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 incursioÌ„ 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 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 â—and from this garden of misery â—nto the heauenly place of Paradise 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 and chosen tabernacles of the Holy Ghost bringing forth fruit some thirty some sixty and some â—n hundred fold whereby we shall be most pleasing to God beâ—oued of the B. Virgin and shall â—e of the happy number of that â—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 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 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 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 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 serpeÌ„ts 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 cuâ—ed and our soule shall find it selfe refreshed vvith the oyle of gladeâ—es for as S. Augustine sayth de â—ccato dolet de dolore gaudet a sinner grieueth for the sinne committed 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 muÌ„di 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 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 encountred with so many changes and chances yet they will come vp to their naturall place againe like the flourishing palme grow the faster vnder the greatest burden for that is to florish like the palme as the Kingly Prophet writeth Iustus vt palma florebit These are the foure excellent propertyes of oyle which do shew vnto vs the admirable cures that Christ by his diuine grace vvorketh in our soules And the Blessed Virgin being called Mother of Christ if we vvant food to our soules we must call to her that she would vouchsafe to pray vnto her most louing Sonne to feed vs. If we be destitute of light that she vvould intreate him to enlighten vs. If we be wounded that she would desire him to cure vs. If we be oppressed ready to be drovvned in the depth of misery that she vvould by her Motherly intercession pray him to releeue vs vvith his mercy that we faile not in his cause but like vnto oyle alwayes striue to ascend that so we may shew our selues to haue participation of that diuine oyle Christ vnto whose euer Blessed Mother we must haue recourse saying Mater Christi ora pro nobis Mother of Christ pray for vs. THE VI. MEDITATION Mater diuinae gratiae ora pro nobis Mother of diuine grace pray for vs. THIS Diuine Tile may be giuen to the Blessed Virgin for three reasons which yeald vs three deuout points of Meditation 1. The first reason why she is called Mother of diuine grace is because she is the mother of Christ who is the author of all graces and fauours and replenished with such aboundance of grace that not vnfitly he may be called Grace it selfe whose Blessed Mother was the Queene of Angells of whom we speake and therefore most rightly intitled Mother of Diuine grace For if we consider the menifold benefits which we haue receaued from our Sauiour by his comming amongst vs and the aboundance of grace we may draw from the Holy Sacraments which he hath left as fountaines coÌ„tinually flowing like the seauen-headed Nilus to which we may run at our pleasure to refresh our needy and thirsty soules These things Isay considered how he chose the Blessed Virgin to be the long desired ship that could bring vs in to our hauen at once such a precious Iewel as might not only supply al our wants but also make vs exceeding rich we may with great reason say Mother of diuine grace pray for vs. 2. The second reason of this noble Title is because of the great aboundance of spirituall graces wherewith this sacred Queen was endowed as partly we haue sayd in the former Meditations and after shall more playnely appeare She was saluted by the heauenly Embassadour Gratia plena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Greeke word imports Singularly gracious because by reason of her great merits she was aboue all creatures pleasing vnto God and for this great aboundance of grace produced in her blessed soule partly by the gift of God and partly by her owne cooperating thereto she may fitly be called Mother of Diuine grace And if we confider with attention how this grace did increase in the Blessed Virgin we cannot choose but acknowledge her to be the Mother of diuine grace For as many Deuines affirme the B. Virgin by euery act doubled the grace she had before receaued and this for the space of all her life which was 72. yeares as the best Writers do proue vvhereby in the end of her life the grace wherwith she was indued vvas almost infinite far surpasseth the weak reach of humane reason to vnfold How rightly then do vve call her Mother of diuine grace 3. The third reason of this appellation is because she is a perpetual Aduocate for vs vnto her beloued Sonne doth by her holy intercession obtaine grace pardon for our sins For as S. Bernard deuoutly writeth Quidquid nos habere voluit id per Mariam transire disposuit Whatsoeuer God would haue vs to receaue that vvould he haue to passe through the handes of the Blessed Virgin And for this cause she is sayd to be as it vvere the Necke Throat of the Church and Christ the Head And as all that maintaynes the body passeth from the head through the Throat to the chiefe parts of the body froÌ„ the which it is duely distributed to all the rest of the members so all that commeth from Christ vnto his Spouse the Church he will haue to passe through the sacred handes of the Blessed Virgin vnto the whole body euery member of the Holy Church therfore we say Mater diuinae gratiae ora pro nobis Mother of diuine grace pray for vs. O happy Mother of diuine grace Colloquium who by thy profound humility vnspotted chastity vnspeakable charity and the rest of thy excellent vertues didst bring into the world the author of grace wast thy selfe replenished with all fullnes therof and art as a perpetuall conduct to conuay his diuine fauours vnto vs let vs so be strengthned by thy diuine fauour and holy intercession that we may in such sort shew our selues true children of diuine grace that thou maist not refuse to be our Mother or deny vs to be thy children but according to thy Name as thou art called Mother of mercy for the loue thou shewest vnto repentant sinners so also shew thy selfe Mother of diuine grace in obtayning for vs some portion of that celestiall gift which may make vs truly heyrs of that eternal Kingdom of which this diuine grace is the only pledge and surest warrant Amen Aue Maria. THE VII MEDITATION Mater purissima ora pro nobis Most pure Mother pray for vs. IN this Title of Purity we will not speake of the Virginall purity of the Queene of heauen of which we haue sayd somewhat already in the Title of Virgin of Virgins and shall adde more in the Meditations following but we will now speake of the vnspotted Purity of the B. Virgin from the blemish and staine of sinne 1. First therefore we may consider how free this B. Virgin did alwayes keep her selfe from the foule and vgly blot of all mortall sinne Our first Mother Eue vvas called the Mother of the liuing but was indeed Mother of the dead for being seduced and subdued by the serpents subtilty she intised deceaued Adam to sinne also by whose disobedience we all remayned subiect not only to death but also vnto thousands of miseryes But the B. Virgin mutans Euae nomen changing the name of Eue did alwayes remayne vnited with God and so crushed and bruized the Serpents head that withal his crafty guiles and subtile trickes he could neuer supplant this gracious Queene to giue but the least concent vnto any vnlawfull act or to speake any hurtfull word or haue the least thought that might tend into any mortall sinne but she alwayes kept her selfe most pure â—n thought vvord
outward works shall sound forth the sweet musicke of the B. Virgins prayses Doubtles it wil be such as the heauenly Quires will not disdayne to beare a part these be the three wayes by which euery deuout child of the B. Virgin ought to â—ing her prayse O Blessed Virgin worthy of greater prayse then humane or Angelical tongue caâ—â— giue vnto thee graunt that by thâ— holy intercession we may so imploy our thoughts wordes anâ— workes in this diuine harmonâ— of thy prayse that they may turn to the glory of God to thy honour to the profit of our poor and needy soules Amen O gloriosa Domina THE XVIII MEDITATION Virgo Potens ora pro nobis Potent Virgin pray for vs. IN this Title we doe acknowledge the great power which the B Virgin hath both in heauen earth in heauen to obtayne vs graces and fauours in earth to defend vs from perils dangers 1. First then let vs consider her â—ower in heauen for the better vnderstanding whereof we will consider the noble and heroicall â—ct of Salomon the Wise who seaâ—ed in his throne of State caused â—is mother to be placed on his â—ight hand and sayd vnto her Aske what thou wilt I will not say thee nay If King Salomon had â—his dutifull respect vnto his Mother to make her so potent that whatsoeuer she demaunded she â—hould be sure to obtaine vvhat â—ay we thinke our B. Sauiour â—vould say vnto his louing Mother when she was seated by him 〈◊〉 heauen but aske whatsoeuer â—ou wilt my deerest Mother for â— vvill not deny thee For hovv â—ould she be denied who neuer â—â—evv how to aske but wel And hovv shoud he deny vvho neuer could deny what vvas asked welâ—â— Could Queene Hester be so gratefull in the sight of King Assuerus that he bad her aske vvhat thâ—â— vvould if it were the halfe of hiâ— kingdome it should not be gaine sayd and shall we not perswadâ— our selues that our B. Lady iâ— more gratefull in the sight of the King of heauen more pleasing tâ— her only Sonne and therefore more potent to demaund without deniall Could a vvicked * Herod King for a vvanton Daunce make thâ—â— like promise of halfe his Kingdom and shall vve not beleeue that Christ vvould be more bountifuâ— to his dearest and Blessed Mother vvho neuer displeased him Lâ—â— vs then conclude this point vvith this vndeny able truth that the B Virgin is so potent in the Court of Heauen that vvhatsoeuer she â—emandeth of her Sonne she shall obtaine and therefore let vs say Virgo potens ora pro nobis Povverfull Virgin pray for vs. 2. The second point may be to contemplate her great povver on earth vvhich is nothing els but â—he execution of her povver in heauen For as there her Motherâ—y care and tender loue tovvardes â—s is to obtayne fauours for vs â—o heere it is to effect that vve be not frustrate of them vvhich is by â—efending vs from our proud eneâ—â—ies and strong aduersaryes the vvorld the flesh and the Diuell for as the grace of God is the chieâ—est benefit vve can enioy on earth so that is the marke at vvhich our subtile enemy doth most ayme thereby to bereaue vs of the right and title we haue to the kingdome of Heauen where the B. Virgin is most watchfull vvith her potent prayers to defend vs and to put him to flight if we deuoutly as we ought call vpon her when we find our selues in danger For as a valiant stout Champion vvould be ashamed euen to heare the Name of that Woman who shold haue coÌ„quered and foyled him in playne field so this monster of Pride Sathan hauing alwayes beene vanquished by her mighty power dares not abide so much Colloquium as the naming of that sacred Name of Mary Therefore as we haue often sayd before let vs fly vnto her as to a Citty of Refuge Tower of defence for she is able to defeÌ„d vs and if we be true Children she will neuer fayle vs. Hereupon we may conclude this meditation Colloquium desyring that in our temporall Crosses and spirituall tentations we may be myndfull of so sure a refuge so sweet a succour so strong a Castle and so powerfull a defence Salue Regina THE XIX MEDITATION Virgo Clemens ora pro nobis Clement Virgin pray for vs. CLEMENCY is as it were a branch of compassionat mercy by which title we do call vpon the B Virgin that she may take pitty and compassion of our miseries and commiseration of our necessities notwithstanding our vnworthynes wherby she makes her selfe most like vnto her sweet Sonne who came into the world to forgiue the fault and pardon the offender and by how much greater the fault is proued which is coÌ„mitted by so much more the greatnes of the Clemency doth appeare in him that pardoneth If therfore we consider the iniury done vnto the B. Virgin when we offend her sonne we shall see her high Clemency both in pardoning of her part the so heynous offence and also her Mercy in intreating before the mercy seate for the life of him who hath so often deserued death 1. First let vs consider how much the obstinat and stony harted Iewes did against all iustice law and conscience they abused her only Sonne reiected scorned and put him to an ignominious death yet when she heard the pittifull voyce of Christ vpon the Crosse crying to his Eternall Father to pardon them she also forgetfull of all wrong said and I thy mother do also forgiue them SalmeroÌ„ Behould the rare Clemency of the tender bowells of the B. Virgin whome no wrong could moue no rage stir vp nor any fury driue from her wonted Clemency most mild behauiour And if thus she prayed for the professed enemyes of Christ why should not they who loue him and desire only to serue him confidently implore her gratious help say Virgo Clemens ora pro nobis Myld Virgin pray for vs. 2. Secondly let vs ponder the Ingratitude of man after 〈◊〉 much knowledge of Christ that he doth not cease as much aâ— in him lyeth to crucify him againe by euery mortall synne that he committeth as S. Paul writeth Neither doth he this abuse of ignorance Heb. 6. as Christ pleaded for the Iewes but after the firme beliefe of his God head his Incarnation Death and Resurrection yet after he knowes him to be ascended and seated in heauen whenâ— he shall come to be our terrible Iudge yet forgetfull of al he ceâ—â—seth not to offend him and stâ—â— his blessed Mother doth interpoâ—â— herselfe as a wall for Ierusalem that is for him who will truly repent and call for mercy in tyme with a firme purpose and stroâ—â— resolution neuer againe to offend him O incomparable Clemency of this B. Virgin who desireth nothing but to do good euen vnto those vvho are most vvorthy of exceeding great punishment Colloquium vvho vvould be so