maiestick beames, as struck an awful reuerence in the children of Israels harts; what may we imagine of the B. virgin, who was perpetually accompanyed with Angels, who tooke it for honour, euer to be seruing her.
In the meane while, her vnderstanding was so cleerly illuminated as she had perfect knowledge of the Creator and al his creatures, and how much loue she was to bestow on euery particular thing; and so she burned in the [Page 516]loue of God, as she loued him not only aboue al earthly things, but aboue her very soule, aboue her life both spiritual and temporal, aboue al glory, and finally aboue al desired felicity and beatitud in heauen. So she enioyed such a tranquillity of mind, and had al her apprehensiue and concupiscible powers so wholy at her Command, that the inferiour part of her soule neuer rebeld against the superiour, but was alwayes in subiection & subordination to it. Whence it was, that she breathed forth in al places where she came, so excellent and sweet an odour of sanctity, which increased in her daily more and more, the longer she went with our B. Sauiour in her wombe; which sanctity of hers we cannot better [Page 517]praise nor speake of, then by silent admiration; notwithstanding euery one is to make some reflexion on it in his mind, and seeke to draw forth from thence some spiritual profit by it.
The sixt Starr declared.
THE sixt starr of the B. Virgins Crowne, & which was one of the cheifest motiues the Omnipotent God had to choose her for his Spouse; Was her plenitud of diuine grace, and of euery vertue else. Of this there needs no other testimony then the Angels words vnto her: Hayle ful of grace, &c. Which plenitud of grace in her (sayes S. Augustin) was a disposition no lesse then necessary [Page 518]for conceiuing the Sonne of God. And although many Saints haue ben sayd to be ful of grace, and of the holy Ghost, as Zacharias and Elizabeth, with S. Iohn Baptist their sonne; the Apostles, the seauen Deacons, and many more; Yet none of them al in that plenitud as she, the word admitting a superlatiue; one B. Sauiour as the fountaine of al grace deriving it vnto others from himselfe according to their seueral capacities now the B. Virgin being the most, capacious of al, no wonder she had more in her then al the rest. But yet it was a greater plenitud the Angel meant by saluting her so, and the greatest indeed that possibly could bee in any Creature; aplenitud which (as S. Bernard saies) [Page 519]deriuing it felfe to others, giues liberty to the captiue, comfort to the afflicted, to sinners pardon, grace to the Iust; to the Angels Ioy, glory to the holy Trinity, and to the Eternal Word the substance of her proper flesh. Besides, as S. Hierom sayes, Grace was giuen vnto others by parcells only, but to her, fully and in its intire perfection, in that the fulnes of al was included in her; and consequently by this fulnes of grace, she must be ful of al other vertues else, which euer yet any Saint was endowed with al; Nay, the holy Fathers, and in particular S. Cyril and S. Hierom say, she was not only ful of grace, but had al other vertues, diuine guifts and endowments congregated in her alone, which [Page 520]in scattered peeces were dispersed amongst al the other Saints. There is nothing (sayes S. Herom) if we consider it wel, of pure, splendious, or of vertuous, which shinnes not in the glorious Virgin most particularly.
Now if so large a portion of vertues fel vnto her share, before she was Mother of God, how must they afterwards be augmented, when shed was indeed? assuredly, no tongue is able to expresse, how infinit & incomprehensible they were, (sayes S. Bernard) the greatnesses & perfections of God being infinit and incomprehensible, his Mothers who conceiued him in her wombe, must needs participat of the incomprehensibility & infinitnes of them also.
Besides, there was also congregated [Page 521]in her al moral vertues in greater measure then euer was in any one, nay had an Angel come to the earth inuested in humane flesh, it could not haue been more perfectly accomplished then she; for proofe of which assertion, I wil summ vp in a catalogue those most excellent parts of hers, which are recorded to haue been in her by diuers holy men; the admirablenes & perfection of whose life, was propos'd as a paterne for virgins to imitat by S. Ambrose in these words: Neuer did she offend any (sayes he) though she had neuer so iust a cause; but she both wished and willed wel vnto euery one, and did wel them too; she was reuerent towards her superiours, and no way molestful to her equals; she shun'd al boast, [Page 522]al her actions were conformable to reason; and she loued al vertues with her heart; she neuer contristated her parents, and neuer with freind or acquaintance entredinto contest: she disdained not the humble, derided not the simple, nor thought it shame to accompany the poore; there was no affectation in her behauiour, nor dissolution in her gate, and her words were so tēpered, as the modesty which shined in them and her actions sufficiently declared her interiour sanctity, and in ward vertue & perfectiō of mind; no otherwise then a sumptuous Portal doth the magnificence of the Pallace that is within. Neuer but to the Temple did she stin abrode, and then neuer but accō panied with her father, Mother, [Page 523]kinsfolkes, or the like: & within doores she was delighted with solitud, and imployed her thought alwayes in some what of good and profitable for her soule. This much S. Ambrose, who hath much more besides.
And S. Hierom describing her Heroick vertues & celestial māner of life in the Temple amongst the sacred Virgins, sayes: She alwaies endeauoured to be the first at Vigils of the night, to be best instructed in the law of God the most humble in her demeane, the most eagre in the workes of Charity, the purest in purity and most perfect in al sorts of vertues and perfections, she was assidual in prayer, & (as the Prophet sayes) meditated night and day in the law of God, she was iealous of the [Page 524]honours of those she conuersed with, and that without any disgust or molestation of theirs; Deo gratias was her answer to al salutations; and in fine, her whole life was such as for prayer, humility, modesty, solitud, silence, virginal bashfulnes, and the like noble vertues of her sexe, she was a paterne and model for al to imitat.
The seauenth Starr declared.
THe seauenth Starr nothing inferior in brightnes to the rest, is her neere Communication of trust and secrecy with Alm. God, so as no earthly Prince was euer more confident with Secretary or chamberlaine, then he with her, nor none euer more secret and faithful then she to him. When [Page 525]he was an Infant, she with incredible care and diligence attended him, made him ready and vnready, gaue him milke from her sacred breasts, and with her virginal lipps tenderly kissed him; Al which she did with such deuotion and respect, as (according to Albertus Magnus) she never layed him to rest nor tooke him vpp, but she adored him first with profound reuerence, and entred so farr on the consideration of his infinit loue, that made him doe what he did for vs, as for the most part she fel into extasy. Afterwards for the space of 30. yeares, in al times, in al occasions she was present to his necessityes, in al his trauails, miseryes, and calamities both winter and summer, in cold and heat, raine or [Page 526]snow, she euer willingly would accompany him; neyther was he wanting on his part to correspond vnto the dearenes of her affection communicating with her the greatest secrets of his diuinity; so as she neuer desired him to vnfould any hidden mystery as of the Trinity the Quires of Angels, the vocation of the Gentils, the vnion of the faithful with his holy Church, but he did it presently; & if he reuealed to his disciples with such candour and promptitud, the secrets of his heauēly Father I cal you no longer seruāts but freinds (says he) for what I haue heard frommy Father, I haue declared to you: much more would he do to his B. Mother, we suppose; And if in frequēting of his cōpany & hearing of his doctrine only, during his [Page 527]last three yeares he could render them so learned & expert in the diuine mysteries, how much more learned & expert must she needs be, who both frequented & heard him for more then 30. yeares? whilst he reuealed vnto her those mysteries heere on earth, which the very Angels of heauen were ignorant of. As Princes then vse to ennoble those with great titles of honours and dignityes, whom they entrust with their persons and secrecies; so not only did our Sauiour heere on earth aduance the B. Virgin to eminent dignity, but much more now in heauen doth he intitle her to the highest degree of glory and excellence, not ranking her with the quires of Virgins, Cōfessours, Martyrs, Apostles, Prophets, nor [Page 528]Patriarks, but to a high sublimity aboue them, and aboue al the heauenly Hierarchies he hath aduāced her, seating her at his owne right hand, where she sits instaled Queene of heauen: The Queene is at thy right hand, (sayes the Prophet Dauid) adorned with al varieties; whilst al the Blessed grant her the precedencie willingly, and deferr it vnto her as their soueraine Queen. Finally she rules ouer the whole Vniuerse; and al the most important affaires of the B. Trinity, in a manner, do passe through her hands, so as al the heauenly Cittizens, the inhabitants of the earth, the soules in Purgatory, nay euen hel it selfe acknowledge he power and reuerence her for it with al humility.
The eighth Starr declared.
THE eight starr is the high Priuiledge she had of Contemplation and enioyed al her life; so as from the very first instant of her sanctification in her mothers wombe, (according to Suarez) she had the vse of reason, & conuerted it to the knowledge, loue, and contemplation of Alm.God, from which nothing could diuert, her euer after; and he confirmes it, for if this guift (sayes he) was bestowed on the Angels at their first Creation, with greater reason may we imagine it bestowed vpon the Mother of Alm. God, and Queen of them. Whilest she [Page 530]was resident in the Temple with those other consecrated Virgins, she was still in highest contemplatiō, supplicating the diuine Maiesty with the feruorous prayer oftē interrupted with amorous sighes for the Incarnation of the Messias that was to come the whilst there are graue Authours who report, that the Angels daily administred her her food, still entertayning her with some heauenly newes, or some diuine rapts she had during those nine moneths the Incarnat Word lay couched in her sacred wombe. Some times she being wholly transported from her selfe, and absorpt in God, at other times her soule making such sallyes forth, per modum transeuntis (according to some) as cleerly to behold God face to face; and no [Page 531]wonder, she hauing so spacious a feild for her Contemplation to walke in euen to the third heauen, and farther if it were possible as her B. sonne then actually present with her, his heauenly ffathers delight and Mothers ioy; who can say, or so much as imagine her sweet transports through the consideration of the maruaylous excesse of that loue of his, that had inclosed him in womb whom the Heauens cannot containe, and held him in the restraintof a litle body, who in his hand held al that is comprised in this great vniuerse? ffor my part I am of opinion with SS, Bernard, Bonauenture, and the learned Canisius, that she continued whole nights rauished in contemplation of these diuine and wondrous mysteries; [Page 532]for we may beleeue, she was of a complexion and temper so excellent, as she required but litle sleepe, and during that litle time she slept, F. Suares is of opinion, that she was so inflamed with the loue of God, that she often started out of her sleepe, (as loue is a restlesse thing) and was transported by the force of loue to God the only obiect of her affections; and S. Bernardin affirmes, that she enioyed so supernatural a contemplation, that she had the vse of it in sleepe, in a farr more excellent manner, then euer any Saint in waking had. Howsoeuer, whether waking or sleeping, or howsoeuer imployed, we may wel affirme with the learned Canisius, that she neuer interrupted her meditations, [Page 533]but thad al her life was but a continual exercise of extasy and contemplation; whilst euery thing ministred matter to meditation; she read with incredible affection the holy scripture, which she vnderstood exactly wel, both by her owne cleere vnderstanding, as also by the light communicated vnto her from Alm. God; and to her meditations a great helpe was the moderatnes and temperature of her diet, which together with her solitud and silence disposed her spirit to meditation and vnion with Alm. God, with whom she was so perpetually vnited, as she rather seemed diuine them mortal. For which reason perhaps it was, that God would haue no mention made in holy Scripture, [Page 534]neither of her father nor mother; to witt, that we might consider her rather a celestial creature coming from heauen, then a terrestrial, borne on earth. Meane while, the Angels, that she might the more wholy attend to contemplation, did dayly bring her food; a miracle, which we are the lesse to admire, since we reade of S. Paul some what to the like effect, who was one by infinit degrees inferior in sanctity and perfection vnto her.
And what wonder is it, that she should seeme more diuine then humane, when she was arriued to such a high degree of innocencye, that she neuer fett into the least defect, nor was euer transported so much as with the first motion of any disordination; [Page 535]which were no wonder, if (as a graue Authour affirmes) she were borne impeccable, a quality, sayes he, but, in a manner, necessary for her, who was destinat to the high honour of being the Mother of Alm. God. Neither was it possible for her to be other wise, considering how Alm. God tooke vpp al the lodging with in her for himselfe; while she considering her owne humility on the one side, and the high honour on the other, to which God had aduanced her, was so studious how to comply with her obligation to him for so great a benefitt, as her thoughts had neuer leasure to thinke of any thing besides; To say nothing of the absolut mortification of her body and exterior senses, and the continual watch [Page 536]the Angels kept ouer her by turnes, that no euil should approch her, as one who was the liuing Tabernacle of the liuing God. As for the diuels, they fled her more then they follow others, as we may wel imagine if S. Antony, S. Bernard, and other Saints were so formidable to them as they durst not approche their sight; And for her, she fled synne more then any wicked person followed it, as knowing that whosoeuer sinned, ipso facto felt into the disgrace of Alm. God, a thing which of al other she dreaded most so as al her delight was in the exercise of vertue and sanctity of life. To conclude, she despised al honours of the world, as knowing she was shortly to go to the possession of that supreme honour of being [Page 537]Queene of Heauen hauing nothing then to diuert her from it; and al helps and incitements to it, how could she choose but be perpetually in contemplation?
The Declaration of the Ninth Starr.
THe Ninth Starr of our B. Ladyes crowne, is the Dignity she is exalted to, aboue al creatures both in Heauen and earth, which by proper name, we may cal her Exaltation; since by it she is exalted aboue the highest heauens, aboue al the Orders of Saints, and Hierarchies of Angels, as the holy Church sings of her prayse: Exaltata es sancta [Page 538]Dei genitrix super choros Angelorum ad Caelestia regna. Neither can we admire, that next vnto himself, the soueraine king of glory should aduance her to the greatest he had, for she being his Mother there was a kind of obligation on his part to honour her and do her al good he could, since the honour which Children are bound to giue to their parents, Consists not only in words and ceremonious respect, but much more in effect and really doing for them. Wherfore (sayes Hippolytus) he who hath commanded this: Honora patrem & matrem: honour thy father and thy mother, to fulfil the law which he himselfe prescribes to others, would not (we must suppose) be wanting to his Mother, in [Page 539]soeuer honour grace and glory he could bestow vpon her. Now al the priuiledges and aduantages aboue others which the B. virgin hath, are founded vpon these two principalls; the first, the infinit power of her B. sonn; in consideration of which S. Augustin speaking of her Assumption both in soule and body. sayes, that God could do it and why he did it not, those who denied it were to giue him a reason for it, The like argument we may vse in point of the B. Virgins glory,
The seconc is her dignity in being the Mother of God, who is infinit, wherefore as the title of Sonn of God is the foundation on which we ground the excellency of the humanity of Christ; so the title of Mother of God, is that, on [Page 540]which we ground al her prerogatiues, her singular graces, and her supreme glory; for natural reason teacheth vs that the mother is more nigh to her sonne, (excepting the Father) then any other kynn. Wherefore the B. Virgin being the Mother of Iesus Christ, who was Incarnat in her sacred flesh, must needs be nigher her sonne, in grace and glory, too, then any else besids.
Soe he would not ranke her amongst the Hierarchies of Angels, for then there had been others higher aduanced then she amongst the Powers and Thrones; nor amongst them, because the Cherubins and Seraphins surpast them in dignity; but next vnto himselfe, as was most fitt, that his Mother might not [Page 541]be inferiour vnto his seruants, nor the Queene vnto her subiects, where she sitts enthroned with incredible pompe and Maiesty, making a Hierarchie more high and excellent by her selfe, then any of them al.
But what vnderstanding can comprehend, or what tongue expresse the Glory she is possessed of? For if the eye hath neuer seen, the eare neuer heard, nor the hart of man euer conceiued, what God Alm. hath prepared for those who loue him; how can one conceiue, what he hath prepared for her, who not only loued him, but brought him forth, nourished, educated, and serued him with such affection & diligence? Only this we may imagine and say of it that glory and felicity next to [Page 542]Alm. Gods, is the greatest that is in heauen, and that in comparison of creatures she is holy aboue al holyes, happy aboue the happiest, hath more grace then those who haue most besides, and hath more glory then the most glorious.
The holy Doctors speake marvayles of this Exaltation of hers, and amongst the rest, S. Bernard sayes, that the glory she enioyes in heauen, beares a proportion to the plenitud of grace she had on earth aboue al creatures els; and adds, that as on earth there was not a more sanctified place then the sacred Temple of the Virgins wombe, which contained God himselfe, so in heauen there is not a more glorious then her Throne, where she sitts exalted [Page 543]at the right hand of God. In another place he sayes, the vnderstanding of man cannot conceiue her glory, nor his tongue declare it, which puts the Inhabitants of heauen it selfe to their admiration in beholding it. Andraeas Cretensis sayes, that her glory can not be comprehended, for that it exceeds the glory of al the Saints and Angels putt together. S. Iohn Damascen, that there is a mighty difference betwixt the seruants and the Mother of God. S. Iohn Chrisostom, that the B. Virgin is more glorious incomparably then the Seraphins. B. Laurentius Iustinianus, that al the glory and felicity which in scattered peeces is distributed amongst the Saints, is found vnited in the B. Virgin And the [Page 544]Seraphike S. Bonauenture sayes, that the greatnes and goodnes of God doth more manifestly appeare in the B. Virgin only, then in al the rest of creatures, and that al their perfections are in a more excellent manner to be found in her then them; and he concludes, that as in grace and merits she surpasseth al other Saints, so likewise doth she in felicity and glory. This and much to this effect is sayd by them of the B. Virgins high exaltation answerable to the height of her other merits and prerogatiues, who being Mother of God, the supremest dignity which any creature could be aduanced vnto, on earth. Correspondent to it is this ninth Starr, and one of the brightest in her glorious Crowne of being aduanc't [Page 545]to so supreme a dignity in heauen.
The tenth Starr declared.
THe tenth, and that a most resplendant one, is the Empire and soueraine command she hath ouer the whole Vniuerse, al creatures both in heauen & earth and in the deapes below, acknowledging her superiority in reuerencing her for it, and adoring her; there being a congruency, sayes S. Iohn Damascen, that the mother should partake of the sonnes dignity; And since he (says S. Athanasius) who was borne of her, is King and soueraine Lord of al, consequently she who bore him, is to beheld [Page 546]for soueraine Lady and Queene; so says S. Bernard; who can deny her a legitimat claime to be Lady ouer al, of which her sonne is Lord. Let vs then acknowledge her authority ouer al, to be as great and vnlimited as her wil. In consideraton of whose greatnes S. Bernard breakes forth into this exclamation: Al power, O soueraigne Lady, in heauen and earth, is giuen you to do what you wil withal. S. Brigitt in one of her Reuelations sayes, that at the instant of her solemne entry into heauen, God aduanc't her aboue al the heauens, gaue her the Empire of al the Vniuerse, and constituted her Lady and Mistres of the Angels; and she confirmes it in these wordes dictated vnto her by the holy Ghost: The principality of al [Page 547]people and nations she had (says she) and by her vertue she treads vpon the harts of the Proudest and highest there. And truely a wonderful dignity it is, which equals her (in a manner) with the Lord of al; but a more wonderful and stupendious it is, that she should haue an authority euen ouer him; which that it may seeme lesse strange vnto the eares of flesh and bloud, let vs remember only, that she is his Mother and our admiration wil cease, for that filial obedience he owed her heere on earth, he stands not so quitt of in heauen, but it induces a kind of obligation in him to grant her whatsoeuer she desires; whom there we may Imagine speaking vnto her thus: Demand of me, deare Mother, whatsoeuer you please, it is not lawful for me to turne away my face.
[Page 548] This our triumphant Empresse, to expresse vnto vs more vnto the life the greatnes of her dignity, declares vnto vs in these remarkable words fower things: I alone haue incircled the round of heauen, and haue penetrated the depth of the Abisse, and haue walked on the waues of the sea, and haue the principality of al nations: signifying by the first part of the text the dominion she hath in heauen, by the second, that which she hath in hel; by the third, the benefit the soules in Purgatory receiue by her; and by the fourth, her dominion ouer al the world, and what can be more sayd of her dignity? Vnlesse what a deuout seruant of hers in a certaine prayer vnto her hath sayd; O most pure (sayes he) and singularly happy Virgin, al ful of [Page 549]grace and glory, the most blessed amongst al women, who surmoū test the Angels in purity, and all the Saints in benignity next to your B. Sonne, you only cōmand ouer this world in cheife, extending your fauourable hand to al who lye and craue your ayde; and there is no houre nor moment equally amiable and admired, who haue conceiued the Sonne of the Highest, and brought for the Sauiour of the world; O Mother of saluation, & fountaine of mercy, we miserable sinners in rendring of them vp, without last breaths sighe and grone to you, praying, saluting, and acknowledging you Queen of this world, reioycing at your greatnes, congratulating your glory, your souerainty and the place you hold at the right [Page 550]hand of you B. Sonne, where becoming wholy in a manner diuine, and hauing nothing of mortal in you, you gouerne the heauens at pleasure, illuminat the Sunn, rule the world, trample vnder foote the pride of hel, and haue dominion ouer the starrs, the elements serue you, the seasons obey you, the Angels adore you, the diuels stand in awe of you, whole nations and Kings bow their knees before you, and doe you honour and reuerence: O Lady of heauen and earth & hel, your Maiesty and Empire is so great a thousand tongues cannot speake it to the ful; and euen the foules of the aire, the beasts of the land, and the fishes of the sea do al acknowledge it at your beck, the flowers spring vp, plāts grow, [Page 551]and seeds sprout forth, the earth is fertilized, riuers flow, & winds do blow, the lest wil of yours can incline the destinies, and order second causes, whilest the first is wholy at your dispose. Cast a gratious & pittiful eye vpon vs poor sinners heere, & declare the greatnes of your power, by helping vs to ouercome our selues, and to obtaine remission of our sinns, grace heere, & glory in the life to come by your prayers and merits, vnto which is nothing impossible; that after this miserable life, we may come to enioy that happy life, where we shal see our soueraine Lord, in whose sight consists al our felicity.
The declaration of the eleuenth Starr.
THE eleuenth starr, whose splendour not only adornes her head, but the rayes of it thēce do likewise reflect on vs, & crown vs with a supreme felicity, is her Mediation betwixt God and man; one of the cheif reasōs according to the holy Doctours, why God from eternity chose her for Mother, that as a most powerful mediatrix her maternal prayers for sinners might moder at the rigour of the diuine iustice, and occasion a reconcilement.
Iesus Christ (says S. Bernard) was sufficient) it is true) for our [Page 553]reparation, from whom proceeds al that suffiseth thereunto; but it was wel for vs he ioyned with him such an one as she; for although, as he is man, he be our most faithful and powerful Aduocat, Yet such dayeling beames break through his humane nature from his diuinity that we cannot looke vpon him with that confidence; and though he be infinitly gratious, yet being Iudge with al, offenders haue smal hart to approch vnto him; for which reason the B. Virgin was chosen for Aduocat, and meditatrix betwixt God and man, to whom there is none can feare to approch, she hauing nothing in her of formidable or austere; but rather being al sweetnes and benignity and abounding in al goodnes and [Page 554]mercy. Thus S. Bernard.
None then, how great sinners soeuer they be, but may be confident of their saluation, if they haue but recourse to this our sweet and pitiful Lady, who being constituted the mediatrix betwixt Sinners and Almightie God, most faithful performes the charge, and like a true Mother of mercy stands alwayes with open armes ready to embrace those sinners who haue their refuge vnto her, & it is impossible they should perish, if they haue but recourse vnto her as they ought, if you wil beleeue S. Anselme in his Booke of the miracles of the B. Virgin: O happy Mary (sayes he) as the sinner whom you forsake and detest cannot but perish: so who converts him vnto you, and you receiue, [Page 555]and our Sauiour, cannot but be saued. To which concords these excellent words of S. Bernard so frequent with preachers to giue hope vnto the desperat sinner: O man (saye this great Doctor) thou hast a sure accesse to God, where the sonne, beholds, the mother, and the father beholds the Sonne, whilst the Mother shews her sonne the breasts that gaue him suck and her chast wombe; the sonne to his father his wounds & pierced side; where so many louing signes concurr to the entertayning thee, thou canst not be repelled.
And this cannot but be a great comfort to poore sinners, that they know they haue with the Eternal Iudge such an Aduocat stil present, or rather a mother indeed who is his mother also. For so in the person of S. Iohn, [Page 556]our Sauiour on the Crosse by these words, Woman behold thy sonne, commended her for mother vnto vs al; at which time she had two sonnes on Mount Caluary both dead, the one in body, the other in soule, one by the torments of the crosse, the other by languishing of spirit; of which one was her natural sonne, the other only by adoption, the one innocent the other culpable. This in these words S. Anselme would say: O shure refuge that we haue, (sayes he) the Mother of God is our mother also, and either of her children suffred death, in his passion, the one vpon the crosse, the other by Infidelity; Iudge you in what bitternes of mind the while was the B. Virgin, &c.
And so there is no Mother [Page 557]would more reioyce, to see her only sonne reuiued from death to life againe, then the B. Virgin doth when a sinner repents and hath recourse to her; and for me I am of opinion, that she glories in no title more (excepting that of Mother of God) then of being Mother of sinners, and consequētly is most glad when she may shew it most: Maria mater gratiae, mater misericordiae; sayes the holy church; the very sound of whose name, me thinks, hath a certaine sweetnes in it, that promiseth al grace and clemency: In confidence of which, S. Ignatius the martyr who liued in the Apostles tymes, thus supplicats vnto her: Receiue me then, sayes he, in the bosome of your maternal piety, you who are the mother of the soueraine Deity, [Page 558]true Mother of our Sauiour and of sinners by Adoption. She is painted in a long vestment, vnder which many are protected, to signify the maternal care she hath ouer them; & amongst the rest, the Fathers of S. Dominicks Order, are pictured so, vpon this occasion, (as S. Brigit receiued it by Reuelation); S. Dominick neare his happy end, thus with teares in his eyes conuerted himselfe vnto the B. Virgin and sayd; Receiue, O soueraine Queene, receiue my brothers, whom with such care I haue nourished and educated vnder the spreadīg vaile of your great mercy; gouerne them, and giue them such force and courage, as their ancient Enemy may neuer preuayle against them; To whom she answered; [Page 559]I promise you, my beloued Dominick for that you haue loued me better then your selfe, to take a tender care and protection of yours, & to receiue both them and al those who shal embrace your Rule vnder the couert of my veyle, which is my mercy, the benefit of which and but demand it, I refuse to none. From whence we may perceiue, how great her mercy is to her deuoted seruants, to sinners who haue recourse vnto her; and finally to al, in that she is the Mother of God, the Mother of grace and mercy, the mediatrix betwixt God and man, one, of the greatest dignityes she hath in heauen.
The Twelfth Starr declared.
THe twelfth and last Starr, which diffuses ouer the world its brighter rayes, is the Vniuersal honour, exhibited to our B. Lady, both from the Angels in heauen, and men on earth, al calling her Blessed, in fulfilling that prophetie of hers: Behold, al nations shal cal me blessed; and she giues the reason; Because the Almighty hath done great things for me. Thus this diuine Oracle of verity hath presaged of her selfe. that for her gratious priuiledges, and sublime dignityes heretofore declared, she should be called Blessed by al the nations of the Vniuerse.
[Page 561] And so it is, for there is no climat so remote, no nation so barbarous no people so vncultiuat, where the mother of God is not blessed and adored, and her name celebrated by the tilte of the Queene of Heauen and earth, The first Christian consecrated Temples and erected Altars to her honour those now make solemne vowes, and institut Sodalities in her name, so as there is no countrey great or litle, fertile or barren, where some Church or Oratory is not dedicated to her name, nor any man so impious and wicked, who hath not some particular deuotion to her; yea the Iewes themselues, according to Iosephus in his Antiquityes, though mortal enemyes to the name of Christan, are yet effused [Page 562]in her prayse; and S. Bonauentur sayes, this they affirme of her, that though on the one side she was exceeding beautiful, yet on the other she neuer stirred vpp in her beholders other then chast desires, her modest and maiestick presence repelling al vnchaste thoughts, and purifying their mindes with whom she was present. Neyther do the Nations more Infidel & Barbarous render her lesse reuerence; since according to S. Antonin in the third part of his Summe, the very Turkes and Moores in their Mosquees prayse and honour her, and haue her name in such veneration, as whosoeuer blaspheme or speake irreuerently of it, they punish them most rigorously. Whence we may see, how vniuersally honoured [Page 563]she is, which is the dignity represented by the Twelfth Starr, with which we conclude the contexture of her glorious Crowne.
The faithful Christian then, who would cal to memory these twelue prerogatiues of the B. Virgin, or rather would crowne her with these 12. bright starrs, must euery day in memory of them make twelue reuerences or inclinations; which while he doth) in profound silence) he is to cal to mind the immensity of her greatnes in them, and endeauour to produce as many Acts of complacence and congratulation with her for them, according to the instructions we haue giuen heretofore. There are many spiritual persons, who in memory [Page 564]of those 12. starrs, vse to recite twelue times the Aue Maria, saluting her as often in that manner as the B. Archangel S. Gabriel did.
I would counsel also, to do these reuerences with more deuotion, and to stirr vp our affection more to the seruice of the B. Virgin, that at euery reuerence they would expresse by word of mouth, her seueral dignities and prerogatiues, which for that purpose I haue breifly heere expressed.
- 1. I reuerence and adore you, O blessed Mary, the most illustrious Daughter of the soueraine and eternal Emperour.
- 2. I reuerence and adore you, the celestial Spouse of the holy Ghost.
- [Page 565] 3. I reuerence and adore you, the glorious Mother of the Incarnat Word.
- 4. I reuerence and adore you, Mother of the Omnipotent God.
- 5. I reuerence and adore you, both Daughter, Spouse, and Mother of the holy Trinity.
- 6. I reuerence and adore you, who are highly seated in a Throne of glory aboue al the Hierarchies of Heauen.
- 7. I reuerence and adore you, Treasurer of al the riches and graces of the Diuinity.
- 8. I reuerence and adore you, most glorious Queen of Heauen.
- 9. I reuerence and adore you, most worthy Lady of the Angels.
- [Page 566] 10. I reuerence and adore you, Empresse of al the Vniuerse.
- 11. I reuerence and adore you, our most pittiful Mother and faithful Aduocat.
- 12. I reuerence and adore you, whom al Kings and Monarkes of the earth do reuerence, and whom al heauenly Courtiers adore.
Another sort of Adoration, which for the greater variety of the deuout seruants of the B Ʋirgin, I haue heere annext.
- 1. I Reuerence and adore you, O B. Virgin Mary, with al the Angels of heauen.
- 2. I reuerence and adore you, [Page 567]with al the Archangels.
- 3. I reuerence and adore you, with al the Vertues.
- 4. I reuerence and adore you, with al the Principalities.
- 5. I reuerence and adore you, with al the Powers.
- 6. I reuerence and adore you, with al the Dominations.
- 7. I reuerence and adore you, with al the Thrones.
- 8. I reuerence and adore you, with al the Cherubins.
- 9. I reuerence and adore you, with al the Seraphins.
- 10. I reuerence and adore you, O B. Virgin Mary, with al the Nations of the world.
- 11. I reuerence and adore you, with al the faithful departed soules.
- 12. I reuerence and adore you, [Page 568]with al Creatures of Heauen, earth, and depts below.
These 12. reuerences the zealous honourer of the B. Virgin is to make with great resentment and reflexion of mind, because of the profound mysteries contained in them; And by so doing, he shal adorne the head of the B. Virgin, a more grateful Crowne of these 12. Starrs, then if it were al composed of 12. of the richest Iewels in the world, nay of 12. of the most radiant Starrs in heauen.
Touching the acts of complacence, which we formerly mentioned, I haue heere sett downe a forme of them, which each one may exercise according to their deuotion.
Twelue Reuerences correspondent to the Blessed Ʋirgins 12. prerogatiues.
1. O Blessed Virgin, I hartily congratulat and reioyce with you, for your being predestinat from al eternity to be Mother of our Sauiour Christ, and the liuing Sanctuary of the holy Ghost.
2. O B. Virgin, I hartily congratulat and reioyce with you, for being conceiued without al spott of original sinne, in such manner as you out-shine in purity & splendor the very Angels themselues.
3. O B. Virgin I hartily congratulat [Page 570]and reioyce with you, for your being the first in consecrating your Virginity to God, which so many Virgins haue imitated since.
4. O B. Virgin, I hartily congratulat and reioyce with you, for being Mother of the Omnipotent, the highest honour which you haue in heauen, and on which al your dignity depends.
5. O B. Virgin, &c. for the holy Ghosts illuminating you, in so excellent a manner, at the holy Incarnation of the Sonne of God.
6. O B. Virgin, I hartily congratulat and reioyce with you, for your being so replenished with diuine grace, & endowed with al rare vertue and perfection.
[Page 571] 7. O B. Virgin, &c. for your dignity of being of nearest trust and secrecy with the soueraine Monarke both of heauen and earth.
8. O B. Virgin, &c. for that high priuiledge of yours, to haue perpetual fruition of the wisdome of Alm. God.
9. O B. Virgin, &c. for your being so highly seated in an eminent Throne aboue al the Quires of Angels.
10. O B. Virgin, I hartily congratulat and reioyce with you, for the great power and authority you haue ouer al the Vniuerse, and for that both heauen earth & the depts below, obey your Commendements.
11. O B. Virgin, &c. and with our selues, for your being our [Page 572]reful & affectionat Mother, and like a faithful Aduocat procuring euery way our greater good and aduancement.
12. O B. Virgin: &c. finally for that al the world honours and adores your name, celebrats your prayses, and prayses your graces, merits, & perfections.
And this deuotion of taking complacence in the B. Virgins perfections and dignityes, is souerainly grateful vnto her; as was manifest to S. Brigit in her Reuelations vpon this occasion. Her sonne being a braue and noble spirit, dying in the holy warrs, she anxious for his soule, besought the B. Virgin to reueale vnto her, in what estate it was; [Page 573]when behold, when she was in the greatest feruour of her deuotion, the B. Virgin appeared vnto her, and comforted her in this sort; my deare daughter, sayd she, be no longer solicitous for your sonne, for I haue taken care of his saluation, in visiting him before his decease, and rendring his hart inaccessible to al sorts of temptations, and so as no doubt of faith could bow it from the rectitud it was in, nay more, I made the passage of death both sweet and easy for him, to the end the feare and terrour of it might not transport him either to impatience or despaire. So, I cleared his chamber of those diuels assembled there, to lay snares for his soule, and intrapp it at its departure thence, and at the instant of his soule and bodyes separation, [Page 574]I took it in my ne aryues, vnder the protectiō of which, I caryed it safe away from its infernal enemyes.
And the reason of this tēdernes of hers she declared in another reuelation, when one day the holy Saint making her prayers at the Sepulcher of Christ, was rauisht in extasy into a sumptuous Pallace, where she beheld our Sauiour Christ on an Imperial Throne, and his B. Mother seated by his side, with an infinity of Angels incircling them about; Presently after, she beheld her sonne present, al trembling & in great dismay before this Throne to receiue his Iudgement there, his Angel Guardian on his right hand, and the diuel on his left, who with a horrible [Page 575]voyce thus cryed out: most omnipotent Iudge, I appeale to you for Iustice, and right of the greatest iniury that was euer offered me; your Mother against al equity hath rauisht that wicked soule out of my hands, entring his chamber at the houre of his death, and excluding me and my company, hath debarred me of that priuiledge which you haue granted me, to tempt euery soule at the article of tyme, when it wil best be testified whether they belong to me or you, then which greater iniustice can there be imagined? To this, the B. Virgin answered, though thou art the father of lyes, yet in this thou hast but declared the truth, I haue don al this indeed, and my reason for it was this: This soule, while it [Page 576]was couuersant in the world, was so deuoted to me, as it reioyced and tooke complacency in my dignity of being Mother of Alm. God, and at my exaltation aboue al the quires of heauen, the pleasure of which it would not haue exchanged for al the contentments and pleasures of the world; Iudge then if I had not iust reason to do what I did: O but (replyed the diuel), al this cannot excuse it from an Iniury to me, your debarring me accesse to tempt him, as also your receiuing his departing soule, and conueying it hither which cheifly belongs to me; when conuerting himself vnto the Iudge he sayed, of you then I demand iustice (who ought to be as equitable, as you are powerful) against this wicked [Page 577]soule heer, who being arriued vnto the yeares of discretion, in steed of taking the right hand way of your commandements, went on the left, in his transgressing them; wherefore I demand but Iustice that he be condemned; and heer he insisted in particularising his mortal and venial sins; at this, his good Angel interposed himselfe saying; thou wicked feind, al this is but true, I grant what thou hast sayd; but knowest thou not, that his holy Mothers prayers incessantly offered vp vnto Alm. God for him, haue cancelled these, and obtayned for him a true contrition, and sacramental absolution for them before he dyed; besides her, and his many other holy workes don in satisfaction of them, how then [Page 578]canst thou haue the impudence to vrge them any more? goe home, and keepe company with damned soules, looke not after him, for he is a saued one. At this, the diuel vanished away.
And by this we may see, the benefit of being deuoted to the B. Virgin, of the prayers of others for them, and of dying in a good estate, prepared vnto it by true contrition and Confession.
An excellent way of adoring the B. Ʋirgin, in remembring the ioyes vvhich she had heere. CHAP. XX.
THE common opinion is, that the B. Virgin had in this world, seauen ioyful times in particular.
- The first was, at her Annunciation.
- The second, the Visitation of S. Elizabeth.
- The third, the glorious Natiuity of our Sauiour Christ.
- The fourth, the Adoration of the three Kings.
- [Page 580] The fifth, at the finding of her B. sonne in the Temple.
- The sixth, at our B. Sauiours apparition to her after his most glorious Resurrection.
- The seuenth, her happy decease, and glorious Assumption into Heauen.
Now her deuout seruants may dayly administer her matter of fresh Ioy, by calling these vnto remembrance, and occasion to themselues a great increase of merit and glory. The Angel Gabriels salutation to her of Aue, &c. was no other then an Inuitation to reioyce, according to the interpretation of Origen; so the holy Church sings her Antiphon: Gaude virgo gloriosa, &c. and in other: Regind caeli laetare &c. and bids her reioice and be glad; and [Page 581]in a third; Gaude & laetare Virgo Maria.
Let vs then announce vnto her Ioy by commemorating those her seauen Ioyful mysteries, in this following Method, making at each one of them a low reuerence.
- 1. Reioyce, O B. Mary, for that vpon the salutation of the heauenly messinger, you concerued in your sacred wombe your sonne, to the incredible consolation of your soule.
- 2. Reioyce, O B. Mary, for that you burning with diuine loue, and incited by the holy Ghost, ouercome the toyle and labour of passing ouer the high mountaines of Iury, and visited your cosen Elizabeth, where you heard her vttering your celestial [Page 582]praises, and magnifyed in spirit your Lord and Sauiour.
- 3. Reioyce, O B. Mary, for that at the end of nine moneths, you brought forth into the world, the so long expected Messias, bright as the sun of heauen, while al the celestial Angels played in the beames of him, to your vnspeakeable comfort.
- 4. Reioyce, O B. Mary, for that you saw the three Kings adoring your B. Sonne, and conceiued a fortunat presage from thence, of the Gentils conuersion.
- 5. Reioyce, O B. Mary, for that after three dayes search, you found your B. Sonne, to your excessiue gladnes, amongst the Doctours in the Tēple, where you were astonisht amōgst the [Page 583]rest, to heare him expound the deepest mysteries of the holy Scripture, soe clearly, and with such admirable perspicacity.
- 6. Reioyce, O B. Virgin, for that after three dayes deluge of teares, by the appearing of your glorious Sonne in his Resurrection, they were al dryed vp, and you exceedingly reioyc't and comforted.
- 7. Reioyce, O B. Mary, for that al the Apostles being assembled together at the happy houre of your departure out of this mortal life, the third day after you were gloriously Assumpted into heauen, where now you sitt crowned and instated by the holy Trinity Queene of Angels and of all the Vniuerse.
[Page 584] S. Anselme, amongst our B. Ladyes miracles, records this for one; that a certaine deuout Religious man, whose custome it was, dayly in his deuotiōs, to remember the 7. Ioyes of our B. Lady, being now neere his end, and exceeding fearful of that last Agonie, our B. Lady appeared vnto him, and comforting him sayd, my sonne why should you feare? you who haue so often reioyced me with the remembrance of the greatest Ioyes I had in my mortal life? take courage, and assure your selfe no euil shal happen vnto you, but you shal soone be partaker of those Ioyes which you haue so often announced to me: with whose celestial presence he was so comforted, that forgetting his sicknes while he endeauoured [Page 585]to rise, and through ioy to cast himself at her feet, his soule preuented his body, and went out before to the fruition of those Ioyes which she had promised him.
The foresayd Ioyful mysteries may be distributed to each Houre of the Office of the B. Virgin, The first, at Mattins; the second, at Prime; the third, at the Third Houre; The fourth, at the Sixt; The fifth, at the Ninth; the sixt, at Vespers; and the seauenth, at Complin; On each one of which we way deuoutly meditat the while, and so in the like manner we may meditat then on our Beads; a deuotion most acceptable to our B. Lady, as from this Example we may perceiue, recounted by Pelbert in the Stellary [Page 586]of the B. Virgin.
There was, sayes he, a yong man, who making himselfe Religious of S. Francis, his Order, was accustomed before he entred into Religion, to crowne a certaine Image of our Lady with a wreath of flowers which he dayly gathered for that intent, but being once become Religious, wanting the commodity of flowers, he intermitted this deuotion, though so vnwillingly as the leauing that, made him resolue at last, to leaue being Religious also, and being vpon the point of departing the Conuent, behold our B. Lady appeared vnto him saying; leaue off that your so pernicious resolue vpon so triuial an occasion, and if you desire to vndertake a deuotion grateful [Page 587]vnto me, in steed of making me a material crowne of flowers, offer me vp a spiritual one of salutations, and I shal be farre more delighted with it, and the forme of it shalbe this: you shal first say a Pater noster, in memory of the Ioy I conceiued when the Angel saluted me and the Eternal word was Incarnat in my wombe, and say. 10. Aue Marias in consequence thereof. Secondly, you shal do as much; in memory of the Ioy I had in visiting my cosen Elizabeth: and so forth, vnto the seauenth Ioy I had; which you shal conclude with the last three Aue Marias of your Beades, so the whole number wil amount to 7. Paters and 63. Aue Marias; which deuotion if you shal dayly performe in mine honour [Page 588]know you shal much more please me, then in that other deuotion which you had; and hauing sayd this, she vanished away, leauing him exceedingly comforted and strengthened in his vocation. Now it hapned that whilst one day he was performing this deuotion, a certaine Religious beholding him by chance, sawe an Angel standing by him, threading on a golden thread, as many roses as the Nouice sayd Aue Marias, and for each Paternoster a golden lilly: al which when the Nouice had done he ioined them together, and crowned his head with them; the Religious man astonished at this vision, charged him by vertue of holy obedience, to declare vnto him what deuotiōs he vsed; which [Page 589]he doing with great sincerity, the Religious man encouraged him to persist therin, assuring him it was a deuotion the B. Virgin was delighted with.
And S. Bernard exercising this deuotion our B. Lady appeared vnto him once, saying vnto him; my sonne, this deuotion of thine, is exceeding grateful to me, and that thou mayst perceiue so much, I haue obtained of my sonne for thee in reward thereof, the grace of preaching, and of working miracles; besides, I promise you, one day to make you participant of those Ioyes which you dayly cal to remembrance; and de facto soone after, the holy Saint began to be famous indeed for miracles, and to abound in innumerable graces, and conuerted a world of [Page 590]soules by his learned preachings and force of his miracles.
Of the Interiour Reuerences we are to exhibit to the Glorious Queene of Heauen, and of the place, time, & occasion of exercising them. CHAP. XXI.
HITHERTO we haue spoken of the Adorations we are to make, the exteriour accompanying the interiour, with relation to mans composition consisting both of body and soule; Now because those exteriour are not alwayes to be performed, neither are all [Page 591]places and times accomodate for them, we wilonly speak of such interiour Adorations as we may be exercising, they being only acts of adoration produced by the Wil; which according to S. Thomas, are those which the Blessed in heauen only exhibitvnto Alm. God. These then, there is none but may performe, when in the performance of the others, they are hindred either for want of commodity of place or time, and these indeed are the most excellent of al, and most acceptable to Alm. God, as those without which the others were nothing worth.
And it being our principal scope, to treat of reuerencing the Mother of God, we wil only exemplifye in that, and instruct her votaries in the place, and Time, [Page 592]when and where they are principally to be exercised. In al times and places they may comodiously be produced, but cheifly when for the company of others we cannot exercise any other deuotion, as also when we ride, walke, eate, or take repose; at al which times it is but lifting vp our mind to heauen, and to say with our hart: I humbly adore you, O B. mother of my Sauiour Christ; I adore you O Queene of Angels, or the like; in only doing of which, we sanctify al we do, making euery one of those indifferent actions, aequiualent to prayer: happy the ground they goe on, happy the bread they eate, & the rest they take, who are so exercised the while; So when the Clock strikes, it were a good deuotion [Page 593]in this sort to eleuat our mind, as also before each Houre of our B. Ladyes Office, producing an act of interiour complacence, saying with our heart: I exceedingly reioice O B. Virgin, for your high honor of being Mother of God, of being Queene of heauen, &c. which cannot but be most acceptable and grateful vnto her. In the meane time this deuotion were best perfomed on their knees, it being a posture most repugnant to slouth and tepidity.
Besides, for those who are troubled with infirmity, age, or any other weaknes, this deuotion were best, as that which without any difficulty they may performe, since there is none but haue their spirit free, or at least so free, as [Page 594]for a glance or so they may reflect it vpon heauen, how euer otherwise they are incumbreds, And a great consolation this ought to be to euery one, that without any other paynes, then the only lifting vp the mind to God, so it be don with spirit and viuacity, one may merit so much, as to arriue to most high perfection. When one then, is sitting by the fire, or reposing on the bed, let them but exercise their mindes in these Interior acts of deuotion, and euen when they seeme to men most idle, they shal appeare vnto God most vertuously imployed. O most happy imployment, that a man in a manner doing nothing, may do as the very Angels in heauen, And while some, to finde out solitud and deuotion, retire [Page 595]them to the Desarts, and liue Eremites liues, he that exerciseth but these adorations, hath al that within himself, which they seeke abrode, and may assoone arriue to the height of perfection by this easy way, as by the most fatigable they can go. Besides, these acts of Adoration haue yet another benefit, that they expose vs not to vainglory, which others perhaps may do, as being only betwixt God and our selues performed in the interiour of our soule, which by so much the more innobles them aboue the other, as the soule exceeds the body in nobility; and therfore of the bodyes operations we are to haue no regard at al, further then they go accōpanied with the attention of the mind, cōformable to that saying [Page 596]of the Apostle: Corporalis exercitatio ad modicum vtilis est.
But to returne to our purpose, the seruant of the Queene of heauen is to the vttermost bent of spirit and industry to imploy himselfe in these interiour Adorations, as farr forth as the circumstances of time place, & occasion shal giue him leaue. Notwithstanding he is to haue regard the while to accompany them (if he can) with exterior reuerence both because the one much aydes the other, as also because the neglect of them alwayes implyes an inexcusable negligence; which that Example which Pelbert recounts, doth wel declare, happening in his time in Hungary, and recounted vnto him by a Religious man of worthy credit, and it is this: [Page 597]A Religious of the same Order was accustomed euer at the Aue Maria bel, or Angelus Domini, to rise out of his bed at the houres of night, and humbly on his knees salute the Queen of heauen; This deuout custome once, being perswaded by slouth and lazines, he omitted, when behold, being falne a sleepe againe, he seemed in his sleepe to see, the Church steeple euē incline it self vnto the ground; which sight three times being represented vnto him in sleepe, at last he imagined that he heard these words; Miserable and negligēt creature as thou art, art thou not ashamed to see euen senslesse creatures thus bow down themselues in reuerence to the Mother of God, whilst thou sensible as thou art, neglectest it? by [Page 598]which vision touched with a liuely sorrow for this neglect, he became more feruorous thereafter in his deuotions.
These interiour Reuerences then, although of themselues they be of neuer so high worth and dignity, yet when commodiously they may be done, we are neuer to neglect the exteriour, but stil accompany the one with the other, that the feruour of the one ioyned with the other payne may render them more meritorious; and the best place for the exercising these deuotions is, when the commodity of some Chappel or Oratory is offred vs, at which time we are vpon our knees, in a more particular manner to commend our selues to Alm. God and his B. Mother; And [Page 599]of this we haue for paterne our Sauiour Christ, who as often as he ascended to Hierusalem, repayred euer to the Temple, the first thing he did, to offer vp to his eternal Father his prayers and adoratiōs. In imitation of which, those of the Capucines Order haue a constitution, that when they arriue in any place, they are first of al to resort vnto the Church, and there to adore the Blessed Sacrament: the words of the Constitution are these: Being arriued to the place where we are to goe, to shew our selues true sonnes of the Eternal father, we are first to visit the Church, where hauing don reuerence, &c.
And diuers by these meanes haue escaped imminent dangers; as appeares by this following [Page 600]story, recounted by the Illustrious Iames Voragius Archbishop of Genua, in his history of the B. Virgins Assumption.
There was (sayes he) a person of quality, whose wife excelled in al vertues, but principally in deuotion to the B. Virgin, so as no day past that in some reuerent and Religious manner she did not honour her. Now it happened that her husband through his excessiue prodigality, at last fel into want and misery, in so much as one day some noble men inuiting themselues to dinner with him, and he wanting meanes to entertayne them, in that splendid and aboundant manner as he was wont, to avoyd the shame went forth into a wood, where he intended to absent himself while [Page 601]they might be come and gone without taking notice of their visiting him; whilst in a Melancoly passion he wandred vp and down then revoluing in his mind into what misery he was falne, behold a person of a horrible aspect, mounted vpon a horse no lesse horrid then he appeared vnto him, requesting him to let him know his cause of discontent; To whom the Gentleman (after he had recollected his spirits which feare with its dismay, had putt to flight at first) declared his whole fortunes; at which (quoth the other) if that be al, take comfort, for I wil promise you (grant me but one request) to reduce you to an estate more riche and opulent then euer you were in before; It must be a strange request (sayd [Page 602]the Gentleman) I should not grant you vpon that condition; nay, it is but easy in performance sayd the diuel) for it was he disguised in that shape) to witt, that on such a certaine day and houre you bring your wife along with you, and meete me in this place: & this being agreed vpon, the diuel directed him to a caue, where he foūd a mighty treasure, by the helpe of which, recouering out of his necessity, he liued in a more noble way then euer. Now it hapned, the time drawing nigh, when (as he had promised) he was to take his iourney with his wife vnto the place appointed. and she perceiuing that som-what extraordinary was in hand, by his hasty warning her to prepare to take horse with him, and the trouble [Page 603]of his Countenance, when she could by no meanes gett out of him what it was; she recommended the matter to the B. Virgin, & presently tooke horse so obedient to her husband, as neuer to examine further his intentions; Now it hapned on their way, that passing by a litle Chappel dedicated to our B. Lady, the Lady by the consent of her husband lighted and went in, only in mind to do her deuotions, and returne againe; but behold, whilst with prayers and teares she commended to the Queene of heauen the good successe of her affayres, she was diuinely cast into a sleepe meane while the B. Virgin assumed her shape, and with her husband went on her way.
They were no sooner arriued [Page 604]at the entry of the wood, but the diuel with great noyse and furie appeared vnto the Gentleman, not daring to approch vnto him for feare of our B. Lady (whom presently he knew) but casting on him a sterne regard in this manner he spake vnto him; vngrateful and perfidious as thou art, is this al the reward I haue, for those great benefits thou hast receiued of me? didst thou not promise to conduct thy wife hither vnto me, and in her steed had thou brought heer the mother of Alm. God? It was against thy wife (since against this I cannot) I intended to auenge my selfe, for her being so diligent in the honour and firme affection to the Queene of heauen.
Wherunto the B. Virgin thus [Page 605]answered him: and whence is this temerity thou abhominable Feind, that thou shouldst dare to offer any iniury to those who loue and reuerence me? goe hence to Hel againe, and desist from malicing them, vpon payne of a greater hel, then euer yet thou feltst; When the diuel with a violent clatter, as if al the wood had been torne vp by the rootes, strait vanished away, and left the Gentleman in such affright, as he fell flatt to the ground before the B. Virgins feet, beseeching her pardon for his offence; who sharply reprehending him for it, commanded him to goe back vnto the Chappel, to awake his wife out of her trance, and returning home with her, to discharge his house of al those il gotten goods, so damnable [Page 606]to keepe: Al which he punctually did, and quitting both those goods and his euil together, he became in short time of more plentiful fortune, then euer he was before, by the special fauour of the Queene of heauen; who is alwayes succourable and merciful to those, who implore her ayde in their necessityes, and aduantage them with high graces and priuiledges, who endeauour to honour her with this excellent sort of Adorations, as wel exterior as interior, which hitherto we haue largely treated of; together with the reasons, discourse, authority, and wondrous examples, which should induce vs to the embracing of it, which is the principal scope and ayme of al this work.
[Page 607] And now at last, we haue brought it to an end, by the particular fauour and assistance of Alm. God, obtained through the intercession of his glorious Mother, our most benigne and B. Lady; whom we beseech by the same intercession, to render vs worthy of the participation at last of eternal good, which being only that, which can satiat indeed, can only render vs on al parts happy and content.
Faults escaped in the Print.
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