THE I. MEDITATION. Of the Venerable, and sacred Name of the most B. Virgin, MARIA.

MANY pious and de­uout consideratiōs of the mysticall significa­tion of this most ve­nerable Name, Maria, haue beene [Page 2]with very great reuerēce set down by the holy Fathers: and with no lesse diligence learnedly colle­cted by the Reuerend Father Cani­sius, in his memorable worke Of the sacred Virgins prayses: which for so much as at this present serue to our purpose, we may not vnfitly reduce to three.

First, Maria, is as much as to say Stella Maris, Illuminata, or Illuminatrix, that is, Starre of the Sea, or North Starre, one that is illuminated, or giueth light to others. Secondly, Maria is amarum mare, a bitter sea, or sea of bitter­nes. And thirdly, she is Dòmina Lady, or Mistresso. Out of the which we may frame three point in this manner.

1. How fitly this sacred [...] is deriued from Light; and as a [...] [Page 3]North-star is known by the name of the Sea-starre, because thereby the wandering Marriners direct their course, the better to attaine vnto their hoped and pretended Hauen: so this Beautious Queen of light in the Catholike Church is placed, whose radiant beames of vertuous life & heauenly con­uersation drawes the eyes of all those who desire to arriue at the happy Hauen of eternall blisse; which being fixed vpon her vn­changeable light, must needs es­chew the dangerous shipwracke of this wicked world, vnles they willfully forsake the infallible di­rection of so faire a Starre, and blindly run thēselues against the vnhappy rockes of vtter ruyne, and euerlasting Death.

2. Moreouer she is sayd to be [Page 4] Illuminata, endued with light, and this by reason of the diuine knowledge of most high and hea­uenly Misteries, the which so fir­mely and vndoubtedly she did be­leeue, that not vnworthily she de­serued to heare, Luc. 1. Beata quae credidi­sti, blessed art thou who hast be­leeued. And as all the beautifull stars do participate their borrow­ed light which we behold from the bright shyning lamp of the world the Sunne, according to their ca­pacity and greatnes: euen so this sacred Queene being neerest vnto the bright Sunne of Iustice Christ Iesus, and most capable of his Ce­lestiall influences, and heauenly blessings, did participate so much of his diuine light, that rightly she may be called Illuminata, indued with light.

Further more she is sayd to be Illuminatrix, one who giueth light vnto others: For that indeed is one of the chiefest effects of true vertue, as our Blessed Sauiour not obscurel ye did insinuate vnto his louing disciples, when he sayd, they were Lux mundi, Matt. 5. the light of the world, and presently did an­nexe their proper office and fun­ction, Luceat lux vestra coram homi nibus: let your light shine before men. This, I say, is a rare effect of true vertue, not only to be lightsome, yea delightsome in it selfe; but also to shine & giue light vnto others. And this being more apparant in the B. Virgin then in all other Saints togeather, I think none will deny, but that in a spe­ciall manner, and that most fitly she hath this diuine Epitheton of [Page 6] Illuminatrix, one that giueth light vnto others.

2. The second Etimology, or deriuation of this Blessed Name Maria, is amarum mare, a bitter sea, or sea of bitter nes, which well ex­presseth the sorrowfull estate of the B Virgin, in the depth of her excessiue griefe, that she suffered at the foot of the Crosse, when with watry eyes, and most heauy hart, she did behold her louing Sone, the author of life, yea life it selfe wrastling with death, euen till death: Which dolefull specta­cle did fill her tender hart with whole floudes of sorrow, whose bitter panges (as many holy Fa­thers haue left written to vs) did leaue her more then martyred. In which almost deadly agony, and strong encounter with a sea of [Page 7]griefe, we may behould this glit­tering Starre, almost ouerclouded with the thicke mist of grief, yet yeelding a most beautiful light by reason of her constant fortitude; notwithstanding we cānot choose but say, Thren. cap. 2. Magna est velut Mare con­tritio tua; quis medebitur tui? Thy Contrition or sorrow is like vnto a sea; who shall be able to comfort thee? The abundant teares of Ia­cob for his murthered Ioseph, Gen. 37. Iob. 10. 1. Reg. c. 20. 2. Reg. 18. & 19. Thren. per totū. the vncessant griefe of Anna for her wandering Pilgrime, the harty sighes of Ionathas for his louely Dauid, the inward throbs of Dauid for his rebellious Absalom, the pit­tifull sobs and rufull lamentati­ons of Ieremias for his sinnefull people, may well be shaddows (& but shaddowes) of her griefe.

O sacred Queen, in the mid­dest [Page 8]of these bitters stormes, shall I yet presume to call thee beauti­full? Me thinkes I heare thee say with mourneful Noëmi, Ruth. 1. Nolite vo­care me Noëmi, sed vocate me Mara quia amaritudinibus valde repleuit me Omnipotens. Call me not Noë­mi, that is to say beautifull, but cal [...] me Mara, that is bitter, because the Almighty hath filled me a­bundantly with bitternes.

Another reason also may be why she should be compared to a bitter sea. Because as the Red sea prooued most bitter vnto Phara [...] & his wicked army, miraculously withstanding their passage, and hindring their pursuit to the great comfort & strengthening of the children of God, and to their own vtter ruine and destruction: So this B. Queene is a sea of bitternes [Page 9]vnto the Diuell and his damned [...]pirits (figured in that obstinate Tyrant & his impious followers) who like roaring lyons, neuer [...]ease to persecute the chosen and beloued Children of God, seeking whome they may deuoure. In whose strong defence the power­full Virgin is alwayes ready at hand, whose only Name is most terrible vnto them, and for these respects, she is most iustly intitled amarum mare, a bitter Sea.

3. Then lastly Maria, is as much as Domina, Lady, or Mistresse: & with great reason, for indeed she was euer Lady & Mistresse ouer all her actions, making alwayes her inward thoughts keep a most perfect cōcord with her outward deedes; and both the one and the other directly to tend to the grea­ter [Page 10]honour and glory of God, the true and chiefest scope of all her vertuous endeauours.

Besides, she may be sayd to be Domina, a Lady, a powerfull Princesse, or mighty Empresse, by reason of the great power and au­thority she hath with her sweet Sonne, to help and succour sin­ners, as most deuoutly S. Bernard doth acknowledg, Ber [...]. ser. in Apo. c. 12. when he sayth Amplectamur Mariae vestigia & de­uotissima supplicatione beatis illius pedibus prouoluamur: teneamus eam, nec dimittamus donec bene dixerit no­bis, potens est enim. Let vs imbrace the sacred footstepps of Blessed Mary, and with most deuout sup­plication, let vs fall at her blessed feet, let vs take hold on her, and neuer let go, vntill she vouchsafe to grace vs with her blessing, for [Page 11]she is powerfull.

Thus hauing somewhat dis­ [...]ouered the hidden treasure wrap­ [...]ted in this happy Name of Mary; The fruit of Medita­tion. [...] followeth that we stirr vp our [...]esires and inflame our harts with most feruerous deuotion and true [...]oue towardes so beautifull a La­ [...]ly. What soule in danger of eter­ [...]all ship wracke, beaten with the [...]ough billowes of sinne, & threat­ [...]ed with the surging waues of in­stant death, would not open his deafe eares and hearing the com­fortable voyce of S. Bernard giue attentiue eare, whilest he sayth, Respice stellam, voca Mariam, looke vp man that art in perill, view this beautifull Star, call vpon the bles­sed Name of Mary. What man so wretched, who hauing crucifyed her only Sonne by his manifold [Page 12]sinnes & grieuous offences, would not run to the foot of the Cros [...] where this sorrowfull Mother standeth, and weep floods of tea [...] for his misdemeanour, and by he [...] powerfull intercession obtay [...] forgiuenes of them. What sinful wight in distresse and misery would not fly vnto so powerfull Lady, to obtaine new strength [...] greater forces whereby to mast [...] his vnbridled appetits, and oue [...] come his disordered passions? Fi­nally who would not be serua [...] to so mighty a Princesse? who would not be suppliant to so lo [...] ­uing a Mother, and wholy deu [...] ­ted to so beautifull a Queene?

Heerupon I wil in most hum­ble manner desire the gloriou [...] Queen of heauen, The Col­loquium that hencefor [...] by her motherly help I may so kee [...] [Page 13]myne eyes fixed vpon the bright [...]eames of her shining vertue, that [...]vtterly hate all workes of darke­ [...]es, and so drown my soule in the [...]owing streams of deuotion, that [...] may wash away al the staynes of [...]y former offences, and neuer [...]ore offend Almighty God: yea [...]at I may alwayes fly vnder her [...]otection, & that she wil vouch­ [...]fe to guard and defend me; Sub [...]um praesidium confugimus sancta [...]ei genitrix, vnder thy protection [...]e flye, O holy Mother of God. [...]o conclude this Meditation, [...]t vs with a firme and resolute [...]rpose dedicate our selues who­ [...] vnto her, in all our necessityes [...]ue confident recourse vnto her, [...]d to the best of our powers, [...]itate her excellent heroical ver­ [...]es, as the most true token of [Page 14]our loue, and most louely pledge of our endles friendship. For the better obteyning whereof, let v [...] heere deuoutly recite the Salu [...] Regina, or Aue Maris Stella which in this place is more pro­per.

THE II. MEDITATION Of the rare sanctity of the Blessed Virgin.

THREE famous workes w [...] read to haue beene most curi­ously accomplished by the wis [...] King Salomon in the old Law which if we consider as types an [...] figures of what our true Salomon Christ Iesus did afterward fullfil in his blessed Mother, they wil help vs somewhat to declare th [...] [Page 15]vnspeakable greatnes of the rare [...]anctity of the holy mother of God which is indeed so far beyond all [...]umane reach, as the wits & best [...]nderstandings must be forced with S. Augustine to cry out, Quid [...]icam de te paupere ingenie? What can be sayd of thee by the weake wit of man? Where the high con­ceits of learned S. Augustine came short; vvhere the golden eloquen­ [...]e of fluent S. Chrysostome vvas not inough; vvhere the graue sen­ [...]ences of renovvned S. Ambrose [...]raue pardon; vvhere the famous workes of learned S. Hierome con­ [...]esse their weaknes; the piercing eye of enlightned S. Anselme da­ [...]eleth; the hony-flowing stile of Holy S. Bernard is dryed vp; [...]he deuout hart of seraphicall S. Bonauenture is consumed; finally [Page 16]where al the whole troope of wor­thy Writters doe acknowledge themselues vnable to declare thy vnspeakable prayse, I must needs say with S. Augustine: Serm. 18. de San­ctis. Accipite ita (que) quascum (que) exiles, quascum (que) meritis tuis impares, gratiarum acti­ [...]nes, accept of these how euer so slender prayses, how euer so vne­quall, vnto thy worthy merits.

1. The first worke of this fore­named King, registred in holy Writ, 3. Reg. 1.6. is the building of the fa­mous Temple of Ierusalem, which both for great cost and excellent workmanship may well be accoū ­ted the Mirrour of all Ages, an earthly Heauen, where God him­selfe chose to dwell, and of the which we read, Nihil erat qu [...] non auro tegeretur, there was no­thing that was not couered with [Page 17]gold. If now we turne our eyes to the sacred Temple of the Sonne of God, to the diuine Tabernacle of the Holy Ghost, and secret clo­set of the blessed Trinity, the hum­ble Virgin Mary, we shal find her a worke beyond all admiration; wrought by the eternall Wisedom of Almighty God; adorned with all kind of vertue; enriched with aboundance of diuine grace, and prepared as an vnspotted veyle, wherein God himselfe should be inwrapped, that so indeed she might become the sacred Temple of God, so enlightned with grace, so inflamed with Charity, that al the world might see & beare wit­nes, that Nihil erat quod non aur [...] tegeretur, there was nothing in her, that was not couered with golden Charity. Neither was the [Page 18]famous Temple of Hierusalem, e­uer so frequented as is this Holy Temple of God, because as S. Ber­nard witnesseth, omnibus sinum mi­sericordiae aperit, vt de plenitudine eius accipiant vniuersi: She layeth open her mercifull breast vnto all, that of her great aboundance eue­ry one may take part.

2. The second worke of admi­ration recorded in the holy Scrip­ture, we find to be a stately Pal­lace that King Salomon erected for his owne vse. And this was fini­shed by him, and brought to full perfection in thirteen yeares. But Wisedome it selfe built the house of which we heere speake, and for himselfe, Sapientia aedificauit sibi domum, Wisedome built himselfe a house, of which the Prophet Isay spake when he sayd: Erit praepara­tus [Page 19]mons domus Domini in vertice nontium: There shall be a moun­tain prepared for the house of our Lord in the top of Mountaynes. Which words S. Gregory the great expoundeth of the Blessed Virgin thus: An non mons sublimis Maria, in Reg. 1. [...]uae vt conceptionem aeterni verbi at­ [...]ingeret, meritorum verticē vs (que) ad solium Deitatis erexit: Is not this Virgin a high & lofty mountayn, who to reach to the Conception of the Sonne of God she raysed the [...]eight of her merits aboue the [...]uirs of Angels vnto the thron of God. And as by the mountaine is signifyed Perfection, she being pla­ [...]ed in the top of mountaynes, gi­ [...]eth vs to vnderstand of how great perfection and rare sanctity [...]he was, & is aboue al other Saints and Angels: and all this the diuin [Page 20]Wisedome had brought to passe in the space of thirteene yeares; for she was not full fourteene, when she was chosen the Mother of God.

Behold then, O my soule, this stately Pallace, ascend this holy mountaine, admire the diuine workemanship of all, and euery part of this famous building, and thou wilt be forced to say Digit [...] Dei est hic, Exod. 8. this worke could only be done by the finger of God.

The third worke of fame mentioned in Holy Writ, was [...] stately Throne, which King Salo­mon built for himselfe, & where [...] he gloryed very much, of which the holy Scripture auerreth: N [...] est factum tale opus in vniuer [...] regnis: The like peece of work [...] was not made in the vvorld: [...] [Page 21]was of Iuory, couered with the best gold; it was beset with prin­cely Lyons in diuers places, and there were six steps to ascend vn­to it. By the Iuory Throne co­ [...]ered with beaten gold is signify­ed the Blessed Virgin, by reason of her chast purity, and the most beautifull lustre of her golden Charity. The six stepps signify [...]x vertuous acts, by which we must ascend into the Blessed Vir­ [...]ins fauour, signifyed by these [...]etters of her venerable Name [...]irjám, for Sochath, the Hebrew word. The stepps be these; Mag­ [...]nimity, Inuocation, Reuerence, I­ [...]itation, Affection, and Memory of [...]er. Magnanimity bringeth forth a [...]me & constant Resolution to be [...]uly hers. Inuocation, calleth vnto [...]r for ayde and succour, for the [Page 22]better performance of this good purpose. Reuerence causeth a desire of Imitation. Imitation breeds loue and affection. Affection keepes a perpetuall memory of what we loue: & Memory is both a watch­full aduiser of what we haue pro­mised, and a certaine Note-booke of what we haue receaued.

These be the shaddows which may in some sort giue vs to vnder­stand the admirable sanctity of the euer Blessed Queen of Angels and holy Mother of sinners. For greater was the Sanctity of this excellent Virgin, then the sanctity of all Saints and Angells, iointl [...] conceaued, as both Fathers, and Deuines do auerre. Ceteris per par­tes, Mariae autem se infudit tota gr [...] ­tiae plenitudo, sayth S Hierome: T [...] other Saints grace was giuen by [Page 23]parts, but to this sacred Queene, all fullnes of grace was at once in­fused. And therefore most wor­thily she was saluted by the Angel when he brought his heauenly Embassage Gratia plena, Luc. 1. full of grace, that of her fullnes (as be­fore I sayd out of S. Bernard) we might all participate.

Hauing thus by these three considerations grafted in our harts and minds the vnspeakable great­nes of her imcomparable sanctity and fullnes of grace, it resteth that as little children & tender Infants we haue recourse vnto her, who is louing, and therfore will not de­ny vs; who is our Mother, and therefore cannot be forgetfull of her poore distressed children, who with true deuotion seeke her. Let vs therefore cry, and call, Sancta [Page 24]Maria ora pro nobis, Holy Mary pray for vs. Monstra te esse Matrem, shew thy selfe a Mother. And the better to incline her louing hart, that she may shew her selfe a care­full Mother, let vs shew our selues true & obedient children, giuing attentiue eare vnto the diuine sen­tence, and healthfull counsell of S. Peter: Quasi modo geniti infantes rationabiles, sine dolo, lac concupisci­te. As new borne children reaso­nable, without deceipt, desire yee milke: not sweet alluring milke of vayne pleasure & worldly va­nityes, but the true nourishing milke of a pure & vnspotted life; the delightsome milke of deuout loue to the B. Virgin, in which we may increase vnto eternall happines.

All haile, O sacred Virgin, [Page 25]full of grace the Mirrour of San­ctity, Collo­quium. and patterne of all perfecti­on: Behould I most vnworthy of [...]l thy Children do heer prostrate my selfe at thy feet, desiring from [...]he bottome of my hart that thou wilt vouchsafe to take me vnder thy protection, and with the a­ [...]undance of thy gracious fauours [...]o to enrich my needy soule, that [...] may be gratefull vnto thy belo­ [...]ed Sonne, & pleasing vnto thee. And being honored with so great and high a Title as to be called [...]hyne, I may endeauour to the vt­ [...]rmost of my power so to behaue [...]y selfe, that I may in all my acti­ [...]ns shevv my selfe a true child of [...]ch a Mother. Amen. Salue Re­ [...]na.

THE III. MEDITATION. Sancta Dei genitrix ora pro nobis. Holy Mother of God, pray for vs.

THIS most excellent Title of Mother of God is giuen to the Blessed Virgin, by the holy Euan­gelists in diuers places. S. Matthe [...] recounting the genealogy of our Lord and Sauiour Iesus Christ, deriueth it from Abraham, and bringeth it to S. Ioseph, Spouse of the Blessed Virgin, De qua na­tus est Iesus, qui v [...]catur Christus; of whome was borne Iesus who is called Christ. S Iohn speaking of the wedding in Cana of Gal [...] ­lee, sayth: Erat mater Iesu ibi, The Mother of Iesus was there. An [...] [Page 27]at the death of our Blessed Sauiour making mention of her constant fortitude at the foot of the Crosse writeth: Stabat iuxta Crucem Iesu Mater eius: Iesus his Mother stood at the foot of the Crosse. In the Acts of the Apostles, S Luke also honoureth her with the same re­nowned title of the Mother of God, all which being inuincible testi­monyes need no further proofe.

1. First then, I wil consider how this excellent title of Mother of God, is the chiefe ground & foun­dation of all her rare, and singu­lar prerogatiues. Why should this heauenly Queen be called, and be both Mother & Virgin? Because so it was fit for the B. Mother of God. Wherefore preserued from all spot, both of actuall and origi­nall sinne? Because she was the B [...] [Page 28]Mother of God. Why replenished with grace aboue all other Crea­tures? For the same reason that she was Mother of God. Why more Holy then all Saints & An­gells togeather? Because such san­ctity was agreable to the renow­ned title of Mother of God. She was elected the deuine Taberna­cle of the most Highest, Et sancti­ficauit Tabernaculum suū altissimus, & thus he sanctifyed his holy Ta­bernacle. This most noble Title therefore being giuen her, by rea­son of her profound humility, the ground of all vertues, was the be­ginning of all the rest her singu­lar fauours.

2. But to diue a litle further in­to botomles depth of this match­lesse Title; let vs consider the greatnes therof. If there could be [Page 29]found some noble Lady on earth, whose Father should excell all the world in power, riches and autho­rity; whose Sonne did go beyond all creatures in wisedome wealth, and nobility; and lastly whose Spouse did equall them both in all noble acts and veriuous procee­dings: if such a Lady could be found for her singular vertues and rare qualityes, worthy to be ac­knowledged of such a Father, to be honoured by such a Sonne, and to be beloued of such a Spouse; what titles could this gracious Queene be honoured with, but such as both by Father, Sonne, & Spouse must needs be excellent? Consider then the euer Blessed & most happy Virgin Mary, daugh­ter vnto Almighty God, Mother to his only Sonne, and Espoused [Page 30]to the Holy Ghost; who for her profound humility, Angelicall chastity, most burning Charity, and the rest of her admirable ver­tues, is most worthily and tender­ly beloued of them all. And shall we not thinke they would honour her with such a title, as might both answere the greatnes of them that gaue it, and be most honou­rable to her that should receaue it? Yea doubtlesse. And vvhat title could this be but, Sancta Dei Geni­trix, Holy Mother of God, Mater Iesu, Mother of Iesus.

3. I will then consider the great dignity of this most noble Title. For the better vnderstāding wher­of we may contemplate how in the Eternal Wisedome of God the Father, the second person of the [...] Trinity, was from all Eternity [Page 31]borne of his Father without a Mo­ther, and at the decreed tyme be­ing to be borne of a Mother with­out a Father, he made choise of the Blessed Virgin, which was the greatest dignity which any crea­ture could be exalted vnto; as this [...]acred Queene did most humbly acknowledge and prayse God for [...]he same, in her diuine Canticle, when she did also prophesy how [...]or his cause all people should call [...]er Blessed: Ecce enim ex hoc beatam [...]e dicent omnes generationes: Be­hold from henceforth all genera­tions shall call me Blessed. There­fore most worthily this honoura­ble title is placed in the beginning [...] her Letanyes, as the chiefe [...]ound of all the rest of her noble [...] deuout appellations. This I say in the beginning, as the greatest [Page 32]and most worthy to be engrafted in the harts of all such as desire to come vnto her, for the sweet milk of true & cordiall deuotion. And as little Infants neuer cease crying and calling after their Mothers, or Nurses, vntill they see them; and neuer content vntill they come to sucke the full duggs, and imbrace the paps from whence they draw their sustenance: So ought we to cry after this our louing Mother, and thinke our selues and soules robbed vntill we both find her, & tast the sweet milke of deuotion [...] of which S. Augustine spake, whe [...] imagining himselfe betweene th [...] sacred wounds of Christ, and th [...] full duggs of the B. Virgin, [...] sayd: hinc pascor à vulnere, hinc [...] ­ctor ab vbere. On the one side I a [...] fed with the precious bloud [...] [Page 33]Christ, on the other with the de­uotion-flowing teats of the Bles­sed Virgin; of which two dainties S. Bonauenture also gloryed, and sayd he made himself a most sweet potion.

O euer Blessed, Collo­quium. and most hap­py Mother of God, who notwith­standing so great a Title, and high dignity, dost not disdaine to be the Mother of sinners; vouchsafe to cast thy humble eye vpon a de­solate and forsaken Orphane, who cryeth with the Kingly Prophet: Tibi derelictus est pauper; orphano tu es adiutrix: Vnto thee the poore is left, and thou wilt be a help vnto the Orphane: Ad te suspiramus ge­mentes & flentesin hac lachrymarum valle. Eia ergo aduocata nostra, illos tuos misericordes oculos ad nos con­uerte. Vnto thee, O sacred Queen [Page 34]we crye, groaning and lamenting in this vale of miseryes. Come therfore, O most Blessed aduocate turne thy mercifull eyes towards vs, heare our humble pititions, Sancta Dei genitrix ora pro nobis: ho­ly Mother of God pray for vs, that we may escape the manifold dangers of this wicked life; that we may follow thy diuine and hum­ble footsteps; that we may not on­ly in word and hart acknowledge thee the Mother of God, but also come to behould thy glorious Crowne, which thou hast recea­ued, answerable to so worthy a Title and so great a dignity. And that so we may reioyce with thee for all eternity, Amen. Salue Re­gina &c.

THE IIII. MEDITATION. Sancta Virgo Virginum, ora pro nobis. Holy Virgin of Virgins, pray for vs.

CONCERNING this Epi­theton, we may cōsider three principal points. First the dignity of Virginity. Secondly why the Blessed Virgin, is called Virgo Vir­ginum, Virgin of Virgins. Lastly of what esteeme virginity is with God, and our B. Lady.

1. The first consideration of the excellency of Virginity, we find expressed & counselled by Christ, when in the mysticall parable of the three kindes of Eunuches, Mat. 19. the [...]ast, sayth he, are such as haue made themselues chast, for the [Page 36]kingdom of heauen: and to shew the difficulty in attaining to this excellent vertue, Matt. 13. he addeth, Qui potest capere, Luke 18. capiat: he that can reach vnto it, let him imbrace and follow it. The like proofe we haue of the dignity of virginall chastity, out of another parable, where Christ comparing his holy Church to a good land, whereof one part yealdeth fruit thirty fold, Cypr. de hab. virg. Hier. l. 1. in Iou. August. de sancta virg. c. 44. & 45. another sixty, and some an hun­dred: vnderstanding heereby, as some Fathers expound, the cha­stity of honest wiues, deuout wi­dowes, and vertuous Virgins; a­mongst vvhich, as the chiefest, Virginity bringeth forth an hun­dred fold. S. Paul also much ex­tolleth the quiet condition of vir­ginall life, 1. Cor. 7. because as it is more free from troubles and vexations [Page 37]of the flesh, so it is an estate more sequestred from earthly pleasures, and therefore more fit for the ser­uice of God.

Moreouer the excellency of this celestiall gift may be gathered out of the common and continual practise of the Church, and the high esteeme the holy Fathers e­uer had of this so pretious a iewel. S. Ambrose calleth it Principalis vir­tus, Lib. 2. de Virg. the chiefest vertue, adding that no vvit is able to compre­hend the dignity thereof, because it exceeds the bondes of Nature, pierceth the clouds, passeth aboue the Stars, goeth beyond the quires of Angels, and taketh the Sonne of God for Spouse. De disc. & habit. Virg. S. Cyprian calleth virginity, the flowre of the Church, the grace, and ornament of spirituall fauour, the liuely i­mage [Page 38]of our Sauiour, deciphring his sanctity, and the more illustri­ous portion of the Church and flock of Christ. I omit others, for by these we may sufficiently vn­derstand the excellency & dignity of virginity considered in it selfe.

2. Consider why, & with how great reason the B. Mother of God is called Virgin of Virgins. Where we may contemplate, how this sacred Queene was the first, that euer offered her virginity to God by Holy Vow; and this either in the Temple at her Presentation being of three years of age, where she was brought vp vntil by diuin ordination she was espoused to S. Ioseph: or, as some thinke, she made this laudable vow (being preuented with the vse of reason) in her Mothers wombe. Howso­euer [Page 39]it was all with vniforme cō ­sent agree that in this she was the first, and therfore, most worthily intitled the Virgin of Virgins.

Besides, she may most iustly be named Virgin of Virgins, because in her vnspotted life she was the most perfect modell of all vertues, the most exact patterne of virginity, & the most liuely example for all Virgins, whereby to frame their actions, and some their liues, as S. Ambrose witnesseth: Sit vobis (sayth he) tamquam in imagine des­cripta virginitas, vita (que) Beatae Ma­riae; Ambr. l. 2. de Virg. de qua velut in speculo refulget species Castitatis, & forma virtutis. Let the virginity, and life of the Blessed Virgin Mary be vnto you as it were engrauen in an image, from which as in a lookinglasse the beames of Chastity, and the [Page 40]forme of vertue do yeald a most beautifull lustre. For heere you shall find, both what to fly, and what to follow. And furthermore to stir vp in our harts an earnest desire to learne of such a Mistresse to follow such a guide, and leuell our liues to such a rule, he setteth forth her vertue and nobility as followeth: Primus discendi ardor, nobilitas est magistri, the first and chiefest motiue of the desyre of learning, is the nobility of the maister: then further; Quid nobiliùs Dei matre, quid splendidiùs ea quam splendor elegit? What more noble then the Mother of God, what more bright then she whome brightnes hath elected and chosen for his Mother? She therefore for nobility deserues the Title of Mi­stresse, and for her bright shining [Page 41]vertue worthy the most exact pat­terne of all perfection.

Againe she may be sayd to be the Virgin of Virgins, because vnto the honour of her virginity was ioyned the fruitfulnesse of a Mother, neuer the like heard of before, neuer the like hoped for heereafter: Virgo perpetua, mater & Virgo (sayth S. Hierome) a perpe­tuall Virgin and Mother, or Vir­gin-Mother, and therfore Mother of Virgins, and Virgin of Virgins. This is the Easterne gate (as S. Hierom expoūdeth) alwayes shut, alwayes shining, mentioned by the Prophet Ezechiel, graced with the Title of Mother, yet with­out detriment or hurt of her vn­spotted virginity, alwayes remay­ning a Virgin: therfore we ought to call vpon her, and earnestly to [Page 42]cry vnto her, Sancta virgo Virginū ora pro nobis. Holy Virgin of Vir­gins, pray for vs.

3. The third point may be to consider, how gratefull this ver­tue is in the sight of God, and how pleasing vnto the Blessed Virgin. So highly esteemed in the sight of God, that being to effect one mi­raculous work, that should be the wonder of the world, that is, to wrap himselfe in the slender veyle of our humanity, & become man amongst men; he would not take that mantle, but of a Virgin, and a Virgin dedicated vnto himselfe by a perpetuall vow of chastity: Virginitate placuit, Humilitate con­cepit, sayth S. Bernard: By virgini­ty she seemed pleasing vnto him, and by Humility she became his Mother, or (as S. Chrysostom saith) [Page 43]by Chastity. This is that Altar of Perfumes, called Altare Thymia­matis, so pleasing vnto God. This is that dainty Rose of Saron sprin­ging from the pricky thornes of mortification: this that beautifull lylly of the humble vallies, which admitteth not the least touch or stain: it is that florishing flower of the field, which being roted in the B. virgin, hath now sprouted forth so many branches, that we may wel see and say, Flores apparuerunt in terra nosstra: Flowers haue ap­peared in our Land; and being virginall flowers, and flowers of virginity, Adducentur Regi virgines post eam: After her, troops of vir­gens shall be brought to the King of Kinges, to Christ the true Spouse of holy Virgins. For, Ole­um effusum nomen tuum ideo Adoles­centulae [Page 44]dilexerunt te. Thy name, O Lord, is oyle powred out, there­fore young virgins loue thee, and following thy diuine steps they cry: In odorem vnguentorum tuorū curremus: We will runne after the sweet smell of thy pretious oynte­ments.

Virginity must also be most pleasing to the B. Virgin: for she knowing best the valew of such dainty flowers, and considering how much they are esteemed by her sweet Sonne, must needs haue a particuler loue therto, and a pe­culiar care therof that such choice flowers be not defiled, or tramp­led on by incursiō of bruit beasts. And as one that is the first foun­der of some holy & Religious Or­der, hath a most diligent care both to defend & aduance his religious [Page 45]Institute, and taketh great delight in the increase and progresse ther­of: so the B. Virgin being the first that euer found out this Angeli­call life, the first that layd the ground and foundation of vowed Chastity, the first that displayd the banner, vnder which all chast virgins ought manfully to fight, & vnder which so many haue al­ready winne the goale, gotten the victory, and worne the Crowne: She, I say, must needs take great delight in the groth of these so faire flowers of her louing Sonne, as he takes great content in gathe­ring of them. Witnes those beau­tifull flowers of virginity & con­stant pillars of renowned Chasti­ty, transplanted by our Sauiours [...]and from this garden of misery [...]nto the heauenly place of Paradise [Page 46] S. Catherine, S. Agatha, S. Lucy, S. Agnes, S. Cecily, S. Winifride, and thousands more in like man­ner, who rather made choice to loose their liues, then liue to be de­priued of so rare a Iewel, and with the vnspoted Ermyn seemed rather to dye then be defiled.

And thus hauing viewed the excellency of Virginity in it selfe, the esteeme it hath in the sight of God, the prize it beares vvith the Blessed Virgin: and considering hovv truly she is Virgin of Virgins; let vs stir vp in our selues a reue­rend loue vnto this excellent ver­tue, and desire this Virgin of Vir­gins to pray for vs, that we may euery one in his estate, and accor­ding to his calling imitate this glorious Virgin, in keeping our soules and bodyes as the chast ves­sels [Page 47]and chosen tabernacles of the Holy Ghost, bringing forth fruit, some thirty, some sixty, and some [...]n hundred fold, whereby we shall be most pleasing to God, be­ [...]oued of the B. Virgin, and shall [...]e of the happy number of that [...]elect band, of so many thousands of most holy & vnspotted virgins whose priuiledge is to follow the Lambe wheresouer, and whither­soeuer he goeth: to which effect let vs say, Aue Maris stella &c.

THE V. MEDITATION. Mater Christi, ora pro nobis. Mother of Christ, pray for vs.

HAVING contemplated the excellent dignity of the Holy Mother of God, let vs now con­sider [Page 48]her as Mother of Christ, which although it be the same in effect, yet heere we will ponder some particuler points, as it were deri­ued from this word Christ, wher­by it may the better appeare what dignity hath redounded to the B. Virgin by being called Mother of Christ. Christ therfore, is as much to say, as Annointed, because he was indeed the annointed of his Father, Vnxit te Deus, Deus tuus, O God, thy God hath annointed thee, and that Oleo laetitiae prae con­sortibus tuis, with oyle of gladnes aboue thy fellowes. By which di­uin vnction is signifyed the abun­dance of heauenly grace, where­with the sacred Humanity of Christ was beautifyed aboue al o­thers.

Priests, Prophets and Kings [Page 49]are wont to be annoynted, to si­gnify the particuler grace which they haue giuen them to perform their functions: and Christ Iesus being both Priest, Prophet, and King, ought by al titles to be Christ that is Annoynted, so that by Christ we vnderstand as it were the flow­ing fountain of all graces, from whose fullnes we al receaue to sa­tisfy our wants. Now if we seeke the head of this diuine fountaine, we shal find it hath one beginning in heauen from all eternity of his Father, another on earth in fine temporum, towards the end of the world, Homo in fine tem­porum. when being made Man he came to pay the ransome of our sinnes, and that is his blessed Mo­ther, heere iustly intitled Mater Christi, Mother of Christ.

Let vs now consider foure [Page 50]propertyes of oyle, which will in some sort declare vnto vs the wonderfull effects of this diuine oyle, whereby the greatnes of the benefit we haue receaued of the B. Virgin (who was Mother vn­to this Annoynted Sonne of God, and brought him into this world among vs) may appeare the more.

The first property of Oyle is to feed vs, and this S. Bernard no­teth, and experience teacheth, & Christ is he who is our true food, without whom no soule can liue; for vnles we eate his flesh, and drink his bloud, we cannot auoyd eternall death. The Israelites in the desert were cloyed with the heauenly Manna, and sayd, they vvere vveary of so light meates; therefore by the povverfull hand of Almighty God they vvere soa­rely [Page 51]chastized with fiery Serpents, the stinging wherof could not be cured, but by the beholding of the brazen serpent: So if we be cloyed with this diuine food, vvhich the Blessed Virgin hath brought vnto vs; what can we expect but the annoyance and byting of fiery serpēts, that is of vnruly passions, disordered, and disordinate lustes of the flesh, neuer ceasing to afflict vs vntil we cast our eyes vpon our B. Sauiour nayled to the Crosse, sigured in the brazen serpent; vvhich if we do vvith true deuoti­on, firme fayth, and harty repen­tance of our sinnes, we shall be cu­ [...]ed, and our soule shall find it selfe refreshed vvith the oyle of glade­ [...]es; for as S. Augustine sayth: de [...]ccato dolet, & de dolore gaudet, a sinner grieueth for the sinne com­mitted, [Page 52]& reioyceth that he is sor­rowfull for it.

The second property gathe­red out of the same S. Bernard is, that it giueth light: and as Christ himselfe auerreth, he is the light of the world, Lux sum mūdi: I am the light of the world: therfore who soeuer findeth himselfe oppressed with the darke cloudes of dull ig­norance, let him haue recourse vn­to this diuine lampe of burning oyle; and let him with the blind man call vpon him and say, Lord haue mercy on me: & if most boun­tiful Iesus shal demand what thou wouldst haue? Thou shalt answere Lord, that I may see light. What light? The light of thy celestiall doctrine, of thy heauenly grace, of thy eternall glory.

Another property of oyle is [Page 53]to cure wounds, as the same Holy Saint recordeth, of which we haue an euident proofe out of the para­ble of the miserable man, who descending from Hierusalem to Hierico, fell into the handes of theeues, & being sore wounded, was cured by oyle and wine. The precious bloud of Christ, is the medicinable oyle powred forth for the cure of our soules, & salue of our soars; this must be the only remedy of our bleeding wounds.

The last property of oyle is (as S. Gregory writeth) to swim aboue all other liquors, which is the true effect of the grace of Christ, to make them who are in­dued therewith to swim aboue al waters of tribulation; and though for a tyme they may seeme to be cast down, because we see them [Page 54]encountred with so many changes and chances; yet they will come vp to their naturall place againe, & like the flourishing palme grow the faster vnder the greatest bur­den, for that is to florish like the palme, as the Kingly Prophet wri­teth, Iustus vt palma florebit.

These are the foure excellent propertyes of oyle which do shew vnto vs the admirable cures that Christ by his diuine grace vvor­keth in our soules. And the Blessed Virgin being called Mother of Christ, if we vvant food to our soules, we must call to her, that she would vouchsafe to pray vnto her most louing Sonne to feed vs. If we be destitute of light, that she vvould intreate him to enlighten vs. If we be wounded, that she would desire him to cure vs. If we [Page 55]be oppressed & ready to be drovv­ned in the depth of misery, that she vvould by her Motherly interces­sion pray him to releeue vs vvith his mercy, that we faile not in his cause, but like vnto oyle, alwayes striue to ascend, that so we may shew our selues to haue participa­tion of that diuine oyle Christ, vnto whose euer Blessed Mother we must haue recourse, saying: Mater Christi ora pro nobis, Mother of Christ pray for vs.

THE VI. MEDITATION. Mater diuinae gratiae, ora pro nobis. Mother of diuine grace, pray for vs.

THIS Diuine Tile may be giuen to the Blessed Virgin [Page 56]for three reasons, which yeald vs three deuout points of Meditati­on.

1. The first reason why she is called Mother of diuine grace, is, because she is the mother of Christ who is the author of all graces, and fauours, and replenished with such aboundance of grace, that not vnfitly he may be called Grace it selfe, whose Blessed Mother was the Queene of Angells, of whom we speake, and therefore most rightly intitled Mother of Diuine grace. For if we consider the me­nifold benefits which we haue re­ceaued from our Sauiour by his comming amongst vs, and the a­boundance of grace we may draw from the Holy Sacraments, which he hath left as fountaines cōtinu­ally flowing like the seauen-hea­ded [Page 57] Nilus, to which we may run at our pleasure, to refresh our nee­dy and thirsty soules: These things Isay, considered, & how he chose the Blessed Virgin to be the long desired ship, that could bring vs in, to our hauen at once such a precious Iewel, as might not only supply al our wants, but also make vs exceeding rich; we may with great reason say, Mother of diuine grace, pray for vs.

2. The second reason of this no­ble Title is, because of the great aboundance of spirituall graces, wherewith this sacred Queen was endowed, as partly we haue sayd in the former Meditations, and af­ter shall more playnely appeare. She was saluted by the heauenly Embassadour Gratia plena, [...]. or as the Greeke word imports Singu­larly [Page 58]gracious, because by reason of her great merits, she was aboue all creatures pleasing vnto God, and for this great aboundance of grace produced in her blessed soule, partly, by the gift of God, and partly by her owne cooperating thereto, she may fitly be called Mother of Diuine grace.

And if we confider with at­tention how this grace did incre­ase in the Blessed Virgin, we can­not choose, but acknowledge her to be the Mother of diuine grace. For as many Deuines affirme, the B. Virgin by euery act doubled the grace she had before receaued and this for the space of all her life which was 72. yeares (as the best Writers do proue) vvhereby in the end of her life the grace wher­with she was indued, vvas almost [Page 59]infinite, & far surpasseth the weak reach of humane reason to vnfold. How rightly then do vve call her, Mother of diuine grace?

3. The third reason of this ap­pellation is, because she is a perpe­tual Aduocate for vs vnto her be­loued Sonne, & doth by her holy intercession obtaine grace & par­don for our sins. For as S. Bernard deuoutly writeth, Quidquid nos habere voluit, id per Mariam transire disposuit: Whatsoeuer God would haue vs to receaue, that vvould he haue to passe through the handes of the Blessed Virgin. And for this cause she is sayd to be as it vvere the Necke, & Throat of the Church and Christ the Head. And as all that maintaynes the body, passeth from the head through the Throat to the chiefe parts of the body frō [Page 60]the which it is duely distributed to all the rest of the members: so all that commeth from Christ vnto his Spouse the Church, he will haue to passe through the sacred handes of the Blessed Virgin, vn­to the whole body, & euery mem­ber of the Holy Church: & ther­fore we say, Mater diuinae gratiae, ora pro nobis, Mother of diuine grace pray for vs.

O happy Mother of diuine grace, Collo­quium. who by thy profound hu­mility, vnspotted chastity, vn­speakable charity, and the rest of thy excellent vertues, didst bring into the world the author of grace & wast thy selfe replenished with all fullnes therof, and art as a per­petuall conduct to conuay his di­uine fauours vnto vs; let vs so be strengthned by thy diuine fauour [Page 61]and holy intercession, that we may in such sort shew our selues true children of diuine grace, that thou maist not refuse to be our Mother, or deny vs to be thy children; but according to thy Name, as thou art called Mother of mercy, for the loue thou shewest vnto repentant sinners; so also shew thy selfe Mo­ther of diuine grace, in obtayning for vs some portion of that cele­stiall gift which may make vs tru­ly heyrs of that eternal Kingdom, of which this diuine grace is the only pledge, and surest warrant. Amen. Aue Maria.

THE VII. MEDITATION. Mater purissima, ora pro nobis. Most pure Mother, pray for vs.

IN this Title of Purity we will not speake of the Virginall pu­rity of the Queene of heauen, of which we haue sayd somewhat al­ready in the Title of Virgin of Vir­gins, and shall adde more in the Meditations following: but we will now speake of the vnspotted Purity of the B. Virgin, from the blemish and staine of sinne.

1. First therefore we may con­sider, how free this B. Virgin did alwayes keep her selfe from the foule and vgly blot of all mortall sinne. Our first Mother Eue vvas called the Mother of the liuing, but was indeed Mother of the dead; [Page 63]for being seduced and subdued by the serpents subtilty, she intised & deceaued Adam to sinne also, by whose disobedience we all remay­ned subiect not only to death, but also vnto thousands of miseryes. But the B. Virgin, mutans Euae no­men, changing the name of Eue, did alwayes remayne vnited with God, and so crushed and bruized the Serpents head, that withal his crafty guiles and subtile trickes he could neuer supplant this gracious Queene, to giue but the least con­cent vnto any vnlawfull act, or to speake any hurtfull word, or haue the least thought that might tend into any mortall sinne: but she alwayes kept her selfe most pure [...]n thought, vvord, and deed, and therefore most vvorthily deserues the shining Title of most Pure and [Page 64] Vnspotted; giuing vs also courage when the foule monster and ene­my of mankind shall assault vs, to cast our eyes vpon her, and say, Mater purissima, ora pro nobis, most pure Mother pray for vs. For the Diuell being excessiue proud, and insolent, and hauing beene con­quered and foyled by this glorious Queene, he dares not stay at the inuocation of her sacred Name, nor can he endure to heare vs call for her soueraigne ayde and assi­stance, vvho is most pure, and most ready to help all those vvho truely call vpon her.

2. The second poynt yealdeth vs matter to meditate and ponder, how this pure and vnspotted Vir­gin-Mother, did not only keep her selfe free from all tainture of mor­tall sinne, but did also auoyd the [Page 65]least blemish of any venial sinne, into which ordinarily euen the most Iust do fall, and that many tymes a day, as holy Writ doth witnes in these words: Septies in die cadit iustus, & resurgit: seauen tymes a day the iust man doth fal, & rise againe, which is to be vn­derstood of smal sinnes, and light offences. Neither are they tear­med light, because we do carelesly commit them, or make light of them (for one of them ought not to be committed to saue the whole world) but they be so called, be­cause they be of their own nature such, as they do not extinguish the grace of God in the Iust man, nor are directly against Charity, & therefore may stand both with grace and charity, and may the easier be forgiuen. Yet I say from [Page 66]the little blemishes that taint euen the best, this B. Virgin was al­wayes free, euer so perfectly vni­ted with Almighty God, and so wholy imployed in his diuine ser­uice, that the least blast of any ve­nial sinne, could neuer stayne the flourishing beauty of her excel­lent vertues. This consideration made S. Augustine say, Cùm de peccatis agitur, Aug. l. de natur. & grat. cap. 36. nolo de B. Virgine mentionem fieri, When there is any speach of sinne, I will haue no mention made of the B. Virgin; for right well he knew how free she was, not only from the dead­ly wounds of mortall sinne, but also from the least shaddow of a­ny veniall sinne, and therefore most pure and worthyly called v­pon by that Title, Most pure Mo­ther, pray for vs.

[Page 67] 3. The third point is to con­template the vndefiled purity of the B. Virgin, euen from the ge­nerall spot of originall sinne, vn­to which all the children of Adam were subiect, if they descended by naturall propagation, as this sa­cred Queene did; yet by particu­lar priuiledge was she excepted from that generall law. For the infinite wisedome of Almighty God did not thinke it fit that she who was chosen from all eternity to be the Mother vnto his only Sonne, should euer be sayd to haue been in the power of Sathan. And therfore with his particular grace did preuent the effect of the gene­ral curse, whereby our most pure Mother did remaine most beauti­full in the sight of God, pleasing vnto his Sonne; and euen from [Page 68]her first beginning, in her imma­culate Conception, espoused vn­to the Holy Ghost by heauenly grace. And by this indeed the Title of Most pure doth fitly agree vnto her. For we may say she was pure in that she fled all mortal sin; yet more pure in that no veniall sinne could euer taint her; but in this most pure, that euen from the spot of originall sinne she was preserued, and by singular fauour exempted from that curse, as in­deed befitted the chosen Mother of God.

O most pure, and vnspotted Mother, Collo­quium. cast thy diuin eyes vpon thy deuout seruants, and let not the impurity of our former sins, defile vs. We must all confesse, we are conceaued the children o [...] wrath, and borne in wickedness [Page 69]by originall sinne; yet, Mater pu­rissima ora pro nobis, most pure Mo­ther, pray for vs: That as we haue by Baptisme drowned the one, so we may, by true Pennance and Contrition wash away the other, that being sprinkled with the dew of diuine grace, and made more white then snow, we may appear most ioyfully in the sight of thy sweet Son, whose pretious bloud hath beene the medicinable riuer Iordan, to wash away our Lepro­sy. Pray for vs, O sacred Queen, that we may so imitate this thy Angelicall purity, & be most pure children of a most vnspotted Mo­ther. Amen. O gloriosa Domina &c.

THE VIII. MEDITATION. Mater Castissimae, ora pro nobis. Most chast Mother, pray for vs.

VVE haue already in the fourth Meditation spo­ken of the excellency of the vir­ginity of this powerfull Queene. Now are we to consider the re­nowned title of her singular Cha­stity, by which we salute her whé we say, Most chast Mother, pray for vs In this Angelical vertue of Chastity, I find three degrees, which if we consider how emi­nent they were all in the B. Vir­gin, we shall easily perceaue how worthily she is called Mater Castis­sima.

1. The first degree of Chastity is coniugall, that is, such as may [Page 71]be kept betwixt man and wife, at least for a tyme, as S. Paul coun­selleth those that be maryed to do, that they might pray the better, and be the fitter for the seruice of God. This degree of Chastity, the B. Virgin had in the highest per­fection; for although she were truly despoused to S. Ioseph, and was his vndoubted wife; yet as S. Gregory sayth, he was but Custos integerrimae Castitatis, the keeper of her most pure Chastity. For as the sacred Text of holy Scrip­ture doth lay open vnto vs, before they euer came togeather the my­stery of the incarnation of Christ was knowne, though not as a Mystery; and therfore, as S. Hie­rome writeth, Celabat silentio, cu­ [...]us Mysterium nesciebat, he coue­ [...]ed with silence the mystery he [Page 72]knew not: So that the B. Virgin was a wife, but alwayes most chast, and therefore called a Most chast Mother.

2. The second degree of Cha­stity is of holy Widdowes, who after the death of their husbands most earnestly imbrace this hea­uenly vertue. In this also the B. Virgin was most eminent: for it is very probable that S. Ioseph was departed this life before the Passion of our Sauiour. And ther­fore Christ commended his B. Mother to S. Iohn, as himselfe witnesseth; after whose death, the B. Virgin lead a widdowes life, and was the mirrour of all chast Widdowes. Besides she may be sayd to be a Widdow after the Ascension of Christ, in that, she was left as it were, Viduata colum­ba, [Page 73]a doue without her mate, al­wayes groaning, euer mourning like the forsaken Turtle, vntill she came to meet him againe in the happy pallace of eternal blisse: she therefore was a most chast Widdovv, and that in a most re­markable manner.

3. The third and most renovv­ned degree of this noble Vertue, is called Virginal Chastity, which is, vvhen Virgins wholy dedicate themselues vnto Christ by holy vow, and take him for their only spouse, as the B. Virgin vvas the first that euer did, binding her selfe by vow of perpetuall chasti­ty to be vvholy and only his; after whose rare example so many thousandes of holy Virgins haue follovved vvith vndaunted cou­rage, and many of them lost their [Page 74]liues in the iust defence of this worthyly esteemed vertue. And how eminent the B. Virgin was in this, we may easily gather out of that which hath beene sayd of her Chast Virginity.

And by these three degrees, which we find most eminent in the B. Virgin, we may easily con­ceaue with how great reason she is intitled, Mater castissima, most chast Mother. We must therefore mooue our selues with an earnest desire, & louing affection toward this vertue, and no lesse to wardes the B. Virgin, who so greatly ex­celled in it. Collo­quium. And with these desires we must fall downe before this chast Mother to implore her ayde and help, for the better accompli­shing what we desire, and say Vir­go singularis, inter omnes mitis, nos [Page 75]culpis solutos, mites fac & castos: Virgin without peere, & amongst all others most mild, we being cleansed from our sinnes by thy holy intercession, make vs also both mild & chast. Amen. Then we may conclude, to this effect, with the deuout Hymne, Aue Maris stella.

THE IX. MEDITATION. Mater Inuiolata, ora pro nobis. Vndefiled Mother, pray for vs.

BY this most worthy Title is signifyed vnto vs the admira­ble combination of the dignity of Virginity, ioyned with the ho­nour of Mother; a thing naturally impossible, and only by the omni­potent hand of God to be broght [Page 76]to passe. Therefore in this Title we are to consider this wonder­full worke of admiration, and to prayse the diuine prouidence of Almighty God; who to prepare our hard hart to the great mystery of the Incarnation of his only Sonne, would beginne with this admirable Conception, long be­fore discouered by the holy Pro­phet Isay, Ecce Virgo concipiet, & pariet filium: Behold a Virgin shal conceaue, and bring forth a Son, that is, neither the strang con­ception, nor desyred birth of that miraculous Sonne, should any way impeach or diminish the dig­nity of Virginity, & yet he should bring with him the fecundity of a Mother: therfore the sayd Pro­phet as it were inuiting vs to ad­miration, sayth, Ecce, behold. [Page 77]And the holy Prophet Hieremy called it Nouum, a new thing, as indeed it was both strang & new. She was a chast Virgin, yet a fru­itfull Mother, and therfore a Vir­gin-Mother, Mater inuiolata, an vndefiled Mother. For how could she be defiled, who conceaued by the worke of the Holy Ghost? how could she be spotted, who as S. Ambrose teacheth, Corpus sine corporis contagione concepit, con­ceaued the sacred body of Christ without any contagion of her owne.

Let vs therefore by this both prayse the goodnes of God, for chosing the B. Virgin an instru­ment of this diuin miracle of mi­racles; Collo­quium. and also congratulate our happiest Queene, that she was e­lected to so high a dignity, & of so [Page 78]great esteeme in the sight of God, and so the more powerfull to help vs, when we say, Mater inuiola­ta ora pro nobis, vndefiled mother, pray for vs. For calling vpon her by this diuine Title, is as much as to say, for the loue of that di­uine worke of admiration, wher­in thou wert made Mother of God remayning a Virgin, pray for vs, For the ioy thou didst conceaue in this diuine Mystery, pray for vs. In honour of this vnspeakable combinatiō of the venerable title of Mother, with the shinning Iustre of virginity, pray for vs: & obtayne, that by thy powerfull prayers and holy intercession we may be worthy to conceaue thy Blessed Sonne sweet Iesus in our soules. Amen. Salue Regina.

THE X. MEDITATION. Mater Intemgrata, ora pro nobis. Vntouched Mother, pray for vs.

BY this Epitheton, we must cō ­sider another excellent pro­perty of the B. Virgins chast re­nowne. For as in the former title we did contemplate how she was Mother, yet without all stayne of her angelicall purity: so heere we may ponder the vnspotted beauty of her chast virginity, not any whit diminished, or so much as touched vvith that wonderfull accesse of this new title of Mother, and therfore most aptly she is in­titled, An vntouched Mother.

The Lilly which is the chief symbole and figure of Chastity, [...]s of it owne nature of most dain­ty [Page 80]condition. To the eye most pleasing, to the smel most fragrāt; but if it come to be handled, or touched, it is so soon bleamished, that it looseth both the exquisite smell, and the excellent beauty, so the renowned vertue of chast Virgins will not admit the least touch of any earthly affection, & worldly loue, without a perpetu­all stayne and vtter disgrace of so rare a vertue. And because this beautifull Lilly of the valleys, the B. Mother of God, was Lilium in­ter spinas, a Lilly a midst thornes; yet euer vnspotted, vndefiled, & vntouched, therefore she is called Mater intemerata. Of this most pure Virgin the holy Catholike Church singeth: Benedicta & vene­rabilis es Virgo Maria, quae sine tactu pudoris inuentaes Mater Saluatoris. [Page 81]Blessed & venerable art thou, O Virgin Mary, who without any touch of thy chastity didst becom the Mother of God.

Let vs see further how this admirable worke was effected. She, as the most beautifull flower of virginity, was replenished with great aboundance of grace, and so saluted by the heauenly Em­bassadour, when he denounced vnto her that she should become Mother of God: yet our sacred Queene replyed, in the behalfe of her vnspotted purity, asking how that could come to passe, being she was a vowed Virgin? To which the Angell answered, that it was a worke to be accompli­shed by the diuine help of the ho­ly Ghost; and therefore the child she was to beare, was to be the [Page 82]Sonne of God. The humble obe­dient Virgin, diuing in the depth of her owne nothing, answered withall submission, and most per­fect resignation, Ecce Ancilla Do­mini, fiat mihi secundum verbum tu­um: Behold the hand-mayd of our Lord, let his wil be fulfilled in me, according to thy speach. And so by this humble consent, by this admirable fiat, she became indeed Mother of God. Behold then how she was made Mother, yet with the integrity of her virginall cha­stity. By a word, with a fiat, the heauens were created, the Sunne, the Moone, and all the glittering light of heauen; by a word, with a fiat the earth was made, the Sea, the Land, and all thinges els that sea and land contaynes: now (O miracle of miracles) by one word [Page 83]by one fiat of a Virgin, God him­selfe is made Man, conceaued by a chast consent, borne of a pure and vnspotted Mother, Ma­ter intemerata.

O diuine Mother, let the sweet perfumes of this Angelicall vertue, so enter into our senses, so wrappe our vnderstanding, Collo­quium. and so rauish our will, that we may admit no other thought, or ima­gination, no other affections or desires, but such as may bring forth this sweet smell, this fra­grant perfume of purity; that we may be grateful in the eyes of our Creator, pleasing in the presence of our Redeemer, and in thy sight worthy to be beloued. Amen. Aue Maris stella.

THE XI. MEDITATION. Mater amabilis, ora pro nobis. Louely Mother, pray for vs.

MANY causes may be assig­ned & many reasons found why the B. Virgin is sayd to be louely, which I will endeauour to reduce to three general heads, be­cause I will not exceed my won­ted breuity.

1. The first cause or reason, which both maketh her louely, & moueth vs to loue her, may be her excellent beauty, which did so abound in this louely Queen, as the like hath not beene found in any other. For as our Sauiour was the most beautifull of men according to the kingly prophesy, Speciosus forma prae filijs hominum, [Page 85]beautifull and comely in shape be­yond the sonnes of men: so the B. Virgin was most beautifull of all the daughters of women; that whosoeuer should behould them both, might say, she could not be Mother, but of so fayre a Sonne, nor he Sonne, but of so beautifull a Mother. And this beauty of the B. Virgin (of externall beauty & comlines we speake) did con­sist in a most perfect proportion of all the lineaments of her sacred body, whereby she was pulcherima mulierum, the most beautifull of women, and therfore most louely in that respect. Neither was her virginal comelynes such as vsual­ly doth stir vp wanton lustes, or inflame bad desires; but altogea­ther so far contrary, that who so should behold the beautifull blush [Page 86]of her modest and virginall coun­tenance, could not chose, but be inflamed with most chast desires and Feruent loue towardes this vertuous Queene.

This then may be giuen for the first reason of this louely title, Mater amabilis. And in this beau­ty I include her grauity in speach, her modesty in countenance, her grace in conuersation, & the due proportion of all her actions, be­ing alwayes guided and gouerned by her inward vertues, of vvhich heere after we shall haue occasion to speake more. Iudith being to worke the ouerthrow of proud Holofernes, in defence of her citty and people, adorned and decked her selfe withall the richest iewels and best or naments she had, and made herselfe as beautiful as with [Page 87]her best skil she could, ouer which Almighty God cast a splendour, of which holy Writ telleth vs: Cui Dominus quo (que) contulit splendo­rem, Iud. 10. vnto which beauty our Lord also added a lustre. And shall we not then thinke of the B. Virgin, vvhose figure Iudith did beare, that after nature had shewed her selfe in this admirable worke, that our Lord also added the chiefest grace of her excellent beauty? How then could she be but louely, and therfore, Mater amabilis.

2. The second cause, and more chiefe reason of her comelynes (which shall be the second point) is her invvard beauty, that is, her excellent vertue, by the vvhich deseruedly she may be sayd tvvice beautifull, and so in the Canticles she is, and that vvith a kind of ad­miration, [Page 88] Quàm pulchra es amica mea, quàm pulchra es! Hovv beau­tifull thou art my beloued, hovv beautifull! Beautifull by reason of her outward comelynes, but much more by reason of her in­vvard vertues: For Omnis gloria filiae Regis ab intus, all the glory of the Kings daughter is from with­in.

Heere therfore we must con­sider the singular grace & comely meeting of all vertues in this gra­cious Queene; her profound hu­mility; her humble obedience; her shining purity; her vnspeaka­ble modesty; her burning charity; and most perfect resignation of her selfe into the handes of God, withall the rest of her excellent vertues in due tyme and place, in the best manner, guided by rea­son, [Page 89]with exact obseruation of e­uery circumstance, and as it were Castrorum acies ordinata, an army of souldiers well ordered. This considered as an harmony of per­fect musicke, where no voyce misseth his right note and tune, no instrument iarreth, no sound out of order, must make vs of force to stand amazed at the rare composition of her inward beau­ty, the singular concord of her matchles vertues, & thus be mo­ued to loue & affect her most worthy person, wherin we find them so perfectly vnited, and by which indeed she is Mater amabilis, a lo­uely Mother.

3. The last generall reason, and the third point, is to meditat how much we are beloued of her, and in how princely and bountifull [Page 90]manner she dealeth with vs. For nothing moueth more to loue, then to know we are beloued, & since loue can neuer be repayed but by loue, seeing she hath shew­ed her selfe so louely a Mother vn­to vs, we are bound in all grati­tude and dutifull respect, to the vttermost of our power, to requite it. She had but one only Sonne, whome she loued far more then al the Mothers in the world loue their children; yet was she con­tent that in his infancy he should be our companion, at his last sup­per our food, at his death the price of our Redemption, and now she continually prayeth for vs, that he may be our endles ioy, and hap­pines. How could she shevv her selfe more louing, or hovv more louely, then like another Abraham [Page 91]to offer vp her owne beloued Son at the commandment of Almigh­ty God, only for our good? Let vs therefore louingly and deuout­ly say Mater amabilis ora pro nobis, louely Mother, pray for vs. O gloriosa Domina &c.

THE XII. MEDITATION. Mater Admirabilis, ora pro nobis. Admirable Mother, pray for vs.

IN this admirable title we must first suppose the force of this world Admirable; for it doth im­port some strange and wounder­full thing which is cause of admi­ration: and from hence miracles do take their name, because be­ing beyond our naturall reach, they make vs admire. But if we [Page 92]consider the vertuous life, the miraculous death or departure, & the excessiue glory of the B. Vir­gin, we shall not only see hovv iustly this Title is applyed vnto her, but also vvith how great rea­son we may say, Mater admirabilis, admirable Mother pray for vs.

1. First then, in a briefe and compendious manner, we are to call to mind the admirable life of the B. Virgin. Admirable was her cōception, obtayned by pray­er and vow, denounced by an Angel, of aged & barren parents, without the spot of originall sin: all these thinges are great causes of admiration. Admirable was her strang Natiuity, borne in the field (as S. Iohn Damascen wit­nesseth) in a certaine grange of her Fathers, among the sweet tu­ned [Page 93]notes of innocent bleating Lambes, as one who vvas to be the Mother to the immaculate Lambe of God, designed to be slaine for ransome of vs all; or as one who vvas to bring vs the true sheep-heard of our soules, vvho would haue most tender care of vs. Admirable, in that she vvas preuented vvith the vse of reason either in her Mothers wombe, or at the third yeare of her age, whē she vvas offered vp and presented in the Temple. Admirable in her life and conuersation, and aboue al admirable in that she vvas both Mother and Virgin. Admirable also in her constancy, at the foot of the crosse, admirable in know­ledge, in grace, and in all kind of vertue. These thinges, and the like considered, will giue vs per­fect [Page 94]vnderstanding how she is in­deed Mater admirabilis, an admi­rable Mother.

2. The second point is to pon­der the admirable departure of her Blessed soule out of her sacred body, and out of this life. For she liued 72. yeares, dyed not of any disease, or distemper of disorde­red humors, but of pure loue and longing desire to be with Christ her dearest Sonne, which was an admirable death. Besides, all the Apostles then liuing were mira­culously gathered togeather at her departure, and most solemly per­formed the dutyes of her exe­quies. After three dayes, our Sa­uiour descended from heauen ac­companyed with his Quires of Angells, and assumpted her into heauen body and soule, where she [Page 95]vvas seated in such maiesty, and crowned with so great glory, there to raigne for euer.

3. The third point, shall be to admire this Elected Queene of Angells passing through the Bles­sed company of Virgins, leauing behind her the constant Confes­sors, glorious Martyrs the holy Apostles, Patriarkes, and Pro­phets; mounting aboue the nine Quires of Angells, seated aboue the Cherubims and Seraphims in a Royall Throne by her selfe, as best befitted so glorious & admi­rable a Mother. And if we will at length come to the height of ad­miration, let vs behould this di­uine Empresse vested with the Sunne, crowned with stars, and treading the Moone vnder her vi­ctorious feet, that is, in exceeding [Page 96]great glory, answerable both to her admirable titles, and singular vertues. For as we haue already meditated, she was enriched with more grace and spirituall gifts, then al Saints and Angels besides, and therfore must haue a Crown of glory answerable thereunto; which must exceed the glorious crowns of them all. And by these three points we see how she was admirable in life, admirable in her departure, admirable in glory, & so most worthily called Mater ad­mirabilis, an admirable Mother.

O most admirable, and euer happy Mother, who art in all points so much to be admyred; Collo­quium. be now vnto vs a powerful aduocate that we may (as far as our weak­nes will permit) imitate thy ad­mirable vertues in our life; that [Page 97]we may find comfort at our death and deserue to receaue a Crown of glory with thee in heauen for all eternity. Amen. O gloriosa Domina.

THE XIII. MEDITATION. Mater Creatoris, ora pro nobis. Mother of the Creatour, pray for vs.

MANY of these Titles are the same in effect, with Mo­ther of God; yet we will so consi­der them, that we may conceaue some particuler reason of this, & the like titles, whereby the great dignity of the B. Mother of God may the more appeare. For al­though sometymes we vse to at­tribute Omnipotency to God the [Page 98]Father, Wisedome to the Sonne, and Bounty to the holy Ghost; yet being all but one God, they are all equally Omnipotent, Wise, and Bountifull: And because in their outward actions (as the De­uines speake ad extra) they work inseparably, so that whatsoeuer the one doth, they are sayd to worke all three togeather; Crea­tion is as well attributed to the Sonne, as the Father, and in this sense the B. Virgin is called Ma­ter Creatoris, Mother of the Crea­tour. For indeed so he was, since as S. Iohn sayth, omnia per ipsum facta sunt, all thinges were made by him. Heere therfore we are to consider how the infinite wise­dome of God found out so sweet meanes to communicate himselfe to man, as to shut himselfe within [Page 99]the B. Virgins sacred wombe, whereby we worthily say, Quem caeli capere non poterant, tuo gremio contulisti: He whome the wide heauens could not contayne, thou hast inclosed in thy sacred womb.

2. Secondly consider, that the B. Virgin being mother of our, & her Creatour, she is the fittest Pa­tronesse for all sinners to chose, that the worke of their creation may not be frustrate; seeing then that God hath created all thinges for vs, and our selues for himself, [...]t vs make recourse to the Blessed Mother of the Creatour of all things, that by her powerfull in­tercession, we may vse them ac­cording to the end for which they were created, & make of them a [...]adder to clime and ascend to the [...]eight of that dignity, for which [Page 100]we vvere ordayned by the eternal Prouidence of God.

3. Thirdly we may contemplat how Creation is nothing els, but the making of a thing of nothing; and this can only be performed by the Omnipotent hand of God: we then considering our selues to be nothing, we may say with the Kingly Prophet, Cor mundum [...]rea in me Deus, & spiritum rectum innoua in visceribus meis: Create a cleane hart in me, O God, and renew a right spirit in my bowels since of this nothing of ours, he is able to make most excellent work by the sending his diuine spirit a­mongst vs. For as we see the scorched fields in the middst of Summer refreshed by some gentle shower; or the face of the earth after a long and tedious winter, [Page 101]renewed by a pleasant spring: so doth the presence of this diuine spirit make vs all new againe. Therefore if we feele our vertues dying, or our resolution fayling, let vs not cease to cry, Emitte spi­ritum tuum & creabuntur, & reno­uabis faciem terrae: Send forth, O Lord, thy holy spirit, & al things now turned to nothing wil recea­ue another being, and thou wilt renew the face of the earth: and to obtayne our petition of the Creatour of all thinges, let vs not be vnmindfull of his Blessed Mother, but with this worthy title say, Mater Creatoris ora pro [...]obis, Mother of our Creatour pray for vs.

THE XIV. MEDITATION. Mater Saluatoris, ora pro nobis. Mother of our Sauiour, pray for vs.

THIS most Venerable Title doth inuite vs to contemplat a while vpon the sweet name of Iesus; for Iesus and Sauiour are the same; and to be Mother of our Sauiour is to be the Mother of Iesus: let vs therfore vvith atten­tion diligently ponder the great­nes of the gift, that our deuotion towardes the giuer may increase the more.

1. First then let vs conside [...] how vve vvere all lost, in perpe­tuall boundage, in euerlasting thraldome and captiuity of sinne vntill this B. Mother brought [...] [Page 103]forth a Sauiour, a Redeemer, vvhose most pretious bloud vvas the only ransome of our sinnes, vvhose death vvas vnto vs life, and vvhose bleeding woundes vvere the only cure and most so­ueraigne balme of our festred soules. For darke night she brought vs cheerefull day; for a hard and sharp winter, a svveet & pleasant spring; for our mortall vvounds, immortall medicines; for our pining soules, bread of life; and lastly for all our misery, the Father of mercyes. This the glo­rious Angell song vnto the seely sheep hards, in the happy night of his Natiuity, Natus est vobis ho­die Saluator, qui est Christus Iesus: You haue this day born vnto you (of the B. Virgin) a Sauiour, which is Christ Iesus. Our lost [Page 104]tast by this svveet Name must be restored, for he is hony in the mouth: our eares accustomed to iarring discordes, must be refor­med by this svveet musicke, for he is melody in the eare: our harts oppressed vvith grief & sorrovv, must be replenished vvith ioy, for he is gladnes in the hart.

2. Secondly to diue yet deeper into the greatnes of this benefit, consider vvhat ioy a poore priso­ner vvould find in his hart, if cō ­demned to a most ignominious & cruell death, one should come & louingly offer him his pardon? What comfort should one find if being by sentence iudged to per­petuall banishment, a fauourable sentence should recall him, and place him again in his former ho­nour and ancient dignity? Then [Page 105]let vs apply this to the B. Virgin, vvho brought vs forth a Sauiour after the sharp sentence of death, to pronounce vs a fauourable par­don; and after the doome of per­petual banishment, from the sight of God, for hauing incurred his high displeasure, he hath brought vs backe againe, & made vs Sons of his heauenly Father, & fellow-heires in this ovvne kingdome.

3. Thirdly vve are to consider the great part our B. Lady had in this happy vvork of our Redemp­tion, being chosen by Gods eter­nall Wisedome to be his Mother, and the flovving conduit of all happynes to vs, that vve might vvith great deuotion say, Ma­ter Saluatoris ora pro nobis, Mother of our Sauiour, pray for vs. And vvhat better petition can [Page 106]we make vnto her, but that vve may be grateful for so great a be­nefit, that now the price of our Redemption being payd, we ne­glect not to make our best profit and commodity thereof, that he may be truly and indeed a Saui­our vnto vs, as she truely was a Mother vnto him. For how great might our ingratitude be accoun­ted, if after so long seeking vs, & so deare buying vs, we should ne­glect his bountifull mercyes, and seeme to be careles of his vndeser­ued liberalityes.

O most Blessed & euer hap­py Mother of Iesus, assist with thy holy prayers, Collo­quium. we beseech thee, thy deuout suppliants, that thy sweet Sonne Iesus may be vnto vs Iesus, that is a Sauiour. Behold vve cal vpon thee, Mother of our Sauiour [Page 107]to be saued, Mother of Iesus to be healed, Mother of God to be made his true and faythfull children by thy powerfull intercessiō, throgh the infinite merits of the Blessed fruit of thy holy wombe. Amen.

THE XV. MEDITATION. Virgo Prudentissima, ora pro nobis. Most prudent Virgin, pray for vs.

THAT we may the better vnderstand the reason why the B. Queene of Angells is called Most prudent, we will produce three or foure examples of prudēt Matrones in the old Testament, who may seeme to haue borne the type and figure of this prudent Virgin.

[Page 108] 1. The first we read in the booke of Iudith, where this ver­tuous & prudent matron, seeing the extreme affliction of her belo­ued nation to increase in such sort that the wisest of them were thin­king it best to yeald themselues vnto the merciles handes of their proude enemyes; she prudent­ly by the direction of Almighty God behaued her selfe with such prudence and fortitude, that she both foyled her enemies, and got her people a most famous and tri­umphant victory: for which she was by the high Priest, and chie­fest of the people denounced bles­sed, and all the vulgar sort answe­red, Amen. This no doubt was an act not only of inuincible for­titude, but also of admirable pru­dence. But if we turne our eyes [Page 109]vnto the sacred Virgin, we shall find that she hath deliuered vs from a stronger enemy, preserued vs from greater danger then tem­porall death, foyled & ouercome a prouder foe then Holofernes; and therefore with great reason we may say, Tu gloria Hierusalem, tu laetitiae Israël, tu honorificentia popu­li nostri: Thou art the glory of Hierusalem, thou the ioy of Israël, thou the honour and renowne of our Nation. She bedecked with the pricelesse ornament of vertue, her soule adorned with the splen­dor and beames of diuine grace, and assisted by the potent hand of Almighty God, came to tread our ancient enemy Sathan vnder her conquering feet.

2. The second act of admi­rable Prudence, we read in the [Page 110]booke of Hester, how for the good of her Nation, Hest. 5. she aduentured to enter before the King, was inui­ted by his golden Rod, wher with her great prudēce she so wrought the King, that she obtayned not only the liues of her deare Coun­trymen, but also great and ample priuileges for them; yea & seuere chastizement of those that sought her, and her Countryes destructi­on. No lesse the B. Virgin, after Sathan had conspired the ouer­throw of mankind, entring be­fore the King of heauen, with her profound humility, so prudently she behaued her selfe, that she be­came Mother vnto his only Son, who both deliuered vs from eter­nall perill, and made vs of the happy number of the children of God, and heyres to the kingdom [Page 111]of heauen, which by our disobedi­ence we had lost, and therefore most worthily she is called Virgo Prudentissima, a most prudent Vigin.

3. Iud. 4. The third and fourth ex­ample we haue in Iahel & Abigaël the one vanquishing proud Sisirae the fierce enemy of the Iewes; 1. Reg. 25. the other appeafing the fell wrath of King Dauid, against her foolish husband, vvhen he was in dan­ger of his life. But hovv often hath this most prudent Virgin de­iuered vs from our cruell perse­ [...]utors, who like roaring Lyons [...]eeke day and night whome they [...]ay deuoure, & how many times [...]ath she appeased the iust wrath of God, kindled against vs for [...]ur foule offences, & brought vs [...]gaine into his gracious fauour.

O most prudent Virgin, by this we see, Collo­quium. how fittly this Title doth agree vnto thee; wherefore as by thee we are deliuered from so manifold dangers, & by whose holy intercession we receaue so many & gracious fauours, let thy most prudent counsell so direct vs, that we may auoyd all danger of sinne, & keep our selues in the fauour of thy B. Sonne Amen.

THE XVI. MEDITATION. Virgo Veneranda, ora pro nobis. Venerable Virgin, pray for vs.

THIS worthy Title, doth manifest vnto vs the honour due vnto the B. Virgin, which beeing threefold, doth yield vs three substantiall groundes for [Page 113]this present Meditation.

The first kind of honour is called Ciuill, which is due vnto great Personages, by reason of their Nobility, Place, Estate, or the like. The second is Religious worship or honour, which belon­geth to vertuous and holy men, as they are indued with excellent vertues, eminent graces, and su­pernaturall gifts. The third is di­uine and supernaturall worship ap­pertayning to God, and his Saints in heauen as we shal after declare.

1. First therefore to consider the B. Virgin according to her lineall descent, we shall find her worthy to be honoured withall Ciuill honour and dutifull res­pect. For if we should demaund vvith holy S. Bernard, Bern. ser. c. 12. in Apoc. Quid ergo sidereum micat in generatione Ma­riae? [Page 114]What star-like splendor doth shine in the generation of the B. Virgin Mary? We may take his owne answere in the same place, that she sprung from Kinges, of the seed of Abraham, of the stocke of Dauid, that she was foresigni­fyed by Figures, foretold by Pro­phets, and by mysticall Oracles insinuated vnto vs; therefore if we respect her Nobility, vve shall find that she is worthy of ciuill honour, in the highest degree, and so in this respect Virgo vene­randa, a Virgin worthy to be ho­noured.

2. Secondly if we weigh the great aboundance of her singular graces, the greatnes of her excel­lent vertues, the number of her supernaturall gifts, and lastly the dignity of Mother of God, we [Page 115]shal find her as worthy of Religi­ous honour aboue all others, as she doth exceed them all in her singular vertues and vnspeakable gifts. For as the diuine Wisedome pronounceth of the prudent wo­man, Parab. 31. Multae filiae congregauerunt diuitias, in supergressae es vniuersas, Many daughters haue gathered riches togeather, but thou hast gone beyond them all; for we may iustly say of this sacred Queene, That many Holy Ma­trons in the old law, many sacred Virgins in the new haue been in­dued with rare vertues, singular graces, and merua [...]lous fauours; but when this glittering star ap­peared, she did as far exceed them all, as the least star is in light infe­riour to the Sunne, and therefore most worthy of Religious honour [Page 116]and respect, Virgo veneranda.

3. Thirdly if we come to the diuine and supernaturall worship belonging to God, and his Saints in heauen, we shall find her to be preferred before all Saints, & An­gels, and installed next vnto God; for as the diuine worship of Latriae (so the Deuines terme it) is due, and giuen to none but to God a­lone: so vnto his Saints is due the worship of Dulia, which belongs vnto them, as friends & seruants of God, the most eminent degree whereof is called Hyperdulia, which most iustly is giuen to the B. Virgin. Loe how vvorthily we do giue vnto her honour and reuerence in all the senses afore­named: and why should we not cōfidently fly vnto her in our ne­cessityes and troubles, saying Vir­go [Page 117]Veneranda ora pro nobis, Venera­ble Virgin pray for vs.

Heere we ought to stir vp our affection towards this happy Queene, and earnestly to desyre, that this honour so iustly due vn­to her, Collo­quium. may be giuen her by al true Christians, and endeauour to the vttermost of our forces to aduan­ce it most carefully, procuring that by our negligence it be not hindred: to which effect we must deuoutly implore her Motherly help, and powerfull hand. Then may we conclude with this diuin Hymne, Aue Maris stella.

THE XVII. MEDITATION. Virgo Praedicandae, era pro nohis. Virgin worthy of prayse, pray for vs.

IN this laudable Title, the B Virgin is denounced to be wor­thy of prayse and commendation, worthy to be called Blessed through­out all Generations: but because Prayse may be giuen vnto this B. Creature three manner of wayes therfore we will a while contem­plate this threefold branch or tri­ple head of her deserued prayse.

1. The first manner of setting forth the B. Virgins prayse, is in hart, when with a true and cor­diall affection we desire that she may be honoured and praysed of all people; & that we do inward­ly [Page 119]reioyce from the bottom of our harts of her eternall glory and e­uerlasting happynes, praysing the diuine prouidence of Almighty God that hath chosen and elected her to so great felicity; and in this deuout cogitation we may wish and desire for her greater honour the vnderstanding of Cherubims & the burning loue of Seraphims, the better to blaze her worthy prayse throughout the whole world, and to in flame the harts of all people to loue and affect her: and in this first manner of prayse the first ground and foundation of true deuotion doth consist.

2. The second māner of prayse is by word, where first we may consider how little we are able to perform in respect of what is due vnto her. For how many learned [Page 120]Fathers, holy men, & great Saints haue seriously imployed their hap­py tongues in setting forth to the view of the vvorld her rare excel­lencyes, and yet they haue beene forced to say, that they could say nothing at all in comparison of what her heroicall actions haue deserued. What then shal we pre­sume (most holy Virgin) to speak of thy prayse, where so many de­uout seruants of thyne haue ac­knowledged themselues vnwor­thy? Yet B. Queene we know thou dost not ponder the words, but the will, not the gift, but the loue, as thy B. Sonne did with the poore, yet truly affected vviddow who with so great deuotion offe­red her little mite among the rest, and therefore by him iudged to haue giuen more then all the rest. [Page 121]Therefore no gift so smal, but be­ing offered with true deuotion, will be gratefull vnto thee, o B. Virgin. And since we neither haue those words which may be sitting vnto thy greatnes, nor the sincere deuotion which may sup­ply them; yet let these weake de­sires of ours by thy holy interces­sion, so increase, that it may bring forth fome fruit worthy to be pre­sented vnto thee, and gratefull in thy sight.

3. The third manner of prayse is by Worke, that is, when our workes be such, as they redound to the honour of our B. Lady. For as it vvere not inough for the Iewes to say they vvere the Sons of Abraham, but they must also shevv the workes of Abraham, to be the truest signe and best token [Page 122]of their progeny: so it will little auayle vs to say we are the deuout children of the B. Virgin, if our life and conuersation be not con­forme to the rule & square of her directions, which are the right patterne & true forme of perfect life; and which vvhen vve fol­low, vve greatly cōmend in her. S Iohn not content our loue one towardes another should be in wordes only, but that it should al­so appeare in deeds, vvriteth, non diligamus lingua, & sermone. sed o­pere & veritaete: let vs not loue in the tongue, & speach (as vve say from the teeth outvvard) but in­deed, and in truth: for works are the surest testimony vvhich speak the best language for all men to vnderstand.

O thrice happy they, Collo­quium. vvho [Page 123]haue their vvits and vvilis, their minds and harts, vvholy imploy­ed in the B. Virgin prayses! It is sayd, there is a tree called Persea, that hath leaues like a tongue, and fruit like a hart, which some wise men haue applyed to the beauti­full concord betwixt the hart & the tongue, whē the tonguespeaks what the hart thinkes. But how far more beautifull a concord wil there be, when not only the hart and tongue, but also the outward works shall sound forth the sweet musicke of the B. Virgins prayses. Doubtles it wil be such as the hea­uenly Quires will not disdayne to beare a part; & these be the three wayes by which euery deuout child of the B. Virgin, ought to [...]ing her prayse. O Blessed Virgin worthy of greater prayse, then [Page 124]humane or Angelical tongue ca [...] giue vnto thee, graunt that by th [...] holy intercession we may so im­ploy our thoughts, wordes, an [...] workes in this diuine harmon [...] of thy prayse, that they may turn to the glory of God, to thy ho­nour, & to the profit of our poor and needy soules. Amen. O glo­riosa Domina.

THE XVIII. MEDITATION. Virgo Potens, ora pro nobis. Potent Virgin, pray for vs.

IN this Title we doe acknow­ledge the great power which the B Virgin hath both in heauen & earth: in heauen to obtayne vs graces and fauours, in earth to defend vs from perils & dangers.

[Page 125] 1. First then let vs consider her [...]ower in heauen: for the better vnderstanding whereof, we will consider the noble and heroicall [...]ct of Salomon the Wise, who sea­ [...]ed in his throne of State, caused [...]is mother to be placed on his [...]ight hand, and sayd vnto her, Aske what thou wilt, I will not say thee nay. If King Salomon had [...]his dutifull respect vnto his Mo­ther, to make her so potent, that whatsoeuer she demaunded, she [...]hould be sure to obtaine; vvhat [...]ay we thinke our B. Sauiour [...]vould say vnto his louing Mo­ther, when she was seated by him [...] heauen, but aske whatsoeuer [...]ou wilt my deerest Mother, for [...] vvill not deny thee. For hovv [...]ould she be denied who neuer [...]evv how to aske but wel? And [Page 126]hovv shoud he deny, vvho neuer could deny what vvas asked wel [...] Could Queene Hester be so gra­tefull in the sight of King Assue­rus that he bad her aske vvhat th [...] vvould, if it were the halfe of hi [...] kingdome, it should not be gaine sayd and shall we not perswad [...] our selues, that our B. Lady i [...] more gratefull in the sight of the King of heauen, more pleasing t [...] her only Sonne, and therefore more potent to demaund without deniall? Could a vvicked Herod. King for a vvanton Daunce make th [...] like promise of halfe his Kingdom and shall vve not beleeue that Christ vvould be more bountifu [...] to his dearest and Blessed Mother vvho neuer displeased him? L [...] vs then conclude this point vvith this vndeny able truth, that the B [Page 127]Virgin is so potent in the Court of Heauen, that vvhatsoeuer she [...]emandeth of her Sonne she shall obtaine, and therefore let vs say, Virgo potens, ora pro nobis: Povv­erfull Virgin, pray for vs.

2. The second point may be to contemplate her great povver on earth, vvhich is nothing els but [...]he execution of her povver in heauen. For as there her Mother­ [...]y care and tender loue tovvardes [...]s, is to obtayne fauours for vs; [...]o heere it is to effect, that vve be not frustrate of them, vvhich is by [...]efending vs from our proud ene­ [...]ies, and strong aduersaryes the vvorld, the flesh, and the Diuell; for as the grace of God is the chie­ [...]est benefit vve can enioy on earth; so that is the marke at vvhich our subtile enemy doth [Page 128]most ayme, thereby to bereaue vs of the right and title we haue to the kingdome of Heauen: where the B. Virgin is most watchfull vvith her potent prayers to de­fend vs, and to put him to flight, if we deuoutly, as we ought, call vpon her, when we find our sel­ues in danger. For as a valiant & stout Champion vvould be asha­med euen to heare the Name of that Woman, who shold haue cō ­quered and foyled him in playne field: so this monster of Pride, Sathan, hauing alwayes beene vanquished by her mighty power, dares not abide so much, Collo­quium. as the naming of that sacred Name of Mary. Therefore as we haue of­ten sayd before, let vs fly vnto her as to a Citty of Refuge, & Tower of defence, for she is able to defēd [Page 129]vs; and if we be true Children, she will neuer fayle vs. Hereupon we may conclude this meditation, Collo­quium. desyring that in our temporall Crosses and spirituall tentations, we may be myndfull of so sure a refuge, so sweet a succour, so strong a Castle, and so powerfull a defence. Salue Regina.

THE XIX. MEDITATION Virgo Clemens, ora pro nobis. Clement Virgin, pray for vs.

CLEMENCY is as it were a branch of compassionat mer­cy, by which title we do call vpon the B Virgin, that she may take pitty and compassion of our mi­series, and commiseration of our [Page 130]necessities, notwithstanding our vnworthynes, wherby she makes her selfe most like vnto her sweet Sonne, who came into the world to forgiue the fault, and pardon the offender: and by how much greater the fault is proued which is cōmitted: by so much more the greatnes of the Clemency doth appeare in him that pardoneth. If therfore we consider the iniury done vnto the B. Virgin, when we offend her sonne; we shall see her high Clemency both in par­doning, of her part, the so hey­nous offence; and also her Mercy in intreating before the mercy seate for the life of him who hath so often deserued death.

1. First let vs consider, how much the obstinat and stony har­ted Iewes did against all iustice, [Page 131]law, and conscience; they abused her only Sonne, reiected, scorned, and put him to an ignominious death: yet when she heard the pit­tifull voyce of Christ vpon the Crosse crying to his Eternall Fa­ther to pardon them, she also for­getfull of all wrong said; and I thy mother, do also forgiue them. Salmerō. Be­hould the rare Clemency of the tender bowells of the B. Virgin, whome no wrong could moue, no rage stir vp, nor any fury driue from her wonted Clemen­cy, & most mild behauiour. And if thus she prayed for the professed enemyes of Christ, why should not they who loue him, and de­sire only to serue him, confidently implore her gratious help, & say, Virgo Clemens ora pro nobis, Myld Virgin pray for vs.

[Page 132] 2. Secondly, let vs ponder the Ingratitude of man, after [...] much knowledge of Christ, that he doth not cease, (as much a [...] in him lyeth) to crucify him a­gaine by euery mortall synne that he committeth as S. Paul writeth Neither doth he this abuse of ig­norance, Heb. 6. as Christ pleaded for the Iewes; but after the firme be­liefe of his God head, his Incarna­tion, Death and Resurrection, yet after he knowes him to be ascen­ded and seated in heauen, when [...] he shall come to be our terrible Iudge: yet forgetfull of al, he ce [...] ­seth not to offend him, and st [...] his blessed Mother doth interpo [...] herselfe, as a wall for Ierusalem that is, for him who will truly re­pent, and call for mercy in tyme with a firme purpose and stro [...] [Page 133]resolution neuer againe to offend him.

O incomparable Clemency of this B. Virgin, who desireth nothing, but to do good euen vn­to those vvho are most vvorthy of exceeding great punishment! Collo­quium. vvho vvould be so carelesse of his owne good, vvho so negligent of his saluation, as not to fly vnto his Sanctuary, as not to runne [...]nto this fountaine, as not to im­ [...]ace this sweet remedy. The [...]ore blind man cryed to Iesus or sight, and vvould not cease though some rebuked him for it) [...]til he obteyned the effect of his [...]sire: so let vs call vpon this cle­ment and meeke Mother, hovv­soeuer others repine therat; let vs vvnto this mild Virgin; Let vs [...]t cease to say, Virgo Clemens, ora [Page 134]pro nobis, Clement Virgin pray for vs.

THE XX. MEDITATION Virgo fidelis, ora pro nobis. Faithfull Vigin, pray for vs.

FAITHFVLLNES may [...] taken diuers vvayes, and ther­fore diuers vvayes doth yield [...] copious matter of the B. Virgin prayse.

1. First therfore vve m [...] consider fidelity as it doth imp [...] an excellent act of supernature beleefe, in vvhich vve shall fi [...] the sacred Virgin to excell, as [...] all other vertues, & by the tōg [...] of the holy Ghost, for the sa [...] canonized a liuing Saint, and [...] [Page 135]led Blessed: Beata quae credidisti quo­niam perficientur in te quae dicta sunt tibi à Domino: Blessed art thou who hast beleeued, because in thee shalbe perfected those mysteries vvhich were declared vnto thee from our Lord. For doubtlesse she had most excellent actes of faith, concerning the high Mystery of the Incarnation especially, and therfore as one truly faithfull vve may inuocate her holy and wil­ling assistance, saying, Virgo fi­delis ora pro nobis, faithfull Virgin, pray for vs.

2. Secondly we may consi­der Fidelity as it doth import a certaine kind of assurance of one friend towards another, wherby the one is fully perswaded of his friends loue & help in all things, so long as he keepeth himselfe [Page 136]within the bonds and limits of a true friend. And of the fidelity of our B. Lady, and louing mother, we need not doubt, who is most ready to help & comfort vs in all our miseries, tribulations, and af­fflictions, if our selues by our in­gratitude, and little respect vnto her, deserue not the repulse. Ther­fore keeping our fidelity with her sweet Sonne, and herselfe, we may assure our selues of her fide­lity towards vs, at all tymes, in all occasions, and in all our busi­nes we shall alwayes find her Vir­go fidelis, a faithful Virgin.

3. Thirdly we may conceau [...] fidelity as it doth signify the faith­full accomplishing of all busine [...] committed to our charge: i [...] which sense our Sauiour speaket [...] in the Parable of the talents, con­gratulating [Page 137]the diligent labours of his faithfull seruant, Euge serue bone & fidelis, quia inpauca fuisti fi­delis, super multa te constituam: Well, good and faithfull seruant because thou hast byn trusty ouer a little, I will make thee steward ouer much. And in this sense how worthily the B. Virgin is said to be faithfull, will easely appeare, if vve consider aright hovv profi­tably she did imploy al her rare ta­lents, wherwith her blessed Sōne had endued her. For what guifts either of Nature or Grace, what talents either naturall or super­naturall (in all which she did a­bound) did she not fully imploy in the seruice of God, and pro­fit of her neighbour, whose on­ly study was to please the one, and help the other, & therfore had [Page 138]the only priuiledge neuer to of­fend him, or be wanting to them? So as we knowing her loue no lesse towards vs now, then it was vvhilst she liued, and her povver far greater, do confidently say, Virgo fidelis, ora pro nobis, faithfull Virgin, pray for vs.

4. Lastly we may contem­plate hovv Fidelity doth signify the strict band of true loyalty bet­vvixt true and lawfull spouses: which if we cōsider in the B. Vir­gin towards S. Ioseph, it may serue for a mirrour to all vertuous and godly spouses: but if vve weigh the matchelesse example of her constant fidelity towards the Ho­ly Ghost, to whome by speciall grace, and holy vow, she was es­poused; it will so farre passe the short reach of our weake vnder­standing, [Page 139]that we shall be no more able to view the perfection therof, then the seely Bat, or har­melesse owle is able to gaze vpon the glittring beames of the sunne; yet may we with all humility say, Virgo fidelis, ora pro nobis, faithfull Virgin, pray for vs; since in all those senses of Fidelity, vve find her to haue the chiefest place. Aue Maris stella.

THE XXI. MEDITATION. Speculum Iustitiae, ora pro nobis. Mirour of Iustice, pray for vs.

IVSTICE in this place doth not so much import the speciall vertue of Iustice, as a generall col­lection of all vertues togeather, wherby a man doth perfectly conforme [Page 140]himselfe to the will of God in all things, and is therfore said to be Iust. In which sense to call our blessed Lady Mirour of Iu­stice, is as much as to say, the per­fect patterne of all vertue, Ambr. lib. 2. de Virgin. because in her (as out of S. Ambrose we haue noted) velut in speculo refulget species castitatis & forma virtutis: as in glasse the beauty of Chasti­ty, and forme of all vertue shi­neth.

1. Wherfore in this tytle we are to consider the B. Virgin as the perfect modell of all our actions, because by this we shall most eui­dently see, what is to be followed, what to be eschewed, what to be imbraced, what reiected: final­ly how to order our liues and acti­ons to the greater honour & glo­ry of God. We must therfore look [Page 141]into this Glasse, not for curiosity to behold our beauty, but with earnest desire to amēd our faults, we must consider her excellent vertues as the aboue named Saint did, when he wrote, Ambr. vbi su­pra. that she was humble in mind, graue in speach pru­dent in iudgment, sparing in words, studious in reading, reposing her hope­full trust not in the vncertainty of riches, but in the deuout prayers of the poore: she was willing to worke, bashfull in speach, accustomed to seeke not men, but God, for the arbiter of her mind; she hurt no man, she wished well to all, respecting her elders, not enuying her equalls, flying boasting, following reason, and louing vertue. This and much more to this effect doth S. Ambrose write, wher­by we may see, that most worthi­ly the B. Virgin is said to be, Spe­culum [Page 142]Iustitiae, the Mirrour of Iu­stice.

2. How carefull would any gentle woman be, if she were to speake in the presence of a great Person, to view herselfe in a glasse once, and many tymes, least any spot or blemish in her face, any fault or disorder in her attyre, might make her lesse gratefull in his sight, then either he deserued, or she could wish: and shall not we, when we go to speake with the King of Kings, for the better and more decent attyring of our soules, looke in this glasse of all perfection, and learne to decke & adorne our selues in such sort, that we may not ōly with Queen Hester deserue to be inuited with the golden Rod of Gods Mercy, vnto his diuine presence, but [Page 143]also be made worthy to obtaine of him, what we most desire? Yea, let vs not looke only into this mystical glasse, but also let vs vse it as a powerful help to obtain our wished suite and petition: let vs frame our actions according to the liuely portraict of her ex­cellent vertues, that we may with greater confidence implore her powerfull ayde: let her be our Patterne and Patronesse in life and death: let vs deuotly say, Speculum Iustitiae, ora pro nobis. Myrrour of al perfection, pray for vs. Aue Maris stella.

THE XXII. MEDITATION Sedes Sapientiae, ora pro nobis. The seate of wisdome, pray for vs.

IT is written by the diuine in­stinct of the holy Ghost, and left for our instruction, that Wis­dome built himselfe a howse, vnder­propped and borne vp with seaue [...] stately Pillars, which not vnfitly we may apply vnto the Eternal Wisdome of the Sonne of God, i [...] beautifying and adorning the B. Virgin for his mother, and ma­king her indeed Sedes sapientiae, th [...] seate of Wisdome.

Let vs therfore consider the seauen stately Pillars which ou [...] Sauiour did erect in this his spirituall [Page 145]Soule, his mysticall seate, for doubtlesse they were the seauen guifts, & seauē-fould grace of the holy Ghost, to wit, Wisdō, Vnder­standing, Counsell, Fortitud Science, Piety & feare of our Lord, al which how eminent they were in our B. Lady, no true Christian wil cal in question; wherby she became the worthy seate of VVisdome, the prin­cely throne of the true Salomon, & the holy mother of God.

1. And for two reasons vve may call the B. Virgin the Royall seate of VVisdome. First, in that she was the most blessed, and selected Creature chosen amongst, and a­boue all women, to be his holy mother; in whose sacred wombe he was to take his nyne moneths [...]est, and then to be most louingly [...]fe [...]ded in her tender armes, and [Page 146]seated on her lappe, with all res­pect vnto him, as her God, and no lesse loue as to her Sonne; and therfore was the seate of VVisdome.

2. The second reason why sh [...] may be so intytled, is because, i [...] wisdome be taken for the grace of the holy Ghost, or the spiritual dwelling of Christ in a soule, we shall find that neuer in any pure Creature the like aboundance o [...] wisdome was found, the like graces, fauours, & supernaturall gifts. And because she so careful­ly kept these gracious guifts, that she alwayes deserued to keep God in her blessed soule; therfore she may more properly be said to be the seate of wisdome. For although Christ many tymes visiteth most mercifully the vnworthy howse of our soules; yet by reason of ou [...] [Page 147]strange ingratitude, wee do not esteeme as we ought, the heauēly company of so worthy a ghest, & the singular fauours of so spe­ciall a friend, but by our offences we expell him from the howse of our soules, and yeild his rightfull seate vnto his vsurping enemy. But our blessed Lady was alwaies constant, euer true vnto him, and therfore his perpetuall seate, ac­cording as our Sauiour witnes­seth of euery iust man, Ioan. 14. ad eum ve­niemus, & mansionem apud eum fa­ [...]iemus: vve vvill come vnto him and make our mansion or place of abroad with him.

O Blessed and euer most hap­py Virgin Mother, Collo­quium. the Regall seat of Eternall wisdome; Let thy po­vverfull intercession so preuayle, vvith thy louing Sonne, that vve [Page 148]may in such sort receiue him, in­to the hovvse of our soules, that vve do not vngratefully cast him forth againe; but vvithall honour and respect so serue him in this life, that vve may deserue to dwell in those heauenly mansions of Eternity. Amen. Salue Regina.

THE XXIII. MEDITATION. Causa nostrae laetitiae, ora pro nobis Cause of our Ioy, pray for vs.

HEEREVVE are to conside the great ioy vvhich the B. Virgin brought into the world a her sacred birth, according to tha [...] which we read in the office of he [...] Natiuity, Natiuitas tua Dei Gen­trix Virgo, gaudium annunciau [...] vniuerso mundo: Thy Natiuity, [...] [Page 149]Virgin Mother of God, hath been the long desired messenger of ioy to all the world: for of thee is borne the some of Iustice, who de­stroying the former curse, brought a generall blessing vnto vs all. Yet for the better vnderstanding of the greatnes of the ioy we all re­ [...]eiued by her happy comming, it vvill be good to make vse of this contemplation.

1. Imagine after a long and [...]edious vvinter, hovv gratefull [...]he approach of a pleasant spring [...]oth seeme, not only vnto man, [...]ut euen vnto brute beasts & see­ [...] birds, yea in some sort to the [...]ery plants, and the earth it self, vvho vesteth herselfe in nevv ap­ [...]arell to vvelcome the neere ap­ [...]roach of the gladsome Sunne, & [...]e pretty birds in their lāguage, [Page 150]df the like, to shevv the greatnes oo their ioy, vvith their best mu­sicke.

2. Or els consider how grate­full is the beautifull breaking of a fayre morning after a darke tem­pestuous night, telling vs vvith a gladsome blush, that the ioy ful Planet, the Sunne, is neere a hand.

3. Ponder moreouer hovv comfortable vvas the commin [...] of Iudith to the sorrovvfull gate of beseiged Bethulia, vvhen sh [...] brought them certaine nevves o [...] their present deliuery, and futu [...] safety. Then apply all this to th [...] B. Virgin, cause of our ioy, w [...] after so long and tendious a wi [...] ­ter of sinne, and vvickednes, [...] her happy comming into th [...] world, did signify vnto, vs th [...] [Page 151]the Lambe of God who taketh a­vvay the sinnes of the world, was novv neere at hand, & that the bright shyning lampe of heauen, would spread ere long his beauti­ful beams of light vpon the earth, & that the Sunne of Iustice would shortly appeare vnto vs; that it might be fulfilled as the Prophet had foretold: The people that sate in darkenes, saw great light; and to them that dvvelt in the region & shaddovv of death, light is ri­sen. Her happy birth was the fore runner of greater light, and her appearing in this world, the ioy­full dawning of a blessed day: her prudent demeanour, and religi­ous cariage of farre more profit and comfort vnto vs, then the wonder, and vvonderfull acts of Iudith to the Bethulians. She to [Page 152]one people only was the cause of ioy; out B. Lady vnto all Nati­ons: she vnto one Citty, the B. Virgin vnto al the world brought ioy and gladnes.

Let vs therfore not only ac­knowledge this great benefit, but let vs encourage our selues, Collo­quium. with greater confidence to inuo­cate her blessed Name, and say, Causa nostrae laetitiae, ora pro nobis: Cause of our ioy, pray for vs: that as by her persō, the Sonne of God became man for our redemption; so by her holy intercessiō we may profit our selues by so pricelesse a ransome. Salue Regina.

THE XXIIII. MEDITATION Vas Spirituale ora pro nobis. Spirituall vessell, pray for vs.

HEERE we call vpon the B. Virgin by the name of Spiri­tuall vessell, to signify the great a­bundance of her spirituall Graces and blessings, wherwith she was replenished. We will therfore cō ­sider the sweet odours of this di­uine vessell. It is said, ‘Quo semel est imbutarecens, seruabit odorem, testa diu,—’ with what sent, or sauour a vessel is first seasoned, it will conserue the smell therof a long tyme. If thē we consider the first sauour of diuine Grace wherwith this spi­rituall vessell was so aboundantly [Page 154]seasoned in her first Conception, which was neuer after lost, but increased almost without mea­sure; we shall not meruayle at this tytle of Spirituall vessell, or diuine Tabernacle of the Holy Ghost. For albeit she was full of grace when the Angell came to deliuer his heauenly Embassage; yet the cōming of the holy Ghost was promised vnto her, and the protection of the most high to de­fend her. Moreouer the day of Pentecost the same holy Spirit des­cended vpon her in more ample manner then any of the rest, be­ing indeed a vessell more capable of such diuine influence, then a­ny els, and therfore most worthi­ly intytled Vas Spirituale, a Spiri­tuall vessell.

They vsed in the Temple cer­teine [Page 155]consecrated vessells dedica­ted vnto the seruice of God, and could not be applyed to any pro­phane vse without the cryme of Sacriledge; and the like is now of the consecrated Chalices and o­ther holy vessells. Our B. Lady was a Spirituall vessell consecrated only to the seruice of God, and would haue deemed it a great pro­phaning of his diuine vessell, if she should haue admitted the least cogitation of any thought that might haue been vnseemely in his eyes.

How great was the cryme of Nabuchodonosor, that tooke such vessells from the holy Temple of Hierusalem; and how seuerely his son Baltassar was punished for the prophane vse he put them vnto, Dan. 5. let the Scripture be witnes. But [Page 156]far greater punishment may we assuredly perswade our selues is layd vp for such as eyther shall a­buse this sacred Vessell, or not giue that duely deserued respect vnto her which they ought. For if God so seuerely punished the prophaning of his vessells of gold and siluer; what will he do when his holy mother shalbe robbed of her right, and the most worthy vessell in the world be abused? And on the contrary side, vvhat benefits shall they receiue at his bountifull hands, who, with all religious reuerence and duty call vpon her, and esteem her as she is indeed a Spirituall vessell, a con­secrated Temple, a diuine Com­fort, a gratious Queene, a louing mother and a powerfull Interces­sor for all sinners, who deuoutly [Page 157]come vnto her Sonne by her. Let vs by this spirituall tytle call for her ayde, Vas Spirituale, ora pro [...]obis, Spirituall vessell, pray for [...]s; that we may be alwaies of the number of those, who loue & de­fend thee, and who desire to ad­uance thy holy name, to the ho­nour of thy blessed Sonne sweet lesus. Amen. O gloriosa Dominae.

THE XXV. MEDITATION. Vas Honorabile, ora pro nobis. Honorable Vessell, pray for vs.

THIS Honourable tytle doth many and diuers wayes de­monstrate vnto vs the dignity of our B. Mother. For if we looke with S. Paul, to the powerfull act [Page 158]of Predestination, we shall find some vessells of Gold, some o [...] Clay, some of Honour, others o [...] Contumely, some Elect, some Reprobate: amongst the which elect we shal find the Blessed Vir­gin most highly seated, & therfore by a certaine kind of excellency she may be said Vas Honorabile, an [...] honourable vessell.

Furthermore some vessells there are which be dedicated on­ly to the Emperours, or Kinges vse, and therfore honorable ves­sells: and such we shall find the B. Virgin to be, and so much the more honourable, by how much the Emperour and King of hea­uen (whom she only serued) is a­ble to aduance her to more noble seruices. If they be called Ladies of Honour, who attend about the [Page 159]Queenes person; how much more the B. Virgin, who attended on God himselfe, should be esteemed Honourable, and as so pretious a Iewell be accounted worthy of Reuerence & Honour.

Againe, if the word Honorable be taken in that sense vvhich vve spake of, when we treated of the honour due vnto her in Heauen, we haue already declared in the XVI. Meditation, what degree of honour belongeth vnto her a­boue all other Creatures; since therfore by so many tytles, Ho­nour is due, vnto her, all equity and reason commands, that vve hould not be slacke in rendring [...]onour, cui honor debetur, vnto vvhome honour is due.

O diuine vessell of honour, [...]redestinate from all Eternity, [Page 160]and chosen to be the elected mo­ther of him vvho is most worthy of all honour; be our faithfull ad­uocate before his diuine Maiesty that we may be alwayes rea­dy to defend thine honour, and yield all honour due vnto thee as the Honourable vessell of th [...] holy Ghost, and the most bles­sed of all women. Amen. Salu [...] Regina.

THE XXVI. MEDITATION. Vas insigne deuotionis, ora pro nobis Noble vessell of deuotion, pray for vs.

BY this worthy Tytle we an taught, what deuotion w [...] ought to haue towards the blessed Queene of Heauen, and mother [Page 161]of God, who is indeed the source, fountaine, and vessell of deuoti­on. 4. Reg. 4. In the Booke of Kings men­tion is made of a Vessell of oyle belonging to a poore widdowe, which did not only remaine full it selfe, but also filled full many o­ther vessells: which not vnfitly doth resemble the blessed Virgin, where barren and dry soules may fully refresh themselues, and vve shall find her so liberall and boun­tifull a mother, that she will not cease to communicate spirituall blessings vnto vs, so long as vve haue vessells capable to receiue them.

If a vessell should be placed in the midst of a market, full of gold with free licence for al poore and needy people to repaire thi­ther to releeue their wants: if [Page 162]any should be found so negligen [...] and carelesse as not to seeke this only meanes, to make himself [...] truly rich; he should not only b [...] iudged worthy to liue in his for­mer misery, but rightly be con­demned of sloth and folly. But i [...] we cast our eyes vpon this diuin [...] and noble vessell, the B. Virgin we shall see that Almighty Go [...] hath placed her first in his mili­tant, thē in his triūphant Church as a miraculous vessell of deuoti­on, vnto whome all that wa [...] such heauenly liquor, may wit [...] confidence approach; and n [...] only besprinckle, but euen po­wre full showers of deuotion v­pon their dry & thirsting soules [...] which do, and euer will mo [...] sweetly flow from this wonder­full vessell of deuotion.

In this Celestiall vessell the [...]cient Fathers dipped their lear­ed, and deuout pennes, when they left vnto vs so many, & most [...]orthy monuments of their du­ [...]full seruice to her bountifull li­ [...]erality towards them. With this [...]euotion to this sacred Queene, [...]he vndaunted spirit of S. Ignati­ [...] was confirmed; the diuine cō ­ [...]eits of S. Denis graced; the witty [...]entences of S. Augustine ador­ [...]ed: the graue sayings of S. Am­brose beautified; the learned wri­ [...]ings of S. Hierome, honoured; [...]he illuminated mind of S. An­ [...]lme enlightned; the mellifluous [...]ermons of S. Bernard sweetned; [...]he burning hart of the Seraphi­ [...]all doctor S. Bonauenture, in fla­ [...]ned; finally the learned men of al [...]ges, were besprinkled with this [Page 164]heauenly dew. Let vs not therfore b [...] our owne wilfull blindnes loo [...] so great a treasure, and depri [...] selues of so soueraigne a remedy but let vs deuoutly, or with desi [...] of deuotion, say, Vas insigne deu­tionis, ora pro nobis, Noble vesse of deuotion pray for vs. Aue M­ris stella.

THE XXVII. MEDITATION. Rosa mystica, ora pro nobis. Mysticall Rose, pray for vs.

OMITTING many prope [...] ­ties of the Rose which mig [...] most aptly be applyed vnto th [...] B. Virgin, I will only insist [...] ­pon three or foure, not to exce [...] my wonted breuity.

[Page 165] 1. First the Rose is most beau­ [...]ifull to behould, and most plea­ [...]ing to the eye, especially being be­ [...]ewed with some sweet morning [...]ower, which if we apply to our [...]lessed Lady, we shall find that, [...] naturall beauty none came [...]eere vnto her, or could be com­ [...]ared with her, as we haue alrea­dy proued. And for the aboun­ [...]ance of heauenly graces, and [...]holsome showers of blessings [...]owred vpon her, we haue also [...]eclared how farre she did, and [...]oth excell all other creatures.

1. The second property wher­ [...]our blessed Queene resembles [...]e Rose, is in the sweet fragrant [...]ell: for as the Rose is as it were [...]e Queene of flowers, by reason [...]f it sweet perfuming smell; so [...]e B. Virgin, aboue all women [Page 166]was most gratefull vnto God, & the fragrant odours of her ran [...] vertues, as a most excellent sme [...] haue filled the whole Church with sweetnes, according to that saying of S. Paul, Christi bonus [...] dor sumus in omni loco: we are th [...] good odour of Christ in eue [...] place: which is verified chiefly [...] the Queene of heauen.

3. The third resemblance [...] this dainty flower is in colour: fo [...] as some are white, some red, o­thers damaske; so our holy Mo­ther the Church doth present o [...] Blessed Lady vnto vs, sometym [...] white, as in her imaculate Co [...] ­ception; sometymes red, as [...] her vnspotted purification, whe [...] as old Simeon did prophesy vn [...] her, that the sword of Grie [...] should pierce and wound her [...] [Page 167]to wit the bitter passion of [...]her louing Sonne, for whome she grieued so much, that as many le­ [...]rned Wryters witnes; plus quàm martyrfuit, she was more thē mar­ [...]yred. Other whiles she appeares [...]n damaske, as in the admirable Annunciation, where doubtles with a comely blush she pleaded with the Angel about the conser­uation of her Chast Virginity, which when she vnderstood it should be kept vnspotted, she most willingly admitted of the Embassage.

4. Lastly a Rose hath it birth, or as we say, springeth from thornes, and amongst them it groweth vp to perfection: which may be applyed to our blessed La­dy in two senses. First, that she sprong from the race of sinners, [Page 168] sicut lilium inter spinas, as a lil­ly, or rose amongst thornes. For albeit her parents were holy peo­ple; yet not so holy, as they could altogeather auoyd the name o [...] sinners, the only priuiledge o [...] Christ and his Blessed Mother [...] Secondly, as the rose groweth a­mongst sharpe thornes; so the B [...] Virgin grew vp in vertue, amids [...] many harsh and sharpe mortifica­tions and heauy Crosses: in so much that she is compared to the Rose-bed, quasi plantatio rosae i [...] Hierico: like the planting or plan­ted bed of a rose in Hierico, for the rose tree the longer it groweth [...] the greater and sharper are the pricks it beareth; and the Blesse [...] Virgin the longer she liued, the more her mortifications did in­crease, that she might well say [...] [Page 169]that all her life was Crux & mar­tyrium, a Crosse and martyr dome. And by these properties it may easily be gathered: how fitly the patterne of all perfection, and the model of patience is compared to the dainty rose, and therfore my­stically we say, Rosa Mystica, ora pro nobis, Mysticall Rose pray for vs. Amen. Salue Regina.

THE XXVIII. MEDITATION. Turis Dauidica, ora pro nobis. Tower of Dauid, pray for vs.

IN the fourth Chapter of the Canticles the vnspotted beauty of the Holy Church in diuers places is described; and in the fourth verse her Necke is compa­red [Page 170]to the Tower of Dauid, built for defence: and moreouer it is said, Mille clypei pendent ex ea, om­nis armatura fortium; a thowsand sheilds hange theron, all the ar­mour of strong and valiant men. Now let vs see, for what reason our Blessed Lady is called Turris Dauidica, the Tower of Dauid.

1. The first may be, because heere we read that the Necke of the Church is compared to a To­wer; and we haue said before that as Christ is the Head of the Church, so the B. Virgin is the Necke, through which all spiritu­all food descendeth to the whole body of the Church: therefore this Tower of Dauid is most fitly applyed vnto her, and she most worthily said to be the tower of Dauid.

[Page 171] 2. Secondly this Tower of Dauid was a Tower built for de­fence, and therfore a thowsand shields did hāg on it, & al kind of armor for strong men; which if we accomodat vnto this holy Mo­ther the B Virgin, we shall find that she was a stately Tower, by reason of her height in vertue, & strong by reason of her Constan­cy which neuer fayled; and for this she is said to tread the moone vnder her feete, which is the sym­bole of Inconstancy. A thousand shields are alwaies ready and pre­pared; because as the diuell hath a thowsand crafty sleights to de­ceiue; so hath this Blessed Tower as many diuine plotts to preuent him, which by her rare example she hath left vnto vs, with al kind of Armor, both offensiue and de­fensiue [Page 172]to withstand the might & force of our stronge aduersary, vvho, as the holy Patriarch Iob vvitnesseth, is so potent, that no povver on earth can be compared vnto him. Therfore vvith great reason vve fly vnto this strong & inuincible Tower, to cal for ayde, to seeke vveapons, to arme our selues, against the fierce assaults of so cruel an enemy, saying once and many tymes, Turris Dauidi­ca, ora pro nobis, Tower of Dauid pray for vs.

3. Another reason vvhy the blessed Virgin is named Turris Da­uidica, the Tovver of Dauid, is, because as it is said of the Church in generall; so it may be applied to euery iust and vertuous person in particuler, and especially to the B. Virgin, who in all vertue and [Page 173]Religion was most excellent; yea so, per excellentiam, as we say, that she may be called the Tovver of Dauid, for the reasons afore na­med.

Wherfore O Blessed Virgin, Collo­quium. O strong and mighty Tower, vn­der the shadovv of thy defence we fly ^t for succour. Holy Mary, help those that are in misery, strengthen those that faint, com­fort those that grieue; finally pray for vs all, that vnder so stronge a tower vve may be able to defend our selues from our deadly ene­mies, the world, the flesh, and the Diuell. Amen. Salue Regina.

THE XXIX. MEDITATION. Turris Eburnea ora pro nobis. Tovver of Iuory, pray for vs.

THIS tytle declareth the ex­cellency of the Blessed Vir­gin. For as Iuory is rare and pre­cious, and therfore a Tower built of it, must needs be of great es­teeme and strength; so the Blessed Queen of heauen is of very great esteeme and account; not only in the sight of God, (which is truly to be great) but also in the sight of Angells and men, worthy to be admired. But because we haue al­ready spokē of the Tower, we wil novv consider vvhy she is compa­red to Iuory.

[Page 175] 1. Iuory amongst other pro­perties hath this for one, that the older it is, the more it turnes to a beautifull red, or ruddy colour; as vve read in prayse and com­mendation of the old Nazarets, that thy vvere rubicundiores ebore antiquo, more ruddy then the an­cient Iuory; vvhich property be­fitts best the Blessed Virgin, who the longer she liued in this mortall life, the more she suffered; and as her Crosses did increase, so the more she drevv to the ruddy co­lour of Martyrdome: and the nee­ [...]er she came vnto so high a degree of loue and fortitude, the more her golden Charity did shine throughout the vvorld; and ther­fore most fitly she is compared not only to Iuory, but euen vnto the ancient Iuory, vvhen it is in [Page 176]greatest beauty and vvorth.

2. Another excellent vertu [...] of Iuory is, to expell poyson from the infected vvaters, vvhich is the cause (as some do vvrite) that th [...] other beasts vvhere the vvater [...] often be poysoned by venemou [...] serpents, vse not to drinke vntil [...] the Vnicorne hath dipped in hi [...] horne which expelleth al poyson [...] and leaueth the waters as whol [...] some as before: which property if we apply to the Blessed Virgin we shall see that no waters of tri­bulation can be hurtfull to those who set her Heroicall example o [...] Patience before them. For as the wood that Moyses cast into the bitter vvater, made it svveet and sauoury; so no Crosses so bitter o [...] distastfull, but by meditation o [...] her excellent life, will be made [Page 177]sweet and pleasant.

O Blessed Virgin, be our I­uory Tovver of defence, be our Citty of Refuge, Collo­quium. for sub tuum prae­sidium confugimus, vnto thy holy protection vve fly; let not the strong assaults of our enemies da­unt vs, nor the fierce encounters of our aduersaryes discourage vs; but with thy powerfull interces­sion help vs, that to the greater glory of thy sweet Sonne, and further profit of our own soules, we may stand immoueable in the seruice of God, & dayly increase in deuotion towards thee. Amen. O gloriosa Domina.

THE XXX. MEDITATION. Domus aurea ora pro nobis. Golden howse, pray for vs.

IN this pretious tytle, the gol­den Charity of the B. Virgin is insinuated. For, as we haue al­ready proued, the famous Temple of Ierusalem built by Salomon, and all couered with gold, was a type or figure of the blessed Virgin. And as that Temple was a Gol­den Howse, built for God him­selfe; so was the Blessed Virgin a spirituall and mysticall howse, or­deyned and adorned for the diuin [...] Temple of the holy Ghost, and Bride-chamber of Christ; yea for an elected howse and hospitall [Page 179]for the Blessed Trinity. She is al­so said to be of gould, by reason of her burning Charity, and infla­ming loue, signified by gould. And as Gould excelleth all other mettalls: so doth the Queene of Angells, surpasse all other pure Creatures.

By this we may gather, how different are the wayes of God from the wayes of men, and how far distāt his thoughts from ours. Herod had his stately Pallace a­dorned richly in outvvard shevv; Christ his poore mother richly bedecked with inward vertues. The eies of men iudge by the out­ward face; the eyes of God by the inward hart; therfore the fa­mous Pallace of Herod is left; this celestial howse of God chosen; for though the Sonne of the Blessed [Page 180]Virgin had howse to hide his head, (as himselfe witnesseth) speaking of an earthly habitati­on; yet he neuer wanted this Gol­den Chappel, this worthy howse, his deuout mother, to intertaine him, with all loue and tender af­fection.

Since therfore we haue in this world, no permanent howse of aboad, no certaine Citty to inhabite, and dwell in, for any long tyme (as S. Paul wryteth;) let vs endeauour all to follow the vertuous life of this spirituall and mysticall howse, that we may al­so deserue to be a howse, wherin Christ may rest: that intertay­ning him in our soules by grace in this life, we may be made heire of glory in the next. Amen. A [...] Maris stella.

THE XXXI. MEDITATION. Foederis arca, ora pro nobis. Arke of the Couenant, pray for vs.

IN the old Law in diuers places is mentioned the Arke of the Couenant, made by Moyses, and by Gods expresse Commaund, the forme, scituation, and all the rest belonging vnto it: we will briefly consider, what wood it was made of, and how it was co­uered with gold, what was kept in it, and some properties therof, which we will apply to this our mysticall Arke, the Blessed Vir­gin.

1. First Moyses made this Arke of Settim wood, Deut. 10. which is [Page 182]called incorruptible, by reason of the longe tyme that it remay neth vncorrupted, and this Arke by Gods ordināce was to be couered all ouer, both within and with­out, with pure Gold. Heere vve may consider how fittly this fi­gured blessed Virgin, who thought made of the corruptible Masse wherof all men be composed; yet by the Eternall wisdome of God preserued from all taint of Cor­ruption, both in body and soule [...] couered ouer with pure Gold [...] within and without, because he [...] burning Charity within did giue so faire a lustre to all her outward actions, that she did seeme to ex­ceed the fayrest Gold. And as o­uer the Arke was a Crown of the same pure and massy gold; so ouer the blessed Virgins heauenly head [Page 183]did hang that vnspekable Crown of Glory, from all Eternity pre­pared for her, which she now en­ioyes.

2. Secondly, we may con­sider, Deut. 10. that in the Arke of the Co­uenant were kept the Tables of the ten Commaundments, as a witnes against those that should afterward rebell; and also there was kept a certain measure of the Manna, in remembrance of so great a benefit done vnto the Chosen people of Israell: Exod. 16. So in the Blessed Virgins sacred brest was layd vp the table of those ten Commaundements which she al­waies kept most inuiolable, a­gainst those who shall deny, that they are able to be kept by any.

And as for the Manna, we know she had the keeping of the [Page 184]Celestiall Manna, Christ Iesus, the true food of our hungry soules, and a memoriall of his truest loue, and one of his greatest benefitts done vnto vs.

3. Besides this, the Arke coming into the waters of Iordan, they gaue place for the Children of Israell to passe ouer without a­ny danger: which signifies the B. Virgins powerfull help, staying the waters of tribulation from the hurtfull pursuite of the Chil­dren of God, making them to passe as secure as if they walked on dry land.

4. And lastly the Arke with it presence made the Idoll Dagon fall flat downe before it; it was a terrour vnto the enemies of God; and the curious beholders of it, were not a little punished [Page 185]for their fault: so the Blessed Vir­gin hath, and is the destroyer of Idolatry, the terrour vnto the e­nemies of the Church, and a se­uere Chastizer of those who be more curious then wise, in mat­ters belonging to her.

Behould then, how fittly she is compared to the Arke of the Co­uenant, who is also ready to help vs, to keep the Couenant vve haue made with God, both in the spiritual generation of Baptisme, as also in our good purposes, vowes, and all other deuotions wherein we giue our selues to God Let vs therfore deuoutly cal vpon her holy Name by this wor­thy tytle, & say, Foederis Arca, ora pro nobis, Arke of the Couenant pray for vs. Salue Regina.

THE XXXII. MEDITATION. Ianua Caeli, ora pro nobis. Gate of heauen, pray for vs.

THIS Metaphoricall speach doth signify vnto vs, that as into stronge walled Citties there is no hope of entrance, but by the gate: so he that pretēdeth to enter into the glorious Citty of the hea­uenly Hierusalem, must knock at this beautifull gate the Blessed Virgin, who therfore by the holy Church is so intytled, as in that diuine hymne Aue Marris stella, she is said to be Felix caeli porta, the happy gate of heauen: and in the Anthym Aue regina Coelorum, we say, Salue radix salue porta, ex qua [Page 187]mundo lux est orta: All hayle o B. roote, all hayle o heauenly gate. And conformable to this in these deuout Letanies composed in her honor, we salute her by the name of Ianua Cali, gate of heauen.

1. First therfore we may me­ditate hovv vve are created for Cittizens of heauen, where all our chiefest treasure is layd vp; by sinne the gate was shut against vs, as rebells against Gods sacred Lawes, vntill Christ by his Om­nipotent power did open it again vnto vs, and left this beautyfull gate patent vnto all; that who so vvould enter into this blisfull pa­radise, should first haue this Gate vvell knovvne, by vvhich he might freely enter into Eternall happines; and therfore she is called Felix caeli porta, the happy gate [Page 188]of heauen.

2. Secondly vve may consi­der, that if this gate be shut a­gainst vs, vve can haue but little hope to be able to attain vnto our longing desire of entrance into the Citty; that is, if our life, manners & conuersation be such as may hinder our accesse vnto this stately Gate, vve can haue but small hope of her holy inter­cession; especially if we cease not to offend her Blessed Sōne, which is the only cause that vvill bread a deniall to our approach vnto that shyning gate, vvho vvith her be­autifull beames of light inuiteth al men frō the works of darknes, to the fountaine of light; from the snares of death to the fruits of life; & from the valley of extreme mise­ry, vnto the height of all goodnes.

O let vs not be so blind, Colloqui­um. as not to see this light; let vs with holy Moyses put off the shooes of our earthly affection, and vvith deuout S. Bernard fall before her feete; and as these deuout Leta­nies doe teach vs, let vs say Ianua Caeli, gate of Heauen pray for vs: and Felix caeli porta, o happy gate of heauen, be not shut against vs, who so much desire to enter by thee and to reigne with thee, for euer. Amen. Aue Maris stella.

THE XXXIII. MEDITATION. Stella matutina, ora pro nobis. Morning starre, pray for vs.

FOR the better vnderstanding this worthy tytle, we must [Page 190]consider first what the Starre of the morning doth denote vnto vs, and also the tyme of its appea­rance, by which we shall easily perceaue how fittly the Blessed Virgin is called stella matutina, the morning starre.

1. First as this bright shyning starre of the morning, appearing vnto vs, giueth vs to vnderstand that the darke night is ended, & the cheerfull day at hand; & ther­fore the dismall clouds of the night were shortly to be dispersed by the comming of a glittering light, to wit the Sunne: Euen so the first appearing of the Blessed Virgin in this world, was a fore­running of that great light, her sweet Sonne Christ Iesus, whose ioyfull beames were to expell the mysty darkenes of former igno­rance [Page 191]with his shyning light of doctrine.

2. Secondly this morning starre doth not only foretell the comming of a light, that should be the ending of a sad and melan­choly night, but also the begin­ning of a most ioyfull day: so the happy birth of the Blessed Virgin, did foretell vnto the world, that happy day, that now was at hand, when the Angell should denounce vnto the whole world, and first vnto the poore watch­full sheepheards, gaudium magnum quod erit in omni populo, the great [...]oy which should not be confined [...]ed to the land of Iury only, but should be common to al Nations, [...]mni populo, to wit, the birth of Christ, Sauiour and redeemer of mankind.

[Page 192] 3. Againe, the day-starre ap­peareth more bright and light some, then the rest of the starr [...] that shyned before in the night and the Blessed Virgin was i [...] brightnes of sanctity and cleerne of vertues, beyond all Stars, that is, all the Saints that went before or came after her (her Sonne al [...] waies excepted, as in al such spea­ches is most fit:) and thus by this glittering light, we may easily se [...] & truly say, nox praecessit, dies aut appropinquauit: that, the night i [...] past and the day drawes nigh; & therefore vsing the holy Apostle Counsell, let vs cast away th [...] workes of darknes, and arme our selues with light; and as at myd [...] day, let vs walke honestly in sigh [...] of all the world, for in such work [...] we shall be sure to haue this B [...] [Page 193]starre to guide and conduct vs; which God graunt. Amen. Aue Maris stella.

THE XXXIIII. MEDITATION. Salus infirmorum, ora pro nobis. Health of the sicke, pray for vs.

ALL manner of sicknes may be reduced to two kindes of Infirmities; the one corporall, that vexeth and sometyme taketh away the life of the body; the o­ther spirituall, which weakeneth and sometyme extinguisheth the life of the soule: of both which, we may easily perceaue the Bles­sed Virgin, to haue been, and day­ly to be a soueraigne remedy, by which she is iustly said to be Salus [Page 194]infirmorum, the health of the in­firme, or sicke.

1. First then to consider the Blessed Virgins bounty and libe­rality towards sicke persons, vve need no further persuasion then the manifold examples written by graue Authors of the almost infinit miraculous cures wrought by the Blessed Queene of Angels, vpon diseased persons of all sorts, and of the deuotion of the places, yet extant, with the frequent con­course of sicke and weake people vnto them, with miraculous re­storing of their health, when it is more conuenient for their good, or the honour of God. This I say may serue for sufficient proofe of this point, for all such as are de­uoutly disposed towards the B. Virgin.

[Page 195] 2. Concerning spirituall di­seases, it is not vnknowne to any Catholike, how many miracu­lous Conuersions haue beene wrought by her holy intercessi­on; how many therby haue been brought from the very gates of hell, to the happy gate of heauen; euen such as haue almost beene swallowed vp in the desperate gulfe of despaire; which is an eui­dent signe and token that she is Salus infirmorum, the health of the diseased; by her holy interces­sion obteyning the perfect Cure both of body and soule; giuing vs therby full assurance, that if vve confidently haue recourse vnto her, we may obtayne the like be­nefit, if we haue the like deuoti­on. Salue Regina.

THE XXXV. MEDITATION. Refugium Peccatorum, ora pro nobis. Refuge of sinners, pray for vs.

IN the old Law there were many Citties ordeyned by Gods ex­presse commaundment, whither men guilty of certaine Crymes, might fly to saue their liues, as now in the new Law our Sanctu­aries are, where offendours may be safe from the pursuing enemy. And because the Blessed Virgin is a common Refuge, to whome all sinners may fly, to hide themsel­ues, vntill the wrath of God be past; therfore she is called and rightly intytled the Refuge of sin­ners.

The summe of this Meditaton may be, to consider, That these forenamed Citties of Refuge were ordeyned for such as casually did murther their brethren; for if wi­fully they did commit any such cryme it auayled them nothing at all to fly to the said Citties: So whilst our sinnes, be of infirmi­ty and weakenes, we may with confidēce fly vnto her; but if they proceed of obstinacy and malice, and so contynue, we can expect no fauour at her hands, yet in this she so excelleth all the foresaid Citties of Refuge, that although the sin be of this latter sort of ob­stinate malice; yet if they will in­forme their vnderstanding, and conforme their will, she is ready to take them vnder her protecti­on, and with her powerfull pray­ers [Page 198]obtaine them pardon, & bring them againe into the fauour of God. Since therfore she doth not disdaine to be called Refuge of sin­ners, let vs not be so vngratefull and blind, as not to make vse of so friendly an offer, so stronge a Refuge, and so potent an inter­cessor, but let vs deuoutly fly vn­to her saying, Refugium Peccato­rum, ora pro nobis: Refuge of sin­ners pray for vs. Pater & Aue.

THE XXXVI. MEDITATION. Consolatrix afflictorum ora pro nobis. Comfortresse of the afflicted, pray for vs.

VVE haue seene before that this heauenly Queene is a soueraigne remedy of the sicke, [Page 199]the disease being either corporal or spirituall: now we are to consider how she is a cōfort to the afflicted, which will appeare many waies.

1. First it is a comfort for one that is in affliction, to knovv that some others haue passed the same way; and farre greater to vnderstand that they passed not only vvithout hurt, but vvith great renowne: So in our grea­test miseries and calamities if vve looke vpon this comfortable ob­iect, & consider the rare example she hath left vs, we shall find that all we suffer or can suffer, is but a shaddovv to that which she hath vndergone. This then may be the first cause of comfort to the af­flicted.

2. Secondly it is a great com­fort to those that are afflicted, [Page 200]to haue some deare and louing friend to take compassion of their misery, where they behould as i [...] were, the image of themselues, suffering in their friends hart [...] And doubtles the Blessed Virgin hath such perfect loue vnto he [...] true Children, and such tende [...] compassion of their afflictions [...] that she cannot choose but in [...] manner suffer with them; which is exceeding comfort to haue a partaker of our sorrowes. For al­beit these passions be not in hea­uen, yet she hath perfect notice o [...] our troubles, and as a most louing mother seeketh to remedy our af­flictions when it is conuenient for vs.

3. Thirdly, it is a great refre­shing to the afflicted, to know [...] they haue a friend who is able to [Page 201]deliuer them, if they giue him notice of it, and shew that they desire it. And such is the Blessed Virgin alwaies ready to giue vs all comfort, if confidently and de­uoutly, as vve ought, vve fly vn­to her. For so povverfull is her in­tercession, that what she asketh for vs she obteyneth; and so great her wisdome is, that she vvill aske nothing but what is conuenient for our eternall good. If therfore in our afflictions, she doth not al­ways succour vs, we may perswad our selues, that they be more a­uaylable for our spirituall good, then al the comforts in the world. And by these considerations vve may see, how truly the B. Virgin is, Consolatrix afflictorum, the com­fortresse of the afflicted. Salue Regina.

THE XXXVII. MEDITATION. Auxiliū Christianorum, ora pro nobis. The help of Christians, pray for vs.

BY this title all true Christians do acknowledge the power­full help of the Blessed Virgin in their necessities, especially when they vndertake any worthy ex­ploit for her Blessed Sonne; as the conuersion of Nations, the redee­ming of Christian Captiues, or the iust defence of their owne Country, against the treacherous inuasions of barbarous people and Infidells; for in such worthy imployments, as the Christians haue alwayes vsed, to shew their singular deuotion, in the inuoca­tion [Page 203]of our Blessed Lady: so she hath neuer fayled in shewing par­ticuler fauours towards them.

Besides, we haue other eni­mies both stronger and subtiler, against whose assaults we haue more need of her ayde and assis­tance; I meane, the Capitall ene­my of mankind, who neuer cea­seth to deface the very image of God in vs, & who by her power­full intercession and holy prayers is put to confusion, yea by the only naming of our B. Lady, which he is not able to endure. And la­stly, though we were free from all outward foes; yet shall we neuer want a domesticall enemy, whose disordered appetites & dishonest desires do seldome, or neuer beare sway in those, who are truely de­uoted to the B. Virgin.

To conclude as S. Bernard wryteth, Bern. su­per Mis­sus est. Let vs in al tribulations, in all straites, in all dangers, call vpon her Blessed name, and vve shall proue in our selus how righ­tly she may be, and is intytled Auxilium Christianorum, the ay­der and helper of Christians: But that we may the better inioy this soueraigne help, we must examin our selues, that we be not, as Saint Augustine saith, nomine Christia­ni, re vani, in name Christians, but indeed vayne, and deuoyd of all true Christianity: for such haue put a clowde before the bright beames of her fauour, that they cannot shine vpon them. Ther­fore O Blessed Virgin help vs, that we may be truly seruāts of Christ and true Christians; for then we shall neuer be destitute of thy lo­uing [Page 205]help, who art the sheild of all good Christians. O gloriosa Domina.

THE XXXVII. MEDITATION. Regina Angelorum, ora pro nobis. Queene of Angells, pray for vs.

IN these tytles following our B. Lady is called Queene of An­gells, Queene of Patriarks, Queene of Prophets, and the like. Where­fore we will briefly assigne some one or two reasons, why she may be said to be their Queene, for some excellency that did shine in her, in that kind. As in this pre­sent Meditation she is intytled Queene of Angells, by reason of her vnspotted and chast behaui­our, [Page 206]wherin she did excell and lead, as we vse to say, an Ange­licall life on earth.

Secondly as she is now crow­ned Queene of Heauen, she may most fitly be called Queene of Angells, because they be the chiefest assistants in that heauenly Court, where she, as Queene and Em­presse, sits exalted aboue them all, and they no doubt most prompt and obedient at her will; and by this vve salute her in this place, & call her, as indeed she is, Regina Angelorum, Queene of Angells. Aue regina Caelorum.

THE XXXIX. MEDITATION. Regina Patriarcharum, ora pro nobis. Queene of the Patriarkes, pray for vs.

OVR blessed Lady may be cal­led Queene of Patriarks in this respect, that the high mystery of [...]he Incarnation was fulfilled in [...]er; and the chiefest Promises made vnto them had their effect [...]n this Blessed Queene. Besides, [...]er excellent faith of all the mysteries of our faith, did far ex­ceed that of the Patriarkes; her [...]eale was greater, her expectati­on more feruorous, her desires more ardent; that whatsoeuer was [...]n them prayse-worthy, was in the B. Virgin in a farre more high [Page 208]degree, and therfore most worthi­ly we say, Regina Patriarcharum, ora pro nobis, Queene of the Patri­arks, pray for vs.

THE XL. MEDITATION. Regina Prophetarum, ora pro nobis Queene of Prophets, pray for vs.

THE holy Prophets, as by their writings we may vn­derstand, (and their names im­port as much) had great light from Almighty God, concerning the mysteries of our faith; the conuersion of the world; the or­der of the Church; the Birth Death & Resurrection of Christ with the rest belonging to ou [...] faith: but the light that was com­municated [Page 209]vnto our blessed Lady, did go farre beyond them, her guiftes and prophesy greater, her grace more aboundant, and was indeed the shyning star, at which they in their prophesies did but point, as the Prophet Isay wit­nesseth when he saith, Ecce Virgo concipiet, behold a Virgin shall conceaue: and by this she is said Queene of Prophets. Aue Maria.

THE XLI. MEDITATION. Regina Apostolorum, ora pro nobis. Queene of the Apostles, pray for vs.

BY greater reason, she is said to be the Queene of the Apostles, then either of Patriarkes or Pro­phets, being (after the Ascension of Christ) left amōgst them as a [Page 210]Queene to gouerne and direct them, to their exceeding great comfort and consolation. For al­though the holy Ghost was in­deed their chiefe Directour and Rectour; yet it is like that they did many things by her meanes; as it is thought, that S. Luke did write his Ghospell, especially concer­ning the infancy of our Sauiour by her direction, though gouer­ned otherwise by the holy spirit of God. And therfore when she passed out of this life, they all came togeather miraculously con­ioyned, to celebrate with due re­uerence and deuotion, the Fu­nerall rites of their soueraigne Queene. Behold therfore, hovv deseruedly she is called Queene of the Apostles. Salue Regina.

THE XLII. MEDITATION. Regina Martyrum, ora pro nobis. Queen of Martyrs, pray for vs.

MOST worthily she is enty­tled Queene of Martyrs, & that for many reasons.

1. First because in her life she suffered more then any, yea then all the Martyrs togeather, as I haue already proued.

2. Secondly she may be called Queen of Martyrs, by reason of the rare example that she left them.

3. And lastly, because in their agonyes and passions, no doubt they had particuler help & comfort from her, whome they called vpon, as we do, Regina Martyrum, ora pro nobis, Queene of Martyrs pray for vs.

THE XLIII. MEDITATION. Regina Confessorum, ora pro nobis. Queen of cōfessours, pray for vs.

CONFESSOVRS are they, who though they cannot at­taine to the sublime dignity of Martyrdome, yet with their good life & vertuous actions they con­fesse Christ to be true God and Man, and are ready to dye, if so it should please him, in defence of the least article of his holy doc­trine. And because the Blessed Vir­gin in this point hath gone so farre beyond them all, and left them so memorable examples of Constancy and Fortitude; ther­fore she is not only sayd to be their comforter, as we haue already me­ditated; but also their Queene, [Page 213] Regina Confessorum, Queene of Confessors.

THE XLIIII. MEDITATION. Regina Virginum, ora pro nobis. Queene of Virgins, pray for vs.

OVR Blessed Lady hauing re­mayned euer a perpetual Vir­gin, and being the first that dedi­cated herselfe vnto God by holy vow of Virginity; became the in­ [...]entour & foundresse of this An­gelicall life; and therfore by great reason, she is said to be the Queene of Virgins, and by which title we daily call vpon her saying, Regina Virginum, ora pro nobis, Queene of Virgins pray for vs.

THE XLV. MEDITATION. Regina Sanctorū omniū ora pro nobis. Queen of all Saints, pray for vs.

BRTEFLY in this tytle we may consider, that what vertue or excellent guift soeuer hath beene eminent in any Saint, hath shy­ned farre more in our blessed La­dy; yea whatsoeuer naturall or supernaturall guift or grace, hath beene in them all togeather, hath byn all at once in this B. Queene; & therfore most worthily we sa­lute her by this renowned tytle of Queene of all Saints: and by this desiring her powerfull prayers, and holy intercession, we say, Regina Sanctorum omnium ora pro nobis, Queene of all Saints pray for vs. Amen. Aue Maris stella