depiction of the rosary, with St Benedict and St Dominic The glorious St. BENNET and his Disciples, with immortal fruit and profit, practised and promulgated the Blessed Virgins Psalter: The pious St. DOMINICK, revived its decaijed use, and is the Institutor of the Blessed Virgins Rosary as it is now in practice. A. Voet fe Jesus, Maria, Joseph, OR, THE DEVOUT PILGRIM▪ OF THE EVER BLESSED VIRGIN MARY, IN HIS Holy Exercises, Affections, and Elevations. Upon the sacred Mysteries of JESUS, MARIA, JOSEPH. Published for the benefit of the pious Rosarists, by A. C. and T. V. Religious Monks of the holy Order of S. BENNET. Printed at Amsterdam, Anno D. 1657. sacred Majesty, this small Book (which we have compiled for the comfort of your devout children) as a public and permanent Testimony and Profession of our being entirely vowed and addicted to your sons, and your honour and service; And we are thereto induced by much more forcible reasons, than such as are wont to move men to make an Oblation of their works, to the worthies of this world: For first, you (O Glorious Virgin!) are the greatest Princess of the whole universs, and can therefore repay our endeavours with more real rewards than the richest earthly Monarch can confer upon his Clients. Moreover, you are meek, mild, and merciful, and therefore will not disdaign the meanest offerings of your devoted and well meaning Vassals: Furthermore, The particular and personal Favours we have already received, by your powerful patronage, prayers, and protection; (Favours, which can be by no one denied without a spice of infidelity, nor disguised without doing you an apparent injury, nor suppressed without our express ingratitude) give us a certain kind of hopeful confidence, that (according to your wont goodness and clemency) you will not now reject us, coming before you with these presents, (such as they are,) in our hands; who have so piously heretofore helped and relieved us, in our most urgent and pressing necessities: And finally, This Book itself (O Sovereign Queen-Mother!) stands in need of your special favour, to render it fruitful to its Readers; For whosoever will make right use thereof, must have simple and Dovelike eyes, aiming only at Heaven; single and disinteressed Hearts, pretending nothing but Piety; humble and obedient spirits, captivated to Faith's mysteries; docible, diligent, and devout souls, willing to learn how they may raise their thoughts to celestial affections, whilst their tongues run over their common prayers and supplications; briefly, earnest and ardent desires to imitate your Sons, and your virtues, and to express in their lives, manners, and conversations, what they resent and resolve in their meditations: All which necessary capacities, you (O singularly perfect and powerful Virgin!) can principally obtain for them; and which we beseech you, (O most compassionate Mother!) to procure for us, and for all the devout children of your sacred Rosary; that so our daily Prayers may not be without fervent affections, nor our affections without efficacious works, nor our works without the sweet fruits of Eternal life. We pretend not here (O most worthy Mother of the Word Eternal and Incarnate!) to make a Panegyric of your praises, which were a design far above our forces; and we willingly acknowledge, that our wings are too weak to raise us up to this Sphere of wonders; that our dim eyes want strength to support the radiant splendour of this divin Sun; that we should lose our self in this large Ocean of your Mervails; and finally, that by our over-near approaching to so great a Majesty, we should infallibly be oppressed by your Glory: But should we undertake so impossible a task, and adventure upon so rash an enterprise; have we not summed up all the advantages of your glory, by styling you God's worthy Mother? Surely to be Mother of the Sovereign Deity, is a Supreme Dignity, (since 'tis the basis, groundwork and foundation of all imaginable height, holiness, and happiness, that can befall a creature) but yet 'tis incomparably more perfection to deserve this dignity, than to possess it; so that had you, (O most holy Virgin Mother!) deserved it without having it, you had remained much greater, than by having it without deserving it: For your merit was not so strictly tied to your Maternity, nor your Dignity to your desert, as that they might not have separatedly subsisted; since the Divin Majesty might have made choice of some other less perfect Woman than yourself, for his Mother; as also he could have conferred on you this plenitude of Grace, whereby you acquired your worth without obliging himself to make you h●s Mother: whence it most evidently follows, that deserving to become God's Mother, though you had not been so, is to you a greater honour and dignity, than it had been to another to be so, without having deserved it: And though the greatest Gratification, which God can bestow upon a simple creature, is to make it his Mother, yet this singly considered, is only an Act of pure Gratification; whereas your Sanctity (O Sacred Virgin!) had it not been joined to your Maternity, would nevertheless have raised you to that prime place you now possess in your Creator's favour, and rendered you worthy of that inexplicable glory, you shall there enjoy in heaven above all other Creatures for all future Eternity. Wherefore, if to style you God's Mother, is to say, you can be no higher in dignity, without being God himself; surely to entitle you Gods worthy Mother, is to say, you are by your merit, above all that is not the Divin Majesty; since 'tis to avouch, That the desert of your Person agrees with the greatness of your Prerogative; and that the greatness of your merit, corresponds to the glory of your Maternity; which is so eminent a Dignity, that the Almighty by his absolute power, can exalt no purely created being to any higher pitch of perfection: A Dignity, which is the origin, the measure, and the abridgement of all your other numberless excellencies, privileges, and greatnesses: A Dignity, to which they all yield homage as subjects to the Sovereign, on which they all depend as light on the Sun; from which they are all derived as rivulets from the Fountain; A Dignity, which (except only Gods Sovereign Divinity, and our Redeemers Sacred Humanity) is the highest subject, the holiest object, the noblest entertainment of men's and Angel's contemplation: Finally, A Dignity, which we may ravishtly admire, but can never hope to explicate. And what marvel is it, (O Mother of God) if we (Alas! Weak-spirited, and wretches!) falter in our expressions; since the most fluent, learned, eloquent tongues and pens trembled to treat of this your divin and incomprehensible Title? The great Bishop S. Gregory of Neo-Cesaria [Serm. de Annunciatione] that famous worker of Miracles and wonders, can find no words to unfold the Infinite excellencies which are included in these three Syllables, God's Mother; here, his wit, his language, his learning fail him, when he is to fall upon this unexplicable subject. The worthy and wise Prelate of Constance Saint Epiphanius [Serm. de Deipara] professes himself unfortunate for presuming to adventure upon so impossible an employment, as is the explication of your perfections; the deep sense whereof so seized all the faculties of his Soul with fear and astonishment, that his heart became (as it were) dried up in its dreadful apprehension. S. Bernard [Serm. 4. de Assump.] though he was brought up (if we may say it) in your blessed bosom and suckled at your sacred breasts, yet ingenuously protests, that nothing more amazes, terrifies, and troubles him, than to treat of your greatnesses and glories, because they are unspeakable, unexplicable, incomprehensible. Wherefore with these holy Saints, we may well confess our incapacities to celebrate your praises (O great and glorious Mother of God) and so casting our self on the ground, before the Throne of your Greatnesses; we admiringly (with faithful Moses) gaze upon the bush afar off, burning in the flames of the Divinity, without being diminished and reduced into ashes; we extasiedly reverence, (in the very bottom of our hearts and Souls, and with a chaste and awful silence,) Gods Royal Sanctuary, replenished with all sorts of celestial prodigies. We proclaim aloud with S. Gregory Neocesariensis, [Serm. 2. de Annunc.] that the sense of this only word, God's Mother, exceeds all other Encomiums, which Men and Angels can confer upon you. We willingly profess with S. Bernardinus, [Tom. 3. Serm. 1. de Nom. Virg.] that since our ignorance permits us not to speak properly, we must forcedly have recourse to proportions; And as when we discourse of the Divinity, (whose simple nature cannot be conceived by our shallow imaginations,) we invest him with all the perfections which can be collected from his various creatures, adding that he yet infinitely excels whatsoever we have said of him: So when we speak of you (most sacred Mother of God) and have rallied together all the dispersed rarities, ornaments, and excellencies, wherewith this spacious and specious world can furnish our tongues, Pens, and fancies, we justly conclude, that you not only possess them all, but incomparably outpass them. We further assert, (being supported by S. John Damascens [orat. 1. de Nativit. B. M.] and S. Ildephonsu's [lib. de Virgin: & parturitione B. V.] authority) that who so desires to shadow forth that sublime degree of honour and dignity, to which you, (O Glorious Virgin!) are elevated by becoming God's Mother in his temporal generation within your bowels; can propose to himself no less or lower Idea; than the divin words eternal generation in his Father's bosom: For as God's Son is eternally emanated from the Father's fruitful understanding, receiving an entire communication of himself without any alteration or division of his substance; so he is temporally born of you his blessed Mother, without the least blemish, corruption, or violation of your Virginal integrity. Finally, if we may be permitted to soar yet higher upon the wings of our contemplation (presuming on the Angelilicall Doctor's assistance) [1. p. q. 25. ar. 6. ad 4.] we clearly perceive through the curtain of this inaccessible Splendour, That you (O highest and holiest of all creatures!) by receiving the honour of being God's Mother, are united to a Term of Infinite perfection, whereby you are (in a certain manner) elevated to a divin order; and by a most necessary & undeniable consequence, you appear (in some sort) to enter into the possession of an Infinite perfection. O Maternity! O Dignity! O sublimity! what eyes (but those of your divin Son humanised) can support the piercing lustre of this pure and perfect object? Having thus followed you (O singularly blessed Virgin Mother!) with our borrowed Speculations to the Non plus ultra of all created height and perfection; and yet finding our affections desirous to feed themselves somewhat longer in this fair and delicious field of your praises: We crave your leave to descend to such Figurative and Enigmatical expressions, as your faithfully devoted Doctors have found out to Paraphrase upon your unparallelled Excellencies. We therefore exclaim with the Blessed Archbishop Proclus (in his admirable Oration had upon our Saviour's Birthday in the Council of Ephesus:) You (O Mother of God) are the pure Treasury, the perfect Ornament, the prime honour of Virginity: you are the spiritual Paradise of the second Adam; the delicate Cabinet of that divin Marriage, which was made between the two Natures; the great Hall wherein was celebrated the world's general Reconciliation: you are the Nuptial bed of the Eternal Word; the bright Cloud, carrying him who hath the Cherubins for his chariot; the Fleece of Wool filled with the sweet dew of Heaven, whereof was made that admirable robe of our Royal Shepherd, in which he vouchsafed to seek after his lost sheep: you are the Maid and the Mother, the humble Virgin, and the high Heaven both together: you are the sacred Bridge, whereby God himself descended to the Earth: you are that piece of cloth, of which was composed the glorious garment of Hypostatical union; where the worker was the Holy Ghost, the Hand the Virtue of the most high, the wool the old spoils of Adam, the woof your own immaculate Flesh, and the shuttle God's incomprehensible goodness which freely gave us the ineffable person of the Word Incarnate. We continue our glad exclamations with the glorious Martyr Methodius (orat. in hypopante) you (O most Amiable, and Admirable Mother of God) are the Container of the Incomprehensible; the Root of the world's first, best, and most beautifall Flower; the Mother of him who made all things, the Nurse of him who provides nourishment for the whole universe; the Bosom of him who infolds all being within his Breast; the unspotted Robe of him, who is clothed with light as with a garment: you (O sacred Virgin!) are the Sallie-port, through which God penetrated into the world; you are the Pavilion of the Holy Ghost; and you are the Furnace into which the Almighty hath particularly darted (as it were) the most fervent Sunbeams of his dearest love and affection. We cheerfully salute you (O incomparable Virgin-Mother!) with S. Andrew of Jerusalem (Serm. de Annunciat) All hail, holy Temple of the Holy of Holyes, triumphant Throne of incorruptible life, blessed Chariot of the bright-shining Sun: All Hail, fruitful Earth, alone proper, and only prepared to bring forth the Breadcorn by which we are all sustained and nourished; happy leaven, which hath given relish to Adam's whole Race, and seasoned the Past whereof the true lifegiving and soulsaving Bread was composed; Ark of honour in which God himself was pleased to repose, and where very glory itself, became sanctified; Golden Pitcher, containing him who provides sweet Manna from heaven, and produceth Honey from the rock to satisfy the appetites of his hungry people: Spiritual Mirror of sacred Contemplation, by whom the Prophets (inspired from Heaven) prefigured God's descent to the earth: you (O most lovely Lady Mother!) are the incomprehensible secret of the divin Economy; The admirable house of God's humiliation, through whose door he descended to dwell amongst us; The living Book, wherein the Father's Eternal Word was written by the Pen of the Holy Ghost; The authentical Instrument of that happy agreement made between God and Man; The Imperial chariot, loaden with millions of spoils, led by you in triumph, and by you presented to the divin Majesty; The Mountain of Zion, where our Sovereign Lord takes his pleasure, and recreation; The Pillar of Light, not now conducting a captive people through the desert by a perishable glimmering, but illuminating the true Israelites, and leading them to their promised land of Conquest: you (O the most accomplished of all Creatures!) are pleasing and comely as Jerusalem; and the aromatical odours issuing from your garments, outvie all the delights of Mount Libanus: you are the sacred Pix of celestial parfumes, whose sweet exhalations shall never be exhausted; you are the holy Oil, the unextinguishable Lamp, the unfading Flower, the divinly woven Purple, the Royal vestment, the Imperial Diadem, the Throne of the Divinity, the Gate of Paradise, the Queen of the Vnivers, the Cabinet of Life, the Fountain ever-flowing with Celestial Illustrations. More words are wanting to us (O Mother, worthy of all praises!) for the further expression of our Conceptions; and our Conceptions are too weak and languishing to second the ardours of our Affections; and yet our Affections encourage us to keep on in this Career of your Commendations, and to salute You afresh with Your faithful servant S. Epiphanius (Orat. de Deipara) All Hail, the honour of virtues, the divin Lantern, encompassing that Crystal Lamp, whose light outshines the Sun in in its midday splendour; The mystical Ark of glory; The undraynable source of sweetness; The spiritual Sea, whence the world's richest Pearl was extracted; The radiant sphere, enclosing Him within your sacred folds, whom the Heavens cannot contain within their vast circumference, The Celestial Throne of God more glistering than that of the glorious Cherubins; The pure Temple, Tabernacle, and Seat of the Divinity. And with Sophronius (Serm. de Assump) You (O Mother of God) are the well-fenced Orchard, the fruitful Border, the fair and delicious Garden of sweet Flowers, enbalming the earth and air with their odoriferous fragrancy, yet shut up and s cured from any enemies entrance and irruption, you are the holy Fountain, sealed with the signet of the most sacred Trinity, from whence the happy waters of life inflow upon the whole Univers; you are the happy City of God, whereof such glorious things are every where song and spoken. And here (O great and glorious Virgin Mother!) amidst our admirations of your miraculous privileges, prerogatives, and perfections: We cannot choose, with S. Peter Chrysologus (Serm. de Annunciat.) but Compassionate such poor spirited Christians, who pretending to any true knowledge of your Son's greatness, find no motives to contemplate your glories: O their Ignorance! Stupidity! Infidelity! For what thought can frame a right conception concerning any one Mystery of his sacred Incarnation, and yet separate you (dear Mother) from him your divin Son! The Heavens (says he) are terrified, the Angels tremble, all creatures stand astonished, whole Nature is amazed at the birth of this great-little-man-God into the world; whilst you (O blessed Virgin-Mother!) remain undaunted, and not only lodge him in your bosom, receive him into your embraces, refresh him with your breast-milk; but moreover with an unparallelled Confidence, you make him pay for his entertainment, ask no less a reward for his nine months' lodging, than the grant of a general and universal Peace to the world, Glory for the heavenly Inhabitants, Grace for Earthly criminals, Life for the dead, a strict league between the CHURCH Militant, and Triumphant, and a perpetual Alliance of his divin Person with our human nature. But now, being at an absolute loss, and not knowing what more can be added to these Epithets of your Excellencies, greatnesses, and glories; we again beg your l●cence (O most Blessed Virgin-Mother!) to breathe out what remains in mere raptures and astonishments: Crying out to you with the great Patriarch of Antioch S. Ignatius (epist. ad Joan.) O celestial Prodigy! O sacred spectacle! With S. Chrysostom (Sermon. de B. V) O Miracle! O Miracle of Miracles! With S. Augustin (Serm. 11. de Temp.) O Miracles! O Prodigies! The Laws of Nature are changed, God becomes Man; you (O sacred Virgin!) remaining a maid, are made a Mother; you are a Mother, but without corruption; you are a Virgin, but you have a child; you continue entire, and yet, you become fruitful! O Miracles! O Prodigies! With S. John Damascen (orat. 1. de Nat. B. V) O Abysmus of Miracles! you (O Virgin-Mother!) are as much elevated above the Seraphins, as your Son is humbled below the Angels. With S. Epiphanius (orat. de Sancta Deipara) O extraordinary Prodigy in Heaven! A woman infolding God in her bosom! O new created Throne of Cherubins, containing the Son of a woman, who is the Father of his Mother! O precious nuptial bed; prepared in your sacred womb for the Celestial Bridegroom, who is together your own Son, and the truly and only Son of God. With S. Anselme (lib. de excellentia Virgins) Inviting all faithful Christians, to behold, contemplate, admire the height of honour to which the Eternal Father's affection hath raised you, (O Royal Virgin-Mother!) He had but one only Son every way equal to himself, and of his own substance; and he condescended to have him in common with you! O his incomprehensible dignation! O your incomparable dignity! And finally, with your S. Bernard (Hom. 4. super Missus est) solum datum est nosse, cui solum datum est experiri: your own Greatnesses (O glorious Virgin!) are only known to your own self, who only had the happiness to experience them: which perchance may be the proper meaning of that profound sentence; The virtue of the most high shall overshaddow you; whereby the celestial Paranimph would seem to intimate, That as you had the honour to be directly exposed to the beams of that divin Sun, which by an unheard of Intimacy and friendship, fostered you under the immediate shadow of his own splendour; So you had also the riches of your own rare excellencies, prerogatives, and perfections revealed unto you: But besides yourself (O Blessed Mother!) who were thus prodigiously admitted to be an Instrumental Partner with the most Sacred Trinity in this secret Mystery? 'Tis in vain to conceive there can be found out any other, capable to unfold or comprehend them. Wherefore we humbly let fall our weak hand and wearied wings, and convincedly confess your miraculous greatnesses (O incomprehensible Mother of God) to be unexplicable, incomprehensible, inaccessible to all created imagination; the glory whereof must necessarily be referred by us, and all your devout honourers and admirers, to the Eternal Father, who hath created such a Daughter; to the Son, who hath chosen such a Mother; to the Holy Ghost, who hath thus enriched, adorned, and beautified his Spouse, his Temple, his Tabernacle; to the most sacred Trinity, who best understands the sublime height of his own most holy handy work. And now (O worthy Mother of God) since we have hitherto presented you with the fervent Affections which your faithful servants have put into our hearts and mouths, (as well knowing that our own faint inventions could furnish us with none more pithy, or to more pleasing;) permit us also to presume upon your pious Doctor S. Ildefonse (de Virginitate Mariae cap. 1.) for this our concluding Protestation. That the height of all our ambitious desires is, To praise you as much as you deserve to be praised, To love you as much as 'tis possible to love you; and to render you as much service as yourself can desire from such caitif creatures as we are. Yes (O Sacred Queen Mother!) had we heart's larger than the Empyreal heaven, we would most willingly employ their whole extent in loving you: Had we the Crowns, Kingdoms, Riches of all earthly Monarches and Princes, and as many lives as the Seas have sands, we would most cheerfully leave all, lose all, forfeit all, for the defence of your honour, for the procuring of your affection, for the promoting of your service: Finally, had either of us as much collected Capacity as all creatures have dispersedly, it would come far short of our unlimited desires and affections, which are to Love, Honour, and Serve you, perfectly, entirely, eternally. Receive our Hearts (O Sovereign Queen of all Hearts!) replenished with these our pious intentions and protestations, together with this small Mite, which we here again most humbly offer up to your sacred Majesty, as a votive Table of the now promised Homage, we will ever hereafter be performing; to the end that all such as shall make use of these ensuing Devotions, may assuredly know, that in the solemn tender of this small pledge, we jointly intent to include an absolute Dedication of the whole remainder of our lives and labours to your Love and service; and that we are content every Line, Syllable, Letter, and Title of this Treatise, shall rise as so many accusing witnesses to call for just revenge upon us; and remain as so many marks to brand us with eternal infamy, if we at any time hereafter maliciously, ungratefully, disloyally forfeit these our maturely made Resolutions of being your faithful servants: And finally, that we hereby avouch in the face of Heaven and Earth, to esteem nothing in this world, (after the inestimable benefits reaped by the precious Death of your divin Son our dear Redeemer CHRIST JESUS) comparable to the honour we have in being, Most worthy Mother of GOD! The meanest of your Chaplains at the Head-Altar of your Holy Rosary, A. C. and T. V. TO THE RIGHT HONOURABLE, OUR Noble Patron, and most worthy Perfect of this Sacred Confraternity of the ROSARY. RIght Honourable, Though this little Book, which carries in its Front, the lovely Names of JESUS, MARIA, JOSEPH, can want no foreign recommendation, whereby to invite all faithful Christians, and especially the devout Rosarists to receive and embrace it, and that the excellency, sublimity, and utility of the subject, is to it self, a sufficient safeguard, and protection. Yet surely could this Book have been conveniently dedicated to any other than the Queen of Heaven (whose honour is its chief aim and intention) it must necessarily have had recourse unto yourself under whose wings it received its birth, growth, and accomplishment: In acknowledgement whereof, and the many signal favours, you have charitably conferred upon us, and upon this holy Confraternity of the sacred Rosary, we conceived our self bound to give this public testimony of our sincere gratitude and withal to declare our earnest desire of contributing something towards your own spiritual advancement and perfection. For notwithstanding that your Piety to God, and devotion to the sacred Virgin-Mother, and her glorious Bridegroom Saint Joseph, are so deeply settled in your heart, as it may seem superfluous to lend you any assistance in order to their further increase or confirmation: yet the perusal of this present Treatise, (which so far excels all others of this nature, in the solidity of the delivered doctrine, in the explication of the most important points, and in the clear, facile, and familiar insinuation of this sort of Piety; that we need not blush to yield to their Judgement, who esteem it the chief of them which have yet seen light in our mother language,) must needs prove both pleasing and profitable unto you; as being a perfect Mirror of what you either are already, or zealously wish to be: where you will find, both Fuel to foment your fervour, and Fire to add to it; where you will read the Precepts of Perfection reduced into Practices, and the Doctrine of Devotion drawn into forms of Duty; Briefly where you may learn a compendious way to extract the fruits of your Predestination to glory, to taste the sweetness of heavenly affections during this your earthly Pilgrimage, and to procure your Souls repose here, and its salvation hereafter, which is the desired end and Crown of yours, and all pious Christians endeavours. And all these happinesses, (with more, if more can be imagined) are obtained by means of the sacred Rosary, whereby these influences of celestial blessings slide efficaciously into faithful hearts from her holy hands, who is appointed by her all-powerfull Son to be the charitable Dispensatrix of his divin treasures, and the Common Mother of all the pious Christians, which are regenerated in Baptism, by his most precious Blood and Passion. For as all they, who are predestinated to glory, are properly Gods Children; since they have the self same heavenly Father by Grace & Adoption, which the Son of God hath by Birth and Nature (according to that expression of S. John, Behold how great the Father's goodness is towards us; for that we are called & are the Sons of God:) And as the Eternal Father in begetting his Coeternal Son, giveth part of the honour of this Divin Filiation to such as he foresees conformable to his Son's Image; so that they may truly call him their Father, who is the Father of God's Son; as himsef expressly declares by teaching us to say, Our Father which art in heaven: So the Son in his human generation (given him by a Mother upon earth) is pleased to make his friends partakers with himself in the title of his Temporal Filiation, by giving them the same Mother, whom he chose for himself; whereby they become Brethren to God's Son, both on the Father's side who adopts them, and on the, Mother's side, who by her own Sons will and command acknowledges them for her Children: Behold your Mother, said our Saviour, to all his friends and Brethren, represented in Saint John's person; Behold your Children, said he to the sacred Virgin, showing her Saint John who represented all the faithful: Words, appointing her our Mother, and adopting us her Sons: Words, recommending to Her a Maternal care and affection towards us, and to us a filial duty and reverence towards Her. Nor are we only Children of this blessed Mother, as being the adopted Brethren of her divin Son, but moreover as being the Children of her Child, by whom we are regenerated to a spiritual life. Thus, thus, She is also our Mother, since she is Mother to him, by whose death we are all reborn to the Life of Grace; Thus we are truly holy Mary's Children, since we are the fruits of the Blessed fruit of her womb JESUS. She indeed brought forth, but One only Son, but by that One, She begot All them who are by him regenerated; and whosoever derive from Jesus their spiritual life, are surely debtors to Mary, who gave Him his Nativity. Finally, if the dear Blood of CHRIST JESUS, is the divin seed of our Baptismal regeneration; which precious Blood issued first out of this Mother's veins: who sees not that our best birth and being, is (in some manner) borrowed from Blessed Mary, and hath from her Blood its beginning and Origin. Where (by the way) this is a circumstance well worth all pious Christians consideration, That our Redeemer then gave us Mary for our Mother in Saint John's person, when he poured forth his Blood, (the blessed seed of our regeneration) on the Cross for us: To the end, that at the same time in which he gave us this seed of our new life, we should acknowledge Her for our Mother, from whom this lifegiving seed was derived unto us; and that the name and title of Mary's being our Mother, was imposed upon Her, at the very instant, when the Blood from Her derived, constituted us her Children. Now, if the sacred Virgin (as hath been plainly deduced and proved) is the common Parent of all Christians, both in quality of their being her Sons Brethren, adopted and chosen by his Father; and also in quality of their being her Sons children, regenerated and resuscitated by his Death: How much more singularly is she their Mother, who make it their profession to render unto her a particular honour and homage, and to receive her for their special Protectrice and Patroness. If she is (in the Church's Dialect,) the Mother of love and Charity, and consequently cannot but bear a general affection towards all mankind: How much more tenderly doth she affect such faithful and dutiful children, as totally addict and dedicate themselves to her love and service? Amongst which, the pious Rosarists, (whereof yourself, Honourable Patron, and most worthy Perfect is a prime Scion,) may without presumption arrogate to themselves this glorious prerogative of being the joseph's and Benjamins of her maternal affections, (not in quality of youngest Children, since their origin is very ancient, as will be hereafter declared; But) as most particularly cherished by this compassionate mother, or at least most highly enriched with her Royal favours and benefits (as will also hereafter be exemplified.) All Flowers Spring and flourish by the Sun's influence; yet the Sun is singularly styled the Parent of the Heliotrope; as borrowing from his glorious beams the gold-lustre of its leaves; from his course the motion of its body, and from his name its denomination of Sun-flower: So the Sacred Virgin hath undoubtedly (by the influence of her blessings and prayers) given birth to all Religious orders, Societies, and Confraternities, (which Saint Hierom calls the Church-flowers,) but surely amongst all these fair Flowers (which with their variety beautify and enrich her garden) the Confraternity of the sacred Rosary, may fitly be said to be the Heliotrope of this Sun, the Paragon of this Garden, the Darling and Minion of this Mother; since from Her it derives its Denomination, draws its virtue, receives its Beauty and ornament. Happy Rosarists! who (by the special grace and favour of Christ Jesus your Saviour) can say to God, you are my Father! and to the Son of God, you are my Brother! and to the Daughter of the Eternal Father, to the Mother of the Son of God, to the Spouse of the Holy Ghost, to the Queen of Men and Angels, to the Empress of Heaven and Earth, you are my Mother, by my own peculiar choice and election. Happy you! if acknowledging the honours and advantages which accrue to you from such a Filiation; you correspond to the height of so divin an alliance, by your holy life and conversation. Happy you! if seriously considering of what a worthy Mother you are Children; you effectually endeavour to be such as she deserves, such as she demands, such as she desires.! Which that you all, (and your Noble self in particular,) may truly be; shall be the daily prayer (at the head-Altar of your holy Mother of power) of RIGHT HONOURABLE, Your most affectionate Bedesmen, and servants, A. C. and T. V. A MARIAN CALENDAR, OR, A Catalogue of some few, amongst the multitude of glorious Saints of S. Bennets Order, who have been singularly devoted to the sacred Virgin Mary. Together with the several Festivities of our Blessed Lady, according to the monthly days upon which they are celebrated. S. Augustin lib. 10. de Civitate Dei. c. 4. We dedicate and consecrate the memory of God's benefits, to certain days, feasts, and solemnities, lest by length of time ungrateful forgetfulness should creep in. S. John Chrysostom. Tom. 5. Serm. 1ᵒ. de Martyr. No Christian is so ignorant, as not to know that the glories of the Saints are celebrated by God's people; both to the end, they may be duly honoured, and we instructed by the examples of their virtues. JANUARY. 1. St. ODILO, Abbot of Clunie, a most faithful servant of the sacred Virgin-Mother, even from his tender years, till his last gasp. In his youth he was seized on by a languishing disease, which deprived him of the use of his limbs; yet making a hard shift to creep along into the holy Church dedicated to the sacred Virgin's honour, he was there presently and prodigiously cured, in the sight of many admiring spectators. Whereupon he made an Oblation of himself unto her in these terms: O most sacred Virgin, and Mother of the world's Saviour! from this day forward I resolve to serve you, hoping to have you for my compassionate Mediatrix upon all occasions: for after God, I prefer nothing before you; and therefore I freely deliver up myself unto you, as your peculiar servant and Bondslave. He died in the 87th. year of his age, and of Christ, 1048. 11. S. Egwinus, Bishop of Worcester in England who being of the Royal blood, changed his purple for a poor Cowle, in Worcester Cloister, which he never left off in his Episcopal dignity, to which he was forcedly called for his excellent learning and Sanctity: He was evermore most zealous in the sacred Virgin's service, by whose express command he built and founded that famous Abbey of Evesham, and dedicated it to her honour; which service of his, she frequently acknowledged to be to her most grateful and acceptable. He died in the year of our Redeemer. 712. 15. S. Maurus, Abbot of S. Maurs in France, the Disciple of our Glorious Patriarch S. Bennet, the most diligent Promotor of the sacred Virgin Mother's honour, and the devout Propagator of her Psalter, according to the institute and practise of his pious Father. He died in the year 583. Item, S. Bonitus, Bishop of Auvergne in France, commonly called the sacred Virgin's Chaplain, for that he was seen to celebrate the holy Mass by her command, and in her presence, in the Church of S. Michael: where there remains even till this day, an evident mark of this miraculous apparition, imprinted upon the main Pillar of the said Temple, against which the Saint leaned; where also is reserved the admirable vestment, (of a colour, Matter, Contexture, Softness, and Lightness altogether celestial and prodigious) wherewith the Queen of Heaven adorned her holy Chaplain: In the year 704. 22. The Feast of the espousals of the sacred Virgin Mary to S. Joseph, instituted in France by Petrus Auratus a Dominican, who composed the Office of this solemnity in the year 1546. 23. S. Ildefonse, Archbishop of Toledo in Spain, who for his singular integrity of life, and for having happily undertaken the defence of the sacred Virgin's Virginity against the Helvidian heresy which opposed it; deserved to be styled one of her Doctors and Chaplains, and to receive a most admirable white vestment from her own holy hands, upon the Festival day of her Expectation, which he instituted in her honour, in the year 660. 24. Upon this day, is celebrated a Commemoration of the Patronage and Affection of the Sacred Virgin MARY, towards the whole Order of Saint BENNET, Which she hath been graciously pleased to testify from time to time, by most rare and signal examples: and which, they gratefully acknowledging, renew the Oblation, Dedication, and Recommendation of themselves and their Order to her pious and powerful protection. FEBRUARY. 2. THe Purification of the sacred Virgin MARY, called by the Greek Church Hipapante Domini, or the meeting of our Lord and his holy Mother, with the Prophet Simeon, Anna, and others in the Temple of Jerusalem upon the fortieth day after his happy birth into the World: where HE was presented to his Eternal Father, and SHE was purified according to the Law of Moses, Levit. 12.6. 22. S. Peter Damian, (a noble man of Ravenna, afterwards Monk, Abbot, and Cardinal, Bishop of Ostia) was a most zealous Promotor of the sacred Virgin's honour, the Author of the Primer, commonly called, Our Lady's Office; the Beginner of that pious custom of allotting Monday, to pray for the souls departed, Friday to commemorate our Redeemers Passion, Saturday, to the sacred Virgin's praise; which custom the universal Church soon after approved, received, and continues to this day. He died in the year 1072. MARCH. 9 St. Francisca, a Noble Roma● widow, was frequently and familiarly visited by the sacred Virgin and amongst many other signal favours, was by her covered with a golden veil in recompense of her fervent devotion. She died full of Sanctity and miracles, in the year 1440. 12. S. Gregory the Great, Pope, Doctor of the Church, Apostle of England, etc. His fervent devotion towards the Queen of Heaven, appears by that famous Procession, wherein he carrying her sacred Image, obtained a cessation of the raging pestilence, etc. vide infra page 144. No one (says he) can behold the greatness of God's Mother, but by beholding her Son's excellency. 21. S. Bennet, the great Abbot and glorious Patriarch of Monks in the Western Church; was from his tender years a most faithful honourer of the sacred Virgin-Mother, by whose special assistance (says blessed Alanus de Rupe) he became the Author and founder of so divin a Monastical institution: Nor is the propagation of the Marian Psalter (proceeds the same Author) the least of S. Bennets praises; which sort of piety, She was graciously pleased to approve, by heaping many signal favours, not only upon her Bennet (as she was heard to name him,) but upon his whole Order, in which she seems (as it were) to have fixed her seat, showing herself upon all occasions to be its true Mother and Protectrice. He died in the year 542. 22. Blessed Pope Gregory the ninth, the sacred Virgin-mothers' most faithful and affectionate servant, ordered and commanded, That the solemn Anthem, Salve Regina, should be publicly sung in the Church after the Canonical hours: As also, That the Bells tolling at certain set hours of the day, should admonish all Christians wheresoever and howsoever employed of their duty and devotion towards the Queen of heaven, by saluting her with the Ave Maria. He died in the year 1241. 25. The Annunciation of the most Blessed Virgin Mother of God. A Feast of great Solemnity and antiquity in the Church, (as appears by the Orations and Homilies of the Primitive Fathers had upon this day;) in memory of that happy Embassy brought down from heaven to holy MARY, by the Archangel Gabriel, in which she was denounced and declared Mother of the Word Eternal, and Incarnate. Luk. 1.31. 27. S. Rupert, Bishop of Salisburg, a glorious Doctor, Champion, and Chaplain of the sacred Virgin-Mother, from whom he received the intelligence of holy Scriptures, to whose honour he built and founded several famous Churches, to whose Name he dedicated the yet flourishing Imperial Abbey, and whose praises he propagated throughout Germany and the adjoining Kingdoms. He died in the year, 623. APRIL. 20. St. Fulbert, Bishop of Charters, a special devote of the sacred Virgin; To whose honour he erected the famous Cathedral of Charters; In whose praise he composed many pious Hymns and Prose, and who first ordained that Commemoration; Sancta Maria succurre miseris, juva pusillanimes, etc. to be daily used in the Laudes and Even song. He also first introduced the celebration of the Blessed Virgins Nativity into France: And when in his las● Agony he lay gasping for breath, and parched up with thirst, the blessed Virgin-Mother was pleased (O her wondrous Compassion towards her faithful servants!) to appear to him, to refresh him, and to suckle him with her sacred Breast-milk; whereof a drop falling upon his garment, is reverently kept amongst the sacred Treasures of the Church of Charters, even till this day, as a perpetual monument of this her signal favour and affection. He died in the year 1028. 21. S. Anselm, Archbishop of Canterbury, another holy Doctor and Chaplain of the sacred Virgin-Mother, a most zealous defender of her Immaculate Conception, and the first Introducer of that annual Feast of the Conception of our Lady, into the Church. He died in the year, 1106. 29. S. Robert, the first Abbot of Cistertium, whom the Queen of Heaven espoused to herself whilst he yet remained shut up in his Mother's womb, in these words: My will is▪ that the child which thou (O Erengardes!) bearest in thy entrails, be betrothed unto me by this golden Ring▪ Which she afterwards confirmed 〈◊〉 the born Infant, who after a long led holy life, was translated to a happy immortality in the year 1098. MAY. 13. AT Rome, The Dedication of the Church of Sancta Maria ad Martyrs, which Pope Boniface the fourth (cleansing the ancient Temple Pantheon consecrated to all the Gods) dedicated to the honour of the ever blessed Virgin-Mother, and all the holy Martyrs in the year 609. 16. S. Brandanus, an Abbot in Scotland, a most zealous servant of the sacred Virgin, to whom he consecrating the labours sustained in his seven years' navigation, and laying upon the Altar (dedicated to her honour) a book containing the whole course of his journey; was summoned by a voice from Heaven to exchange this life for immortality, and having finished the celebration of a solemn Mass upon the same Altar, he most happily expired after the year, 570. 19 S. Dunstanus. Archbishop of Canterbury, a great Favourite of the sacred virgin, whom she piously cherished even in his Mother's womb, prodigiously cured in his tender age, and frequently visited during the time of his Pontifical dignity. He died in the year, 988. 27. S. Bede, a venerable Priest and most affectionate servant of the sacred Virgin-Mother, whose Psalter (according to the Institution of his glorious Father S. Bennet) he most zealously preached, promulgated, and planted, not only in his own native Country England, (where in the public places, of Prayer, he caused the material Psalters to be hung up, to invite all Passengers and Pilgrims to this sort of devotion: and which in Veneration of his name are there ever since called Bedes, even to this day) but also (says Alanus) in France and the neighbouring Kingdoms. He died full of years, sanctity, and learning, after the 731. year of Christ. 29. The Feast of the Miracles wrought by the Mother of Power; Celebrated in memory of the many signal and prodigious wonders she hath been graciously pleased to work in several Monasteries of S. Bennets order. JUNE. 18. THE Feast, or Commemoration of the Psalter of the sacred Virgin Mary; instituted by the admirable Father and Patriarch of Monks S. Bennet to be observed in his holy Order; and afterwards propagated by his Disciples throughout the whole world: whereof, Blessed Alanus de Rupe, (the great Secretary of the glorious Virgin-Mother, and another Restorer (after S. Dominick) of this Marian Psalter) hath these words, (Apolog. part. 1. cap. 8. and part 2. cap. 2. 4.) S. Bennet, the famous Patriarch of Monastical Institution, introduced the use of the Marian Psalter (which he himself had long before practised) amongst his Religious Children; and this not so much by any precept, as by the very use thereof passed to posterity as a most pious and religious custom. JULY. 2. THE Visitation of the Blessed Virgin Mary; in memory of her visiting S. Elizabeth, after she had conceived the Son of God: at whose presence S. John the Baptist leaped in the womb of his Mother Elizabeth, Luk. 1.41. which Feast was instituted by Pope Urban the sixth, in the year 1385. and promulgated by his successor Boniface the ninth, in the year 1389. to implore the Blessed Virgins assistance against the Schism which then miserably divided the Church. S. Otho, Bishop of Bamberg, and Apostle of Pomerania, a most affectionate servant of the sacred Virgin-Mother, whose special assistance he always implored and obtained, especially in the Conversion of Nations, and to whose honour he erected that famous Cathedral of Weier: He left this life in the year 1139. 14. S. Henry the first, Emperor, surnamed the Lame, (otherwise called the second, for that he had a predecessor of the same name, who out of modesty and humility refused the denomination of Emperor) a most devout Client of the sacred Virgin Mother, to whose honour he founded that fair Cathedral of Spire, as also that of Basil, and several others; and in whose imitation he kept perpetual virginity together with his wife S. Cunegundis; whereby he became so highly pleasing to the Virgin Queen of Heaven, that he was frequently admitted to her familiarity: He was instrumental to the Conversion of S. Stephen, King of Hungary, and the whole Hungarian nation, and full of sanctity, and all sorts of virtues: he yielded his Soul into the hands of his heavenly Bridegroom in the year, 1024. 17. S. Leo the fourth, Pope, a singular honourer of the sacred Virgin-Mother, and promoter of her praises throughout the whole world. He instituted the Octaves of her Assumption, and departed this life in the year 855. 19 Blessed Hermannus Contractus, so named from the Contraction and weakness of almost all his members) a most devout Monk of Auria (which is an Island in Germany, not far distant from Constantia) and a most zealous servant of the sacred Virgin-Mother, by whose powerful prayers he obtained such inward gifts of learning and wisdom; as abundantly recompensed the outward defects of nature. He wrote much in her praises, and amongst the rest those most famous Anthems, Salve Reginae, and Alma Redemptoris Mater. He died about the year 1052. till which time he produced his Chronicle of the world's six Ages. 29. Blessed Vrbanus the second, Pope; a most holy and learned Man, and a most zealous promoter of the sacred Virgin's honour; whose office (composed by S. Peter Damian) he confirmed, and commended to the world in the Council of Clermont, in the year, 1096. AUGUST. 5. THE Dedication of the Church of our Blessed Lady ad Nives, or at the Snow, which miraculously covering a part of the Exquilin mountain near Rome, at this time when the greatest heats use to parch the City; gave occasion to the building of a famous Church to the sacred Virgin-mothers' honour (thereby to perpetuate the memory of so signal a miracle) in this same place thus by herself designed, in the year, 367. 15. The Assumption of the most sacred Mother of God; celebrated time out of mind, with greatest solemnity, both by the Greek and Latin Church, in memory of her being assumpted or taken up into heaven, both body and soul after her dissolution. S. Arnulphus, Bishop of Soissons in France; whose soul amidst the festival joys of his dear Mother's Assumption, was by her visited, and called out of his body to a blessed eternity in the year 1087. 20. S. Bernard, first Abbot of Claravall, the singularly beloved Minion, Favourite, Child, and Chaplain of God's holy Mother; whom she (as a stupendious argument of her delicate affection) frequently fed with her virginal breast-milk: familiarly resaluted with Salve Bernarde; and lovingly visited, cured, and comforted in the time of his sickness & infirmity. He amongst all the Fathers is most profuse in the sacred Virgin's praises, in whose honour he composed many most pious and pithy Treatises, amongst which is the Ave Maris Stella, used in the vespers of all the Blessed Virgins Festivities. He died full of admirable sanctity and learning, in the year 1153. 22. S. Bernardus Tolomaeus, Founder of the Order of S. Mary of Mount Olivet; who being prodigiously cured of a grievous sickness and blindness by the Blessed Virgins intercession; vowed himself to her perpetual service: and forthwith ascending into the Pulpit, he divulged this divin miracle; and deciphered the world's vanity, and contempt with such eloquence and efficacy, that he presently obtains many followers and disciples. In the year 1370. under Pope Vrban the Fifth. SEPTEMBER. 5. S. BERTIN, Abbot of the Monastery called Sithin, and Founder of the famous Abbey, now known by the name of S. Bertins' at S. Omers in Artesia, a most zealous Promotor of the sacred Virgin's honour both by himself and his succeeding disciples (especially by S. Joscio surnamed the Rosy.) He was translated to immortality in the year 698. 8 The Nativity of the most Blessed Virgin Mary, Mother of God: celebrated both by the Greek and Latin Church, in memory of her happy birth, by whom the holy author of all life was born into the world, ever since the Council of Ephesus, (which was held in the year 436. against the Nestorians, denying her title of Deipara, or God's Mother.) 22. S. Salaberga, Abbess of Laudune, whom the Blessed Virgin took into her special care and protection, and frequently comforted with her presence and visitation. She died about the year 614. 24. S. Gerardus Bishop and Martyr, the Apostle of Hungary, and Protomartyr of Venice; a most fervent and faithful Honourer of the Virgin-Mother, whose sacred Name he never pronounced without a most affectionate show of reverence and devotion; and who counselled King Stephen to make his whole Kingdom tributary to the Queen of Heaven, styling her always, and saluting her under the title, of Queen of Hungary. He was crowned with Martyrdom, in the year, 1047. OCTOBER. 7. THE Commemoration of Holy Mary of Victory instituted by Pope Pius the fifth, in memory of the signal Naval Victory gained by the sacred Virgin's assistance, this day over the Turks, in the year 1571. Which solemnity, was afterwards decreed (by Pope Gregory the thirteenth) to be yearly celebrated upon the first Sunday of this Month, under the name and title of the Feast of the Rosary, in the year 1573. 8. Blessed Beatrix, sister to the blessed Amadeus (a most chaste Spouse of Christ, to whom she consecrated her virginity, under his holy Mother's Ensigns) instituted at Toledo, an order entitled of the sacred Virgin's Conception; which was confirmed by Pope Innocent the eight in the year 1485. and having most zealously propagated the holy Virgin-mothers' honour throughout all Spain, she died full of merits and sanctity. NOVEMBER. 16. S. Edmund, Archbishop of Canterbury, dedicated himself to the sacred Virgin's service from his tender age; before whose Statue he maturely and deliberately making a vow of perpetual Chastity, placed a Ring upon the finger of the Image, as a pledge of this his bethroathing, and as a perpetual argument of his most chaste affection. He departed this life in the year 1246. 17. S. Gertrude, surnamed the Great, a noble Virgin of Germany, despising all worldly pomp and vanity vowed herself to the service of Christ her Spouse, and of his sacred Mother, who both of them most frequently and familiarly conversed with her, and instructed her in the mysteries of Faith, in the manner of prayer, and in the way of perfection; which she communicated (for the inestimable benefit, and comfort of all devout souls) in her divin Books of Insinuations. She died Abbess of Elpidia in the year 1311. 18. S. Odo, the first Abbot of Clunie, who was dedicated to Christ and his sacred Mother by his Parents before his birth, (which was in the night of our Saviour's Nativity) ordained that the Reformation of his Order should be celebrated by his successors, under the Name of the Blessed Virgin Mary. He changed this life for a better, in the year 942. 19 S. Mechtild, the natural sister of the Great and Admirable S. Gertrude, and Chantress of the famous Monastery of Elpidia (vulgarly named Helfte) whereof her sister S. Gertrude was Abbess, a most dear darling of the Virgin-Mother, who was pleased to reveal many secret Mysteries unto her (See page 221. of the second Book following,) which she charitably left to Posterity, in her Treatise of spiritual Grace and Revelation. She departed this life full of Miracles, sanctity, and the Spirit of Prophecy after the year 1300. 21. The Presentation of the Blessed Virgin Mary in the Temple of Jerusalem; where in her tender age she vowed herself to God both body and Soul. Which Feast was anciently celebrated in the Greek Church, as appears by the Orations and Homilies of the Grecian Fathers, related by Surius in his sixth Tome, and introduced into the Latin Church by Nicholas, the French Abbot, in the year 1373. and afterwards approved and generally received. 27, A Commemoration of such Saints, as have been singularly devoted and addicted to promote the sacred Virgin's honour and service; the great number whereof appears by their monuments of piety left to posterity. 28. S. Gregory the third, Pope, a most meek, wise, and learned Prelate, and a most zealous defender of the sacred Virgin's honour and Images, against the then raging heresy of the Iconoclasts. He was translated to a happier life in the year 741. 29. Saint Joscio, surnamed the Rosy; famous for his sincere devotion towards God's sacred Mother, and for her singular benevolence towards him, departed this life at Saint Omers, in the Monastery of Saint Bertin, in the year 1163. upon the Vigil of S. Andrew. At whose sacred departure happened this signal Miracle. He used daily to recite Five Psalms, whereof the first letters in Latin express the Name MARIA; which devotion so highly pleased the sacred Virgin, that she vouchsafed to cause Five fresh and fragrant Roses to spring out of the dead face of her servant Joscio: One out of his Mouth, Two out of his Ears, and the other Two out of his Eyes, all stamped with five Golden Letters MARIA; Which Miracle was manifested to all the multitude of Spectators who flocked thither for seven days space, from the parts far and near to behold it. The Five Psalms are these, Magnificat. Luk. 1. Ad Dominum. Psal. 119. Retribue. Psal. 118. In convertendo. Psal. 125. Ad te Levavi. Psal. 122. DECEMBER. 8. THE Conception of the glorious Virgin MARY Mother of GOD. A Feast anciently and solemnly celebrated in the Greek Church, and introduced into the Latin Church by S. Anselme Archbishop of Canterbury, in the year 1106. and commanded to be generally celebrated by Sixtus the Fourth in the year 1466. In memory of her miraculous and immaculate Conception of her old and barren Parents, S. Joachim, and S. Anne, and of her being sanctified in the womb, from the first instant of her Conception. 18. The Feast of the Expectation of our Blessed Lady; or the O; Instituted by S. Ildephonse, out of his extraordinary affection and devotion to the Virgin-Mother, and lately approved and confirmed by Pope Gregory. 13. 24. The Feast of the Descent of the sacred Virgin into the Church of Toledo; instituted in Spain by S. Ildephonse, in memory of her miraculous apparition unto him, and clothing him with a celestial garment. 29. S. Thomas, Archbishop of Canterbury, and Martyr; a most devout servant of the sacred Virgin, even from the cradle to his last gasp; received from her many signal favours and comforts, both in the time of his Bishopric, and of his banishment. Amongst other demonstrations of her Affection towards him, she vouchsafed to instruct him in his prayers and devotions: and whereas he used daily to salute her, in honour of her seven temporal Joys; she was graciously pleased to reveal unto him, Seven other Celestial Joys, which she doth & shall possess in heaven for all eternity, enjoining him to add the memory of them also to his former daily duty. This glorious Bishop and Martyr died in the year 1170. Besides the Festivities of the sacred Virgin-Mother, affixed (as above) to certain days of the year: there are yet some others which are Movable. 1. UPon the Friday before Palm-Sunday. The Feast, or Commemoration of the sacred Virgin's sorrows, which blessed Simeon prophesied unto her when she presented her Son Jesus to his Eternal Father in the Temple; This feast is celebrated by the Cistercians (as appears in their Breviary) upon the 16. of April; but by others (more properly) upon the Friday before Pal● Sunday, in memory of the many swords of sorrow, which pierced her maternal heart in her dear Sons Death and Passion. 2. Upon the Saturday after the Ascension: The Feast, or Commemoration of the Blessed Virgins Joys, which she received both in this world, and possesses for all Eternity in heaven: which Joys are expressed in most pithy and pious verses by the glorious Martyr S. Thomas Archbishop of Canterbury: As may be seen in Canisius, lib. 4. cap. 13. and which were revealed to S. Mechtild, in the first Book of her Revelations. Chap. 66. 3. Upon the last Sunday of August. The Feast, or Recollection of all the Feasts of the sacred Virgin-Mother; which is solemnly celebrated at Douai upon this day; though in other places it is transferred to the First Sunday of September. The Institution whereof is related by Lipsius in the first Book and fifth Chapter of his Lovanium; and the Office thereof may be found in the Cambray Breviary, printed at Paris. 1507. 4. Upon the Sunday within the Octave of the Nativity of the Blessed Virgin, the Feast of her glorious Name MARIA, is with great solemnity celebrated at Brussels, and in other places. R. B. Perfect of the Arch-Confraternity of the rosary, in the Oratory of the ever Blessed Virgin Mary, Mother of Power, in the City of Amsterdam, wisheth eternal health and happiness to the devout Rosarists. HOnoured, Zealous, and Religious Brethren and Sisters! The service which I have long since promised and protested to the ever blessed Virgin Mary (the glorious Mother of my God, The Great Queen of Heaven and Earth, The Powerful Patroness of all Mankind, The Sovereign Mistress of our Arch-Confraternity,) and the Place and Title of Perfect, which I (though most unworthy) possess amongst you, hath put this days discourse into my mouth. A discourse, not directly tending to the Reformation of your Lives, Manners, and Conversations, (which were a design in me as presumptuous, as improper, a matter as far above my Sphere, as beyond my Ability; A task, which our worthy Dean painfully and carefully performs, to our great comfort and profit, in his pious Exercises and Orations.) But a discourse, aiming at these two ends; To declare, what the Rosary is, And what it is to be of the Rosary: To describe the Dignity of this our Confraternity, and the Duty of us, who are ascribed into this holy Society, to show you how fitly it is by us embraced, and how faithfully we ought to behave ourselves in it. O Sacred Spirit, by whose Conduct our pious Predecessors laid the happy foundation of this most renowned Confraternity, inspire my understanding to conceive something worthy so high a Subject; Enable my tongue to speak something beseeming the blessed Virgins praises; Direct my Pen, to couch something for her devout children's comfort, encouragement, edification. Man being by nature a Sociable Creature, is inclined by the principles of his Essence, by the temper of his complexion, by the violence of his original disposition, to seek out some Consorts and Companions of his own kind and condition, to the end he may solace himself in their Society, Conduct his lives course by their Counsel, and Communicate with them his affairs and affections. And his natural propension to Society, is that which hath civilised Mankind, policyed the whole World, built up Cities, ordered Commonwealths, and Kingdoms, and which conserveses all things in their due order and union. God the Sovereign Creator of all things, who engraved this powerful instinct of Society in man's Soul, as a disposition connatural to his life and being. A condition necessary for the conservation, entertainment, and common good of the whole Universe. A quality, which he made recommendable from the first origin of time, not only amongst his own people, (as may appear in the Law of Nature, and the Law written, but even amongst the Pagans, Idolaters, and most barbarous Nations, (as might be exemplified out of all profane Annals and Histories,) would not have it perish in the law of Grace, but cutting off the abuse, permitted the use thereof to be continued and preserved for the good of his Church, for the salvation of Christian Souls, for the solace and support of his faithful Servants. And therefore he hath from time to time excited pious people to assemble themselves together (for the inflaming of one another's Zeal, Fervour, and devotion, for their mutual assistance and consolation, for the increase of each others merit and virtue) To live soberly, piously, justly, under the discreet Laws, Rules, and Ordinances, of one common Society, Congregation, Confraternity. And surely, our blessed Redeemer himself, (to begin at the fountain head of all Sanctity, the exemplary pattern of all Perfection,) descending from Heaven to accomplish on Earth the sacred design, which he decreed from all Eternity, (as if this point had been one of the Prime and principal projects of his Incarnation;) seems to aim at nothing more than the establishment of unity in number, Union in division, Peace and Charity amongst men. This was his Life, his Preaching, his Practice, to put down Schisms, Divisions, Partialities, and to Imprint in Christians hearts, the love of Concord, and the Honour of a happy Confraternity. For what is more frequently inculcated in the Sacred Gospels, in the Epistles, Decrees, Constitutions of the Apostles, in the whole Volumes of the holy Bible, than Peace, Charity, Fraternity? What greater precept did Christ impose upon all Christians, than when he said, I give you a new Command to love one another, adding immediately, In this the World shall know you to be my Disciples, if you are united in affection? Mutual charity is the manifest Signet of Christianity, the Royal Ensign of my Religion, the true badge of Piety, the particular livery of my Children, the distinguishing mark of my faithful followers, friends, and favourites. In obedience to this command, we find registered in holy Writ, that the first Christians were so perfectly linked together in holy love and affection, as their whole multitude seemed to have but one Heart, and one Soul; They lived under the same Laws, aimed at the same End, conspired in the same Wills; their Manners, their Devotions, their Designs, their Rules, their way of Living, was all one and the same, all Love, all Peace, all Union; all tending to God's honour and service, all aiming at their Soul's perfection and Salvation: Briefly, they entered into a Community & Association of all things, and seem to have been reduced into a most perfect manner of Sodality, Congregation, or Confraternity. In imitation of Christ, and these primitive Christians, St. Mark the Evangelist presently after instituted sacred Sodalities and Confraternities in Egypt; And from these blessed fountains have since flowed so many holy Families of Religious, so many Confraternities of Seculars, which have flourished in all succeeding Ages, in all places, amongst all Christians; descending from these pious Parents to their Children, from these holy Predecessors into the hearts of their Posterity. These worthy Examples (I say) have since moved many generous Captains, (Fervent in God's love, Disgusted with worldly vanities, Ardent in devotion, Ambitious of Virtue, Piety and Perfection,) to take up the like Commissions, (sent them from Heaven, and warranted by the effectual inspiration of the divin Spirit;) And with the sound of the Drums and Trumpets of their Doctrine, to summon valiant Soldiers together, To draw Companies of zealous Christians from out of Cities into Solitudes, where freed from worldly cares, affairs, and affections, they might with hearts unanimously joined, serve their Creator, and day and night sing forth his praises. Such were those great Generals of Religious orders, those Glorious Patriarches of Monastical Congregations, those Heroic Champions of the holy Church, St. Basil in Greece, St. Augustin in afric, St. Bennet in Europe. Such after them were those multitudes of like Religious and resolute Spirits, St. Bruno in France, St. Francis in Italy, St. Dominick in Spain, and many more in the same and other Countries; Who forsaking the World, following the divine Call, flying into the Deserts, laid the foundations of so many blessed Societies, Sodalities, Confraternities. Others breathing the like Zeal and Piety, but not able (by reason of their worldly calling and condition) to embrace the like purity and perfection: (yet willing to secure themselves from dangers, zealous to get (at least) some degree of Sanctity, and desirous of the Salvation of their Souls:) have also united themselves together, entered into a holy combination and Society, resolved to wear the same livery, to pursue the same designs, to live under the same Common Laws and Constitutions. Such are the brave Knights of Malta in Italy, of the Holy Ghost in France, of St. James in Spain: and such were, and should be, the Knights of St. George in our England; All which having Kings for their Colonels, may be fitly called Royal Congregations, Noble Societies, and yet are still Christian Confraternities. This pious practice descends from Princes to the People, and branches itself into almost as many Societies, as there are several Estates, Callings, and Conditions in a Commonwealth; The Lawyers taking Saint Yve for their Patron; the Doctors St. Thomas, the Students St. Nicholas; the Goldsmith's S. Eligius; the Carpenters St. Joseph; the Stationers or Booksellers St. John the Evangelist; and others, other Saints. Some march under the Standard of the Passion, others of the Blessed Sacrament; others of the Cross, many of the Glorious Virgin; all of the Catholic Church; which is Colonell-Generall of all these particular Companies, and which sits as Mistress of the full Music, which these several faithful Societies make up by striking the several strings of their various rules, divers statutes, and different institutions, one singing the Superius of contemptation; another the Bassus of the active life; A Third, the Mean, Marrying action with contemplation, yet all agreeing in the same harmony of Faith, all aiming at the same common end, which is God's glory, their Neighbours good, their own Souls Perfection, and Eternal Salvation. And all these faithful Societies, Companies & Confraternities of devout Christians founded upon Charity, Concord, and Union; Governed with prudence and discretion, cannot but subsist with Honour, flourish with Admiration, and adorn the whole body of Christianity. These are the Buttresses of Religion, the Academies of Virtue, the Schools of Sanctity, the Magazines of Merits, the Rendezvous of Heroic Spirits, the lists wherein all sorts of devotion and piety are perfectly exercised and practised. Here is taught simplicity of Conversation, Humility of life, Charity, Mercy, Compassion, Brotherly affection towards our necessitous Neighbours, Forgetfulness of injuries, Patience in tribulation, Zeal for God's honour and glory. O how good and pleasant a thing it is, (sings holy David,) to behold Brethren living together, and loving one another! O the Spiritual pleasure, Profit and Comfort of well ordered Confraternities! How full of honour and happiness! How grateful to men and Angels, to heaven and earth! and how terrible, to our ghostly enemies! Where holy souls heat each other in the divin love, help each other in bearing the burden of their crosses and calamities; awake each others negligence and tepidity, excite their fervour, increase their piety, zeal, and devotion! Where if one member be tempted, troubled, afflicted, the whole body concurs by joined prayers and petitions to cure him, comfort him, encourage him in his combat, and assist him to conquer his enemies, and overcome his infirmities: If a brother aided by a brother, (as the wiseman averrs) is a strong City; How strong a body will so many assisting brothers make; Whose forces are all united to further and facilitate each others victory, whose counsels are so charitable, whose combined courages are so invincible, whose designs are so warrantable, whose exercises tend only to advance God's honour, to tread down sin and sensuality, to attain perfection, to obtain their own, and their Neighbour's Salvation! These are the practices, the profits, the pleasures of pious Confraternities, where Love is in its perfection, Concord in her throne, Friendship in its purity, Sanctity in its excellency; and therefore safety, and security, in their truest height and greatness. These are the rich harvests reaped in Religious Societies, where many being united in the same affections, participating the same Sacraments, passing their lives under the same laws and statutes, render themselves victorious against all the violent assaults and enterprises of their adversaries. These are the honourable interests returned to such prudent usurers as place their stocks of piety in these Spiritual banks, where Charity makes all flourish, Peace produces plenty, Concord gets the conquests, and perseverance a Crown of Glory. These finally are the holy places and professions in which men live more purely, fall more rarely, rise more speedily, walk more warily, rest more securely, die more confidently, are rewarded more bountifully. And all these profits, pleasures, and prerogatives, belong as properly to your happy state and condition, (O devout children of the Rosary!) as to any other secular Sodality or Confraternity whatsoever. For though all well ordered Congregations and Societies, marching under the Ensigns of Christianity, and approved of by the Church Catholic, (the only Royal seat of true Faith, Religion, and Devotion,) are highly praiseworthy, and exceedingly pleasing to the divin Majesty: (since, though their Laws are different, their ways divers, their devotions distinct; Yet they aim all at the same end, steer their courses towards the same Haven, breath the same zeal of God's honour and glory, seek with like ardour their own and their neighbour's Perfection and Salvation:) Yet I may boldly say, there are none more holy, more honourable, more happy, than such as choose the glorious Virgin Mary, the powerful Empress of both worlds, for their Protectress and Patroness: And this in respect of her Dignity, her Power, her Perfection, her Purity, and her other Attributes, Privileges, and Prerogatives, which prefer her before all other Creatures, and which cannot without Heresy or Blasphemy be (by any Christian) denied or doubted of. For First, she was appointed, designed, predestinated, by the sacred Trinity from all Eternity to be the worthy Mother of the Word Incarnate. Secondly, her birth was not only prefigured, promised, prophesied, but foretold by an Angel appearing to her barren Parents, immediately before her Conception. Thirdly, being born free from all sin, she led a life so full of all Sanctity, so singular in all Purity, so excellent in all Perfection, that she deserved yes, She deserved (says Saint Augustin) (by her Creator's mercy, the prime Author of this her Purity, Innocency, and Perfection,) to be chosen the Mother of Gods Son. Fourthly, a Mother, yet remaining a Virgin: a Mother of God; which is an Attribute containing alone, all that is great, glorious, excellent. Fiftly, an Attribute, which constitutes her Queen of Angels, Saints, and Men, (for to which of them all (says our St. Bernard) hath God said, You are my Mother?) This is the Privilege of Mary; an Attribute, not communicable to any other creature; A Dignity to which all other heights and excellencies, yield homage & reverence, A Prerogative, to be silently admired, since it is impossible to be explicated. And what marvel is it, if whole multitudes of faithful children have flocked to the protection of such a Mother? What wonder, that so many worthy Assemblies have desired to shelter themselves under her sacred wings, in hope to sail securely over the dangerous Sea of this lives pilgrimage, by her powerful tutelage and direction? This greatness therefore, this glory, this excellency of the Virgin Mary, is the cause of so many holy Confraternities erected in her honour; whereof some fixing upon the mysteries of her life, have made choice of the Annunciation, or the Conception, or the Nativity, or the Purification, or some other mystery for their particular Motto and name of their pious Confraternities. Others observing the places, which she hath been pleased to make famous by her frequent miracles, have entitled their devout Societies from Loretto in Italy, from Mountserrat in Spain, from Liesse in France, from Hall and Sichem in Flanders. Others, admiring and honouring her, in her effects and attributes, have founded several Congregations, according to her several properties, qualities, denominations, And as she is the Lady Mother of Power (which is the title of this our little Altar) of Pity, of Virtue, of Grace, of Comfort, of Mercy, of Deliverance; So there are as many particular Assemblies, distinguished from each other by these divers denominations, but all concentring in the sacred Virgin's honour; all conspiring in their zeal and devotion to her service; all desirous to testify, that (though their choice is different, their statutes several, their ways many, yet) their design is common, their end and aim is one and the same. To discourse here of all these devout Confraternities erected in her honour, and dedicated to her service, were as endless a project in itself, as useless to my present design and purpose; and therefore contenting myself to have given you these general notions, names, and praises of the most eminent and signal Orders, Sodalities, and Congregations, I shall confine the residue of my discourse, to declare that only Confraternity, which we ourselves have happily made choice of; I mean the Arch-Confraternity of the sacred Rosary, which contains all the other Societies, under its general name and title, and communicates itself to their general Subdivisions, as the great Ocean (the general Magazine of waters) discharges itself into many Sea-armes, creeks, and bosoms. But before I launch forth into this large Ocean, I shall (with the permission of your patience) speak a word since it particularly concerns our Confraternity) of our Lady Mother's title of Power, the surname of this our sacred Altar; and consequently the Notion under which we have engaged ourselves in the sacred Virgin's service and Sodality. A Title, (Most devout Rosarists!) truly Royal, Noble, Glorious. A Quality, capable to call, invite, and encourage all afflicted Souls to fly to her Patronage. A Name, which only pronounced, cannot choose but afford present comfort. Is there any one amongst you afflicted in mind, perplexed in spirit, over-tyrannized by your passions, overswayed by your sensuality, apprehensive of malicious enemies, fearful of threatened torments, tribulations, persecutions? Have you not a powerful Mother, as ready, as able to help you? Are you sailing upon the boisterous Sea, wafted to and fro, with the tempestuous winds and billows, bruised against the rocks, run upon the quicksands, in eminent danger of utter ruin, shipwreck and drowning? Lift up your eyes, hands, and hearts to Heaven, look for present help from Marry your Powerful Mother. Are you journeying by land, strayed from your right path, set upon by robbers, surprised by night's darkness, tired, troubled, disconsolated with the inconveniencies of travel? Think upon the Mother of Power, who will pray for you and protect you. Are you seized upon by sickness, alarmed with death's summons, thunder-stricken with the terror of God's severe Judgements, the torments of Hell-fire, the length of your doubtful Eternity? O despair not, distrust not, quit not your hopes and hold; you have a merciful Father to pardon you, a Powerful Mother to Patronise you. Are you assaulted with sudden, strong furious temptations, shaken with secret suggestions, violented by your lawless affections, ready to give consent to mortal sin? O resist manfully, resolve valiantly, fight confidently under your Powerful Mother's ensigns; visit this holy Altar with your thoughts and affections, reflect upon the sacred Confraternity whereof you are a member. Are you deprived (by some accident) of your fortunes, fame, friends, reduced to poverty, infamy, extremity? Remember your Mother's Power and Charity, implore her prayers and protection, and doubt not to obtain either patience to support what so much troubles you, or a speedy deliverance from it. Finally, in all dangers, difficulties, distresses, think upon the Mother of Power, call upon the Mother of Power: let her not departed from your mouth, let her not departed from your heart, and that you may obtain relief by her intercession, swerve not from the example of her conversation: following her, you stray not, calling upon her, you despair not, thinking on her, you err not: she holding, you fall not, she protecting, you fear not, she guiding, you faint not. How properly then (O children of Mary!) do we entitle our Mother Powerful, since (says our learned and devout Doctor Damian) the Almighty hath so highly privileged her with all Power in Heaven and Earth, in so much as she makes her addresses to the sacred Altar of our reconciliation (non solum rogans, sed etiam imperans, Domina, non ancilla: Not only entreating, but also commanding, as a Mistress, not a handmaid; wherefore I conclude this digression with the mellifluous Saint Bernard: whatsoever you desire to offer up to the divin Majesty, be sure to deposit it in Mary's hands, that so your oblation may ascend to the source of Grace, by the same channel, whereby grace descended unto you: Not but that our Creator can easily distil the dews of his grace, without the mediation of this Channel, by what other means he best pleaseth; but he would mercifully provide this powerful help for you, and therefore take special care to place in mary's powerful and grateful hands, whatsoever petition you desire to prefer to her divin Son, if you will not have it to miscarry, and receive a denial. And now returning to the prosecution of my intended purpose: Though the general devotion of all faithful Christians towards the sacred Virgin Mary; is as ancient as our faith and Christianity themselves, (she being constituted the Church's Mother, by the bequest of her blessed Son, when he uttered these words to St. John (as his last will and testament) on the Cross, Son Behold thy Mother; Nor did ever yet any true Catholic, acknowledging God for his Father, and Christ Jesus for his Brother, exclude Mary from being his Mother:) yet, this particular manner of honouring her, this pious Method of praying to her, this our Confraternity of the sacred Rosary had its first rise and institution from the glorious St. Dominick, about four hundred years since, and its decayed use was zealously renewed by the Blessed Father Alanus de Rupe, about two hundred years past, as the Ecclesiastical Histories largely declare, which being obvious to every one's perusal, and I hastening to other matters, which are to us of more importance, purposely pass over, that I may come to the performance of my first promise and proposition, which is, to declare the Dignity of the Rosary, and the Duty of us who are of it. The Master's greatness (says Solomon) redounds to the servants glory, and the Parents honour to the renown of the children. Since therefore you (O devout Rosarists!) have as befits humble servants, made choice of so high a Mistress; and as beseems good children have promised loyalty to so Honourable a Mother, great surely is your glory, your honour, your happiness. A Mistress, of such Majesty, A Mother, of such excellency, that the sole consideration of her greatness and goodness, is a sufficient charm to engage the whole world in her service to contain all Christians in their filial duty and affection. I have already given you a glimpse in general of your Mistress' and Mother's greatnesses, privileges, and prerogatives; and to descend to the particular mention of all the honourable titles, high qualities, admirable epithets, which heaven and earth, Angels and Men, the Scripture and the Church, bestow upon this Blessed Virgin, were to write whole volumes, not to recite a succinct Oration. She is represented by the Tree of life in the Terrestrial Paradise, by the Ark of Noah upon the waves of the Deluge, by the Tabernacle of the Testament, made of incorruptible materials, (signifying her virginity, her purity, her impeccability,) by the Ark of the Covenant, which contained the tables of the Commamdements, as she did their Author. She is prefigured by the Altar of Perfumes (the types of her odoriferous virtues:) by the golden Candlestick, (She bearing him who is the True Light of the World:) By the Gate of Heaven in the Prophets, By jacob's Ladder in Genesis, By the Valiant Woman in the Proverbs, By the Ever burning, never consuming Bush in Exodus, By the Hill elevated on the Mountain top in Isay, By the City of God, whereof such wonders are spoken in the Psalms, By the sweet smelling Balsam, the still flourishing Cypress upon Mount Zion, The ever flowing vein of Honey, The fair Olive of the fields, The Lily amongst the thorns, The Rose of Jericho, The Palm of Cades, The Royal Throne of Solomon, The strong Tower of David, The Fleece of Gedeon, The miraculously flourishing Rod of A●ron, The Eastern Gate of Paradise. The Angel qualifies her full of Grace; The wiseman, abounding with delights; The Spouse, a Garden of pleasure, The Gospel, the mother of Jesus; The Church, the exemplar of Perfection; Heaven the Queen of the Universe, Earth, the Phoenix of Mankind; and all the World, the Fountain of their felicity. The Celestial Spirits acknowledge her for their Empress, the Apostles for their Mistress, the Martyrs for their Mirror, the Confessors for their Pattern, the Virgins for their Glory, all Christians for their powerful Patroness and Advocate. Judge now (O faithful Rosarists!) by these few mentioned Titles of the miraculous Excellency, Greatness, Glory, Dignity, of her, to whose honour you have dedicated your hearts, your loves, your lives, your services. Surely you cannot but joyfully confess with me, that (after a Christ Jesus) Heaven never produced any thing more holy, the World never had any thing more worthy, the Sun never saw any thing more admirable, amiable, precious and perfect, than our ever blessed, and honoured Mistress, and Mother Mary. And consequently we must conclude also, that very great is our own dignity, who have the honour to be of her particular family, by means of this pious Institute of the Confraternity of the Rosary. 1. An Institute, not of a novel invention, but (as you have heard) of above four hundred years standing and antiquity. 2. An Institute, of that large extent, that it hath spread itself over the whole habitable world, and acknowledges no other limits, than those which bond the universal Catholic Church. 3. An Institute, of that generality, that no person is exculded from its participation: not the Husbandman in the fields, not the Tradesman in his shop, not the Traveller in his journey, not the unlearned for his ignorance, not the Woman by her sex, not the Married by their state, not the Younglings by their simplicity, not the Aged by their impotency, not the Sick by their infirmity; Briefly, not any devout and faithful Christian by any calling, employment, condition whatsoever. 4. An Institute, of that easiness to learn, and facility to practice, that it requires no more knowledge, than the skill to recite the Pater and Ave, no more expenses, than the price of a pair of Bedes, no other place, than where every one lives, no other scite of body, than that in which devotion finds us, whether it be standing, sitting, lying, walking, or kneeling. 5. An Institute, of that infinite spiritual profit, that it is impossible to be expressed, whereof I shall instance only these few particulars. 1. In respect of the special Patronage, and protection of the Blessed Virgin; for though she is a careful Mother of all faithful Christians, yet surely she is more tenderly solicitous for the domestics of her family, more heedfully diligent for the advancement of her devoted servants, more seriously studious for the good of her dutiful children. 2. In respect of the Community of Merits, amongst the members of this sacred Society: For it is a point of our Religion, an Article of our Faith, an infallible Maxim amongst our Divins; that the merits of all the Saints, are common to all faithful Christians; that there is a communication between the Church Militant upon Earth, the Church suffering in Purgatory, and the Church Triumphant in Heaven: yes, there is such a connexion amongst all God's Children, such an association of all the Church's members, which make up one spiritual body under their sacred head CHRIST JESUS, that the least of them all (supposing he is capable of merit, and in good state, whereof grace is the root and foundation) hath a title, and may claim a share in all the spiritual goods, and consequently in all the treasures of merits and good works heaped up from the World's first Origin to this present, and which shall be laid up in the Church's Store-House, till the World's Consummation. Our Creed teacheth us this truth, wherein we profess to believe the Communion of Saints, that is, we acknowledge a communication of merits, between them who are happily lodged in Heaven, and them who (living upon Earth, and lying in Purgatory) hope to follow after. We believe that whatsoever the greatest Saints have done, merited, obtained; what the ancient Patriarches by propagating Gods honour, putting down idolatry; what the Prophets by preaching Gods Judgements, proclaiming open War against all impiety; what the glorious Apostles by planting the Faith, publishing the Gospel, converting the World; what the invincible Martyrs, by their endured torments, persecutions, deaths; what the holy Confessors, by the courageous carriage of their crosses, chastisements of their flesh, mortifications of their sensuality; what the good Hermits, Anchorites, Monks, in their Solitudes, Cells, and Cloisters; what the learned, zealous, eloquent Doctors, by their writings, preach, teachings; what the chaste Virgins and Widows, by the inviolable preservation of their purity; Finally, whatsoever the pious people in their secular calling, or any persons under each Pole of the World, and in the four corners of the Universe, have profited in good works, in godly actions, in virtuous exercises: all this is communicable to each one of the Catholic Churches members; all is to them proportionably imparted and distributed. I am partaker (sings joyfully the Royal Psalmist,) with all them who fear you, and faithfully follow your Laws and Ordinances. All such as live Christianly, carefully, devoutly; all such as practise works of piety, make progress in virtue, march up the degrees of perfection and sanctity; labour for me, profit me, lay up treasures for me: we are all fellow members under one head, we all make up one common purse amongst us, we all aim at the same end of God's honour and glory, and our own eternal felicity. Now besides this general communication of spiritual goods and merits amongst all faithful Christians, (the stock whereof is in the Church's hands and store-house) there is another bank in the bodies of Confraternities' common to them alone who are of that particular family and community, and from whence all the influences of graces and blessings, which Heaven imparts to this whole body, inflow into each one of its members. And to instance this also in some particulars. First, what an immense profit is it, to have a part in all the zealous prayers, meditations, acts of charity, and exercises of Virtue and Piety, performed in a whole Confraternity? All which entering into common, and making one only depositum, redound to each particular members spiritual profit and advantage: So that when any one of us offers up his prayers to the Throne of mercy, he prays (as it were) by as many mouths, as there are brethren and sisters in our whole Confraternity. And what an incredible force (judge ye, devout Rosarists!) must this needs add to our petitions? How can a just demand, presented by so many pious Souls, sent up to Heaven by so many humble hearts, pronounced by so many devout tongues, suffer a repulse? If our Creator, though most highly incensed and irritated by the wicked and malicious Sodomites; yet mercifully promised to pardon all their enormous impieties, might there have been found amongst them only ten just Men, to join in prayer with holy Abraham for their delivery; May we not (without presumption) persuade ourselves, that the prayers of so many good Souls, (whereof this Sacred confraternity is composed) may have great power to move our Maker, (when he is justly angry with us for our offences, ingratitude, disloyalty,) to pity and pardon us, and to reverse the sentence of our deserved punishment and condemnation? Surely united forces, (you know) are far more prevalent than when divided; many Torches give a greater lustre, many fires afford a fiercer heat, many men remove a heavier weight, and in all cases whatsoever, that which one alone is unable to attain, uncapable to effect, unworthy to deserve, a multitude conspiring together in the same end and intention, may hope to achieve and compass. Secondly, what an inestimable profit is it to have a share of merit in so many divin Sacrifices of the Mass, celebrated yearly, monthly, weekly, daily (to God's glory, to his Mother's honour, to his Saints praises, to the Solace of the living, to the Succour of the dead:) both at this sacred and privileged Altar of our blessed Mother of Power, And wheresoever, throughout the World this Arch-Confraternitie of the Rosary is erected and established? If one only Mass, the lively representation of what passed upon Mount-Calvary, the highest act of Religion, the authentical memorial of the great sacrifice of the Cross, is capable (says our Venerable Father Bede) to add glory to God, joy to the Angels and Saints, grace to the just, pardon to Sinners, comfort to the living, help to the Souls in Purgatory; what good, what grace, what advantage may you here expect, where so many Masses are daily celebrated for the forenamed intentions, whereof each member participates? Thirdly, what a vast treasure of Indulgences, Pardons, Jubilies (given and granted by the prime Pastors of the Church, the general dispensers of divin blessings, the universal Stewards of celestial riches) are annexed to this our holy Confraternity? Indulgences, which no Catholic can deny or doubt of; Indulgences, so ample, as no Society ever had larger; So many, as merely to mention them, would take up another hours time, and tyre out your patience; there being no Pope since Sixtus the fourth, who hath not freely opened the Church's Storehouse, and added new privileges, prerogatives, and benefits unto his predecessors liberality, in so much as I find above forty authentic Bulls and Instruments issued forth of that highest spiritual Court, for the approbation, confirmation, and ornament of this renowned Arch-Confraternity of the Rosary. Fourthly, I may add to this large inventory of spiritual profits; That to be of this Confraternity, is a probable sign of being predestinated to eternal felicity; For if with the holy, you shall be holy (says the Psalmist) and with the Elect, elected, what better sign of holiness, what surer token of election, can one have in this life, than to be associated with so many good Souls, aspiring zealously, and unanimously to piety, to perfection, to salvation? Fiftly, the last profit, (to let pass many others) is a confidence, a comfort, and a kind of security in the article of Death. Death is commonly accompanied with three corrosives. Bitterness, because of the Cessation of all pleasures, the privation of all worldly riches, the separation of body and Soul, two ancient friends and companions. Danger, because of the dire conflicts and dismal temptations of the than most busy devil. Dread and terror, because of the doubtful and severe judgement immediately ensuing. Now the devout and diligent members of this sacred Confraternity are exempt from the most part of these alarms: For death seems not to them so bitter, because long before expected, prevented, provided for: The enemy's assaults and temptations are not to them so dreadful and dangerous, because the daily use of their spiritual weapons renders them expert in these combats, able to foil their adversaries, and experienced to defend themselves: The apprehension of God's Judgements is not to them so terrible, because they continually think of them, and accordingly order their Life and actions, discharge their consciences of sin, practise works of piety, and endeavour to acquire the sacred Virgin's favour in hope to have her then their friend and advocate, which is surely the best way to die with safety and security: The just man dies (says Saint Bernard) as well as the wicked; yet the just man dies with this advantage and assurance, that the ending of his life here, is the entrance into a better Life hereafter; and therefore he living dies to the world; that dying, he may begin to live to God: O Life truly holy! O Death truly happy! where the conscience is pure, and the Soul unspotted! These are some part of the spiritual profits, which proceed from this renowned Society of the ROSARY: It now remains that I briefly tell you, how you may become capable to participate of these privileges and prerogatives, and what duty and devotion befits the faithful servants of the sacred Virgin Mary, and the true members of this most holy Society. For it is not enough to have registered your names in the Rosary Catalogue, to enter with the rest into her Chapel, to be externally associated to this Confraternity: but in the first place. 1. You must resolve upon an honest, honourable, holy life; A reformation of your manners, a renouncing of all vice and vanity, a pursuit of all virtue, piety, perfection; Yea, you must strive to surpass in devotion and sanctity all such other worldlings, as have not that honour and happiness you have, to be of the blessed Virgin's family: for you (O devout Rosarists!) have dedicated yourselves more particularly to God service, you make a more special profession to honour his holy Mother, than they who walk in the wide tract of the World: and if you surpass them not in perfection, how deserve you the title of her particular servants? If you make not appear in your lives and actions more Modesty, Humility, Patience, Piety, Devotion, and all sorts of virtues, than others; how are you worthy to be her special friends and favourite? Finally if you pretend to be truly her children and domestics, she expects from you cleanness of heart, purity of conscience, sanctity of life and conversation. 2. And in order to obtain this mundicity, purity, and sacntity, you must have a high esteem, and make frequent use of the Sacrament of Penance, as being the main Pillar of a spiritual life, the sovereign Medicine to recover our Souls decayed health, the first and fundamental step to all perfection. Yes, every Christian, who hath any Zeal for his own salvation, much more we (who make a profession of somewhat more than ordinary devotion) must presently upon his lapse into mortal sin dispose his Soul to Contrition, his mouth to Confession, his hands to Satisfaction, his body to Penance, which is the true D●ttany curing these bitings, the wholesome Mithridat expelling these poisons, the clear Fountain cleansing us from these filths and impurities. O how important is the observation of this point, to all pretenders to piety and perfection, and how prejudicial the neglect of it? For first, a Soul fallen into one mortal sin, hath set the door open to let in a second, and that makes way for many followers: Such is the weight of sin (says St. Gregory) that it bears dow the Soul under it, and sways the inclination to commit more and more, on Abyssus calling on another. Secondly, a Soul in mortal sin, loses all her good works, all merit, all hope of Heaven, all title to eternal happiness: no alms avail her, no prayers profit her, no austerities help her, no good actions can open to her the gates of Paradise, without the key of an entire confession, or a true Contrition. Thirdly, sin as it gains time, gets strength, becomes insensibly master of the Soul, shuts up the doors against the divin mercy, and at length leaves her in despair of pardon, and makes her give over all hopes of favour, and petitioning for grace. Ah! what comfort, what confidence, what means of salvation is left to a miserable Soul, that wilfully persevers in her impiety? The longer she stays in it, the deeper she sinks into it, the less she deserves favour, the more highly she provokes Heaven's anger and revenge. Fourthly, and which is yet worse, a Soul wounded with mortal sin (and uncured by Confession or Contrition) is continually worried with a worm of remorse; and if she be grown so insensible, as not to feel now its gnawings, she shall surely resent its dismal bitings at the approaching hour of death, and much more piercingly after her departure, when this worm that devours her shall never die where the fire that burns her shall never be extinguished. Behold the inevitable ruins, the irreparable losses, the unexplicable miseries, which are by them incurred, who after their fall, delay to do Penance. Let it be therefore your chief care (O devout Rosarists!) to arise speedily, to present yourselves presently to the Tribunal of confession, to announce your frailty, renounce your impiety, that so you may obtain grace to walk afterwards more warily. For as a spot or stain is sooner rubbed off at first, than when sunk down to the bottom; so it is with sin, the cure is desperate, when the disease is deeply rooted. 3. The frequent use of the Holy EUCHARIST is no less necessary to all faithful and devout Christians, where they are visited by God himself, honoured with his Real Presence, fed with his sacred flesh, made the Temple of the Holy Ghost, the Cabinet of the Word Incarnate, the Tabernacle of the Immense Trinity: the Throne, the Heaven, the Palace, the Paradise of the whole divinity. O what privileges! what profits? what prerogatives? to have their sins pardoned, temptations quelled, passions conquered, enemies repulsed, new strength granted, all sorts of graces communicated? To have the spirit cleared, the memory awaked, the will inflamed, the understanding illuminated, the heart confirmed, the appetite regulated, the reason instructed, the sensuality repressed, the whole man divinized? To receive the antipasts of Paradise, the pledges of eternal bliss and beatitude? who would not endeavour to be frequently partaker of such heights, such honours, such happinesses? 4. Another important practice of devout Christians is to hear Mass as often as they may; for it is a Sacrifice, whereby the merits of our Redeemers Passion are applied to us. A Sacrifice, in which and by which: thanks are rendered to the Divin Majesty, for all the benefits received from his bounty. A Sacrifice, of infinite worth and efficacy, inflowing multitudes of graces, favours, and blessings upon the devout assistants, which this time and place permit me not to particularise. 5. Furthermore, to hear God's Word preached and announced (if that happiness may be obtained) is also a point of great piety, profit, and merit; nor is there indeed any more express sign of a Christians belonging to Christ's flock and fold, than the frequent and affectionate hearing of his divin Word, according to his own saying: He that is of God hears his Word, and my sheep hear my voice. Surely, they who lend a willing ear to their prime Pastors' voice, (preached to them by his Missioners and Officers) testify thereby that they are his loving and obedient Sheep; the imitators of his Blessed Mother, (who kept all his words carefully in her heart) and children designed for his heavenly inheritance. 6. The last piece of devotion, which I shall now mention belonging to pious Christians and especially to the religious children of Jesus and Mary, is to addict themselves to the reading of the spiritual Conflict, and Conquest, and other good, holy, and spiritual books, for these are the dumb masters which teach us the lessons of true wisdom and heavenly Philosophy; These are the fire-steels of God's love and fear, the matches of devotion, the interpreters of sacred mysteries, the pilots of our pilgrimage, the Registers of Gods wondrous works, the Court-Rolls where we may turn to the authentic effects of his severe justice, and of his sweet mercy. Behold, these are the true badges of perfect brethren & sisters; these are the undeniable seals of devout Confraternities; these are the essential properties of our Queen-mothers' children and servants. Study them seriously (O devout Rosarists!) and endeavour punctually to observe and keep them. First, admiring, praising, thanking the divin Majesty, for providing you so powerful, so worthy, so perfect a Mother, Patroness, and Advocate. Secondly, striving to make yourselves worthy children, of so great and glorious a Mother; worthy members of so pious and profitable a Confraternity. Thirdly, Remember the promises made at your first admission, and honour her accordingly love her, admire her, and propagate her praises to the whole World. Fourthly, above all, aim at the imitation of her Life and Virtues, which is the most perfect, and (to her) most pleasing way of homage and service. Fifthly, frequent the Sacraments of Confession and Communion, hear Mass daily and devoutly, be present at holy exhortations, and give yourself to spiritual lecture. Sixtly, let no day pass without a special recommendation of yourself, your fellow-brethrens and sisters of the ROSARY, and the Universal Church (not forgetting our distressed Nation, her ancient Dowry) to your Mother of Powers care and protection. Finally, make your most humble and hearty addresses unto your Mother of Power in all your pressing necessities; and doubt not but you shall receive singular benefits and blessings (by your being of this sacred Confraternity) during the course of your life, and singular comfort and confidence at the hour of your death; that is, you shall live well, and die well, which is the happiness we all aim at, and which is my hearty and daily prayer for myself, and for you all, my devout brethren and sisters of this most sacred and most renowned Arch-Confraternity of the ROSARY. THE FIRST BOOK OF THE SACRED ROSARY; Which is, the Doctrinal part thereof: Containing briefly these Particulars. 1. THat every faithful Christian ought to have a particular devotion towards God's holy Mother, the sacred Virgin Mary. 2. That the Practice of the sacred Rosary, is a devotion very pleasing to the Divin Majesty, profitable to ourselves and grateful to the blessed Virgin. 3. That this sort of devotion is proper for such Catholics as live in heretical Countries. 4. What the Rosary is. 5. The Rosary is twofold. the great and little Rosary. 6. Why this manner of prayer is called the Rosary? 7. That the Rosary comprehends the two sorts of prayer, vocal and mental. 8. Three advices concerning this manner of praying and meditating. 9 A difficulty (concerning this conjunction of vocal and mental prayer) proposed and cleared. 10. Of the advantage which this Confraternity of the Rosary hath above all others, in point of Communication of merits. 11. Of Indulgences in general. 12. Three necessary advertisements for the gaining of Indulgences. 13. Of the Indulgences conferred upon the Confraternity of the Rosary. 14. The general rules and Statutes of the Confraternity of the Rosary. 15. The form of receiving brothers and sisters into this seered Confraternity: with the blessing of their Bedes, Roses, and Candles. And a form of the general absolution to be imparted to them at the hour of death. 16. Of the pious use of Processions. 17. An Elevation for the Procession of the Rosary with the Litanies of our Blessed Lady of the Rosary: and the Litanies of our Blessed Lady of Loretto for a happy death. 18. Several other prayers to be recited after the Litanies, as occasion shall require. §. 1. That every faithful Christian ought to have a particular devotion towards God's holy Mother, the sacred Virgin Mary. THIS is a Subject so generally handled, a Doctrine so universally received, a verity so largely proved, by all the learned, holy, and pious Writers of the Catholic Church, that the only reading of the Title seem a sufficient motive to mind all faithful Christians of this duty and devotion, without seeking for further Arguments to convince an undeniable Tenet, which is supported by such almost infinite multitudes of solid arguments, that the bare recital thereof would swell this discourse (which aims at a compendious brevity) into many large volumes. We shall therefore (both in this and the following points) content ourselves to declare the Truth, not dispute it, to presuppose it, not prove it, to set down Maxims, not Problems; and our endeavours shall be to excite the faithful Rosarists to this sort of Piety by applying some of the holy Father's pithy sentences and expressions; not to amuse their fancies, by producing curiosities, and falling upon the subtleties of controversies. Wherefore abstracting here from the sacred Virgin-mothers' own Worth, Dignity, Prerogatives, Perfections, Excellencies, (which are briefly touched in the precedent Oration, and which are abundantly capable to ravish the whole World with her love and admiration and move them to her honour and service) we shall insist only upon some of the most signal benefits which redound to ourselves by our devotion towards her, reducing them to these five general heads. The first is, That she loves her devoted children and servants. Though the sacred Virgin is called in the Church's Dialect Mater pulchrae dilectionis, The mother of love, and charity; and consequently cannot but have a general ●ff●ction for all mankind: yet surely she hath a particular kindness and tenderness, for such as addict themselves to her special honour, and dedicate themselves to her service; according to that other passage which holy Church also applies to her: Ego diligentes me diligo; I love them who love me. Hence our devout. St. Bernard upon those words of the Gospel: Ecce Mater tua. Behold thy Mother, which were delivered from the Cross by our dying Saviour, and directed to his dear Minion Saint John, and to all mankind in his person, hath these pithy expressions: If Mary is thy Mother (O Christian!) than Jesus is thy Brother then Chr●sts Father, is thy Father, than his Heaven is thy Inheritance, than Mary's grace is thy treasure, (for Mothers usually lay up treasures for their Children;) then she is sensible of all thy sufferings, solicitous to supply thy wants, careful to provide for thy necessities, (for a Mother is tender over her Children;) Therefore (O Christian!) make choice of Mary for thy Mother; For it is impossible (says elsewhere the same devout Doctor) that she should abandon them, who place their confidence in her Patronage and Protection, since she is the Mother of Mercy and compassion. Who would not then become a loving Child and obedient servant of so pious and tender a Mother? who would not strive to gain the favour and affection of so faithful a friend, and so powerful a Patroness? The second is, That she is liberal and bountiful in bestowing benefits and favours upon her children and servants. Worldly affection (if it be true and perfect) hath such power over the heart of Man, as to cause him to confer freely upon his beloved object, whatsoever he most dearly prizes and esteems. And can it be conceived that the Saints charity (and particularly Hers, which far excels that of all Men, Saints, and Angels together) being more perfect, should be less liberal? The glorious Virgin, (say our Doctors) is the Treasuress of the celestial Riches, the Dispensatrix of God's gifts, she carries the keys of the divin Coffers: All power is given to you (great Empress of both Worlds! says her mellifluous Doctor) so that you have leave to do what you please in Heaven and Earth! And she is surely no niggard in dispensing them, as being equally bountiful and powerful, equally good and great, equally courteous and charitable: Why dread you, (O ye devout children and servants of MARY, says the same Doctor) to approach your Mother and Mistress? There is nothing in her of rigidness and austerity; She's full of meekness, charity, courtesy towards all them that sue unto her. I well know (says the ancient Father Theophilactus) that you (O most glorious Queen-Mother!) are the great Protectrice of mankind: And who is he (O merciful Princess!) that having placed his confidence in you, hath remained confounded? Who is that he or she, amongst the children of Adam, who having besought your succour, and assistance, hath been rejected and abandoned? Let's therefore make (to her our humble addresses in all our necessities, since she is so Powerful to assist us, so Merciful to admit us, so Ready to relieve us. The third is, that she comforts her children and servants in all their afflictions, persecutions, desolations. This follows from the former: For if (as a most tender Mother) she loves & cherishes her children & servants; and showers down so many goods, graces, and favours upon them; she surely compassionat's them in their pressing necessities; For it is then chief, that true friendship shows itself, true charity expands itself, true liberality diffuses itself. Certainly (says a pious Author) were all the devout servants and children of Mary summoned out of their graves to give in their several answers to this Interrogation: How oft have you hearty invoked your holy Mistress and Mother in your necessities, and been denied her speedy succour and assistance? They would unanimously exclaim with her holy St. Bernard; Taceat ille, etc. Let that impious tongue be silent (O most compassionate Virgin Mother!) which dares falsely avouch that you have failed to help and comfort him, whensoever he faithfully called upon you in his distressed condition. Therefore St. German (the Patriarch of Constantinople) thus addresses his discourse unto her: no one is saved (O most sacred Virgin!) but by your assistance: not one if free from misery (O must pure Virgin!) but by your means: no one receives Gods gifts and graces (O most merciful Virgin!) but by your mediation: No one obtains the pardon of his offences, (O Virgin worthy of all praise and honour!) but by your prayers and intercession. Who (says he) after your Divin Son, takes so much care of poor Mankind as yourself? Who so zealously defends and strengthens weak man in his troubles and temptations? Who so readily succours him in his afflictions and persecutions? Who so charitably excuses his crimes, pleads his cause, procures his pardon, and delivers him from the severe punishment, which his sins have justly deserved? Let therefore each afflicted Soul (proceeds this holy Patriarch) make to you O Compassionate Mother! his humble addresses: let him who perceives his frail vessel to be in danger of drowning amidst the impetuous winds and waves of this wicked and tempestuous World, cast his eyes up to you (bright Star of the Sea!) and let him rest confident that you will speedily and securely conduct him to his desired haven. The fourth is, That she is their faithful Advocate in Heaven. The cause is half gained, that is undertaken by a powerful Advocate, And who can possibly be imagined more Powerful, than the Queen-Mother, pleading at her own Sons Tribunal? There she sustains her children's processes, embraces their protection, procures their pardon, diverts the sentence of their deserved damnation, and omits nothing, which may conduce to the appeasing of their sovereign Judge, and the saving of their Souls. O faithful Patoness of afflicted sinners! How fitly doth holy Church qualify you with this Title? Eia ergo Advocata nostra, etc. O therefore you our Advocate, Turn those your eyes of pity sweet: Upon our miserable state, Thus prostrate here before your feet. For (as the learned Cassian confirms) all our affairs of highest importance are in your holy hands, and the salvation of all mankind consists in the multitude of Queen Mary's graces and favours. We may therefore well hope for a happy issue, since we have an Advocate (says her devout St. Bernard) adorned with all the conditions, which are requisite, and likely to carry the cause, which are three. First, to have credit at Court, Power with the Prince, and the Judge's ear at command. Secondly, to be knowing in the cause, and capable of the undertaken charge. Thirdly, to be sedulous and faithful in the prosecution thereof. 1. Now to express our Queen-mothers' credit in the Court of Heaven, and her power with her Son, exceeds all human and Angelical capacity: Let it suffice to say, she is his Mother, and therefore makes to him her addresses (if I may speak it after our learned Saint Peter Damian) Non solum rogans, sed imperans; Domina, non Ancilla; Not only entreating but commanding, as a Mistress not a handmaid. And St. Gregory of Nicomedia styles her all Powerful in her place of pleading the causes of sinners, as being the Mother of the Supreme Judge. For which reason holy Church frequently minds her of her Motherhood, and supplicates that she will be pleased to show that great authority wherewith this Title of Titles empowers her. Monstra te esse Matrem, Sumat per te preces, Qui pro nobis Natus, Tulit esse tuus. Do like a mother bear Our prayers up to his ear, Who, for us born put on The Title of thy Son. 2. Nor is she defective in the second quality, required in a good Advocate: for surely she is abundantly capable to undertake this charitable charge, as well knowing our calamitous condition: As Power is not wanting in Mary (says St. Bernard) because she is the Judge's Mother; so neither is there any want of sufficiency to plead, because she is the Mother of wisdom; nor of good will to impetrat and obtain the cause, for she is the Mother of mercy. 3. Nor is there any cause to question the third condition, which is a faithful performance of this charge: For how can it be conceived, she should be careless, (in a matter which is to us of such importance) being so full of Clemency, Charity, Compassion? How affectionately and effectually, will she perform this pious Office, who is also our tender and loving Mother? How shall she endure an ill understanding between Us and the Judge our Brother; and not rather seek by all possible means to settle a fraternal Peace, to make a friendly Atonement, to work a perfect Reconciliation between Us? O blessed Virgin (exclaims the same St. Bernard) you are Mother both of the Prince, and of the banished Person; of the Judge, and of the Criminal; of God, and of Man: being therefore Mother to them both, you may not endure to see any discord continue between them both. The fifth is, That she procures for them a happy departure out of this world, the salvation of their souls, and the enjoyment of eternal Felicity. What more can you expect (O devout Children and Servants of Mary!) than to die well, and become eternally happy, which is the end of your Creation, and the Crown of all your endeavours? And surely, it is the generally delivered opinion of all the Doctors, that it is impossible for any one, who dies a faithful servant of the sacred Virgin, to perish eternally: And they give the reason; because it is not possible they should die impenitent, who have the Faith to call hearty upon her, whose powerful Prayers will obtain for them a disposition to grace, and a contrition for their offences. This is frequently asserted by Saint Bernard (as hath been before alleged) And by St. Anselm in these words: You (O compassionate Mary!) embrace the poor sinner with a Motherly affection, and you never leave him, till your Son, appeased by your prayers, gives him his pardon, and receives him into his favour and friendship. And elsewhere, O Beatissima (says St. Anselm) sicut omnis a to aversus, & a te despectus, necesse est ut intereat: It a omnis ad te conversus, & a te respectus, impossibile est ut pereat. O most blessed Mary! as he must needs perish who turns his back to you, and whom you reject from your favour; so it is impossible he should perish who is zealous of your honour, and whom you vouchsafe to behold and countenance. And Theophilus; I know (says he) O sovereign Lady, that you have too great care of sinners to quit them in their greatest necessity. And Origen, I hold (says he) as an assured verity; that the Virgin Mary will never abandon that person, who implores her assistance in the time of his necessity: for she is full of goodness, full of mercy, full of grace, and therefore cannot refuse her compassion to him that calls upon her. We conclude with this sentence of the glorious Martyr St. Ignatius: you (O blessed Mary!) are the sacred Mother of the sovereign Deity, the true Mother of the world's Saviour, the adopted Mother of the poor Sinner: receive me now into the bosom of your Maternal mercy and compassion. §. 2. That the practice of the sacred Rosary is a Devotion very pleasing to the Divin Majesty, profitable to ourselves, and grateful to the Blessed Virgin. THis precedent Foundation being solidly settled in our hearts; (to wit, that a singular devotion towards the sacred Virgin, is so beneficial unto us; as hath been briefly declared and abundantly proved by the express testimonies of so many of our pious Fathers and Predecessors; to which many more might have been added, as many be seen at large in Jodocus Coccius; in the Volume of the sacred Virgins Triple Crown, and in the several Authors upon this subject. It now behoves us to choose out (amongst the many ways of honouring and serving God's blessed Mother) that particular sort of devotion, which may probably be most pleasing to God, profitable to ourselves, and grateful to the most pure and Immaculate Virgin. And this (without the least thought of undervaluing any one's judgement, or derogating from the several manners of honouring her, who can never be sufficiently honoured by any human industry and invention:) we conceive to be the devout practice of the sacred Rosary. For if we seriously consider its Extent, its Antiquity, its Generality, its Facility, its large Community of Merits, its vast Treasures of Indulgences, and the like prerogatives, (which are compendiously enumerated in the foregoing Oration:) we shall find it far exceeds all other sorts of devotion (of this nature) whatsoever. And surely, that manner of Prayer, cannot but be very pleasing to our Sovereign Lord and Maker, profitable to ourselves, and grateful to the blessed Virgin, which directly tends to the advancement of the divin honour, to the promotion of our own salvation, and to the increase of the sacred Virgin Mother's glory. Now the exercises of the holy Rosary, aim directly at these three heroic ends: For first, since the Rosary (as shall be hereafter declared) consists of the two richest pieces of Christian Piety, which are the Pater noster and Ave Maria, and of the principal mysteries of our Christian Faith, What subject imaginable can be more proper, what object possible can be more powerful, to raise our Souls to the love, praise, and honour of our Creator and Redeemer, than the due and daily consideration of those Divin Mysteries, which are (as it were) the sacred Tables, and lively Pictures, representing continually to our memories, their admirable benefits, their excessive love, their infinite liberality to Mankind? Secondly, By what Prayers can we more confidently promise to ourselves the obtaining of our just desires, (and consequently the promoting of our salvation;) than by the Pater noster dictated by our Redeemers own divin mouth, enjoined by his special command to be frequently used by all faithful Christians, and by him endued with so great efficacy and virtue? Thirdly, by what ladder of praise, can we more probably reach the glorious. Virgin-mothers' perfections than by the Ave Maria, which was framed in Heaven by the Holy Trinity itself, and thence brought down to the Earth by his Ambassador, the Angel Gabriel, in which, all the greatnesses, excellencies, and prerogatives of God's blessed Mother, are so briefly, distinctly, divinly couched together. (For Ave is as much as to say, sine vae, without woe, without sin, without malediction: Gratia plena, declares her full of all grace, virtue, and goodness, Dominus tecum, denounces her the happy Mother of the Almighty.) Since therefore the Ave Maria is a compendious abridgement of all the Virgin-mothers' praises: Surely it must needs be a salutation to her most grateful, pleasing, and acceptable. §. 3. That this sort of devotion, is proper for such Catholics as live in Heretical Countries. THIS Title is chief intended for their satisfaction, who fond conceive, that the use of the Rosary, the devotion of the Bondage, and all high manners of honouring Gods most holy Mother; are unfit, (or at least) improper and inconvenient to be practised in such places as are overspread with heresy, and by such persons as are liable to persecution: because the treatises of such subjects falling into their hands, who are of so contrary a judgement; turn commonly to their great scandal, and to the evident detriment of the Catholic cause and Religion. But this surely argues a great weakness of their Faith, and is a plain error and mistake of their understanding. For it is there principally, that this manner of Piety ought to be most zealously practised, and most diligently propagated, where it is most maliciously impugned, and most unjustly and violently persecuted: and as the deceived miscreants of these our days and in this our Country, endeavour (by all manner of false subtleties, and blasphemous untruths) to derogate from the Sovereign Queen mary's glory; so it behoves every faithful Catholic, to procure (with all possible care, industry, and devotion) the amplification & increase of her most just, due and deserved honour and praises. Moreover, though the most sacred Virgin Mary (being Gratia plena, full of grace and goodness; Mater misericordiae, the Mother of mercy and compassion; and Mater Dei, the Mother of the Almighty) is both willing and powerful to afford all sorts of assistances whatsoever, for which she is humbly implored: Yet it is her singular and peculiar property, to destroy heresies, and so to terrify all the Satanical Armies of her Sons and his Church's adversaries, that they are defeated, and put to flight, at the sole appearance of her formidable presence and power, who is styled, Terribilis ut castrorum acies ordinata, Dreadful to these Rebels, as an Army ranged in battle array; And to whom the Church joyfully fing in gratulation of these her signal victories: Gaude Maria Virgo, cunctas haereses sola interemisti in universo Mundo, Rejoice (O you glorious Conqueress! who alone have destroyed all heresies in the whole World. Nor is this a lately invented Title, as hers and our Enemies vainly urge and inculcate: For it is above five hundred years since Saint Bernard avouched this to be one of the Mother of Powers special Prerogatives, concluding his Sermon (preached in the honour of her glorious Assumption) in these words, Sola contrivit universam haereticam pravitatem, She alone hath dashed all heretical impiety. And well might Saint Bernard assert this proposition, who knew the practice of past ages, and had read the writings of his holy Predecessors related in the ancient Counsels of Ephesus, and Chalcedonia, against the Manicheans, Nestorians, Hesuidians and other Heretics. For you shall not find any Father or Doctor of the Church; but that before he entered the lists to combat against these cross-grained adversaries, he first implored the sacred Virgin-Mother's assistance, as well foreseeing that without the help of her Powerful prayers, all their writings, wrestle, skirmishes, would little advance their own cause or conquest, and as little conduce to their Antagonists confusion or conversion. Saint Irenaeus, who lived in the year 180. and was one of the first Writers against Heretics, is the first witness of this verity, largely extolling Gods sacred Mother, and opposing her by many apt Antitheses against our first Parent's indiscretion, and inconstancy. Tertullian, who lived in the year 230. doth the like in his learned Treatise of prescriptions against Heretics. St. Athanasius, the great Antagonist of the Arrians, who lived in the year 304. conceives it better to invoke her alone, and implore her powerful assistance, than (omitting that) to address ourselves to all the other Saints and celestial Inhabitants. St. Epiphanius, who lived in the year 370. and undertook to write against all Heretics, honours her with all sorts of praises. St. Hierome, who is commonly called the Hammer of Heretics, and lived in the year 390. is wonderfully profuse in her praises. Ss. Augustin, the Church's Champion against the Pelagians, who lived in the year 420. says; That she alone brought the salving Remedy to heal our otherwise incurable wound. And to return to S. Bernard (who for his singular devotion to this sacred Queen of Heaven, is frequently surnamed her Favourite, her Priest, her Chaplain, her Champion:) he assures, that she possesses the middle place, between the Sun and the Moon; that is, between her son Christ Jesus, and the Church Militant upon earth; Between whom, she is the perpetual Mediatrix, as Christ is the Mediator between his Eternal Father and us: adding elsewhere: Nihìl nos habere vult Deus, quod per manus Mariae non transiret. It is the will of the Almighty (says he) that we mortals should have nothing, but what passes through Mary's hands. Lastly, Saint Dominick the great Patriarch, and Institutor of this Arch-Confraternity of the holy Rosary, considering all these things; and being desirous to oppose the most prevailing Antidote against that most pestiferous Poison of the Albigean Heresy (than largely spreading itself abroad, and blasphemously raging against the sacred Virgin's honour;) judged it expedient, and necessary to have recourse to this valiant Judith: And therefore (by her own advice and revelation,) he invented this now practised Rosary, consisting of the fifteen Mysteries; recommending the use thereof to all devout Christians: Which sort of Piety proved so prevalent and successful, that soon after, that Infernal fire was quenched, that contagious current was stopped, that wicked Heresy was utterly abolished. If we therefore lay hold of the same means, make use of the same remedy, and present the like humble and hearty petitions, to the same Mother of Mercy and Power, We may also hope to obtain the same happy effects; and to see these our blind Adversaries enlightened, these strayed Sheep reduced, these our obstinate Countrymen converted. 'Tis therefore convenient for all Christians, and proper for us in particular, to practise this sort of Piety and devotion to God's glory, his Mother's honour, and the extirpation of Heresies. §. 4. What the Rosary is? THIS Word Rosary, betokens properly, a Rose-bed, border, or place planted with Rosetrees: Or also, it signifies the Bushes themselves, which bring forth the Roses upon their several branches. But as we here understand it, and generally all devout Christians practise it. The Rosary is a spiritual Posy, made up of Mystical flowers, which we present to the glorious Virgin Mary, the Mother of our Redeemer, as a sweet smelling garland to adorn her sacred head: That is to say; The Rosary, is a certain peculiar manner of offering up our Prayers to the divin Majesty, in the honour of his holy Mother; by the recital of one hundred and fifty, (or only fifty) Angelical Salutations: interposing our Lord's Prayer between each ten of them, and meditating (in the mean while) upon he divin Mysteries of our Redeemers Incarnation, Life, and Passion. The sacred flowers whereof this Mystical Garland is composed; are the principal Prayers, and the prime Mysteries of our Religion. These prayers are the Pater noster, and the Ave Maria. The First, pronounced by our Redeemers mouth: The Second, delivered unto us, partly by the heavenly Ambassador, the Archangel Gabriel; partly by S. Elizabeth, the holy Baptist's Mother; partly by the Catholic Church. These Mysteries (which make up, and connect together these sacred Prayers into this sweet smelling Posy, and Garland;) are flowers of three several colours; Green, Red, and Azure; of each colour, Five; and in the whole, Fifteen. The Green, are the Mysteries of Christ's Incarnation, called Joyful, as bringing gladness to the World. The Red, are the Mysteries of our Redemption, called Dolorous; as being died with the vermilion tincture of our Redeemer's Blood. The Azure, are the Mysteries ensuing upon our Saviour's Resurrection, called Glorious, as being commemorations of his, and his Mother's triumph. §. 5. The Rosary is twofold; the great Rosary, and the little Rosary. THE Great Rosary, is so called, for that it contain's fifteen Ten, or Decades, (that is, fifteen times ten Aves, and fifteen Pater's,) and hath all the fifteen Mysteries to be run over in Meditation, during the time of its recital. And this great Rosary, is otherwise named the Psalter of the sacred Virgin, because it comprehends the same number of Angelical Salutations, as the Prophet David's Psalter doth of Psalm's. The little Rosary, is so termed, for that it ends in five Ten or Decades; (That is, fifty Aves and five Pater's;) and takes only five Mysteries (during its recital,) for the subject of its Meditation. And this is commonly called he Third part of the Psalter; because being thrice performed, it makes up the whole Psalterium. §. 6. Why this manner of prayer is called the Rosary. FIrst, because as a Rose-bed hath many bushes, bringing forth sweet Roses, which refresh and recreate the senses of such as gather them: So this manner of praying contains a multitude of Pater's and Aves, which wonderfully comfort, rejoice, and perfect their souls, who with a due devotion, with an humble reverence to the Divin Presence, and with a diligent attention to the sacred Mysteries of our Saviour's Life and Passion, shall use and frequent them. Secondly: Because as we commonly name such works or collections, Rosaries, which contain the prime and principal points, that can be delivered upon that subject, (for that the Rose is the Princess of all flowers): So this manner of Devotion is fitly called a Rosary, for that it involves the chief form of Prayer; to wit, the Pater noster, (which, as Saint Thomas largely proves, is the prime of all Prayers, directed to the Divin Majesty); and the Ave Maria, which is the chief of all Salutations directed to the Blessed Virgin. Thirdly; because this word Rosary, signifies also a Garland of Roses; which name may properly be applied to this pious Exercise; it being a certain spiritual Crown & circular Garland compacted of these chief Prayers, and presented to the Sacred Virgin. Fourthly: Because as the Rose-Bush consists of Leaves, Prickles, Flowers; so this our Rosary is composed of Joyful, Dolorous, and Glorious Mysteries: The Joyful, correspond to the Leaves; The Dolorous, resemble the prickles; The Glorious, sympathise with the Flowers. §. 7. That the Rosary comprehends the two sorts of Prayer; Vocal and Mental. Mental Prayer, is conceived only in the Soul and Spirit, without any pronunciation of words. Vocal Prayer is pronounced with the Mouth, and also conceived in the mind. The Mental prayer is surely more perfect: First, as being more like that of the celestial Inhabitants. Secondly, As consisting in a simple and quiet aspect of the understanding, without any motion or mixture of discourse. Thirdly, as being more concealed from the sworn Enemy of our good; and therefore less exposed to the danger of his temptations, and of external distractions. And this sort of Prayer is most proper for such as have made some progress in a spiritual course of life, and who can soar aloft upon the swift wings of their internal desires, and affections, fixing the eyes of their spirits upon the Eternal Splendour of the Divinity itself which they can as steadfastly behold and contemplate, as the Eagle doth the Sun. The vocal Prayer, though 'tis less perfect; yet is conceived to be more proper for the generality of Lay-people, and especially for all ignorant, illiterate, and unexperienced souls, who are commonly far more capable to comprehend exterior words, actions, and ceremonies, than the interior ways and conceptions of the Spirit. Now, to recite the sacred Rosary as we ought; we are to make joint use of both these manners of Prayer, vocal and Mental: That to pronounce the Pater and Ave distinctly with our mouths: This to meditate devoutly upon the divin Mysteries. And this way of vocal and mental Prayer may (in a short time of practice) become easy and familiar, even to the meanest capacities; if whilst their tongue is employed in the pronunciation of the Prayers, their mind be exercised in the Consideration of the respective Mystery. §. 8. Three advices concerning this manner of Praying and Meditating. HEre by the way, the devout Rosarist may please to take particular notice of these three important advertisments. First, That though there are many points set down, and many Mysteries proposed for the Themes and subjects of our Meditations: yet it is not necessary for him to run over all those points; no, nor all those mysteries as oft as he recites the Rosary: but if he can sweetly entertain his spirit upon one only point, or one only Mystery; he may not only lawfully, but very laudably stay there, without hasting forward: (like the Bee, (which forsakes not that Flower upon which she first fastens, as long as she finds any sweetness to be sucked from it:) referring the other points and Mysteries to another spiritual repast. Secondly, That since in all well-ordered Mental Prayer, there is a concurrency of the understanding and will: (we speak not here, of that high Exercise of Recollection largely described in our spiritual Conquest) it being the proper office of the understanding in Mental Prayer, to move the affections of the will, and to give it reasons to fly or follow what is represented unto it, as good or evil; without which concurrency of these two powers of the soul, all Meditation would prove fruitless, and unprofitable: Therefore the understanding is to represent to its internal eyes, that Mystery (whereupon it intends to employ itself) as if it were then really done and transacted before it: Which is a most efficacious way (as long experience hath taught devout persons), to contain the spirits evagation, within its due bounds and limits. Thirdly, That as soon as by the diligence and discourse of the understanding, there is discovered some devout conception, the Will be forthwith excited to holy affections, either of love or hatred; of avoiding or embracing, of joy or grief, according to the subject of the present Meditation, the suggestion of the understanding, and the internal motion of God's Holy Spirit. For since (as hath been said) the chief office of the understanding in all mental Prayer, is to inflame the Will with sacred affections; And since Affective Prayer (as all spiritual Authors agree) is far more perfect in itself, profitable to us, and pleasing to the Divin Majesty, than discursive Prayer; surely all discourses ought to cease, as soon as these affections are sufficiently stirred and excited. Wherefore the devout Rosarists, and whosoever aims at the speedy amendment of his life, and the advancement of his soul in the way of perfection by the means of mental prayer must take heed of permitting all, or overmuch to his understanding, and nothing or very little to his Will; as may more largely be seen in the Maxims of our spiritual Conquest. §. 9 A difficulty concerning this conjunction of vocal and Mental Prayer, proposed and cleared. BUT since the Recital and sense of our Lord's Prayer, and of the Angelical Salutation, is altogether different and foreign, as to the Meditation upon the Mysteries: And since our understanding cannot attend to several objects, and apply itself to the consideration of divers senses at one and the same time: How can this joint mixture of vocal and mental Prayer choose but dissipate and distract the spirit: and consequently destroy the soul's settled attention and recollection, which is the very life of all Prayer, and without which the vocal rehearsing of the devoutest words, is but a fruitless lip-labour; and the meditating upon the divinest Mysteries, is but a mere loss of time, and of no effect and virtue. For this reason, Some are of opinion, that it were not amiss to divide them, in the recital of the Rosary: And because mental Prayer is the higher, harder, and perfecter; they give advice, (following herein the order of nature, which generally proceeds from the less to the greater) to begin with the vocal recitation; thereby to excite their spirits ardour to ascend to the contemplation of the proposed Mystery: As for example, after the Rosarist shall have devoutly recited his first Decade in honour of the first Mystery; he desists a while from a farther prosecution of the rest, till he hath silently considered that Mystery, and drawn from thence some pious affections and practical resolutions. Which way of thus separating the vocal recital of the Prayers, from the Mental rumination upon the Mysteries, though it is undoubtedly a very profitable practice: yet surely to couple both together, and so to make this Prayer run upon two feet, or rather fly with two wings up to Heaven; seems far more powerful and efficacious. For, as concerning what is objected, of the dissipation of our attention by this conjunction of vocal & mental prayer: The devout Rosarist may confidently ground himself upon the doctrine delivered in our Spiritual Conquest, and derived from S. Thomas: That all vocal Prayers (to render them profitable) must necessarily be accompanied with some one of these three Attentions: The first is, an Attention to the Words; pronouncing them clearly, entirely, distinctly: which Attention is good and sufficient: The second is, an Attention to the true sense, and meaning of the words, whether Literal or Mystical; which Attention is much better, (and more profitable for such as can practise it), but not absolutely necessary; because they who pray in a language they understand not, cannot possibly attain to it, and yet (according to the Church's decision, and all our Doctor's opinion) they cease not therefore to pray profitably. The third is, an Attention to the end, at which all pious Christians aim in all their Prayers, and which is principally God's honour and glory, the salvation of their own soul's, and the good of their neighbour: which Attention is best of all, and most benefis iall: for it is so ample, that it supplies all the defects of the two former; and so easy, that the most simple Idiot may procure it, in whatsoever language he powers forth his petitions. Now the usual and ordinary way of reciting the Rosary by interlacing vocal and mental Prayer, doth not at all hinder or divert the thought (thus fixed and directed by the understanding), from this chief and common end; nor puts the least impediment to this last, principal, and only necessary Attention. §. 10. Of the Advantage, which this confraternity of the Rosary, hath above all others in point of Communication of Merits. THough every zealous Christian (by concurring with Gods every where profferred grace); may so duly, diligently, and perseverantly practise his Devotions in his own private Oratory; as to arrive at the perfection of virtue, and the salvation of his soul: yet these heights are not there obtained with that alacrity, facility, security; as by being joined to sacred Confraternities; which are the Academies of Devotion, the Schools of sanctity, the Buttresses of Religion, Piety perfection: And where (under the observation and Practice of certain spiritual exercises, tending to the common end of our Creation) the fervour and good examples of his faithful Associates, warm his Tepidity, excite his Piety, and add the continual fuel of courage and constancy to his holy Resolutions; according to that saying of the Wiseman: Si unus ceciderit fulcietur ab altero etc. where many are united together, if one falls, he may be raised up by his fellow; and if one be assaulted, two may be able to repulse the adversary. For, Funiculus triplex difficile rumpitur: A triple cord (says he) is not easily broken: And one man alone, is as a small, single, slender thread; feeble, frail, and easily pashed in pieces; but being twisted and tied to many others by the strong bands of a spiritual friendship, he becomes formidable to all his Infernal Enemies. And this by reason of the mutual succour of their multiplied prayers and merits, according to that pithy expression of Saint Ambrose; Dum singuli orant pro omnibus, sequitur ut omnes orent pro singulis. When as every single person prays for all, it follows, that all pray for every single person. Now, though generally in all confraternities, there is a Communication of prayers, merits, and spiritual goods, yet not in all alike. And this is the particular point, wherein this Arch-Confraternity of the Rosary, seems to excel all others; In which (according to their several Institutes, Approbations, Intentions,) this participation of Prayers and Community of Merits, is confined to some certain place, where they are received, and to that congregation whereof they are children and members. Whereas the Brethren and Sisters of this Arch-confraternitie, being any where received are every where privileged; and who so is enrolled in this Book of our Blessed Lady of Power, is forthwith made a happy partaker of all their spiritual perfections, who are registered in Rome, in Paris, in any place of the whole universe. The learned Doctor Navarre, gives the reason hereof: Because (says he) this Communication is expressed and declared in the Statutes, Erections, and Confirmations of this Confraternity, without which particular expression they could not enjoy that special privilege. For confraternities are certain associations of several people together; In societatem autem non veniunt nisi bona expressa (say the Jurists) In Societies, there is no farther communication of any goods amongst the associated persons, than only of such as are expressed in the contract of association: Therefore (proceeds this famous Canonist) Hanc communicationem universalem ipse tanto magis suspicio, quanto minus memini logere, per aliarum Confratriarum Statuta, esse similem factam. I set a higher price upon this Confraternity, by reason of this universal Communication, for that I remember not to have read the like in the constitutions of any other Confraternity. Besides this Privilege, which gives the Confraternity of the Rosary a precedency before all its colaterals; and which is thus briefly here insisted upon (not to obscure their lustre, but to blazon its own splendour) there is yet another, in which it also much more surpasses all other confraternities whatsoever: Which is; The vast Treasure of Indulgences conferred upon it by the prime Pastors of the Church; there having been no Pope, since Sixtus quartus, who hath not liberally laid open the Church's Storehouse to enrich the sacred Rosary, and added new benefits to his predecessors bounty, as will appear by the sequall of this discourse. §. 11. Of Indulgences in general. BEfore we give in the large Catalogue of Indulgences, it may be very convenient to declare the nature, reason, and ground of all Indulgences (with as much brevity and plainess as is possible) for their information, whose capacities cannot reach the intelligence of School-Divinity. It is therefore an assured Tenet amongst all Orthodox Authors; (as is elsewhere largely declared in our Oration of Indulgences, and may be abundantly proved by many expressed passages of Holy Writ): That when our Merciful Creator pardons the fault of a converted sinner; he doth not always remit the punishment, which he hath thereby deserved. Adam and Eve, the first sinners; and the first Penitents, were surely pardoned, and yet severely punished; for neither was he restored to the privilege of Immortality; nor she exempted from the pangs of childing. God pardoned his Idolatrous people, by the interecession of Moses but bids them expect to be punished in the day of his revenge. Nathan declared King David absolved from his Adultery; and yet God visited him for the chastisement of the same crime with many rigorous adversities. Our Original Sin, is remitted in Baptism, and yet our understandings remain still punished with ignorance; our wills with malice, and all the faculties of our bodies and souls with sensuality and Rebellion against our Reason. From which (and other infinite examples) we must needs infer. That when the fault is pardoned, the punishment is not always relaxed, and consequently: That after our Reconciliation to the Divin Mercy, by our due Contrition, Confession, and Conversion, we are still liable to make satisfaction to the Divin Justice. This then being supposed as most certain: First; That whosoever offends God mortally; on the one side commits a fault, and on the other side contracts an Obligation to satisfy for it, (which are called culpa, and poena.) Secondly, That the Fault may be pardoned by Confession, and the penalty, by Penance and satisfaction; either in this World, or in the next. Thirdly, That few in this world, either do or can fulfil that penance, which their sins deserve: Hence it is, That every sinner stands in need of some foreign assistance, to warrant him from the flames of Purgatory; in which he must pay, Usque ad ultimum quadrantem, Even to the last farthing, who hath not paid it in this world. And this Assistance must necessarily be derived unto us from the superabundant merits of our Blessed Redeemer, whose precious Blood, Death, and Passion, is the prime source of all Christians merit and satisfaction. Now (say our learned Divins), The same blood of our Saviour, which hath merited for us a Remission of our crimes, and a Reconciliation to God's favour; is also applied to us, for the relaxation of our deserved punishments, By four manners of means; First, By means of the Sacraments: Secondly, By means of some Heroic Act of Charity, such as is Martyrdom, etc. Thirdly, By means of satisfactory works done in the state of Grace, such as are Almesdeeds, Fasting, and Prayer. Fourthly, by the means of Indulgences. The First three, are the Ordinary means, whereby our Redeemers Satisfactions are applied unto us: The last (of Indulgences) is the extraordinary means, whereby they are also applied unto us; either by our Saviour himself immediately, or by him instrumentally, who is entrusted with this power by our Saviour's own concession, expressed in these words: Tibi dabo claves Regni Coelorum, etc. I will give to thee, (O Peter!) the Keys of my heavenly Kingdom: Whatsoever thou shalt bind upon Earth, shall be bound in Heaven; and whatsoever thou shalt lose on Earth, shall be loosed in Heaven. Whereupon St. Cyprian, St. Ambrose and St. Augustin (Three very sufficient Doctors to ground an opinion) conclude, That by this general term, Quodcunque, whatsoever; We are absolutely prohibited to put in any exception, and expressly obliged to believe, That whatsoever (whether offence or punishment) St. Peter (and consequently his successors the Popes) shall unbind upon Earth, shall be unbound also in Heaven. And this large power must of necesty belong to the Keys; (says the Council of Lateran) since they are expressly given to take away all obstacles, which may hinder our entrance into Heaven: As therefore there is a double hindrance; the Fault, and the Pain; so the Keys, must be capable to open both these doors, to make them complete and perfect. From all which, may be gathered this brief definition of an Indulgence. That, It is a gift, a Relaxation, an Acquittance of the temporal pain, due to the Divin Justice for the sins already pardoned by Confession. And this Relaxation is twofold; General, when the Indulgence is Plenary, which quits us from all the pain due to our sins. And Restrained, when the Indulgence imports only some certain number of Day's, Quarantins, and year's of Pardon. When therefore you find in the Pope's concessions, an Indulgence of so many days, Quarantins, or years: you are to understand it of the days and years of this world, and not of Purgatory: As for example, He that gains an Indulgence of an Hundred years, satisfies the divin Justice, as much, as if for an hundred years' space he had done severe Penance. So likewise a Quarantin is as much as if he had Fasted a whole Lent, according to the custom, and so of the rest. Where you must take notice; That for every mortal sin, the sacred Canons ordain seven years' Penance: so that for 14. or 15. Mortal crimes, he who hath committed them, should in rigour undergo an hundred years' penance, which is above the age and ability of human nature. Whereby appears the great profit of Indulgences, to solace our weakness, and shorten our pains; which must surely otherwise be paid to the divin Justice, either by severe Penance in this world, on by more severe punishments in the next; though not necessarily long: since they may be intensively so rigorous, that one day there may be in quantity and quality of punishments, more than seven years' Penance of this World. But you may ask, what means a plenary, and a Quarantin, or a plenary, and Ten yearts granted together? Rodriguez answers, That it is to satisfy such pains as are due to venial sins, of which pains, we are not acquitted by the plenary. Others (as Valentia and Corduba) say better, That they are added ad cautelam, for more security; That so, if by reason of some defect, we ga●n not the greater Indulgence, we may at least obtain the lesser. §. 12. Three I Advertisements for the gaining of Indulgences. BUT here the devout Rosarists are to take three Advices: The first is: That Indulgences are not indifferently obtained by all sorts of persons but by such only as have duly, and diligently purified, prepared, and disposed their souls to receive them by precedent Penance: Or, have led their lives in such Innocence, since their last confession as that they continue in the state of Grace: Or have made an Act of Contrition, and detestation of their mortal sins, with purpose of confessing them in fit time, and avoiding them for the future. The second is, That they must obey such other particular commands, as the Bulls of Indulgences import: That is; They must punctually perform the enjoined Actions of Almsdeeds, Fast, Prayers, Processions, visitations of Altars, and all other the works of devotion and piety there expressed. The third is, That they must offer up their devotions, for these generally recommended ends and intentions in all the concessions of Indulgences. 1. For the increase of God's honour and glory. 2. For the exaltation of the Catholic Church. 3. For the prosperity of the Sea Apostolic. 4. For the peace of Christian Princes. 5. For the Reunion of Schismatics. 6. For the Conversion of Heretics. 7. For the correction of sinners. 8. For the Consolation of the afflicted, both living and departed. §. 13. Of the Indulgences conferred upon the Confraternity of the Rosary. AND now let's produce the promised Treasures of the Indulgences themselves. In the discovery whereof. First, we shall mention none but such as are expressly avouched by approved and authentical Authors, and directly drawn out of the Pope's Bulls and Indults. For since Clement the fifth in the Council of Vienna, hath imposed a formal precept in virtue of holy obedience, and upon pain of incurring eternal damnation, on all such as shall presume to promulgate any Indiscreet, that is (as the Gloss in Clem. Verb. Religiosi, explicats) not granted Indulgences, we have carefully (as behoves us) endeavoured to avoid the penalty, by diligently and painfully examining each particular Concession here set down and delivered. Secondly, we shall purposely omit the multitude of less Indulgences, which remit certain day's, years and Quarantins of enjoined penances, and set down only the plenary Indulgences, which are abundantly numerous to satisfy the most covetous Christians devotion. I. At their first Admittance. UPon the day that any one is first received, and enrolled into the sacred Confraternity of the Rosary, having confessed and communicated, and recited a third part of the Rosary, and prayed for the peace and tranquillity of the Church, he gains a Plenary Indulgence and Remission of all his sins. Pius quintus in his Bull, Consueverunt Romani Pontifices. 27. of Sept. 1559. II. At their own choice. ANy member of the Rosary hath the liberty once in his life, and at the Article of his death to make use of any Ghostly Father, who is empowered to confer upon him a plenary Indulgence. Innocentius octavus 15. Octob. 1484. III. At the hour of death. IN the hour, Agony, and Article of Death: 1. Being confessed and communicated a plenary Indulgence. Pius Quintus. Consueverunt 27. of Septemb. 1559. 2. Or, saying (with mouth, or in heart) Jesus Maria a Plenary. 3. Or, calling thrice (either by mouth or in heart) upon the holy Name of Jesus, a Plenary. Pius Quintus. Greg. 13. Clemens 8. 4. Or, having a blessed Candle of the Confraternity in their hand in honour of the Virgin Mary, at the time of their departure. a Plenary. Adrianus 6, Illius qui Dominicum. Cal. Aprilis 1523. who is cited and confirmed by Clement the 7th. Ineffabilia. 10. Cal. April. 1529. To gain which Indulgence the third part of the Rosary must have been (at lest once) recited in the Chapel of the Rosary, or in some place where the Reciter thereof might have a view of the Rosary Altar, as appears by the Collation of the words of the Pope's grants, and by the ends for which they grant this Privilege; to wit, that the Rosarists may show more reverence and respect to their Mother-Altar, and often visit it with more devotion. All which is to be understood (as aforesaid) where these conveniencies may be obtained; otherwise they may perform these devotions, and obtain the like Indulgences in any other Church or Oratory according to the express dispensation of the said Popes. iv Every first Sunday within the Month. 1. HAving confessed and communlcated, a plenary. Greg. 13. Pastoris aeterni die quinta Maii 1581. 2. Or visiting the Altar of the Rosary, a plenary. Greg. 13. 3. Or, being present at the Procession of the Rosary, a plenary. Greg. 13. Ad augendam. 28. Octob. 1577. Paulus 5. Piorum hominum. 15. April. 1608. V Upon the seven Feasts of our Blessed Lady which are, THe Purification, Annunciation, Visitation, Assumption, Nativity, Presentation, and Conception. 1. Being Confessed and Communicated, or being Contrite with a will to Confess and Communicate at fit time, a Plenary. 2. Or, visiting the Altar of the Rosary, a plenary. 3. Or, being present at the Processions of the Rosary upon these days, a plenary. Pius quartus, Dum praeclara meritorum, anno 1562. VI For saying, or hearing the Mass of the Rosary. 1. THey who (by virtue of their privileges) shall say the Mass of the Rosary, gain a plenary Indulgence. 2. Or shall cause it to be said, a plenary: 3. Or hear it, gain all the Indulgences which are granted to them who recite once the whole Rosary, which is a plenary. Paulus tertius ultimo Augusti 1537. The said Mass of the Rosary thus gins: Salve Radix Sancta, etc. which grant is confirmed by Sixtus quintus, Dum ineffabilia 30. Jan. 1586. VII. For saying the Rosary. THey who shall recite the whole Rosary, gain toties quoties a plenary, Julius 2. and Leo 10. who granted a plenary to them, who recited the Crown of our Lady, consisting of sixty three Ave Mary's, with seven Pater Noster's interposed; which Paul the third communicated and extended to all such as should recite the whole Rosary, toties quoties. VIII. For the days in which the Fifteen Mysteries of the Rosary are celebrated. THey, who being truly penitent, confessed and communicated, shall devoutly visit the Chapel of the Rosary upon the days in which the Fifteen Mysteries thereof are celebrated gain a plenary Indulgence. Greg. 13. Pastoris aeterm 5 to. Maii 1581. IX. For praying for the Dead. 1. EVery time they recite the whole Rosary for the departed, they gain the delivery of a soul out of Purgatory. Paulus 3.3o. Junii, 1542. granted this vivae vocis oraculo, to the Rosarists of the Kingdoms of Spain; which Pius quintus: Consueverunt. Greg. 13. Pastoris aeterni, and Sixtus quintus: Dum Ineffabilia, extend to all other confraternities of the Rosary throughout the world. 2. As oft, as they shall say, cause to be said, or are present at the Mass of the Rosary celebrated for that intention, they free a Soul out to Purgatory. 3. All the Indulgences granted to the living, may be applied to the dead, by communicating, saving Mass of the Rosary, reciting the Rosary, etc. for them. Paulus 3.13. Aug. 1537. see John Carthagena Homelia 6. de Rosario. §. 3. X. For them who cannot be present. SUch Brethren and Sisters of the Rosary, who by reason of sickness, a journey, Imprisonment, Persecution, Service, distance, Danger, or any other lawful Impediment, cannot be present at the Processions aforesaid, nor visit the Altar of the Rosary; may notwithstanding gain all the Indulgences, as if they were present. 1. By Confessing and Communicating. 2. Or by saying the Rosary. 3. Or the seven Penitential Psalms, before some Altar or devout Picture. Greg. 13. Ad augendam devotionem. 29. Aug. 1579. Idem in Bulla cupientes 24. Decemb. 1583. XI. Of the Stations of Rome. ALl the Indulgences of the Stations of Rome, are granted to the Members of the Rosary, by visiting upon these days five Altars; or one only (if there be no more) and reciting before each Altar fiv● Pater's, and five Aves; or twenty-five before that one Altar. Leo Decimus Maii 22. 1518, which grant Clement the 7th. recites and confirms in his brief, Etsi temporalium, 8. Idus Maii 1534. And Paulus tertius. Rationi congruit 3. Novemb. 1534. And Pius Quintus Inter desiderabilia, 28. Junii. 1569. XII. ANd these are a chief part of that vast treasure of Indulgences and privileges, granted to the Arch-Confraternity of the sacred Rosary The rest (being of less consequence) would (we conceive) be as tedious to be read, as they are indeed needless to be known by them who shall duly consider, That besides the particular Indulgences (which are determined to certain days, times, and places) there are others which are general, unlimited, perpetual, and which we shall briefly set before you (as a close of this Catalogue of Indulgences) in these two chief heads, drawn out of what is before delivered. I. Every day a Plenary. THe first is; That they who are of the Rosary, in the state of Grace, and having a general Intention to pray for such ends as are required: (which are the three conditions absolutely necessary for the obtaining of any of these Indulgences), may gain a Plenary, upon every day in the year; and consequently every hour of their whole life, By performing any one of these things following. 1. Saying the Rosary. 2. Celebrating the Mass of the Rosary. 3. Causing it to be said. 4. Hearing it. 5. Visiting five Altars (or one if there be no more) and saying five Pater's and Aves before each Altar or 25. before the one. The consequence hereof is most clear. First, because a Plenary is annexed to the due performance of these Acts of Piety, toties quoties, how oftsoever they are done, without any restriction. Secondly, because at Rome, in the Church of St. John Lateran, there may be gained a Plenary, (if any one pleases) six times every day; and in each one of the seven Churches of the Stations. All which, and all other City-Indulgences, are granted to all the Brothers and Sisters of the Rosary (performing the devotions aforesaid) wheresoever dispersed throughout the whole world: by Leo the tenth 22. of May 1518. and by the succeeding Chief Pastors. II. Every day a Soul out of Purgatory. THe second is, That they may every day, (praying, and being disposed as aforesaid) obtain the deliverance of a Soul out of Purgatory; which directly follows from the former: First, since all the Indulgences granted to the living, may be applied for the dead. Secondly, since at Rome, there is every day, in one part or other of the City the delivery of a Soul out of Purgatory. The Particular grants of all these before recited Indulgences may be seen at large in Peter Lowet, Alphonsus Fernandez, Andrea's Coppensteínius, and other Fathers of the order of St Dominick; who have faithfully collected & published them, according to their originals. Misericordias Domini in aeternum cantabo. Psal. 88 Our grateful hearts. O our Eternal King! Shall ever of your boundless mercies sing. §. 14. The General Rules and Statutes of the Confraternity of the Rosary. IT is (in the first place) to be presupposed, That there be a Priest or Dean of the Rosary impowered with sufficient authority from the Superiors of St Dominicks Order to receive such as desire to be admitted into this sacred Confraternity: and to make choice of a Perfect, with such other Councillors and Officers, as he shall conceive requisite for his assistance in order to the managing of the public affairs of the Confraternity. Secondly, That there be also a Chapel or Altar of the holy Rosary, to which all the Brethren and sisters have a particular Relation. Pius Quintus in his Bull, Consueverunt. and in his Bull, Injunctum nobis. Which being supposed, These are the general Rules with their explications. The first Rule. THat all faithful Christians (of whatsoever calling and condition) may be received into this sacred Confraternity; without any obligation to pay any thing for their entrance and admittance. Leo the tenth Pastoris aeterni 1520. pridie nonas Octob. Annotation. THe receiving of what is freely given, and offered by devout persons; Either for the ornament of the Altar; or for the entertainment of him that serves the Altar, or for the succouring of the poor Members of the Confraternity, is not hereby forbidden: But it is inhibited to exact any thing as due, for any ones admittance. First, because it is a spiritual and holy thing; Secondly, to the end the Poor, as well as the Rich, may enjoy this benefit; Thirdly, because this pious Institut, intent, not the Receivers advancement; but his real good who is Received. The second Rule. THere is to be a particular Book provided, wherein the Names and Surnames, of all such as are admitted, must be enregistered. Annotation. IF the keeping of such a Register-Book, or this manner of inrolling, be found in some places and country's inconvenient; It abundantly suffices to have the Names written and delivered to the Perfect of the Confraterternity, though they be presently burnt and canceled. The third Rule. WHosoever is once thus admitted in any one place, is made partaker of the prayers and merits of all them that are of this Confraternity, throughout the whole Univers. Annotation. AS concerning this large participation of spiritual Benefits, See the tenth precedent §. The fourth Rule. NOt only the living, but also the faithful departed (to wit the souls in Purgatory) may be received and enrolled in this Confraternity, and made partakers of these spiritual Benefits and Privileges; if any of the living Brethren and Sisters, (performing for their deceased friends, such pious duties & devotions as the Rules demand,) shall desire and procure it. Annotation. THis is grounded upon that Maxim; That all the Indulgences, which may be obtained by the living, are also applicable to the Dead; The fifth Rule. ALl the Brothers and Sisters are obliged to recite once every week, the entire Rosary, or whole Psalter; which they may (as themselves please) either perform together, or divide into three parts, for their greater ease and conveniency. Annotation. THe whole Psalter or Rosary, (as is before declared §. 5.) is composed of 15. Pater's and 150. Aves: The three parts contain each one five Pater's, and fifty Aves. The Creed is commonly and commendably recited in the beginning, and added to the end of every third part; with some other prayers, (as shall be hereafter set down,) but are no necessary part thereof. The sixth Rule. IN case of any lawful Impediment, the brothers and sisters, causing the Rosary to be recited for them by another, satisfy their own obligation. Annotation. THis is to be understood of some sufficiently excusing circumstance; for it is dangerous to trust a Procurator, when we traffic for Paradise. The seventh Rule. IF through forgetfulness, multiplicity of Employments, or negligence, (and not out of contempt) they omit this weekly Recital of the Rosary, It is no sin, but only a privation (for that time,) of such spiritual benefits, whereof they should otherwise have been partakers. Annotation. YEa, if through carelessness and tepidity, any one shall for a long time neglect the saying of the Rosary; he ceaseth not therefore to be a member of this Confraternity but may return to his wont devotions, and re-obtain the usual graces and benefits without any new admission. The eighth Rule. ALl the Rosarists should be present at the Mass and Procession, which are wally performed in the Head-Chappell, upon all the Feast-days of the sacred Virgin, and first Sundays of the months. Annotation. THis is enjoined by Pius 4. in his Brief Dum Praeclara, etc. Both for the gaining of such Plenary Indulgences as are then, and there granted. And also, that the devout Rosarists, may honour their sacred Virgin-Mother with their presence, and unitedly implore her Patronage and Protection. The ninth Rule. THe Dean, Perfect, and Officers of the Confraternity, are to cause four Anniverssaries, to be every year celebrated at the Rosary Altar, for the Souls of their departed Brethren and Sisters, upon the morrows of our Blessed Ladies four principal Festivities; which are her Nativity, Annunciation, Purification, Assumption. At which, all the Rosarists should also assist, that they may expect the same piety from their surviving Brethren for themselves after their own decease. Annotation. WHen the days next following the four feasts before named, fall out to be either Sundays, or some other greater solemnities: then these Anniversary duties are remitted to the next day, not so hindered. An advertisement. SInce these two last Rules cannot well be practised in some places, The devout Rosarists are exhorted to perform their devotions, upon the days before specified, at their private homes, and in their several habitations, with a Relation to such duties as are then solemnised in their Mother-Chappell; whereby they may gain the same spiritual benefits, as if they were personally there present: As is expressly granred by Pius quintus. Inter desiderabilia 28. June 1569. by Greg. 13. Cupientes: 24. Decemb. 1583. And by Sixtus quintus Dum ineffabilia meritorum. 30. Jan. 1586. The tenth Rule. THe great Feast of the Rosary, is not to be henceforth solemnised (as it was formerly,) upon the 25. day of March, but upon the first Sunday of October. Annotation. THis solemnity was thus translated (from the 25. of March to the first Sunday of October) by Pope Gregory the 13. who instituted the Feast of our Blessed Lady, under the title of the Rosary, as appears at large in his Brief beginning, Monet Apostolus, the first of April. 1573. and ordained it should be (upon that first Sunday of October) perpetually celebrated in the Catholic Church; for an Eternal and grateful rememoration of that most remarkable and altogether miraculous Naval victory gained over the Turks, by a handful of Christians under the conduct of Don John of Austria, in the Bay of Lepanto in the Gulf of Achaia, upon the 7th day of October, which was then the first Sunday of that month in the year of our Redeemer 1571. about the end of Pius quintus' Popedom, (who was the zealous promotor of this holy war) and at the beginning of the Popedom of his no less zealous successor Gregory the thirteenth. In which happy conflict, twenty of the Enemy's Galley's were consumed with fire; as many more inguifed by the waves; one hundred and fourscore taken, the great Bashaw with twenty five thousand Turkish Soldiers slain in the place, most of the residue brought away captives, twenty thousand Christians freed from their slavery, and the Catholic Cause asserted from most imminent danger and calamity. And this glorious victory was obtained (as is piously conceived, says this holy Pope Gregory in his Bull aforesaid) by the Prayers of the devout Rosarists, who even at that very time, were making their public Processions in the several parts of Christendom for this end, most earnestly imploring the divin assistance, (by the Intercession of their powerful Mother) that he would be pleased to protect his Church in her pressing necessity, and favour the just designs of those generous souls, who were then exposing their lives for the preservation of their Faith. Nor did the effect fail (but rather exceed) their hopes and expectation; as hath been briefly declared. The eleventh Rule. THe third Sunday of April is also to be solemnised by the devout Rosarists, according to the grant of Pope Gregory the 13. in his Bull, cum sicut accepimus. Jan. 3. 1579. Annotation. THe reason of the Institution of this solemnity, was the signal Miracle which happened in the City of Pavia; and which was briefly thus. When in the year 1578. all Italy, and particularly Lombary, and more particularly the City Pavia, was afflicted with a violent Plague: The Inhabitants (by advice of the then and there Director of the Rosary) had recourse to the sacred Virgin-Mother in this their extreme and urgent necessity; vowing to erect a Chapel, which should be dedicated Virgini liberatrici, after their deliverance from this eminent danger. The Mother of Mercy heard their prayers; obtained for them a present redress of their miseries, an entire cessation of the raging Pestilence; and they gratefully performed their promises, building a most sumptuous Chapel to her honour. Seraphinus Siccus, General of St. Dominicks Order, was an eye-witness of this famous Miracle. And Pope Gregory the 13. gave most ample and Plenary Indulgences to all such as should devoutly visit the Chapel aforesaid upon the third Sunday of April: which Indulgences were afterwards extended by the same Gregory 13. and Sixtus quintus to all the other Confraternities of the sacred Rosary throughout the world. §. 15. The form of receiving Brothers and Sisters into this sacred Confraternity: With the blessing of their Bedes, Roses, and Candles. And a form of General Absolution at the hour of Death. WHen the Dean of the Rosary hath maturely and prudently considered the quality and condition of the person who desires an admittance into this sacred Confraternity; [Which is a caution only necessary for such Countries and places where the Catholic Faith and profession is under restraint, and where there may be danger of Persecution. For where our Religion is permitted to its full and free exercise, there needs no scruple be made of admitting any one to the Rosary, who humbly petitions for it, unless it be such a Person, whose life and conversation is notoriously and publicly scandalous, without hope of his being reclaimed from his wickedness:] He writes down his name, and enrolls him in the Register-book of the Rosary. Which done, he causes the man or woman to kneel down, before the Altar of the Rosary, (if it be there present,) or some other devout picture, or in any place whatsoever (as opportunity shall permit,) with a Rosary-Candle in his or her hand; and speaks to them briefly in this, or the like manner: Think with yourselves (dear and devout Brethren and Sisters!) that you are now entering into a spacious and specious Garden, full fraught with all sorts of spiritual fruits and flowers: A Garden, wherein sinners may find food to convert them; the Good, means to better them; the Bad, motives to correct them, the Just, way's to confirm them, the Tepid, occasions to excite them; the Desolate, helps to comfort them; the Weak, cordials to strengthen them; the Sick, Physic to cure them, and all Faithful Christians, fit conveniencies to save their soul's; which is the end of our creation, the period of our pretensions, the Crown of all our laborious endeavours in this our earthly Pilgrimage. Now these fruits are not only to be gazed upon, and admired, but to be gathered, swallowed, digested: Nor is it sufficient to have your names enroled in the Rosary Catalogue, and to be externally associated to this sacred Confraternity; but you must seriously resolve upon an honest, honourable, holylife and conversation; a detestation of sin, vice, and vanity; and in brief, a total reformation of your whole outward and inward man. For since you desire to dedicate yourselves this day particularly to God's service, and to make a special profession of honouring his sacred Mother for the future, by becoming a member of her family; you must also endeavour to surpass such others, as pretend not to this height, holiness, and happiness, in all sorts of Christian piety, virtue, and perfection: That so really corresponding to what you outwardly promise, you may deserve to obtain her desired Patronage and Protection. Say therefore with heart and mouth as follows; The Form of offering one's self to the Blessed Virgin. THrice sacred Virgin Mary, Mother of God I N.N. though most unworthy to be registered amongst your servants, yet moved (by that Goodness which the Angels admire in you) to an ardent desire of honouring, loving, and serving you; do here this day withal possible humility, sincerity, and devotion, (in the presence of my Angel Guardian, and the whole Court of Heaven) make choice of you for my singular Lady, Advocate, and Mother; firmly purposing to honour, love, and serve you, with all filial duty, diligence, and fidelity; and to procure (as much as it shall lie in my power) that all others may do the same. I therefore most hearty beseech you, (O merciful and compassionate Mother!) by the precious Blood which your dearly beloved son, my Blessed Saviour, shed for me in his bitter passion; That you will be graciously pleased to receive and admit me into the number of your devout Clients, as one dedicated to your perpetual service. Be you favourable to me (O Blessed Lady!) and obtain for me of your All-powerfull Son, that I may so behave myself in all my Thoughts, Words, and Actions, as never more to think, speak, or act any thing displeasing to his sacred Majesty. Grant furthermore (O my good and gracious Mother!) that I may never forget you, nor forfeit this my now made promise of honouring, loving, and serving you all the days of my life; that so I may never be forgotten, forsaken, nor abandoned by you; but be always protected, aided, and assisted by you, especially in the hour of my Death. Amen. Then he receives him or her into the Confraternity, by speaking these words, and giving them his Benediction, as follows. BY the Authority, which is committed to me for this end, by the Superiors of the holy Order of St Dominick: I receive you into the Confraternity of the Rosary of the most Blessed Virgin Mary: And do admit you to a participation of all the spiritual benefits, which (by the merits of Jesus Christ) the Brothers and Sisters of the sacred Rosary do commonly enjoy. † In the Name of the Father, and of the Son, †, and of the holy Ghost, Amen. Then laying the Bedes upon the Altar; he puts a stole about his neck, and blesseth them for the use of the newly received Brother or Sister: saying as followeth. The Blessing of the Bedes of the Rosary. Vers. Adjutorium nostrum in nomine Domini. Resp. Qui fecit coelum & terram. Psal. Laudate Dominum in Sanctis ejus, laudate eum in firmamento virtutis ejus. Laudate eum in virtutibus ejus: laudate eum secundùm multitudinem magnitudinis ejus. Laudate eum in sono tubae; laudate eum in psalterio & cithara. Laudate eum in tympano, & choro: laudate eum in chordis & organo. Laudate eum in cymbalis bene sonantibus; laudate eum in cymbalis jubilationis: omnis spiritus laudet Dominum. Gloria Patri & Filio, etc. Vers. Dignare me laudare te virgo sacrata. Resp. Da mihi virtutem contra hostes tuos. Vers. Cum dederit dilectis suis somnum. Resp. Ecce haereditas Domini filii merces fructus ventris. Vers. Domine exaudi orationem meam. Resp. Et clamor meus ad te veniat. Vers. Dominus vobiscum. Resp. Et cum spiritu tu●. Oremus. OMnipotens & misericors Deus, qui propter eximiam Charitatem tuam qua dilexisti nos, Filium tuum unigenitum Dominum nostrum Jesum Christum, pro Redemptione nostra, de coelis in Terram descendere, & de Beatissimae Virginis Mariae Dominae nostrae utero, Angelo nunciante, carnem suscipere, crucemque ac mortem subire, & tertia die gloriosi a mortuis resurgere voluisti, ut nos eriperes de potestate Diaboli: Obsecramus immensam clementiam tuam, ut haec signa Rosarii, in honorem & laudem ejusdem Genitricis Filii tui, ab Ecclesia tua fideli dicata, Bene † dicas, & sancti † fices, eisque tantam Sancti Spiritus infundas virtutem; ut quicunque horum quodlibet secum portaverit, atque in domo sua reverenter tenuerit, & in eis ad te secundum ejusdem sanctae Confraternitatis Instituta, divina contemplando mysteria devotè oraverit; salubri & perseveranti devotione abundet; sit que consors & particeps omnium gratiarum, privilegiorum, & Indulgentiarum, quae eidem Confraternitati per sacram Sedem Apostolicam concessa sunt; & ab omni hoste visibili & invisibili semper & ubique in hoc & in futuro saeculo liberetur, & in exitu suo, ab ipsa Beatissima Virgine Maria Dei genitrice, tibi plenus bonis operibus praesentari mereatur. Per eundem Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit & regnat, in unitate Spiritus Sancti Deus. Per omnia saecula saeculorum. Amen. Then he besprinkles the Bedes with holy-water; saying; In nomine Patris, & Filii, & Spiritus Sancti. Amen, and gives them to the party. The blessing of the Roses for the use of the confraternity. Vers. Adjutorium nostrum in nomine Domini. Resp. Qui fecit coelum & terram. PSAL. ECce quam bonum, & quam jucundum habitare fratres in unum. Sicut unguentum in capite: quod descendit in barbam, barbam Aaron. Quod descendit in Oram vestimenti ejus: sicut ros Hermon, qui descendit in montem Zion. Quoniam illic mandavit Dominus benedictionem: & vitam usque in saeculum. Gloria Patri & Filio, etc. ANTIPHONA. Virgo Maria non est tibi similis nata in mundo inter mulieres, florens ut rosa, fragrans sicut lilium. Vers. Ora pro nobis sancta Dei genitrix. Resp. digni efficiamur promissionibus Christi. Vers. Sicut dies verni circumdabant eam flores Rosarum. Resp. Et lilia convallium. OREMUS. DEUS Creator & conservator generis humani, dator gratiae spiritualis, & largitor aeternae salutis! Benedictione tua sacra bene † dicas has Rosas, quas pro gratiis tibi exolvendis, cum devotione ac veneratione Beatae semperque Virginis Mariae hodie tibi prasentamus, & petimus benedici, & infundi in eis per virtutem Sanctae Crucis † benedictionem caelestem: ut qui cas ad odoris suavitatem, & repellendas infirmitates humano usui tribuisti; talem signaculo sanctae Cru † cis benedictionem accipiant, ut quibuscunque in infirmitatibus appositae fuerint, seu qui eas in domibus suis servaverint, vel cum devotione habuerint, aut portaverint, ab infirmitate sanentur; Discedant, contremiscant, & fugiant Diaboli cum suis ministris, de habitationibus illis; nec amplius tibi servientes inquietare praesumant. Per Christum Dominum nostrum. Amen Then he sprinkles the Roses with holy Water, saying, † In nomine Patris, & Filii, & Spiritus Sancti. Amen. The Blessing of the Wax Candles for the Brothers and Sisters of the holy Rosary, to hold in their hands, at the hour of Death. Vers. Adjutorium nostrum in nomine Domini. Resp. Qui fecit coelum & terram. CANTICUM. NUnc dimittis servum tuum Domine: secundum verbum tuum in pace. Quia viderunt oculi mei: salutare tuum. Quod parasti: ante faciem omnium populorum: Lumen ad revelationem gentium: & gloiam plebis tuae Israel. Gloria Patri & Filio, etc. ANTIPHONA. AVE Regina Coelorum, Ave Domina Angelorum, Salve Radix, Salve Porta, Ex qua mundo lux est orta, Gaude virgo gloriosa, Super omnes speciosa, Vale O valde decora, Et pro nobis Christum exora. Vers. Post partum virgo inviolata permansisti. Resp. Dei Genitrix intercede pro nobis. Vers. Domine exaudi orationem meam. Resp. Et clamor meus ad te veniat. Vers. Dominus vobiscum. Resp. Et cum Spiritu tuo. OREMUS. DOmine Jesus Christ, lux vera, qui illuminas omnem hominem, venientem in hunc mundum! Effunde per intercessionem Virginis Mariae matris tuae, & per quindecim ejus Rosarii mysteria, Bene † dictionem tuam super hos cereos & candelus, & sanctificae cas lumine tuae gratiae, & concede propitius ut sient haec luminaria igne visibili accensa, nocturnas depelunt tenebras; Ita corda nostra invisibili igne; id est, Spiritus Sancti Splendore illustrata, omnium vitiorum coecitate careant, ut puro mentis oculo cernere semper possimus, quae tibi sunt placita, & nostrae saluti utilia: quatenus post hujus soecuti caliginosa discrimina, ad lucem indeficientem pervenire mereamur. Qui vivis & regnas Deus, in saecula saeculorum. Amen. OREMUS. DOmine Jesus Christ, splendor gloriae, & figura substantiae Patris, & virginalis uteri fructus! Qui per temporalem Nativitatem tuam divinae Filiationis imaginem per gratiam hominibus contulisti, illosque fratres vocare dignatus es: Auge in nobis famulis tuis, (in Confraternitate virginis Matris tuae gloriantibus) Spiritum gratiae quem dedisti, & has candelas quas in honorem Nominis ejus suscipimus, ita Bene † dicere & sancti † ficare digneris, ut quicunque cas in manibus accensas tenuerit, ab omnibus liberetur tentationibus, & in hora mortis suae, remisnem omnium peccatorum percipiat; & demum ad Te, qui verum lumen es, ipsa dirigente perveniat. Qui vivis & regnas in saecula saeculorum. Amen. Then he sprinkles the Candles with holy Water, saying, † In nomine Patris, & Filii, & Spiritus Sancti. Amen. THE GENERALL ABSOLUTION OR, Plenary Indulgence, To be applied to the Brethren and Sisters of the Rosary, at the hour of their Death. The sick Person (or some other for him) having said the Confiteor, the Priest standing up, says. Misereatur tui omnipotens Deus, & dimissis peccatis tuis, perducat te ad vitam aeternam. Indulgentiam absolutionem & Remissionem peccatorum tuorum tribuat tibi omnipotens & misericors Dominus. Then holding his right hand over his head: he proceeds. DOminus noster Jesus Christus Filius Dei vivi, qui Beato Petro Apostolo suo dedit potestatem ligandi atque solvendi; per piissimam suam misericordiam te absolvat; Et authoritate ipsius & Beatorum Apostolorum ejus Petri & Pauli, & authoritate Apostolica, Absolvo te a vinculo Excommunicationis majoris & minoris, [suspensionis & interdicti] in quantum possum, & tu indiges; & Restituo te Sacramentis Ecclesiae; Communioni & unitati fidelium, † In nomine Pa † tris; & Fi † lii, & Spiritus † Sancti, Amen. Item, Apostolica authoritate mihi commissa & tibi concessa, Absolvo te ab omnibus peccatis tuis, quaecumque toto decursu vitae tuae quomodocumque commisisti, de quibus corde contritus, & ore confessus es, & quorum memoriam non habes, nec recordaris usque in praesentem diem, & de quibus confiteri minimè recordatus fuisti, Et Restituo te illi Innocentiae, in qua eras quando Baptizatus fuisti, ac paritati eidem in quantum claves sanctae Matris Ecclesiae se extendunt. Et per Indulgentiam plenariam a summis Pontificibus, Innocentio octavo & Pio quinto confratribus Sanctissimi Rosarii in articulo mortis constitutis concessam, liberet te Misericordissimus Deus a praesentis & futurae vitae poenis; dignetur Purgatorii cruciatus remittere, portas Inferni claudere, Paradisi januam aperire, teque gaudia sempiterna per sacratissima suae vitae, passionis & glorificationis Mysteria sanctissimo Rosario comprehensa perducere. Et hoc; si de qua agrotas Infirmitate decedas; si non, ex misericordia Dei, salva sit tibi, plenaria haec Indulgentia donec fueris in mortis articulo constitutus. In nomine Patris, & Filii, & spiritus † Sancti Amen. Another shorter form of General Absolution out of Antonius. 1a parte tit. 10. cap 3. §. 5. AUthoritate Apostolica, mihi pro nunc commissa, concedo tibi plenam omnium peccatorum tuorum Indulgentiam & Remissionem. In Nomine Patris, & Fi † lii & Spiritus † Sancti, Amen. §. 16. Of the pious use of Processions. WHereby the devout Rosarists Religiously honour God, and the sacred Virgin Mary, upon the first Sundays of the months, and upon the seven feasts of our Blessed Lady; to wit, The Purification, Annunciation, Visitation, Assumption, Nativity, Presentation, and Conception, and upon the Saturdays, and other Festival days of the fifteen Mysteries. 1. The word Procession signifies literally a passing forward from one place to another: Allegorically, a progress from virtue to vertu: Tropologically, our Peregrination upon earth: Anagogically, our tendency towards heaven. 2. Processions had their beginning in the Age of the old Patriarches; in which the Ark of the Testament, was reverently carried to and fro by the Priests of the Tribe of Levi, who were peculiarly set apart, for that sacred purpose, and performed that office, with great pomp and solemnity: As also when David brought the Ark into the Tabernacle, and Solomon into the Temple, with Hymns, Canticles, and all sorts of musical instruments, and placed it under the wings of the there prepared Cherubins. 3. Our solemn Processions, seem in all things to imitate the Egression of the Israelites out of Egypt. For [1] That people was freed by Moses, out of the hands of Pharaoh: We, by Christ, out of the Clutches of the Devil. [2.] Ensigns were carried before their Troops: And before us Crosses and Banners. [3.] A pillar of Fire went before them: Burning Candles are born before us. [4.] There the Levites carried the Tabernacle of the Covenant, and the Ark of the Testament: Here, the Priests carry the statuas of Saints, the Relics of the Martyrs, or the Pix with the sacred Eucharist. [5.] Aaron the High Priest followed them in his Pontifical habits; and our Chief Priest follows us in his Cope, and Church Ornaments. [6.] There was Moses with his Rod: Here is (a Prelate with his Crosier) a Perfect with his Official staff [7.] The people there marched in complete armour; the Clergymen are here covered with sacred vestments. [8.] they were besprinkled with Blood: we with holy water. [9] they had a Josuah for their conductor, and conqueror, we have a Jesus. [10.] they came at last into the Land of Promise: and we come up to the holy Altar, in hope to arrive one day at Heaven, our promised home and happy country. 4. Our Processions are the Memorials of our Redeemers mercies, minding us of the Piocessions he made from his eternal Father's bosom, into the womb of the blessed Virgin, from her womb into the Manger: from the Manger, to Jerusalem: from Jerusalem, to the Mount Olivet: from Mount Olivet, back to his heavenly Father; All which we gratefully commemorating, move after his sacred Standard the Cross, and make to him our humble supplications, that we may pass after him, from this our Pilgrimage, to his Paradise: from the Church Militant, to the Triumphant. 5. Our Processions (especially those of the pious Rosarists (are also Commemorations, and Imitations of the blessed Virgin-mothers' journeys upon Earth: when she [1.] carried, or [2.] accompanied, or [3.] followed her beloved Son Jesus; [1.] when she carried him in her sacred womb into the Mountains, to the house of Zacharie and Elizabeth, and into the Bethleem stable: and when she carried him in her sacred arms into the Temple, and into Egypt; [2.] when she accompanied him, being twelve years old to Jerusalem: and being thirty years old throughout Judea and Galilee in his preach. [3.] when she followed him laden with his Cross to Mount Calvary. And surely, if all the journeys and pilgrimages from place to place, of Jesus and Mary upon Earth, may not properly be called Processions: yet they may fitly be styled the exemplary Pattern of our Processions, which are made to their likeness, and in their memory and imitation. 6. There are four chief and solemn Processions celebrated yearly and universally by the Catholic Church. [1.] in the Purification of the blessed Virgin Mary: [2.] upon Palm-Sunday: [3.] upon Easter day: [4. upon Ascension day, in memory and representation of that last Procession wherein the Disciples waited upon our Redeemer to Mount Olivet, to see him assumpted into Heaven: where it is to be noted, that in the Primitive Church, there were made two weekly Processions: one upon Sunday, in memory of the Resurrection, and another upon Thursday; in memory of the Ascension: Whence sprung up that common Proverb of Thursdays being near a kin to Sunday.) But when afterwards the Festivities of Saints became multiplied, the Solemnity and Procession of Thursday was abrogated by Pope Agapitus, and transferred also to that of Sunday: which is therefore still observed in the joint memory of the Resurrection and Ascension, in all cathedral and conventual Churches. 7. To these four Processions may be added those of the greater and less Litanies; which are also yearly and generally celebrated; the Procession of the great Litanies, upon St. Marks day, instituted by Pope Gregory the great, to implore the divin assistance against the then raging Pestilence, the Procession of the less Litanies, upon the three day's before the Ascension begun by St. Mamertus Bishop of Vienna, to implore a remedy against the many miseries, wherewith France was then afflicted. Both which customs were afterwards confirmed by the Church, and commanded to be kept by all her faithful children. 8. Having prefated thus much of Processions in general, let us briefly consider them of the sacred Rosary in particular, which (as aforesaid) are made upon each first Sunday of the month, and the blessed Virgins Festivities. 1. The first Ceremony in these (as in all other) Processions is the carriage of the Cross, [1.] because it is the ancient and perpetual custom of the Catholic Church, to carry the Cross before in all her supplications. [2.] because the Cross is the common sign, mark, and cognisance of all Christians. [3.] to show that the pious Rosarists ground all the hope and confidence of their prayers and supplications, chief upon the merits of Christ's passion. [4.] because the Devil being once fully conquered by the Cross; is again foiled, defeated, and put to flight by these Processions. 2. The second is, the relics of Saints. [1.] to profess the Communion of the Saints of both Churches, Triumphant and Militant. [2.] to declare that we beg the Saints intercessions. [3.] to honour God in them. 3. The third is, the Statue of the blessed Virgin. [1.] this is the custom of the Church, and the tradition of our Ancestors. [2.] it is a confusion to Heretics, and Image-haters: and a motive to us (at the sight of her sacred Representative) to pray unto her for their conversion, who is entitled by the Church the confoundress of all Heresies throughout the whole World; (This praying for the conversion of Heretics, being one of the principal causes of these our Processions. [3.] it is a practice, which Heaven hath frequently approved of, by many signal miracles. Let us insist a little upon this point, and prove this carriage of our blessed Lady's Image or Statue in Processions to have been the continual practice of the Catholic Church, by producing some few, but most famous examples amongst the multitude which might be cited out of authentic writers: in order to confute, not only such flat Heretics, as fond affirm these manner of Processions to be no other than modern and monkish inventions: but also such ignorant and critical Catholics, as scruple to render this sort of honour to her, who can never be sufficiently honoured by any human industry. Poor deceiv d, and undevout wretches deserving rather to be pitied for your ignorance, than to be satisfied by arguments, in a subject of so clear evidence we will stick steadfastly to our well-taken up Tenants, continue cheerfully in our rightly intended devotions, and pray perseverantly for your illumination, in our sacred Processions, hoping at last to conquer your peevishness by our piety and charity, and by her power and intercession: in whose name, for whose love, and to whose honour, we (the children of Mary) are gathered together (as brethren in one heart, soul and mind) to march under the Banner of the sacred Rosary. We therefore (returning to our intended purpose) confidently affirm, that the Examples of our pious Ancestors, and the miracles wrought by the carriage of our blessed Mother's Images in Procession, are sufficient warrants and motives to induce us to the same devout practice, Examples and miracles! which may abundantly be read throughout the whole body of the Ecclesiastical histories; from whence we will borrow these few following instances. And to begin with our great St, Gregory (who sat in the Roman chair, in the year of Christ, 601. at which time the Inhabitants of that City died suddenly, lying in their beds, sitting in their houses, walking the fields, standing in the streets: so violently raging was the pestilential contagion!) he indicting a three day's supplication, let us (says he) O my afflicted children! meet together in the Church of blessed Mary, the perpetual Virgin, and holy Mother of our Lord Jesus Christ, and there w th' sighs, tears, and prayers implore the divin mercy, for the remission of our sins, and the remedy of our miseries. The people being gathered together accordingly, He in his own person, takes the sacred Virgin's Picture, drawn by St. Luke's pencil, (which picture is carefully kept, and highly honoured even till this day, in the same Church of St. Marie ad Praesepe, or, of the manger in a sumptuous chapel, built by Paulus quintus, for that purpose) and carries it along the street in Procession; when behold the celestial Spirits, are heard echoing forth the blessed Virgins praises, in answer to their pious hymns and Litanies, the air is filled with the melodious harmony of angelical Choristers, in toning sweet Athems to her honour, and saluting her with these sacred words, (used ever since by the Church in the paschal Office.) Regina coeli laetare; etc. O Queen of Heaven rejoice, Alleluja. for he whom you deserved to bear, Alleluja. Is risen from death as he foretold, Alleluja. To which the holy Pope, by divin inspiration, added of his own. Pray unto God for us, Alleluja. and an Angel is seen upon the top of the Adrian tower, putting up a Sword into its scabbard. The astonished St. Gregory, inferring, from that action, a mitigation of the divine indignation, denounces to the no less ravished people, a Quietus est, from the Court of Heaven. And (O admirable prodigy of the divin mercy! O clear testimony of holy mary's Power!) there immediately followed a full and happy delivery from that dire disease and mortality. And is not this only miracle, (wrought in the open view of the world, done in the head-city of the Universe, acted (as to that part of it which is cavilled at,) by the Churches chief Pastor, and Christ's vicegerent upon earth, and registered by so many undeniable and authentic authors) able to confound you; O Heretics and Image-haters! capable to convert you: O half-Catholiques, and dishonourers of holy Mary! sufficient to comfort you: O devout children of the sacred Rosary! yet cast an eye upon some others of like nature, in the succeedding ages. St. Stephen the third, making a Procession on his bare feet, together with the Roman Clergy and people, and carrying a holy Image on his own shoulders to the same Church of St. Marry at the Manger, implored and obtained the like heavenly assistance. Sergius the Patriarch of Constantinople, carried the sacred Virgin's Image in procession about the Citie-walls, and received a present and miraculous remedy against Caganus, and the rest of the Scythians, his besieging enemies. The same was done under Heraclius the Emperor in his Persian expedition who thereupon obtained a complete victory over his enemies, destroying (with the loss only of fifty of his own Soldiers) the two vast Armies of Duke Razates, whose golden Armour he afterwards hung up as a trophy to the victorious Virgin. And when the same City of Constantinople was again straightened by the cruel Saracens, the distressed Inhabitants making their accustomed addresses to their Powerful Patroness, and carrying her sacred Effigies, as formerly about their besieged walls, saw their Enemies suddenly perishing before their faces: some with fire from Heaven, the rest with famine, pestilence, shipwreck, and such like severe punishments: In memory of which miraculous delivery the grateful Citizens celebrated an annual Festivity in her honour, by whose help they obtained it. Many more examples might be here multiplied: in Constantin the last Eastern Emperor, Emmanuel the Conqueror of Pannonia, Joannes Ximisca the Overcomer of the Russians, Joannes Commenius the Triumpher over the Persians. etc. But these few are more than sufficient to vindicate this our pious custom, not only from Innovation, but from all other aspersions whatsoever. The fourth Ceremony in these our Processions is the carriage of wax-Candles, or Torches, in imitation, of the Churches ancient custom, observed upon the day of the blessed Virgin's Purification: of which our St Bede said long since: This good custom speading itself abroad, was kept also in the other Festivities of the sacred Mother, and Virgin Mary. The fifth and last Ceremony is the singing or reciting of the Litanies of our blessed Lady of the Rosary: which Litanies are sung in the Church called our Lady of Minerva in Rome, and in many other Churches throughout all Italy upon every Saturday, by the approbation and authority of Pope Gregory the thirteenth in his Brief bearing date, April the fifteenth 1580. which Litanies are as follow's after this Elevation. §. 17. An Elevation for the Procession of the Rosary. O Sacred Virgin-Mother! Conduct my footsteps, my thoughts, and my prayers; [1.] That I may honour your Excellencies, Greatnesses and Glories, [2.] That I may submit to the Sovereign power you have over me; [3.] That I may implore and obtain your favour and mercy, which are the three Ends and Intentions I propose to myself in accompanying this sacred Procession, which is now made in your honour by your faithful children and servants. I intent also hereby to honour, all your sacred courses and journey's. The first, (which in your tender age) you made to the Temple, to present and consecrate yourself entirely to the divin Majesty, dedicating to him your body by a vow of perpetual Virginity; your soul, by a resolution of future affection; and all your Actions, by a Sacrifice of your whole life to his service. The Second, which (being declared God's Mother) you made into the Mountains, to visit your Cousin Elizabeth, to sanctify St John Baptist, to bless that whole Family. The third, which (being big with the divin Word Incarnate) you made from Nazareth to Bethleem, to show your loyal Obedience to an Earthly Prince's Edict; but more to profess your prompt subjection to the Heavenly King's Providence. The fourth, which (bearing your Blessed Babe in your arms) you made from Bethleem to the Temple, to offer up to the Eternal Father, the highest and holiest Oblation that ever was, or shall be offered to his divin Majesty: An Offering which was the full accomplishment of all the ancient Figures and Sacrifices. The Fifth, which, (to avoid Herod's cruelty) you made with your tender son Jesus, and your dear Husband St. Joseph into Egypt. The sixth, which (having lost your beloved Jesus) you made to Jerusalem, carefully seeking him. The seventh, which (during his three last years preaching;) you made throughout Judea, and Palestin; painfully following him. The eighth, which (in the time of his Passion), you made to Mount Calvary dolefully accompanying him. The ninth, which (having completed your happy Pilgrimage upon earth) you made to Paradise, to remain there, the glorious Empress of Heaven for evermore. In the honour of these your journeys, O sacred Virgin! Star of the Sea and Guide of my life!) I will take my steps in this present Procession; humbly desiring to run after the odours of your sweet perfumes, (that is, to imitate the examples of your heroic virtues) that so I may be found worthy to accompany you in Celestial glory, and there with you to bless, praise and honour, the Father, Son, and Holy Ghost for all Eternity, Amen. THE LITANIES OF OUR BLESSED LADY OF THE ROSARY. Antiphona. Sub tuum Praesidium confugimus Sancta Dei Genitrix, nostras deprecationes ne despicias in necessitatibus nostris, sed a periculis cunctis libera nos semper, Virgo gloriosa & benedicta, Domina nostra, Mediatrix nostra, Advocata nostra, tuo filio nos reconcilia, tuo Filio nos commenda, tuo Filio nos representa, nunc, & in hora mortis nostrae. KYrie Eleyson. Christ Eleyson. Kyrie Eleyson. Sancta Trinitas unus Deus, miserere nobis. Virgo, Audi nos. Virgo, Exaudi nos. Sancta Maria, Sancta Dei Genitrix, Ora pro nobis Sancta Virgo Virginum, Mater Pietatis, Mater Veritaetis, Mater Charitatis, Virgo Potentissima, Virgo Prudentissima, Virgo Clementissima, Ancilla Domini mitis, Ancilla Christi humilis, Ancilla Dei fidelis, Sponsa aeterni Patris, Filia summi Regis, Templum Spiritus sancti, Domus Dei, Sanctuarium Christi, Sacrarium Paracleti, Speculum Justitiae, Sedes Sapientiae, Fons Misericordiae, Salus Infirmorum, Refugium Miserorum, Advocata Peccatorum, Stella rutilantior, Luna pulchrior, Sole splendidior, Scala Coeli, Porta Paradisi, Domina Mundi, Cedrus Fragrans, Myrrah Conservans, Balsamum Distillans, Flos Virginitatis, Lilium Castitatis, Rosa Puritatis, Palma Virens, Virga florence, Gemma Refulgens, Oliva speciosa, Columba Formosa, Mulier Gratiosa, Rubus Incombuftus, Hortus Conclusus, Puteus Signatus, Vellus Gedeonis, Favus Sampsonis, Thronus Salomonis, Vitis fructificans, Navis abundans, Arca Salvans, Gloria Saeculi Honor Populi, Nutrix Parvuli, Regina Angelorum, Regina Patriarcharum, Regina Prophetarum, Regina Apostolorum, Regina Martyrum, Regina Confessorum, Regina Praedicatorum, Regina Virginum, Regina Sanctorum Omnium, Regina Sanctissimi Rosarii. Ab omni malo & Peccato, Libera nos Domina. Per salutiferam Nativitatem & beatam Praesentationem tuam, Te rogamus Domina. Per sanctam Purificationem & caelestem vitam tuam, Te rogamus Domina. Per admirabilem Assumptionem, & gloriosam Coronationem tuam, Te rogamus Domina. Ut veram paenitentiam & perseverantiam, nobis impetrare digneris, Te rogamus Domina. Ut Ecclesiasticos ordines & Catholicos Princ●pes conservare digneris, Te rogamus Domina. Ut hanc nostram, Cunctasque Congreg●tiones tibi devotas auge●e & Conservare digneris, Te rogamus Domina. Ut hanc nostram, Cunctasque Congregationes tibi devotas, augere, & conservare digneris, Te Rogamus Domina. Ut Populo Christiano Pacem, salutem, & abundantiam obtinere digneri, Te rogamus Domina. Ut Navigantibus portum, pro Fide pugnantibus Victoriam, Fidelibus vitam, defunctis Requiem aeternam Impetrare digneris. Te rogamus Domina. Vers. Ave de coelis Alma, Resp. Sucurre nobis Domina. Vers. Ave de coelis Pia, Resp. Fer opem nobis Domina. Vers. Ave de coelis Dulcis, Resp. Intercede pro nobis Domina. Vers. Sancta Maria, Mater Christi, Resp. Audi rogantes servulos; & impetratam nobis coelitus tu defer Indulgentiam. Vers. Orate pro nobis omnes Sancti Dei, Resp. Ut digni efficiamur promissionibus Christi. Vers. Salvos fac servos tuos, & Ancillas tuas. Resp. Deus meus, sperantes in te. Oremus. SUpplicationem servorum tuorum, Deus miserator exaudi, ut qui in Societate sanctissimi Rosarii Dei genitricis & Virginis Mariae congregamur, ejus intercessionibus a te, de instantibus perisulis eruamur. Deus, cujus unigenitu●, per vitam, mortem, & Resurrectionem in nostrae carnis substantia, nobis salutis aeternae praemia comparavit, Da famulis tuis haec omnia per Sanctum Rosarium recensentibus, imitari quod gessit, sentire quae pertulit, & assequi quod promisit. Tribue, quaesumus Domine, omnes Angelos & Sanctos tuos jugiter pro nobis orare, & eos clementer exaudire digneris. Ecclesiae tuae, Domine, preces placatus admitte, ut destructis adversitatibus, & erroribus universis, secura tibi serviat libertate. Custodi (Domine!) famulum tuum, N. Patronum nostrum, pro quo Majestati tuae supplicam us, ut in fide Catholica, constans perseveret, ac vita hujus pericula illaesus pertranseat, nullisq tentati nibus a te summ● bono unquam so paretur, Remittantur illi, quaesumus, peccata, quibus iram tuam promeruit: Augeatur in eo justitia, Tibi, Majoribus, & Proximis exhibenda: Vocationi suae, in qua degit, probe satisfaciat: aequè in prosperis atque in adversis rebus sese moderatè gerat; Atque finem Vitae faelicem, te duce, conseqatur; Corpus illius & Animam, Vitam & mortem tuae divinae gratiae magnoperè commendamus, ut Benedictionis tuae Virtute in Viis omnibus dirigatur, & contra omnes hostium, tam visibilium quam invisibilium, insidias defendatur; Per Christum Dominum nostrum, Vers. Ave Maria, Resp. Gratia plena, Vers. Dominus tecum, Resp. Benedicta tu in mulieribus, & Benedictus fructus ventris tui, Jesus. Jesus Christus Amen. Vers. Sancta Maria, Mater Dei, ora pro nobis Peccatoribus, nunc & in hora mortis nostrae. Resp. Et fidelibus defunctis requiem sempiternam impetra. Amen. Benedictio. Nos cum Prole pia Benedicat Virgo † Maria. A devout recommendation to the ever blessed Virgin, after Procession. O Mother of Mercy, Mother of Power, Mother of Jesus, Mother and Advocate of poor and repentant Sinners, to whom your care and affection is greater than that of a Mother to her child! Into your sacred hands, and heart, I do most humbly recommend this day and for ever my body and soul, all that I am and have, my life and my death, that in all I may seek your Son's honour, and find my own happiness. Beg for me (O blessed Mother!) diligence to seek Jesus, love to find him, obedience to follow him, purity to see him, charity to embrace him, patience to suffer for him, devotion to sigh after him, indifferency to adhere to him, and perseverance to remain with him for evermore. O Empress of Heaven, Beauty of Angels, and Lady of Love! How long shall nature, sensuality, and selfishness bear sway? How long shall I seek, and not find; sigh, and not enjoy; live, and not truly love Jesus and Mary; the good Son, and glorious Mother, the holy Fruit, and happy Tree. O my compassionate Mother! obtain for me your poor child, counsel in all my doubts, comfort in all my distresses, courage in all my temptations, and confidence in all my troubles. Help me (O holy Mother of my Lord Jesus!) to be truly humble in myself, truly devout and loyal to my God, truly obedient to my Superiors, and truly meek to all. Be you always mindful of me (O my dear Mother!) both living and dying; and then especially have a care of me, when I forget myself by falling into Sin, and when my Soul must be forced out of my Body by death; that after death I may see, praise, and love both you and your Son Jesus for all eternity: Amen. THE LITANIES OF OUR BLESSED LADY OF LORETTO. So called, For that they are usually sung in that sacred Church of Loretto, upon all the Saturdays in the year, and Feasts of the Blessed Virgin Mary. THE pious Rosarists may please to take notice, that some years since there were certain Religious Persons, who agreed together to recite daily these holy Litanies for the happy death of each other; to whom many thousands joined themselves, throughout all Italy, Spain, France, Germany, and the Indies. And why should nor the like sacred Association be established also in our Country, amongst such devout Christians as are equally zealous of the Blessed Virgins honour, and as much desirous of a happy death? We therefore (the Compilers of this Book) do hereby declare unto all you, (the devout Children and Servants of our Common-Mother the ever Blessed Virgin Mary) that we intent henceforth to recite daily these following Litanies for each others happy death: And that we do now, (even by these presents, without any further declaration or ceremony) admit, receive, and associate unto our self, and to a joint Communication with us in these our prayers; All such as being desirous thereof, shall mutually perform these three following points. 1. Recite daily these Litanies, with the adjoined Anthem and Prayer, to the sacred Virgin, and to Saint Joseph. 2. Recite them for all such as ar● thus associated, as they all recite the same for him. 3. Recite them for his own and their happy death, and for the obtaining of Grace necessary for that purpose. ANTHEM. WE fly to your Patronage (O sacred Mother of God) despise not our Prayers in our necessities, but deliver us from all dangers, O ever glorious and Blessed Virgin! Our Lady, our Mediatrix, our Advocate! Reconcile us to your Son, recommend us to your Son, represent us to your Son, now, and at the hour of our death. Lord have mercy upon us. Christ have mercy upon us. Lord have mercy upon us. Christ hear us. O Christ graciously hear us. God the Father of Heaven, Have mercy upon us. God the Son, Redeemer of the world, Have mercy on us. God the Holy Ghost, Have mercy on us. O holy Trinity, one God, Have mercy on us. Pray for us. Holy Mary, Holy Mother of God, Holy Virgin of Virgins, Mother of Christ, Mother of Divin Grace, mother most pure, Mother most chaste, Mother undefiled, Mother untouched, Mother most aminable, Mother most admirable, Mother of our Creator, Mother of our Redeemer, Virgin most Prudent, Virgin most Venerable, Virgin most Renowned, Virgin most Powerful, Virgin most Merciful, Virgin most Faithful, Mirror of Justice, Seat of Wisdom, Cause of our Joy, Spiritual Vessel, Honourable Vessel, Vessel of singular Devotion, Mystical Rose, Tower of David, Pray for us. Tower of Ivory, House of Gold, Ark of the Covenant, Gate of Heaven, Morning Star, Health of the Weak, Refuge of Sinners, Comfort of the Afflicted, Help of Christians, Queen of Angels, Queen of Patriarches, Queen of Prophets, Queen of Apostles, Queen of Martyrs, Queen of Confessors, Queen of Virgins. Queen of all Saints, Queen of the most sacred Rosary, Lamb of God, who takest away the sins of the World, Spare us, O Lord. Lamb of God, who takest away the sins of the World, Hear us, O Lord. Lamb of God, who takest away the sins of the World, Have mercy on us. ANTHEM. WE fly to your Patronage (O sacred Mother of God) Despise not our prayers in our necessities, but deliver us from all dangers, O ever glorious and Blessed Virgin, our Lady, our Mediatrix, our Advocate! Reconcile us to your Son, Recommend us to your Son, Represent us to your Son, now, and at the hour of our death. Verse. Pray for us, O holy Mother of God. Resp. That we may become worthy of Christ's promises. Let us pray. REmember (O most compassionate Virgin Mary! Mother of Power, Mercy, and Consolation!) That it was never yet heard or known, that any one was by you rejected, who in his grievous pressures, and afflictions, had recourse to your powerful Prayers, Patronage, and Protection. Emboldened with this confidence, we your distressed Children of the holy Rosary, with eyes full of tears, and hearts full of sorrow, make now to you (O sacred Virgin Mother!) our most humble addresses in these our present and pressing necessities. Despise not our words, we beseech you (O Blessed Mother of the Word Eternal and Incarnate!) Reject not the Petitions of your poor servants, (O you pious Comforter of all afflicted Souls!) but graciously vouchsafe to hear us, to help us, to protect us, and to obtain for us the accomplishment of all our just and humble desires; That we may have fresh occasion to admire your transcendent Mercy, Charity, and Compassion, and to magnify and praise with eternal gratitude and thanksgiving, the infinite goodness of your Divin Son, our sweet Saviour, Christ Jesus. The Verse and Prayer of Saint Joseph. Verse. The just man shall flourish as a Palmtree. Resp. He shall be multiplied as the Cedar of Libanus. Let us pray. ASsist us, O Lord, we beseech thee, by the merits of Saint Joseph, thy sacred Mother's Bridegroom; that what we are unworthy to obtain, may be granted us by his intercession: who livest and reignest world without end. Amen. §. 18. Several other Prayers. Whereof one or more may be sometimes added after the Litanies of our Blessed Lady, according to each one's Devotion, Occasion, or Necessity. I. A Filial Recommendation of our self to the sacred Virgin-mothers' protection. O Sacred and Sovereign Lady-Mother! next after God, the only hope of my soul! Into that singular faith, commendation, and custody, whereby your tenderly loving Son, Christ Jesus my Saviour, recommended you from the Cross to his dearly beloved Disciple Saint John: I do this day, and all the days of my life, commend and commit my body, my soul, my senses, my honour, all my hope and comfort, all my anguishes, miseries, and afflictions, all my thoughts, words, and actions, my whole life, and the final end thereof: Most humbly beseeching you, that I may (by your powerful intercession) be preserved from all sin, from all scandal, from whatsoever may any way displease yours, or your Son's pure eyes, provoke your anger, or hazard the loss of your favour, and from a sudden and unprovided death. Obtain for me, I beseech you, (O my glorious Lady-Mother!) that I may be truly penitent for all my past offences, that I may manfully resist all present occasions of sin, that I may walk more warily and innocently for the future. Let me feel your prompt and powerful assistance during the whole course of this my lives pilgrimage; and in the dreadful day of my judgement, be you pleased (O sacred Mother!) to become my pious Advocatrix at the Tribunal of your Son Christ Jesus: To whom, with the Father and the Holy Ghost, be all honour and glory for evermore. Amen. II. A Prayer for a happy death. O My dear Lord Jesus! I most humbly beseech you by those most bitter pains and pangs which you suffered for me in your cruel passion, and particularly in the hour wherein your Divin Soul passed forth of your Blessed Body; take pity upon my poor and sinful soul in its last agony, and in its passage to Eternity. And you, O compassionate Virgin-Mother Mary! remember how you sadly stood by your dear Son dying on the Cross, and by that your excessive grief, and your Sons sacred death, assist my soul in its last conflict with death, and conduct it to a happy Eternity. And you, O glorious Saints, John, Joseph, Nicodemus, Lazarus, Mary Magdalen, Mary of James, Mary of Salome, and Martha, who stood by my dear Redeemer Christ Jesus expiring on the Cross; assist me also in the hour of my souls departure, and accompany it to a happy Eternity. Amen. III. A General Prayer, for our selus, our Friends, and the whole Church. DIssolve we beseech you, O Lord, by your bounty, the bonds of our sins; and by the intercession of the sacred Virgin, and all your blessed Saints, preserve us, our Friends, our Brethren, and our Benefactors, in your grace and sanctity: Purge, O Lord! from all impiety, and enrich with solid virtues and perfections, all such as have any relation to us by consanguinity, affinity, or familiarity; grant us health of body, peace of mind, quiet of conscience; assist us against all our visible and invisible adversaries; destroy in us all carnal and worldly desires; impart wholsomness unto the Air, and to the Earth fruitfulness; unite the hearts both of our Friends, and of our Enemies, in true love and charity; defend all them of our Confraternity of the sacred Rosary from all contagious diseases, from all plaguy infection, and from all heretical cruelty and incursion. Protect our chief Pastor, our Superiors, the Clergy and the whole Body of the Catholic Church, from all misery and adversity; give prosperity to the living, and rest to the departed; and let your divin blessing be upon us all, this day, and evermore. Amen. iv A Prayer for the conversion of Heretics and Infidels. O Almighty and all-mercifull God who seekest and desirest the salvation of all souls; Take pity (we beseech thee) upon all such as are seduced with pestiferous errors, and segregated from the unity of thy sacred Church: Pardon them, O Lord! for they perceive not what they do; Illuminate the eyes of their understanding, O true light of all spirits! that they may see their own blindness, and seeing it, may speedily abandon it; and that so becoming sincerely reconciled to thee the supreme Shepherd, and to thy Church the only safe Sheep-fold, they may joyfully praise and magnify thy mercies, together with us thy faithful Children, for evermore. Amen. V A Prayer for a special Friend. PReserve, O Lord! this your servant, and our Benefactor N. for whom we humbly offer up these our Petitions to your sacred Majesty; beseeching you to grant him a perseverant constancy in the Catholic Faith, a safe passage through this lives dangerous pilgrimage, and that no worldly, carnal, or diabolical temptations may have the power to separate him from you his prime and only good. Pardon his sins, we beseech you, whereby he hath deserved your indignation; Increase his justice, due to yourself, and to his neighbour; give him grace to correspond to the calling and condition wherein you have placed him; let him be equally moderate, patiented, resigned in adversity, and in prosperity; direct him in all his ways, and defend him against all his enemies, and grant him finally a happy death and departure out of this world, and a speedy passage after death to the fruition of your eternal felicity. VI A Prayer for a Friend in Tribulation. VOuchsafe (we beseech you, O merciful Creator!) to afford the sweetness of your consolation to your afflicted servant N. Remove (O Lord!) according to your good pleasure, the heavy burden of his calamities; give him patience in his sufferings, resignation to your providence, perseverance in your service, and a happy translation from this calamitous life to eternal glory. VII. A Prayer for a Friend in his sickness and infirmity. O Sovereign Lord God the Author of our health, and our comfort in sickness; in the watch of whose divin providence run all the moments of our lives earthly pilgrimage! Hear (we beseech you) the prayers which we pour out before you for N. your infirm, but faithful servant; and mercifully restore him to his former welfare, that he may henceforth walk more worthy of his calling, and make greater progress in Christian virtue and piety. But if it be your pleasure (O supreme Lord of life and death!) to call him hence to Eternity, let your most just will (O heavenly Father!) be accomplished in this, and in all things whatsoever; only let Death find him well prepared, and rightly disposed! Let him humbly kiss your paternal rod which chastiseth him, and patiently submit to the cross which your loving hand hath laid upon his shoulders: let him behave himself, during the remaining time of his infirmity, as befits a pious and devout Christian; free from pusillanimity and despair, full of hope and filial confidence: And finally, being strengthened with the Sacraments, reconciled to his Enemies, and settled in your grace and favour, let him cheerfully expect, and joyfully embrace Death's summons, and his bodies and souls separation. Amen. VIII. A Prayer for our Enemies, Detractors and Persecutors. O Meek and merciful Lord Jesus! the great Master Exemplar, and Practiser of Peace, Charity and Union amongst men! Who hast commanded us to love our Enemies, and to do good for them that hate us, and who prayed on the Cross for your capital Adversaries; increase within us (we most humbly beseech you) the spirit of Christian charity, meekness, and sweetness; that we may freely, sincerely, and hearty forgive all such as have any way offended us, injured us, or persecuted us; and that we may conquer all our Enemy's malice by our fraternal compassion and affection: Bestow on them also, (O blessed Saviour!) the same spirit of perfect peace, love, and charity; and powerfully defend us from all their treachery and deceits. Amen. IX. A Prayer for a Woman great with Child, or labouring in Childbed. O Most dread Sovereign! who for the just punishment of the first Woman's prevarication, have pronounced and imposed a severe and unavoidable sentence of malediction upon all Womankind, to wit, that they should conceive their Children in Original sin; that having conceived them, they should be subject to many miseries; and that they should bring them forth with the hazard of their own lives: we most humbly beseech you, (O undrainable Fountain of goodness and mercy!) that you will be graciously pleased by your Blessed Mothers pious intercession, to mitigate the rigorous edict of this general Law in behalf of this your poor Handmaid, (now labouring in the pangs of Childbed) and to give her courage, comfort, and patience in her sorrows. Grant that in due time she may be happily and speedily delivered; that the Child she bears in her womb, may be brought forth into the world, accompanied with all such perfections of body, soul, and senses, as are befitting our human nature, that it may live to be reborn by sacred Baptism, and that both the Child and the Mother may become your faithful servants. Amen. X. A Prayer to appease the Divin Indignation, in any public or private necessity. WHen we compare, O Lord! your punishments with our own impieties, we are forced to confess, that our crimes do far exceed your chastisements. We are sensible of our sins penalty, but we leave not our sinful pertinacy; our sick minds are troubled, but our stiff necks are not bowed; our life languishes under the burden of our afflictions, and yet we amend not our wicked actions; we acknowledge our misdeeds in the day of correction, and we forget what we bewailed after the visitation. If you, O Lord! stretch forth your hand to strike us, we make you large promises; if you sheathe your sword, we fail in our performances. If you scourge us, we petition you to spare us; if you mercifully spare us, we again maliciously provoke you to scourge us. Behold, O dread Sovereign! you have us self-accused, adjudged, condemned; and we well know, that unless you will pardon us, we must needs perish. Grant unto us (O compassionate Father!) that which we desire, though we deserve it not, who hast given us a being when we were not. Amen. XI. A Prayer to withdraw our minds from the superfluous cares and solicitudes of this World. O Lord, our true Lover, our faithful Teacher, our bountiful Nourisher! Take from us all vain, superfluous, and noxious cares and solicitudes; and since you have been graciously pleased to promise us, that yourself will make a sufficient provision for us, grant that we may confidently rely in all things upon your sacred providence. Let us therefore fix our hearts and affections upon heavenly objects; let us seek only your Kingdom, and be only solicitous for the advancement of your honour and glory; let us run on cheerfully, courageously, perseverantly, in the way of your precepts, during our earthly pilgrimage, that so we may be finally translated to your heavenly Paradise. Amen. XII. Prayers to be said in time of the Plague. The ANTHEM. REmember your Covenant (O merciful Creator!) and say to the smiting Angel, Now hold thy hand; that the Earth may not become desolate, and every living soul destroyed. Verse. Lord let your anger cease from your People. Answer. And from your City. Let us pray. HEar (we beseech you, O compassionate Lord God) the prayers of your People; and as we confess our selus to be justly afflicted for our offences, so be you pleased in mercy to free us, for the glory of your own sacred name. O God who well knows that our human frailty cannot subsist amidst so many and great dangers, without the support of your divin favour and assistance. Give us (we beseech you) health of mind and body; and grant that we may overcome by your help and mercy, what we deservedly suffer for our own sins and impieties. Lord! lend a gracious ear to the petitions of your poor servants, grant them the desired effect of their faithful supplications, and avert from us the fury of the raging Pestilence; whereby the hearts of all mortal men may humbly and gratefully acknowledge, that such scourges proceed from your just anger and indignation, and cease through your boundless mercy and goodness. A Prayer to the sacred Virgin-Mother, called the Miraculous Prayer against the Plague. THe Star of Heaven, whose snowy breast Did suckle our sweet Lord, suppressed The Plague of Death, whose origin Was from the very first of men; May that clear Star at present deign Those Constellations to restrain; Whose wars deprive men of their breath, By the destructive wound of Death. Repeat thrice these ensuing Verses. Bright Star o'th' Sea, 'gainst Plague your help afford, Nought is denied you by your Son, our Lord, Who honours you, Blessed Maid: us, Jesus, save, Which for us, at your hands, she deigns to crave. Let us pray. O God of mercy, God of compassion, God of Pardon! who taking pity upon your afflicted people, gave command to the striking Angel, that he should withhold his hand from further punishing them: we most humbly beseech you, for the love of that glorious Star, whose sacred Breasts you most sweetly sucked, to expiate our sins; that you will vouchsafe us your gracious help, whereby we may be preserved from all Plague, delivered from an unprovided death, and secured from all destructive accidents and incursions; through you, O Jesus Christ, King of Glory, who live and reign with the Father and Holy Ghost, world without end. Amen. Paul the fifth granted a Plenary Indulgence to all such as being in the state of grace shall devoutly recite this Salutation and Prayer. Hail Glorious Virgin! Star more bright, Than is the Sun in its full light; Mother of him who all shall doom, More sweet than Honey from the comb: Each just man celebrates your praise, Each Saint to you due honour pays; And Christ your Son, above the Sky, Crowns you for all Eternity. Let us pray. GIve me, O gracious Lord God what best pleaseth your Divin Majesty, for I put my will, and all that concerns me, into your sacred hands; dispose of me as you please, and direct me in all to accomplish your divin will. Amen. THE SECOND BOOK OF THE Sacred Rosary, Which is the Practical part thereof. An Oration Of the Antiquity, Excellency, and Utility. Of the Bedes, Psalter, and confraternity of the Rosary. By way of a Preface to this second Book. ALthough this Argument may seem sufficiently handled in the Oration, which is prefixed to the beginning of this work: yet since, Nunquam materia deficit laudis, ubi nunquam sufficit copia Laudatoris; There can never want subject of praise, (says St. Leo) in a subject which can never be sufficiently praised; we will here somewhat more largely prove, what was there only pointed at: and deduce this most excellent manner of Prayer, and most eminent Fraternity of the Rosary, from their first Original Fountains, for the increase of your comfort and devotion, (O Zealous children of Mary)! to whom we dedicate these our pious labours and endeavours. This way of honouring the divin Majesty, and the sacred Virgin-Mother, by a certain number of our Lords Prayers, and Angelical Salutations, hath been variously practised by the ancient Fathers, and described under several names and notions; whereof some called it the blessed Virgin's Epithalamium, her Canticle, her Crown, her Rosy Garland, her sacred Quinquagena. Others relating to the number of the salutations therein contained, called it the Virgin's Psalter in imitation of the Psalter of David, consisting of the same number of Psalms, or alluding to that Musical Instrument (which the Hebrews named Nahalum, the Greeks Organum, and we a Psalterium) composed of an hundred and fifty Pipes, (the just number of these our salutations:) whereupon the Psalms of David were usually sung to the divin praise and honour. Others finally called it by the now commonly received denomination of the Rosary & that most properly; For as a Rosary signifies literally a place beset with Odoriferous Roses; So this our Rosary betokens mysticaly the sweet fragrancy which replenishes their hearts and souls, who thus devoutly praise the divin Majesty, and honour the Virgin Mary. Having explicated its Name, let's pass on to its Antiquity: which undoubtedly, as to its substance is of equal standing with the sacred Gospel; Since the Lord's Prayer, and the Angelical Salutation (the material parts of our Rosary,) are the very Evangelicall words and sentences: And as to its use, is also of equal antiquity with our primitive Christianity, since (according to the general Maxim of our School-Divines) When in Ecclesiastical matters by the Church Universally embraced, no certainty can be found of their first beginning, they must be believed to have proceeded from the Apostles. Which moved the learned Aquensis, to write thus to Maximilian the Emperor; This pious custom of saluting the sacred Virgin, cannot be said to be any Novel invention, but may be convinced to be as ancient as the Church itself; For when at the beginning, the Priests and Ecclesiastical persons, being full of Zeal and Fervour, recited daily all the verses of the Davidicall Psalter, (comprehending thrice fifty Psalms) so employing the greatest part of their time in the divin praises: The devout Laity, (though much inferior to them in point of learning and knowledge, yet desirous to equal them in God's love and service:) emulating this laudable custom, (but some of them being unable to read, others uncapable to understand these sacred Psalms) invented and daily recited a certain Psalter (according to the mystical number of the Davidical Psalms) of the Lords Prayer, and Angelical salutation an hundred and fifty times repeated; piously conceiving (as well they might) that all the sacred mysteries of those many Psalm's were compendiously contained in this singular Prayer and Salutation, since they declared him to be now come and present, whom those Psalms had foretold and promised. Which devotion of the Primitive Christians, will not seem any wonder to such as duly consider their great fervour and piety in other spiritual exercises: as may be instanced, in that the whole generality of the lay-people received then daily the sacred Eucharist. Surely a most convenient way to lay that first foundation of a new Church upon solid devotion and sanctity, which was to sustain afterwards so weighty a superstructure. But when in the following ages (the number of Christian's increasing and the fervour of piety decaying) this kind of Psalter became burdensome to the multitude of Christians (who were now more attentive to their domestic and temporal negotiations, than zealous of the divin service) it was abridged into an hundred and fifty Angelical salutations; keeping still the same mystical number, but changing its denomination into that of the blessed Virgin's Psalter; and interlacing each Decade, with the recital of our Lord's Prayer, in imitation of the Clergy, so performing their Church Psalmody. This was that Psalter, so much praised and practised by the Egyptian Hermits and Anchorites, to which they had recourse, as to their present solace in all their pressing sadnesses and afflictions, their powerful Remedy against all their troubles and temptations, their secure Sanctuary in all their spiritual conflicts and combats. This manner of Prayer was also frequented and practised (not only as to its substance, which are the Lords Prayer and Angelical salutation; but also as to its forenamed Quantity and Qual'ty by the holy Fathers and Doctors of the Church; Witness St. Hierom, of whom it is related in the Ecclesiastical histories, That he placed an undoubted hope in the suffrages of this Psalter against all temptations, troubles and afflictions whatsoever, and especially against the Adversaries of the Christian Faith: nor would he ever settle himself (says Fossaeus lib. 1. de Psalterio) to any serious reading, writing, or dictating, till he had first implored the divin assistance by the recital of this Psalter Neither must we omit (says Alanus de Rupe) to make mention of that most worthy Patriarch of Monks, St. Bennet: who chose this Psalter for his familiar and perpetual companion, and so deserved to become the famous founder of Monastical Institution. Which propagation of the Marian Psalter (says Bucelinus in his Menologium, March 21.) is none of the least of St. Bennets praises; the Queen of Heaven herself highly approving and commending the same, endowing her Bennet (for so she was heard to name him) with many signal favours, benefits, and blessings, and choosing the Monasteries of his sacred Order (as it were) for her earthly seat and mansion even to this day. And in the Benedictin Annals, (anno 538.) we find registered, that though St. Bennet from his very infancy, and in the beginning of his conversion, when he laid the first platform of monastical Perfection, was singularly devoted to the Empress of Heaven, and a great Promotor of her Honour, Name, and Kingdom; Yet chief about this time (to wit, the 59th. year of his age) he promulgated in the head City, and to the whole World, that sweet, easy, and efficacious exercise of the blessed Virgin's Psalter, which himself with his Disciples had so piously and profitably practised within the private Cloisters of Sublake and Mount Cassin, and which St. D●minick the glorious Institutor of a new Marian Family, and Reformer of the old (when by length of time this sort of devotion became neglected) after 700. years' space, revived and reestablished; This Psalter (I say) this very Psalter, did our great Patriarch St. Bennet deliver to the World, and recommend with immortal fruit and merit to his Disciples, who were to be sent into the earth's several Climates to establish monastical discipline, which they undoubtedly performed with so much the more happy success, by how much they preached and promoted the sacred Virgin's honour, together with the sincere faith of her Son Christ Jesus. Hence it is, that the whole Choir of his succeeding Monks, imitating the example of so glorious a Father, became ever since most zealous practitioners and promoters of the same piety and devotion: and to the end it might be perpetuated to all their posterity, they prudently set apart one day of the year, in which they make a particular Commemoration of the sacred Psalter, thus instituted by their Patriarch St. Bennet: to wit, the 18. of June, where their martyrologue says thus. Upon the same day, the Feast or Commemoration of the blessed Virgin-mothers' Psalter, instituted to the honour of the glorious Empress of Heaven and Earth, by our admirable Father and Patriarch St. Bennet, to be practised in his whole Order, and propagated throughout the whole World by his most holy Children and Disciples. And how zealously his said children performed this their Father's precept of promulgating in all places, the sacred Virgin's Psalter might be largely demonstrated and exemplified in all the succeeding ages. For of St. Maurus (whom our holy Father yet living sent into France, and who died in the year 583.) it is thus expressly written: He promoted the honour of the admirable Virgin-Mother with all possible diligence, and with incomparable fruit and merit, and propagated far and near the use of her sacred Psalter, according to the institute of his most blessed Father St. Bennet. And of St. Eligius (the glorious Builder, Founder, and Abbot of Solemmacum, the Bishop of N●yon, the Apostle of many Provinces, a man famous not only for his prodigious sanctity, but also for his skill in Smithery, who died in the year 665.) he was a singular Honourer of the Sacred Virgin-Mother, whose Psalter he carried for his Pontifical Ensign, and made for himself an Episcopal Chair adorned with an hundred and fifty golden-nails or bosses, distinguished with other fifteen of a greater size and bulk; upon which he daily performed his devotions of the Psalter. And in the ensuing Age, the same sort of Piety was spread abroad (not only over our English Nation, but into the far and near adjoining Kingdom's) by the preaching of our venerable Bede (who died in the year 738.) of whom it is written: that he brought his Country men into so great a veneration of the Marian Psalter, that the material Rosaries or Psalters, (which in honour and imitation of his name, they called Bedes; and which (a thing well worth the noting) are so named amongst us till this day) were hung up every where in the Churches, Chappells, and public places of P●ayer, to invite all people (who would please to make use of them) to this manner of piety and devotion. And to pass over an hundred and six other famous Prelates and Saints of the same Benedictin Family (which are named and praised by our Gabriel Bucelinus upon this particular score of having been devout servants of the Sacred Virgin, and diligent practisers and preachers of her Psalter.) St. Dominick (called Loricatus, from the Iron Breastplate wherewith he perpetually mortified his body,) one of the great Ornaments of our glorious Order, another Baptist of his Age, the mirror (yea andumiracle) of all Penitents, (who died in the year 1060. and whose sacred Corpse remaining (after his Soul's departure) nine days uncorrupted, was interred by our St. Peter Damian, the Eye-witness and faithful writer of his admirable life and actions ● used to recite his Psalter nine times a day; adding frequently whole nights to his days continued and uninterrupted devotions. Also Peter the Hermit, treating with Pope Urban the second, concerning the expedition into the holy Land, and inviting all Christians to that sacred enterprise, recommended to them this very manner of prayer and devotion, in 1093. and the years following, of whom, and the diligent propagation of the Marian Psalter, by him and others of our sacred Order, read the Benedictin Annals largely and authentically describing them. The same devotion of the Psalter was most zealously preached and promulgated by St. Otto the Bishop of Bamberg, and Apostle of Sclavonia, who (in the year 1139.) not only recommended this sort of Prayer to that new converted Nation; but commanded the people to bear about them the blessed Virgins Psalters, as outward badges of their interior affection and devotion towards her: which custom is yet generally kept amongst the Christians of that Country, where both sexes are seen to wear Chains and Bracelets of Bedes about their necks and arms, even till this day. Finally, this pious practice of honouring the holy Virgin-Mother, by the recital of the Psalter, became afterwards very common throughout the whole Church, as may be read in the Tripartite History, where it is reg●stred, that the devout Christians made certain Cords, distinguished with greater and smaller knots for that sacred purpose. St Bernard also, the most zealous servant of the sacred Virgin, and amplifier of her honour, composed a Psalter to her praise, in imitation, and according to the number of that of King David (sicut & vidi & tenui says Alanus, which I have beheld with these eyes, and held in these hands) for which and his other devout practices of piety towards the Queen of Heaven, he deserved to become her special friend and favourite. St. Marry of Ognia, practised the same in a most eminent manner, adding to her daily performance of the Davidical Psalms the devout recital of as many Angelical Salutations, which make up the complete number of our Psalter. And this custom of joining together both Psalters, was generally observed amongst the Religious persons of those times, and afterwards embraced by them of the Carthusian Family, who after each Psalm of David, usually saluted the sacred Virgin, with certain pithy verses, artificially composed for that purpose. All which Examples, (to which many more might be added) abundantly prove this sort of Virginal Psalter to have been anciently in use, amongst some or other pious honourers of the sacred Virgin, in all precedent Ages: though by degrees, as the divin Charity grew colder in men's hearts, so all sorts of Devotion decreased, and this manner of prayer became also neglected. When behold, the divin providence raises up a Saint Dominick to revive and re-establish it. He lived in Spain, at what time the Albigean Heresy had infected a great part of Christendom; An Heresy so black and blasphemous, that to recount its Tenants, were [methinks] to offend the ears of faithful Christians: yet whosoever hath the curiosity to know, and can have the patience to read such impieties, may find them largely registered, and solidly refuted by the learned Antoninus, This glorious Champion of Christ and his Church St. Dom●n●ck, zealously opposes himself against this perverse Heresy: praying, preaching, travelling, and using all possible endeavours to suppress the rage of its contagious infection: But, [alas!] all his pious endeavours were to very little purpose; so deeply was the custom of liberty, sin, and sensuality, settled in men's hearts and affections! The holy man therefore with heart full of grief, and eyes full of tears; makes his addresses to the Mother of Mercy, and of Power, humbly complaining, expostulating, and questioning; why his so great diligence, his so many painful journeys, his so frequent and fervent exhortations, declamations, and disputations, should prove so fruitless and ineffectual? To whom she was graciously pleased to return this answer: No marvel if the Earth wanting moisture, becomes barren and fruitless; nor is it any wonder that worldlings wanting the dew of the divin grace, remain devoid of Faith, and of the fertility of good Works. When God in his mercy intended the World's reparation, he prepared it with Rain, [the Angelical Salutation] whereby it became blessed and fruitful; Preach thou also my Psalter, and there will follow a present and plentiful fruit of thy painful labours. The Saint did as he was commanded, propagating the sacred Virgin's Psalter, throughout Spain, France and Italy, fitting it to each one's capacity, reducing it into a fraternal unity, and confirming his doctrine with such evident miracles, that Christians became every where, not only converted from the Albigean Heresy, but also devout servants of God, and diligent honourers of the Virgin Mary. Thus (most devout Rosarists!) you have the Virginal Psalter, briefly brought down to St. Dominick, who not only revived its decayed use, but is undoubtedly the Author of the Rosary, (as to the particular method and manner wherein we now recite it) and who is the Beginner of this sacred confraternity whereof we are members, as appears by the Bull of Pius Quintus (whose last words we shall only here produce to avoid unnecessary prolixity in a matter of so great certainty.) The blessed St. Dominick (says he) directed (as is piously believed) by God's holy Spirit (upon the like occasion that now happens in the Church: when France and Italy were miserably o'erspread with the Albigean Heresy) lifting up his eyes to Heaven, and beholding that Mountain, the glorious Virgin Mary, God's holy Mother; invented and propagated a very easy, plain, and pious manner of praying called the Rosary or Psalter of the most sacred Virgin Mary: whereby the said Blessed Virgin is honoured with the Angelical Salutation an hundred and fifty times repeated, conformably to the number of Psalms contained in the Davidicall Psalter, with our Lord's Prayer interposed between each Decade; and the rest of the meditations comprehending the whole life of our Lord and Saviour Christ Jesus etc. Let's now cast a view upon the Excellency, Dignity, and Utility of this our sacred Rosary, which can be no better declared than by showing the Excellency of each several part whereof it is composed; to wit, the Creed, the Lords Prayer, the Angelical Salutation, and the Meditations upon the fifteen Mysteries; In the Creed we profess our Faith, and by Faith we please God; in the Lord's Prayer we speak to God (as it were) in his own dialect, and we may be confident, the Eternal Father will hear●… to the divin words, which his own dear Son dictated. In the Angelical Salutation, we gratefully commemorate the chief mystery of our Salvation, which is our Redeemers Incarnation; And in Meditating upon the fifteen mysteries, we sweetly melt away in the admiration of the divin love, mercy, and goodness. The Creed (wherewith we begin and conclude our Rosary, and which may therefore be fitly called the first and last accidental part thereof) contains as many Excellencies, fruits, and profits, as Faith itself, whereof it is a formal Act and Profession. Now the fruits of Faith are so many, that merely to relate them, would make up a large volume; and therefore be pleased to content yourselves for the present (most devout Rosarists!) to take only a compendious touch of such as are expressly registered in holy Writ. 1. Faith purges our sins. Thy Faith (O Woman! says our Saviour to the Penitent Magdalen) hath saved thee. 2. Faith purifies our hearts, (says S. Peter.) 3. Faith joins, espouses, and unites our souls to God, (says the Prophet Oseas.) 4. Faith is the very life of our souls. The just man (says the Prophet Abacuc, and after him the Apostle S. Paul) lives by faith: And Christ our Saviour; He that believes in me, though he be dead (in flesh) he shall live, (in his soul.) 5. Faith ennobles, exalts and dignifies our nature, rendering us Gods adopted children; He gave power (says S. John) to them who believe in his name to become his children. 6. Faith is here the beginning of the hereafter ensuing eternal life. This is eternal life (says our Saviour) to know the only true God. 7. Faith gives all the fruit, worth, and merit to our works. Whatsoever is not of Faith (says Saint Paul) is a sin. 8. Faith is our Armour against all sorts of Temptations of the World, Flesh, and Devil Above all (says S. Paul) take the shield of Faith wherewith ye shall be able to quench all the fiery darts of the wicked: And S. Peter; Your Adversary the Devil goes about, like a roaring Lion seeking whom he may devour, whom resist, steadfast in Faith. And S. John: This is the victory, that overcomes the world, even your Faith. 9 Faith causes our Prayers to be heard, and our Petitions granted. What things soever you desire (says our Saviour) When you pray, believe that you receive them, and you shall have them: And S. James: Let him ask in Faith, nothing doubting, and it shall be given him. 10. Faith works Miracles, He that believes in me (says our Saviour) shall do the works that I do, and greater than these. And S. Paul proves this by many instances throughout his whole 11th. Chapter to the Hebrews. Finally, there are no greater riches, no higher honours, no better substance in this world (says S. Augustin) than the Catholic Faith; which saves sinners, cures the sick, justifies the righteous, repairs the penitent, perfects the just, and crowns all the Elect. These are a part of the innumerable fruits and profits, which spring from Faith, as from the foundation, ground work, and root, of all goodness, and which may be abundantly gathered by you (O Faithful servants of God, and devout children of Mary!) by renewing, exciting, and professing it in the recital of your Creed, at the beginning and end of your Rosary. The second Part of the Rosary, is our Lord's Prayer; so called from its divin Author Christ Jesus; and for its own excellency, as being (says S. Thomas) an Abridgement of all that needs to be desired, or aught to be demanded. This sacred Prayer contain seven Petitions; and that not without special Mystery: For as this inferior world is governed by seven Orbs or Heavens, which are under the starry Firmament; and is cherished and conserved by the Influences of seven Planets: And as Man consists of the three powers of his soul, and the four Elements (whether virtually or formally, it matters not) which compose his Body: And as our spiritual Perfection depends upon seven virtues; The three Theologicall, and the four Cardinal: And as the gifts of the Holy Ghost, wherewith our souls are adorned, are seven: And as the Beatifical Dowries make up the same number, three of them belonging to the soul; vision, love, fruition; and four to the Body; Impassibility, Agility, Subtlety, Clarity: So Christ our Lord, the Eternal Father's coeternal wisdom, concluded all things, for which he would have us pray, in these seven short, and sweet Petitions. To relate all the fruits and effects, which are reaped by the devout recital of this divin Prayer, were to run over the large fields of prayer in general, whereof this our Pater noster is a perfect summary; as hath been already proved by the authority of S. Thomas; and may be further confirmed by this saying of S. Augustin: If thou searchest after all the sacred Prayers, that ever were composed, thou canst (in my opinion) meet with nothing, which is not herein contained and included. And by that of S. Cyprian: O what mysteries are in our Lord's prayer? How many and how great Sacraments are in this short speech; contracted in words, but copious in spiritual sense, and virtue? In so much as there is nothing at all to be prayed for, which is not comprehended in this compendium of heavenly doctrine. To which Encomiums of these great Saints, (omitting almost infinite others of Tertullian, S. John Chrysostom, S. Gregory, and all the Fathers) we shall only add this excellent expression of a modern Author: Amongst all divin Prayers and praises, nothing is comparable to the Pater noster: It far excels all the supplications of the Saints; It fully contains all the conceptions of the Prophets, all the expressions of the Psalms, all the sweetnesses of the Canticles: It asks all that is necessary, It praises God highly, It joins the soul to God entirely, etc. See Thomas a Kempis Enchirid. Monastic. cap. 5. But to make you (most devout Rosarists!) yet more enamoured with your Pater noster: We shall succinctly deliver unto you its manifold fruits and effects in the very sense of S. Dominick himself (the Author of this our Confraternity): who (by divin Inspiration) preached to his numerous Auditory of Tolosa upon a solemn feast of the sacred Virgin, to this effect. First, (says Saint Dominick) if little weak children, were to walk through some wild and uncouth wilderness: had they not need of a Father's help, to hold them by the hand, and direct their unskilful footsteps? We (most devout Auditors!) are these little weaklings in the wilderness of this world; unable of ourselves to walk forward, or work any thing: Let us therefore have recourse to h●m, from whom is all our force and sufficiency, humbly, imploring his presence and assistance; by saying, Pater noster. Our Father. 2. If any were to pass over a Field full of Snakes, Serpents, Dragon's, and all sorts of venomous creatures; had they not need of some holy Guide; who were free from being hurt by them; Of some valiant Champion, who were able to destroy them; of some Powerful Person, who were capable to carry them on his shoulders above the reach of the stings and poisons of these ravenous Beasts? We live (alas!) in a land full of Infernal Dragons; Christ only is this holy, valiant, and strong Champion, who can deliver us from their dangerous morsures; let's therefore incessantly invoke his assistance, saying: Qui es. Who art. 3. If any were to pass through some dismal and darksome place; had they not need of Heaven's light to help them forward? We sejourn here in darkness and in the shadow of death; Christ is the Clarity of Heaven, the shining Sun of Justice, the bright Star of Jacob. Let's therefore often lift up to him our eyes and hearts, saying: In Coelis, In Heaven. 4. If any were to make a journey; during which, whosoever should be caught in a deadly crime, must presently be adjudged to death: had he not need to be himself holy, or to be in the company of holy persons? we have such a journey to make; and the soul that sins (mortally), dies, (presently, as to grace, and Eternally, without God's great mercy): To the end therefore that ourselves may be sanctified, and that we may be assisted by the Saints, and by the Saint of Saints, let's often say: Sanctificetur. Hallowed. 5. If any were to pass through an unknown Country, to an unknown City; had they not need to learn the language, or rely upon some faithful Interpreter? Our Pilgrimage is through a strange land, to inquire after a far & future City, where the Angel's language is used: and there are two Schools, wherein this celestial language is learned; The Lord's Prayer, and the Angelical Salutation. Let's therefore betake ourselves seriously to our sacred Rosary, and there humbly invoke that name, which designs God's Word by which all things were made; saying: Nomen tuum: Thy Name. 6. If any were to pass through the Territories of some cruel Tyrant, who made bondslaves of all such as he could catch within his clutches, had they not need to cast about for some means of succour, in case of their surprisal? The World is this Tyrant, and Christ is our only succour; to whom we must instantly and frequently sue and sigh; saying: Adveniat Regnum tuum; Thy Kingdom come. 7. If any were to pass through an enemy's Dominion, had they not need of a safe conduct, or letters Patents? The accomplishment of the divin Will (says Saint Augustin) is our chief liberty; Let's therefore amidst all our dangers produce these Patents, pronouncing often Fiat voluntas tua: Thy will be done. 8. If any were to pass a Field overflowed with water, had they not need of a Ship to support them from sinking? This World (says S. Basil) is a deluge of wickedness, and this life is a flood of miseries; wherefore lets fly to heaven for refuge, saying frequently: Sicut in coelo; As it is in heaven. 9 If the road be rough and rugged with Rocks, Hills, and Mountains; unpassable by reason of bogs and quicksands: unsafe through Earthquaques, etc. had not the Pilgrims need to seek out some secure path, whereby to escape such evident dangers? Our souls are such Pilgrims in our bodies, encompassed with calamities, shaken with fears and apprehensions, terrified with visible and invisible enemies; Let's therefore walk in the way of our Lord's Prayer, which will surely lead us to Paradise, and say often; In terra: In earth. 10. If any live in a barren land, oppressed with famine and poverty, must they not make some daily provision for victuals, or else be sure to perish with hunger? We live in a dismal desert, in a place of horror, and vast solitude (says the Prophet Moses Deut. 32.10.) in a land of death, famine, and misery: and Prayer (says S. Basil) brings in the bread of life for our spiritual sustenance: Let's therefore betake us to our Psalter, and pray frequently: Panem nostrum quotidianum da nobis hodie. Give us this day our daily bread. 11. If any were engaged in great sums, to a severe prince, who would infallibly punish them with death, if they punctually paid not their debts; yet promising freely to pardon all such as should humbly petition him: were it it not a madness to refuse the ask of so great a mercy? we are debtors to the D●vin Justice; and since we are uncapable to pay, we are liable to Eternal Death; unless we will pray humbly, fervently, perseverantly; Dimitte nobis debita nostra; Forgive us our trespasses. 12. If any were presently to suffer a cruel death for their enormous crimes; unless they would condescend to pardon some smaller offences of their neighbours; were they not miserable, unhappy, obstinate wretches to deny it? This Pardon is given, and our own obtained by saying cordially: Sicut & nos dimittimus debitoribus nostris, As we forgive them, that trespass against us. 13. If they who are grievously troubled with Diabolical, Carnal, Worldly temptations, might be freed by the carriage of one little Stone about them: were they not strangely stupid to neglect so small a matter for the obtaining so great a benefit? our Lord's Prayer is this precious Stone, which (says St. Augustin) preserves from all harms and illusions: who then would not have it always in his heart and mouth, saying evermore: Et ne nos inducas in tentationem, and lead us not into temptation. If finally any were to sail over a boisterous sea, beset on this side with Sirens, Whales, Griffins: & all sorts of devouring Monsters; on that side full of Rocks, Sands, Gulfs, & all sorts of death bringing danger: And a King and Queen standing on the shore, should proffer to give them two Gems endued with power to prevent all these perils: might they not be said willingly to perish who wilfully refused them? This is our case (my Christian Auditors!) who are to sail over the Sea of this life, beset on every side with Devils, Sins, and all sorts of dangers; and behold Christ our King and Redeemer offers us his efficacious Prayer; and Mary our Queen Mother her Angelical Salutation to secure us from shipwreck. O let us gratefully accept them, and frequently repeat in our Psalter. Sed libera nos a malo. But deliver us from evil, Amen. This is the Summary of St. Dominicks sermon, whereby he parabolically (in imitation of our blessed Saviour) and efficaciously inculated the fruits of this divin Prayer into the hearts of his devout Auditors: and which we surely may hope also to receive, if we daily fervently, and perseverantly pour it forth in the divin presence, by the due performance of our Psalter and Rosary. The third part of the Rosary is the Angelical Salutation, dictated by the divin wisdom to the Archangel Gabriel, to St. Elizabeth, and to the Church. A Salutation which the Apostles & Primitive Fathers so highly reverenced, that they prescribed it to be recited in their Liturgies; A Salutation, which (says St. Peter Damian) briefly contains Christ's Incarnation, Man's Redemption, the World's Renovation. And surely by this admirable connexion of our Lord's Prayer, and the Angelical Salutation in the Rosary; we are admonished; that as in the fall of human nature both Sexes were guilty, and our common misery proceeded from adam's and Eves joint prevarication; so in the reparation and redemption of Mankind, there is the concurrency of a Man Chr●st our Lord, and also (though in an inferior degree) of a Woman the Virgin-Mother: and therefore joining together both these Prayers, we render most humble thanks for this inestimable benefit; Thanks to our blessed Redeemer for having vouchsafed to become man for us; And thanks to his holy Mother for having furnished him with this humanity, in which he redeemed us. But if you desire (most devout Rosarists!) to have a more particular sight of the signal Fruits and Effects of this Angelical Salutation; listen attentively to this compendious Narrration. First, of the joys wherewith it replenishes the blessed Virgin marry. Secondly, of the terrors wherewith it strikes the Devil. Thirdly, of the profits it brings to mankind. First, this Salutation (I say) replenishes the sacred Virgin with a new accidental Joy, sweetness, and complacency, as often as it is devoutly and reverently recited. For by saying Hail, (or Ave,) that is, sine vae, without woe,) we offer her the Joy of her great Purity, immunity, and exemption from all the woe and misery, whereunto all women (except herself, the singularly preserved Virgin-Mother) were subject by the fall of our first Parents; For as Ave, is a literal conversion of Eva: so our Mother Mary receives in this Salutation a triple Benediction; [1.] of becoming fruitful without corruption: [2.] big with child without burdensomness. [3.] and a Mother without feeling the pains of childbearing, opposite to our Mother Eves triple Malediction; of corruption in conceiving, cumbersomness after conception, and pains in childing. By saying Mary, we renew in her the Joy of her great Dignity, designed by this glorious Name and Title; First, as it signifies the Star of the Sea, to which [says St. Bernard] she is most fitly compared: because, as a Star sends forth its beam without any self-blemish, so Mary brings forth a child without any self-violation. The Beam doth nothing diminish the Stars clarity, nor Mary's child her integrity etc. Secondly, as Mary signifies, illuminated: for she received from God [as a full Moon from the Sun] a plenitude of the light of Grace here below, and enjoys a plenitude of the light of Glory there above. Thirdly, as Mary signifies an Illuminatrix to which St. Bernard alluding; mary's presence [says he] illuminates the whole World, and even Heaven itself shines now more clearly, being irradiated with the beams of her virginal lamp. Fourthly, as Mary [in the Syriack language] signifies a fair Lady: and what Creature [says St. Bernard] was comparable to her in the beauty of mind and body, who bore and brought forth the beauty of Men and Angels? when therefore we say Ha●l Mary, we say rejoice, Sacred, Worthy, Noble Virgin, bright Star, illuminated of God, enlightner of Men, fair Lady of the whole Universe. By saying Full of Grace, we renew a double joy in her. First, we affirm that Grace, which man lost by Sin, to be restored by her Sanctity: and Secondly, we pronounce that Grace, which other Saints possess partially, to be in her unitedly, fully, universally. You O Marry! [says the admiring St. Hierom] are indeed full of Grace, for the Grace which was given to others by parcel, was poured into you in a full plenitude. By saying, our Lord is with thee: we renew in her the joy of her divin Conception, than which, nothing imaginable can be to her more grateful, pleasing, and acceptable: for hereby, we not only pronounce God the Son to be with you, O Marry! [says St. Bernard] whom you cloth with your flesh; but God the Holy Ghost, by whom you conceive; and God the Father, who eternally begets, whom you temporally bear. Yes, O Marry! The Father is with you, who powerfully makes his Son yours; the Son is with you, who is admirably born of you; the Holy Ghost is with you, who graciously with the Father and Son, sanctifies you, etc. By saying, Blessed art thou amongst Women; We renew in her the Joy of her supernal Benediction: As if we should say, Rejoice, O Mother Mary! who deservedst to have our mother Eves curse changed into a blessing for thyself and all others; and to become the glory, honour, and crown of all Women; consecrating the Virginal estate, before thy Marriage; the Conjugal estate, in thy wedlock; and the estate of Widowhood, after thy husband's death, and thy Son's Passion. By saying, Blessed is the fruit of thy Womb: We renew in her the Joy of the divin praise: As if we should say, with S. Bernard: Thou art surely Blessed, O sacred Virgin! but we bless him above all, who hath so highly blessed thee: Not because thou art Blessed, therefore is the fruit of thy womb blessed; but thou art therefore Blessed, because he hath prevented thee with his blessings, in whom all Nations are blessed, and of whose fullness, thou also with others, though far above all others, hast received what thou hast, etc. Behold (O children of Mary, who have your hearts inflamed with her sacred affection!) what excesses of joys you present, offer, and renew in your dear Mother, when you devoutly salute her with this Angelical Canticle and Jubilation! All which we shall confirm by one only authentic Revelation which herself was graciously pleased to impart to one of her dear darlings, a famous Saint of our Order. S. Mechtild, studying which way she might render some grateful service to her glorious Mother, the Virgin Mary: beheld her in a vision with the Angelical Salutation before her in great and golden characters; and heard these words proceeding from her sacred Mouth. Know (daughter!) that no human devotion can ever reach higher than this Salutation; nor can any one more sweetly gratify me, than by reverently pronouncing this Ave, Hail, wherewith the Eternal father at the first greeted me; confirming me by his omnipotency (ab omni va culpae) from all woe and misery of sin and impiety: The eternal son likewise illustrating me with his wisdom, ordained me to be forthwith the bright Star, wherewith Heaven and earth are enlightened, as by this my name Mary is declared: The holy Ghost also imbuing me with his goodness, rendered me so full of Grace, that whosoever seeks grace and favour by my means, may surely find it. And by that sentence: Our Lord is with thee, I am reminded of the ineffable union and operation, which the whole Trinity wrought within me, when he coupled the substance of my flesh to his own Divin Nature in one Person; God becoming Man, and man God. Surely the sweetness I then felt, exceeds all expression. By the following words: Blessed art thou amongst Women; all Mankind admiringly confesses my singular privileges, prerogatives, and perfections, above all other pure creatures. And lastly; By, Blessed is the fruit of thy Womb, he is pray'sd extolled and magnified, who made me thus blessed by vouchsafing to be born of me. Thus much of the first effect of this divin Salutation. 2. This Slutation strikes the Devil with terror, and each word thereof exceedingly troubles, torments, and confounds him. For Ave or Hail, displeases the Devil; because by Eve he had procured man's woe and misery, which by this Ave is redressed. Marry, he cannot abide, because she bruised his head. Full of Grace, affrights him, who is full of malice. Our Lord is with thee, renews his torment; because himself was formerly with Eve, and the greatest part of her posterity, till he became dispossessed by Christ's being with Mary. Blessed art thou amongst Women, exceedingly troubles him, because he by Eve had brought a Malediction upon all mankind; which by Mary was cancelled and changed into a Benediction. Blessed is the fruit of thy Womb Jesus; utterly confounds him, because by this blessed fruit of Mary, he was totally defeated, and conquered. 3. This Salutation brings great profit to mankind; and if we will seriously dive into the hidden sense and meaning of each syllable whereof it is composed; we shall every where find some evil to be repelled, or some good thing acquired. Let us therefore frequently make our humble addresses to the most holy Virgin Mary saying: Ave, Hail, O Immaculate Mother! you were free from all woe, and blemish of sin; help me, who am therewith defiled; and defend me from the Eternal woe I have thereby deserved. Marry, O Virgin Illuminated of God, Illuminatrix of Blind sinners, Bright Star of the Sea, and the world's beautiful Lady; Enlighten my eyes, that I may not sleep in death, and plead my cause at your Son's Tribunal, that I may be preserved from blindness of heart, and final Impenitency; Full of Grace: O Mary, you found grace with God, to become his dearly beloved Spouse, Daughter, and Mother; to be endued with all virtues, excellencies, and perfections; to be honoured and exalted above all creatures, and to be crowned Queen of Heaven: Impart to me so much grace out of this your great plenty, as may procure my reconciliation to your Son's favour and friendship, Our Lord is with thee: And O sacred Mother, let him by your powerful means, be with me also. He was with you; In your Soul spiritually, in your Body corporally; and let him be here with me by Faith & charity spiritually, and hereafter by vision, and fruition eternally. Blessed art thou amongst Women: O most Blessed Mother! bestow a Mother's blessing upon me your child, and free me by your merits, and intercession from all future curse and malediction; And blessed is the fruit of thy Womb Jesus. O Eternally Blessed Jesus! be unto me a Jesus. O Mary! be unto me a Mother. Thus both Saints and sinners, may find sufficient fuel for their devotion in the recital of this divin Salutation. They, for the increase of their sanctity: These, for the redress of their misery. And what pious Christian will not be henceforth stirred up the fervent and frequent use of this Salutation, which is so short, and yet so sweet, and so full of celestial fruits and profits; and to which they are invited (says the mellifluous S. Bernard) by Gabriels' example, by the Baptists exultation, and by the hopes of gaining a resalutation? O happiness! to be met with reciprocal courtesies by so holy, so honourable, so powerful a Mother! and to be repaid with rich and real gifts & benefits for our verbal salutations and services! For she will not be backward (says Albertus) to answer us, nor silent to resalute us, because she is the Mother of humility, civility, and courtesy; and her resalutation, is a collation of all sorts of spiritual favours, and benefits. Let us therefore, O my Brethren! (says S. Bernard) come before her sacred Image (or Representative) and with bended knees, imprint upon it our kisses, saluting her and saying: Hail Marry full of Grace; our Lord is with thee, etc. The fourth Part of the Rosary, is the Meditation upon the Fifteen Mysteries; whereof, Five are called Joyful, Five Dolorous, and Five Glorious; as shall be hereafter more particularly set down and described. Now since the great fruits and Profits, which redound to pious souls, by the devout reflection upon these divin Mysteries, (and the same may be said of all internal Prayer) are much more easily experienced, than explicated: And also, since this is largely delivered by several learned Authors, upon the subject of Mental Prayer and Meditation; we shall only here give you (most devout Rosarists!) some few rules and cautions, whereby you may understand how to manage these your Meditations, for your best spiritual profit, and advantage. Whosoever therefore will fruitfully meditate upon the Joyful, and Glorious Mysteries of the Rosary: First, must do it, with a certain intimate and affectionate congratulation of heart and soul: as holy Church invites us in the person of the sacred Virgin: Congratulate with me, all ye that love our Lord; for that I being a little one, have pleased the most high, and have born God and man in my bowell●…, for by this sincere congratulation, we become sweetly transformed into the holy Virgin's affections; feeling (as it were) the same Joys, wherewith her heart was replenished. Secondly, It must be done, with a due and grateful thanksgiving, for the Benefits bestowed upon us, and upon the Blessed Virgin: Praising God for his Mercies with her, and by her example in her divine Magnificat. Thirdly, It must be done with a devout attention and recollection: without which, all prayer and meditation (as our Reason dictates, and the Angelical Doctor proves) will be altogether fruitless and unprofitable. In like manner, whosoever will reap true profit by reflecting upon the Dolorous Mysteries, must do it; First, with a mind and intention, to imitate the Patience, Humility, Piety, and whatsoever virtue, he finds there exemplified. 2. To compassionate with our loving Redeemer, and his dear Mother in their sufferings. 3. To admire our Saviour's Mercy and Goodness: Considering Who? What? For whom? And from whom he endured. 4. To rejoice at our own Redemption, and at the Angel's Reparation. 5. To transform ourselves by sincere affection, (as it were) into our Crucifi'd Saviour. 6. To rest sweetly upon that sacred object, making it our place of retreat and refuge; and hiding ourselves in the opened holes of that Rock (the wounds of our Redeemer) from the World, Sin, Satan, and whatsoever tempts, or troubles us during this our lives Pilgrimage. If in this, or some such like manner, you seriously reflect upon these sacred Mysteries, (which the Rosary represents for your mental entertainment, whilst your mouth utters the Vocal Prayers;) you may undoubtedly gather the desired Fruit of your devotion, and make a speedy progress in the way of solid piety and perfection. And having thus declared unto you (most devout Rosarists!) with as much brevity, and perspicuity, as the sublimity of the Argument, the slenderness of our Capacity, and the Law's and limits of a Prefatorie Oration would permit; the excellent virtues, fruits, and benefits of each single part of the rosary and Psalter; to wit, of the Apostles Creed, the Lords Prayer, the Angelical Salutation, and the Meditations upon the Mysteries: It will be needless to dilate upon such profits, as proceed from the whole Rosary together; both for that the praise of the parts, expressly redounds to the whole Compositum, and also because it were to undertake an impossible task. For who can worthily commemorate the manifold wonders, and Miracles, the infinite fruits and profits, the multitudes of benefits and blessings, which have been from time to time derived, and do still daily descend upon all Mankind, by the due practice of this divin sort of prayer and piety? All Ages afford authentic examples of them; All Books are full fraught with them; all Histories make mention of them. Wherefore, for a conclusion of all that might be added concerning this never sufficiently praised, extolled, and admired subject: Let the frequent Reflection upon those five points (which are in the beginning of our first Book more largely produced, and clearly proved by the ancient Fathers express Testimonies) content you, comfort you, and encourage you, (O faithful and devout Children and servants of Queen Mary!) in the prosecution of these your well embraced Exercises of Piety; in the Confraternity of the Rosary. First, That your dear Mother entirely loves you. See Page 49. 2. That she will confer large Favours upon you. page 50. 3. That she will assist you in all your afflictions. page 51. 4. That she is your faithful Advocate in Heaven. page 53. 5ly. And lastly, That she will procure for you a happy passage out of this your worldly Pilgrimage; the salvation of your Souls; and the Fruition of Eternal felicity. Read the page 57, 58, 59 To which lead and conduct us all, (by her powerful patronage and intercession) The All-powerfull and Eternally Blessed Father, Son and Holy Ghost. THE SECOND BOOK OF THE SACRED ROSARY WHICH IS The Practical part thereof containing these Particulars. To the Devout Rosarists. 1. OF the sign of the Cross, wherewith we begin our Rosary. 2. Of the Apostles Creed, the first part of the Rosary: An Exercise upon the Apostles Creed. 3. Of the Pater noster, the second part of the Rosary. The Affections contained in the Pater noster. A larger Explication of our Lord's Prayer. An Exercise upon our Lord's Prayer dilated with Acts, etc. 4. Of the Ave Maria, the third part of the Rosary. The Affections contained in the Ave Maria, or Angelical Salutation, with an explication thereof. An Exercise upon the Hail Marie dilated with Acts, etc. 5. The manner how to recite the Rosary. 6. Of the Fifteen Mysteries in General; the fourth part of the Rosary. 7. Of the Fifteen Mysteries of the Rosary in particular. The first Appendix Jesus; or, the Confraternity of the sacred Name of JESUS, with Elevations. The second Appendix, Maria, or, the Devotion called the Bondage of the Blessed Virgin Mary, with Elevations. The third Appendix, Joseph, or Devotions to S. Joseph; with Elevations. To the devout Rosarists. WE have hitherto (in our first Book) prepared you (O pious Children of Mary!) with some necessary Instructions, and encouragements; and brought you (as it were) with your Bedes in hand, ready to recite your Rosary. Now since the Rosary, is begun and ended with [1.] the Sign of the Cross, and [2.] saying of the Creed; and consists [3.] in the frequent Repetition of the Lords Prayer, and [4.] Angelical Salutation; and [5.] in the continual Meditation upon the chief Mysteries of our Redeemer and his sacred Mother: you are first to ground yourselves in the knowledge and understanding (at least in some measure) of these Prayers, and of these Mysteries; that so your devotions may prove more efficacious, and your Prayers be performed with more gust and satisfaction. To which end you may profitably read over and peruse this ensuing explication of them; and (as often as your occasions shall permit, and your devotion serve) recite them, as they are hereafter affectively enlarged and paraphrased. §. 1. Of the Sign of the Cross, wherewith we begin our Rosary. THe sign of the Cross, was prefigured and announced by the Prophets, taught and recommended by our Redeemer Christ Jesus; and even used and practised in the Catholic Church. With this sign all faithful Christians ought to begin all their actions (according to that Counsel and command of S. Cyprian; Make this sign both eating and drinking; and sitting and standing; and speaking and walking: And of S. Hierome: At every action, and upon all occasions, let the hand imprint a Cross): But much more careful should they be, to begin their prayers & devotions, (which are the chief Acts of Religion) with this sacred sign; And most of all, ought they so to begin the recital of their Rosary, which (as hath been declared in the precedent Oration) is the most eminent sort of prayer and devotion. S. Augustin, alleadges several Reasons for this general custom of all Christians: Because this sign of the Cross (says he) directs the course of our Pilgrimage, instructs us for our combat, helps us in our conflict, strengthens us for our Conquest; It destroys all dangers, and defends us from all Diabolical subtleties and machinations. To which may be added, 1. That this sign of the Cross, is a compendious Profession of the Christian Faith, wherein the Mystery of the sacred Trinity, the Incarnation, and Passion of our Blessed Saviour, and the Remission of sins by his merits is briefly taught and declared. 2. It is a certain badge, by which Orthodox Christians are known and distinguished from Sectaries and Infidels: we are all said to be Christians, (says S. Augustin) for we are all signed with Christ's signet. 3. It is an Invocation of the divin assistance in all our actions, for by this sign we invoke the sacred Trinity to our aid, by the mediation of our Saviour's Passion. 4. It affords us spiritual comfort and courage; For if thou art not ashamed (says S. Augustin) to make this sign exteriorly before men; thou mayst confidently expect to feel the divin sweetness in thy Soul. 5. It is a Meditation, and Imitation of our redeemers passion. When thou signest thyself with the Cross, (says S. Chrysostom) ruminate in thy mind the whole cause of the Cross, and thou shalt easily quench the fires of all thy passions. 6. It gives us hopes of our salvation. For what may not he hope, who beholds Christ dying on the Cross for his Redemption; and who looks upon Christ more faithfully, than he, who frequently imprints his Cross upon his heart and forehead? to which the Apostle alluding, exhorts all Christians to remember, at how dear a rate they are bought, and to glorify and carry God in their Bodies. 7. It inflames our souls in the divin love and charity. For who can consider Christ expiring on the Cross for his sake, and continue cold and tepid? God commends his love towards us (says the Apostle), In that while we were yet sinners, Christ died for us. 8. It a verts from us Gods indignation and revenge: In which sense, that saying of the Psalmist is understood by S. Gregory of Nice, and by S. Hierom. Thou (O Lord!) hast given a sign to them that fear thee, that they may fly from before the Bow. 9 It defends us from all our enemies: so the same Fathers explicate that other passage of the Psalmist; show some sign upon me for good, that they who hate me, may see it, and be ashamed, because thou (O Lord) hast helped me, and comforted me. 10. It drives away the Devils. Sign thyself (says S. Cyril) with the Cross in the forehead; that the Devil perceiving the King's character, may be affrighted and fly from thee: And again, This sign (says he) is a comfort to Christians, and a terror to the Devils: And the Martyr Ignatius: The sign of the Cross is a Trophy against the power of the Prince of this world, which hearing and beholding, he fears and trembles. Finally, The sign of the Cross (says S. Cyrill) is the Seminary of all virtues: and in it alone (says S. Ambrose) consists the prosperity of all Christians. And if any shall question you (O Christians! says Tertullian) whence this Ceremony had its first rise and origin? Answer them boldly: Tradition hath taught it, custom hath confirmed it, Faith hath practised it. Since therefore this sign is of so great power and efficacy, against the Devils; so assured an Antidote against all sorts of dangers; so undrayn a ●lea fountain of all desirable good and happiness (as in these few words supported by the authority of such ancient and learned Fathers, seems sufficiently declared:) Let us (O devout Fellow-members of the sacred Rosary!) be careful to arm ourselves therewith, upon all occasions, at all times, in all places (and especially at the beginning and end of our Psalter) remembering that we are spiritual Soldiers, listed by Christ our Captain, to fight under the banner of his blessed Cross, against the World, the Flesh and the Devil; & undoubtedly hoping by virtue thereof, to overcome and vanquish them. §. 2. Of the Apostles Creed, which is, The first part of the Rosary. THe Apostolical Symbol, or Creed; is so called; for that it was made & compiled (saith S. Clement) by the twelve Apostles, being yet together, each one of them adding what was conceived necessary; to the end, that when they were separated, they might preach this Rule of Faith to all Nations: (which as S. Augustin, largely declares) is a Plain, Short, Complete comprehension of our Faith, that so its Plainness might correspond to the Hearers capacity; its Shortness to their memory, its Compleatness to the contained doctrine. For that which in Greek is named Symbolum, is called Collation in Latin because the Catholic doctrine, is compendiously knit and collected together in this divin Symbol; which signifies also Indicium, a mark, note, or token, whereby Orthodox Believers might be known and distinguished from all others. Now some of the Reasons, why this sacred Creed ought to be recited at the entrance upon our Rosary, may be briefly these. 1. Because order and Reason seem to require, that after the solemn confession and Invocation of the Holy Trinity, (which is done, (as aforesaid) by making the sign of the Cross): We should in the next place, make a profession of what we believe of the Trinity. 2. Because Faith, being the Foundation of Prayer; (as the Apostle expressly tells us; He that comes to God, must believe) We do hereby most fitly at the begìnning of our Prayer renew, excite, and reduce our Faith from its habit, to an act. 3. Because the Church gins and ends the Canonical Office with a Creed; and the Rosary (as hath been declared) is an Imitation of the Davidicall Psalter and Church Psalmody. 4. Because the Fathers do most seriously recommend the frequent recital of the Creed to all faithful Christians: Amongst whom S. Augustin; (some of whose many pithy expressions upon this point, we shall only here produce, to avoid unnecessary prolixity) says thus Having learned your Creed recite it daily; when you rise out of your bed, when you compose your self to rest, etc. Let i● not seem irksome to repeat it, Repetition is convenient, to avoid oblivion: Do not pretend, that you said it yesterday, that you said it this day, that you have it fresh in your memory; but express it again, repeat it, contemplate it; let your Creed be your glass, there consider your self and see whether you believe what you profess, and rejoice daily in your Faith: Let your Faith be your richesses, and let your Creed be (as it were) the continual clothing of your interior. Do you not your body when you rise out of your Bed? So by reciting your Symbol, you cloth your soul lest forgetfulness should leave it naked, etc. An Exercise upon the Apostles Creed. I Believe. I Believe, acknowledge, and confess with heart and mouth, all such Articles of Faith as the holy Church proposes to be believed, because God, (who is the Truth itself) hath revealed them. In particular I believe all that is contained in the Apostles Creed, whereof I here make my profession in the presence of God my Creator, and all the Court of Heaven protesting and promising to live and die in this Faith. O Lord increase my Faith! I believe, (Lord!) help my unbelief. I believe in God the Father almighty, Creator of Heaven and Earth. I Believe in the first Person of the sacred Trinity, the Eternal Father, whom I acknowledge to be full of all possible and imaginable might and power: and that he produced the Heaven, the Earth, and all Creatures both visible and invisible of nothing, by his sole word and command, and out of his own freewill and goodness. O my almighty, and Allmercifull Father! you can as easily bring me back into the dark Abysmus of my first Nothing, as you from thence powerfully drew me, and gave me this present Being; Behold, I most humbly acknowledge the absolute and perpetual dependency which I have upon your divin Majesty: I confess, that of myself I am nothing, have nothing, can do nothing, and that my whole Being, breathing, and motion, proceeds from your bounty, goodness, and power. And in Jesus Christ his only Son, our Lord. I Believe in the second Person of the sacred Trinity, the Son, whom the Father begot from all Eternity, communicating to him all his own Essence, Greatness, Perfection: who continuing God, became Man for the Salvation of Sinners; was named Christ Jesus, and is the Sovereign Lord and King of all Souls. O divin word! which descended from Heaven to Earth, to deliver me from sin and Satan, be you my Lord by Election, as you are by Creation and Redemption. I freely give and bequeath myself to you for your perpetual Bondslave. Live O Jesus and reign in my Soul, as you do in the whole extent of this large Universe. Who was conceived by the Holy Ghost, born of the Virgin Mary. I Believe that God's Son, that he might become Man, did vouchsafe to unite to his divin Person, a Rational soul and a human body, which the Holy Ghost miraculously formed in the chaste bowels of the blessed Virgin Mary, and of her proper and pure blood: so that he was truly conceived in her, and truly born by her, without any prejudice to her Virginity; O Jesus! the lover of Purity, who chose the chastest woman of the World for your Mother: by the Immaculate Purity of your Conception, and Nativity, give me the gift and grace of purity of Life and Conversation. Suffered under Pontius Pilate, was Crucified, dead, and buried. I Believe that the Son of God Incarnate endured very severe Torments in his humanity for the World's Redemption, that he was adjudged to die by the Prefident Pilate: and that after his death he was buried and laid in a Sepulchre. O Jesus! the Redeemer of my Soul! your death is the only hope of my Life: be you graciously pleased to apply to me one single drop of your sacred Blood, and I shall rest secure in this Life, and be happy for all Eternity. He descended into Hell, the third day he arose again from the Dead. I Believe that in the death of my blessed Saviour, his Soul was really separated for a time from his Body, to descend into that part of Hell which was called Limbus Patrum, where all such souls as from the World's first beginning departed this life in a good estate, were till then detained; I believe that he delivered them from that Dungeon, and that upon the third day, his Soul returned to his buried Body, became reunited unto it, and raised it up to Life and Immortality. O most glorious Soul of Christ my Saviour! which thus mercifully visited the Patriarches lying in the sad Prison of Limbus: vouchsafe to give me also a gracious v●sit, that whilst I live, I may duly and devoutly love and honour you: and when my Soul shall be called out of this imprisoning Body, it may be raised up to Contemplate, admire, and praise your greatness, goodness, and glory, for all Eternity. He ascended into Heaven, and sitteth at the right hand of God the Father almighty. I Believe that Jesus my Redeemer, being by his own power resuscitated from death to life, ascended up to Heaven by his own strength, where he sits at the right hand of God his Father (to whom he is every way equal) as the chief of all the Blessed, full of glory, and felicity. O Jesus, my Redeemer! how worthy are you, thus to triumph, to reign, to be exalted above all creatures! But O, forget not in the state of your greatness, the condition of your miserable Creature, bought with the price of your precious Blood! O King of glory! grant that all my thoughts, words, actions, and desires, may aim at nothing but your only honour. From thence he shall come to judge the Quick and the Dead. I Believe that Christ Jesus when he shall please to put a Period to time, and all sublunary things will descend visibly from Heaven in his glorious Humanity, to judge all Manking, both the good and the bad, and publicly to reward to punish every one according to their works. Ah! just Judge of all consciences! what shall I then do or what shall I answer, when you shall question me concerning my whole lives transactions? I believe in the Holy Ghost. I Believe in the third person of the sacred Trinity, the Holy Ghost, who jointly proceeds both from the Father and from the Son, and is to them equal in Greatness, in Majesty in all things whatsoever. O sacred Spirit! the God of Infinite Love and Charity! breath upon my flinty heart, mollify it into meekness towards my Neighbour, and melt it into the sweet affections of your pure and perfect Love. I believe the Holy Catholic Church, the Communion of Saints. I Believe the Catholic Church to be the only Church of Christ; that it is holy, universal, apostolical, and infallible in things appertaining to Faith, and that in this Church there are found many pious Souls, pleasing to the divin Majesty, which mutually help each other by their prayers and good works! O my Lord and my God I render you most humble and hearty thanks for having made me a child and member of this holy Church, in which I have so great hopes, and so many helps to save my soul: give me your grace (good Jesus!) that I may improve this signal favour, and persever in this saving Faith, that from it I may pass to the clear vision of your prepared glory. The Forgiveness of Sins. I Believe that God is both able and willing to forgive me my Sins, and that he hath left power in his Church to remit them (be they never so heinous and enormous) and this especially by the Priest's absolution in the Sacrament of Penance. O God of Infinite goodness and mercy! let all Creatures Eternally praise and magnify your sacred Name, for having given such power to men, and such comfort to poor sinners. The Resurrection of the Flesh. I Believe that the very body, in which my Soul now lives and breaths, and all human bodies (though after death they are reduced into dust in their graves) shall at the end of the World, and at the great day of general Judgement, be raised to l●fe, by God's omnipotent command, and his Angel's ministry to be then rejoined to their same souls, and to live for evermore. O Dread Sovereign in whose hands are life and death, and to whose beck all things are obedient; Ingrave deeply in my heart and soul the hope of a happy Resurrection, that the horror of this temporal dissolution, and death of my body, may not over-terrify and dismay me. And life everlasting, Amen. I Believe that the good shall live in Heavenly glory for all Eternity; and that the wicked shall live eternally in infernal torments. O good God grant that I may so live in your grace during this my short Pilgrimage, that I my live with you in glory, in your Eternal Paradise, Amen. §. 3. Of the Pater Noster, or our Lords. Prayer. The second part of the Rosary. THe Pater Noster, is the Prayer, which our Lord Jesus taught his disciples, informing them from his own sacred mouth (and in them all Christians) how they should pray, and what they should beg daily of the divin Majesty. It is the prime Exemplar of all Prayers, the Abridgement of the Gospel the Summary of all our just and fitting petitions; and the absolute Form of imploring all such good things as we can expect and desire, and of deprecating all such bad things as we are to shun and avoid. Finally, It is to be by so much the more zealously frequented, prized and reverenced before all other prayers whatsoever; by how much it excels them all in all sorts of prerogatives. First, in Authority and dignity, as being prescribed by Christ Jesus, the Wisdom itself, the Truth itself, the Divinity itself. 2. In Brevity and facility; as embracing in few, easy, and intelligible words, all that can rightly be demanded of the Divin Majesty. 3. In virtue and efficacy; For how should our heavenly Father refuse to hear our petitions which are humbly presented to his Throne of Mercy in the express terms, and in obedience to the precept of his dearly beloved Son Christ Jesus. Affections contained in our Lord's Prayer. 1. OF a poor Pilgrim and Prodigal child, sighing after his Country, kindred, and Father's house: Our Father which art in Heaven. 2. Of a Faithful servant, forgetting himself to procure his Master's honour, Hallowed be thy name. 3. Of a loving Spouse; desiring the sweet presence, embraces, and enjoyment of her beloved Bridegroom: Thy Kingdom come. 4. Of a dutiful Son; conforming himself absolutely to his Father's sacred will and pleasure. Thy will be done in Earth as it is in Heaven. 5. Of a needy Beggar, ask an Alms at the door of the Divin Mercy: Give us this day our daily bread. 6. Of a guilty Prisoner, deeply indebted, ready to be condemned, and petitioning for pardon and remission, And forgive us our Trespasses, as we forgive them that Trespass against us. 7. Of a Blind and weak Traveller, imploring light and strength that he err not, fall not, faint not in his journey. And lead us not into temptation. 8. Of a soul Weary of all things which hinder her desired perfection, and craving to be freed from them. But deliver us from evil. A larger Explication of our Lord's Prayer: It contains a Preface and seven Petitions. THE PREFACE, Our Father which art in Heaven. THese words put us in mind (at the beginning of our prayers) of the several parts of our duty. 1. (Our) being a form of plural signification declares, that we are to draw into the communication of our devotions all such as are confederated with us in the common relation of sons to the same Father. 2. (Father) If God be our Father, we surely own unto him a filial Love, Fear, Reverence, Obedience: For if we are Refractory, Irreligious; Rebellious, how can we presume to call him Father? But if we are dutiful children, pliable to Will, and obedient to his precepts; we may confidently expect from him, children's portions and inheritances. 3. Which art in Heaven. This tells us where our Treasure is, and consequently where our hopes and hearts should be fixed; and whither all our desires, petitions; affections, are to be directed. 4. In Heaven. We are Prodigal children, and therefore sigh after our Parent's house. We are poor Pilgrims, and therefore steer our course towards our happy Country. We are wretched Exiles, and therefore yearn after our heavenly home. The first Petition. Hallowed be thy Name. 1. Whereby we desire to forget and forgo ourselves and all things whatsoever, to promote and procure the honour and glory of our loving Father. 2. We desire that his holy Name, his divin Essence, his glorious Attributes, may be honoured by all creatures, Believed by Faith, loved by Charity, and celebrated with continual praises throughout the whole Universe. 3. It is a direct and formal Act of Adoration; For Gods Name being the Representative of God himself; we here Petition, that he may be truly honoured, worshipped, adored by all, in all, above all. 4. It is also an Act of Thanksgiving for all our received Benefits and Blessings, and a returning of all that we have, are, and can to God, as to their Origin and Fountain; to whose only Goodness we ascribe all that is Good in us, and in all creatures. The second Petition. Thy Kingdom come. 1. Whereby we desire that God may reign by his grace and Justice in us, in his Church, in the hearts of all men, and every where subdue all his Enemies. 2. We desire that he will be pleased to exercise his absolute Dominion in our spirits, and fully rule in all our faculties: in our understanding by Faith; in our wills, by Charity; in our Memories, by Hope; in our members, by Mortification; in our whole Interior, and exterior Man, by totally possessing all, entirely Commanding all, and being truly All in all. 3. We desire, that his spiritual Kingdom, to wit, the propagation of his faith and Gospel, and the perfection of Souls, may yet make more and more progress in he world; Extending that, where it is not; and Intending this where it is: And that his Kingdom may not only be amongst us in Name and Form, but in Effect, in efficacy, in Power. 4. We lastly desire, not only his Kingdom of Grace in this world, but also of Glory in the next. The third Petition. Thy will be done in Earth, as it is in Heaven. 1. Whereby we desire the sweet presence and fruition of our beloved Lord in our Souls, and beg for a perfect union and conformity to his blessed will. 2. We desire that the dispensation of his divin Providence, may be the absolutely directing Guide of the whole world, and the entire measure of all our wills and wishes. 3. We desire that in all our praises and proceed we may be evermore pliable to his holy will & pleasure: Resigned in all accidents; Patient in all sufferings; unchangeable in all good purposes; submissive upon all occasions; and that we may perform all our duties of devotion, obedience, perfection, cheerfully, promptly, perseverantly. 4. We finally desire, that as the holy Angels and Saints in heaven serve our dread Sovereign with perfect Harmony, unity, tranquillity; agreeing all together sweetly, lovingly, peaceably to praise and glorify his divin Majesty: so all our hearts and Soul's here upon Earth, cancelling all crooked and sinister intentions; may live and love together in an Angelical Conformity, and jointly please and praise our Sovereign Creator with a Saintlike Peace, purity, and Charity, fervently, incessantly, Eternally. The fourth Petition. Give us this day our daily Bread. Whereby acknowledging our own Poverty, necessity, indigency, we humbly crave an alms from him who is the Author and Fountain of all Mercy. First, we beg the Bread of Pilgrims, for the support of our lives, and for the supply of our body's necessities; that is, a daily Portion of all such things, as we daily want: we are prohibited to be solicitous for to morrow; and therefore we petition only for the present: We must not be covetous to have all at once, but content to receive it, as we need it, and as the Divin Giver pleases, to dispense it, with a constant relying upon his continued providence; which therefore feeds us with extemporary provisions, that being always needy, we may always be begging, and being daily supplied, we may be daily grateful for the past; joyful for the present, and confident for the future. 2. We beg the Bread of sinners: Contrition, Tears, Repentance. 3. We beg the Bread of Children; Love, Devotion, Obedience, Resignation. 4. We beg the Bread of Angels; the nourishment of our souls; Contemplation, Communion, Union. The fifth Petition. For give us our trepasses, as we forgive them that trespass against us. 1. Whereby we confess our selus to be deeply indebted, fearful to be condemned, careful to be released, and therefore humbly sue for Mercy, Compassion, Remission. 2. We here petition for a Pardon, not only of our sins of frailty, ignorance, and sudden surprisal: but those of deliberation, of election, of express malice. 3. We petition for a Pardon, not only of our Sins of Am ssion, but of Commission: not only of our Carnal sins, but of our Spiritual: not only of our known sins, but of our secret ones: not only of sins done directly against the divin Majesty, but also against our Neighbour and our selus: not only of mortal sins, but of venial. 4. Forgive us, as we forgive. By which condition we tacitly oblige our selus to forgive all such as have any way injured and offended us, even from our hearts, not entertaining so much as a thought of Revenge, but truly loving all them that have wronged us; for so only and not otherwise: we desire our Creators Pardon for our own committed crimes and impieties. The sixth Petition. And lead us not into Temptation. 1. Where by we desire light that we fall not, help, that we fail nor, strength that we saint not, a guide that we err not, comfort that we perish not. 2. St. Cyprian (out of an old latin copy) reads, Suffer us not to be led into Temptation: that is, permit us not to be overcome by Temptation, nor to give our assents to sinful suggestions. 3. Since our life upon Earth is a perpetual warfare, and no one can be Crowned unless he courageously resist the World, the Flesh, and the Devil, his swo●n Enemies; therefore we instantly implore the divin assistance against them, that we may be able to resist the Devil, chastise our Flesh, despise the World: and so finally obtain a Crown of Glory after our Victory. 4. Finally, we here acknowledge our own weakness, frailty nothing, and that all our sufficiency is from our Creator's grace, mercy, and bounty: which we therefore beg and implore not to abandon us in our necessities, afflictions, temptation, The seventh Petition. But deliver us from Evil. Whereby, as weary of all things which hinder our desired union and conjunction, with our beloved Lord and, the only Spouse of our Souls, and the final End of our Life and Pilgrimage upon Earth, we beg to be delivered. First, not only from all temporal and corporal Ev●lls, as Famine, Pestilence, Wars. 2. But also from all spiritual Evils, as impatience, pus●illanimity, distrust of the divin succour in our tribulations, sufferings, persecutions. 3. From this World, which allures us to sin, and from these bodies, which imprison our Spirits. 4 Finally, from all that displeases the divin Majesty, under whose sacred wings we desire to shelter our selus from the violence of all our adversaries, that so no Temptation may weaken our Faith, discomfort our Hope, destroy our Charity, daunt our Courage, altar our Resolutions, hinder our Perseverance, or overthrow our Glories. An Exercise upon our Lord's Prayer, Dialated with Acts and Affections. 1. Our Father which art in Heaven. Adoration and Acknowledgement. O Heavenly Father! I no sooner had a Being, but I see the Effects of your paternal Bounty, inflowing upon me all things necessary for my preservation, even to this present Instant, in which I appear before your dread Majesty to adore you, praise you, and to implore your Mercy. I humbly acknowledge my own Ingratitude, Rebellion, Disobedience: all which notwithstanding, you have still continued the affection of a tender Father towards me, in cherishing me, comforting me, correcting me, pardoning me, protecting me, and treating me not as a Traitor, a Prodigal, a Slave, but as one of your dearly beloved Children. Wherefore I adore you as my Sovereign Lord God, and I honour you, as my heavenly Father, and I praise you, as my powerful Creator, and I love you as my merciful Preserver; and I promise for the future to obey you more punctually, to serve you more faithfully, to praise you more fervently, and to procure the dilatation of your divin honour and glory more zealously upon all occasions, with a sincere, filial and cordial affection. Hallowed be thy Name. A desire of true Light. O what a Father! How full of pity, patience, compassion, to have so long endured the undutifulness, irreverence, insolency of an ●ll behaved, uncivil, unnatural child! who instead of procuring the sanctification of your sacred Name in all your creatures, and the exaltation of your honour in all his actions, hath still continued to dishonour your Majesty, to disedify his Neighbour, to misuse your gifts, graces, and mercies; and to defile his heart and soul with all sorts of sins and impieties. Grant, O Father of Light and Love that I may have a clear sight and lively apprehension of your affection, and my obligation: that truly considering you● mercy, and my own misery, I may rely confidently upon that, and rise speedily out of this: so recovering your favour and friendship, and eternally sanctifying praising, and magnifying your sacred Name and Majesty. 3. Thy Kingdom come. Sorrow for our Sins, and sighing for Heaven. I freely confess, O Father of Mercy, an● King of Majesty! that my own wilful blind●ess and disobedience hath mo●… justly deprived me of a Child's title an● quality, Permit me therefore to present myself before you as a poor Bondslave, or at least as the Prodigal Child with tears in my eyes, sighs in my heart, and this humble petition in my mouth. Father! I have offended against Heaven, and before you: I have dissipated all the graces, you so lovingly and liberally gave me, and forfeiting my whole freedom, am become the absolute slave of sensuality, vanity, impiety, which now overrule me, reign within me, and render me a rebel against your divin Majesty. Mercy, O most compassionate Father! Destroy this Kingdom of Sin and Satan, and Establish yours in my soul! Live Lord Jesus in my heart! I will have no other King but him. Deprive me not (Dear Father!) of that happy inheritance, which your Son my Saviour hath purchased for me with the price of his precious blood; But mercifully grant that your glorious Kingdom may come to be my lot and portion, at my departure out of this place of banishment; that I may there contemplate, praise, and love you for evermore. 4. Thy will be done in Earth, as it is in Heaven. Efficacious Purpose and Resolution of self-denial. I Desire no longer, O Eternal Father! to follow my irregular appetites, and to march under the Banner of my own will and opinion, which are the fountains of all my defects, disloyalties, transgressions: No Lord! For your love, I utterly renounce them with all possible horror and hatred. All my will, and wish is, that your sacred will may be accomplished in me upon Earth, in Heaven, in all things whatsoever, purely, perfectly, eternally; for all your Ordinances are full of Justice and Equity; I adore them all; I embrace them all; I submit to them all. Thrice happy those souls which are truly conformable to you, which incessantly contemplate you, which unweariedly follow you, which faithfully serve you, and perpetually praise you. 5. Give us this day our daily Bread. Petition for a supply of our Necessities. IT is the property of Children oppressed with hunger, to address themselves to their Parents with tears and cries to move them to compassion: Behold here your poor Child, O loving and liberal Lord God extremely labouring with spiritual thirst and hunger, exceedingly wearied in the world's service: you are my Father, my Feeder, my daily Bread; And it is you only who are capable to satisfy my hunger, quench my thirst, comfort me in this my calamitous condition: All Creatures are but small Crumbs, falling from your Royal table. O how sweet and savoury is the Bread of tears, and the Water of contrition to a truly Penitent, Contrite, Converted Soul! Your sugared words (O Lord!) and your celestial inspirations are her most delicious sauce, and the participation of your most precious Body and Blood, her daily Bread. O my God? Let not the affection to temporal objects, deprive me of spiritual comforts; nor let any earthly solicitudes and greediness after worldly goods choke up the memory and gust of those better goods you have promised and prepared for me in Heaven. But let my daily Exercise be to sanctify your holy Name; Let the interior feeling of your Kingdom of Love in my soul, be my only pleasure, palace, and Paradise; and let the accomplishment of your sacred Will, be my daily Bread and sustenance, during the space of this my Pilgrimage. But alas! 6. Forgive us our trespasses, as we forgive them that trespass against us. Reflection upon our Impieties, and Supplication for pardon. WHen I consider, O Father of Infinite Clemency! not only my life past, but even my present condition; not only all my enormous and innumerable offences, but even my daily and hourly imperfections, negligences, iniquities, to wit, 1. My Time still lost, either in doing Evil, or in doing nothing, or in doing things impertinent. 2. My lingering and voluntary complacencies in thought against Charity, Chastity, Humility. 3. My continued Resistency, contristation, hindrance of your holy spirit in myself or others. 4. My Irreverence, Indevotion, Tepidity in my prayers, recollections, spiritual Exercises. 5. My Excesses of Tongue, Eyes, Ears, and all my senses, as well in respect of your divin Majesty, as my neighbour, and myself. When (I say) I seriously reflect upon these and the rest of my manifold transgressions, I find myself so deeply indebted, that I should undoubtedly turn Bankrupt, did not your fatherly goodness, and my dear Redeemers boundless mercy and merits give me hope, comfort, and encouragement: For, O my God In what large sum do I stand engaged to your sacred Justice. 1. I own thanks for so many signal Benefits. 2. I own Contrition for so many committed Crimes. 3. I own love, for love; my life for your Son's death; my whole self, for yourself given, and regiven so frequently unto me. And yet, insensible wretch that I am! I pay none of these just debts, but daily increase my obligations by my daily Ingratitude. What other course then can I now take, but humbly to cry out, Dimitte mihi; Pardon your prodigal Child (O compassionate Father!) for the love of your dear Son Christ Jesus: He is my surety, and he hath satisfied for my debts, even according to the severe rigour of your divin Justice, whose least drop of blood is abundantly sufficient to expiate the whole world's impieties. If therefore my own guilt shuts up my mouth, and your Mercy gate; yet his sacred blood will be my Key to open both the one and the other. Pardon me then (O my pious Father!) for your Crucified Jesu's sake, as I for the love of him, do most freely, hearty, and sincerely pardon all them who have injured, wronged, and offended me in any thing whatsoever. 7. And lead us not into temptation. Recourse to the divin Protection. I Am day and night, (O most Powerful Father and Protector!) assaulted with an infinite number of Enemies, which incessantly seek my utter ruin and destruction: The flesh charms me, the world enchants me, the Devil cheats me, and every thing becomes an object of Temptation unto me. Ah! How shall poor I conquer such powerful champions? I find no other means, than to make my addresses to you (My all-powerfull Father!) and humbly to shelter myself under the wings of your paternal Protection. For Alas! such is my frailty, that I shall surely fall without the support of your Grace; being fallen, I shall be unable to rise without the help of your strength; being raised up, I cannot hope to persevere without the continual influence of your assistance. Shield me then under your sacred wings; Protect me as the Apple of your eye; command your Angel of light to preserve me from the darkness of Sin, from the dangers of my Adversaries, from the dismal sleep of sudden and unprovided death, from all that is any way displeasing to your divin will and liking. 8. But deliver us from evil. Aspirations to perfection, fruition, union. WHen (O Father of Glory!) shall I be freed from sin, from Satan's from myself, from all that hinders the coming of your Kingdom? O Kingdom of Peace, Kingdom of love, Kingdom of all desirable felicity! There it is (O Father!) that I shall sanctify your Name, that I shall perform your will, purely, perfectly, eternally. There I shall no longer beg of you my daily Bread, but remain abundantly satiated with the sight of your blessed face, and the fruition of your beatifying glory. There my Debts will be all paid, my sins pardoned, my soul glorified. There, will be neither Temptation, nor Tribulation; neither occasion of sin, nor punishment of sin, but all tranquillity, all conformity, all perfection. There lives thy loving Father (O my Soul!) There is thy home and Country, there lies thy portion and patrimony. O Jerusalem, my dear Country, my delicious Kingdom, my desired Inheritance, when shall I possess thee? O sweet Father! when shall I sincerely love you! O my poor Soul! when shall I see thee free from stains and blemishes, full of purity and perfection? Let's yield, let's yield to our good Father: Let's promptly submit to all his precepts, and Ordinances; Let's serve him with a filial reverence, obedience, confidence; that we may here feel the effects of his Grace, and hereafter enjoy the privileges of his Glory. §. 4. Of the Ave Marie. Or, Angelical Salutation. The third part of the Rosary. THere is no question amongst all faithful Christians; but that the Pater and Ave are the two most excellent Prayers we have (as S. Thomas largely proves) and consequently that they are of greatest efficacy to obtain what we want and desire: The one being delivered and dictated by the divin Mouth of Gods own Son our Redeemer Christ Jesus: The other, being pronounced by an Archangel, sent Ambassador from the sacred Trinity to Her who was chosen out amongst all women, to be the worthy Mother of the second divin Person, the Word Eternal. And who can doubt, but that God himself is also the Author of this Salutation, and that he put this lesson into his Legates mouth, whom surely he sent well instructed in all things which might concern his weighty Embassy? Let us therefore briefly declare the use and scope of this short, sweet, and mysterious Salutation, and Prayer; and afterwards dilate it with Acts and Affections; that it being so often to be repeated in the recital of the Rosary, may give more gust to their devotion, who will sometimes take the time and leisure to ruminate upon it more diligently. There is surely nothing more befitting a faithful Christian, than a frequent Reflection upon his Redemption: And since the Incarnation of God's Son in the sacred Virgin's womb is the chief Mystery thereof, we must needs conclude, That it is an office of Piety most grateful to the divin Majesty to revolve often those very words, whereby so great a Mystery (so long expected, so ardently desired, so zealously begged by the holy people of all precedent ages) was first announced to mankind; especially it being directly intended, as a thankful & dutiful commemoration of the signal benefit of our Redemption, and our Saviour's Incarnation. The Ave Maria (says our devout S. Bernard) is of such power and excellency, That it causes Heaven to smile, the Angels to be glad, the Devils to fly away, and Hell to fear and tremble, as often as it is reverently recited. After whom, said another of the B. Virgin's Minions Alanus; The Ave Mary is a prayer little in words, but large in Mysteries it is short in discourse, but sublime in sense and virtue; it is sweet above honey, and precious beyond the purest gold. Listen, says he, with admiration to what I shall here tell, O you true Lovers of Mary's name and honour. All Heaven rejoiceth, and the whole Earth is astonished, when I say Ave Maria. Satan avoids, and Hell trembles, when I say Ave Maria. The world becomes contemptible, and my heart melts into inward affections, when I say Ave Maria. All fear is banished, and the Flesh is conquered, when I say Ave Maria. Devotion arises, compunction increases, when I say, Ave Maria. Faith is strengthened, Hope redoubled, Charity inflamed, comfort renewed, the Spirit recreated, when I say Ave Maria. This Angelical Salutation may be said to have three parts, as it hath three Authors, though all inspired from God, the Prime Author, and Origin thereof. The First part; (Hail Marry full of grace, our Lord is with thee, blessed art thou amongst women) was delivered by the Angel Gabriel, as it is recorded in the 2. chap. of St. Luke verse 28. The second part; (& blessed is the fruit of thy womb Jesus!) was pronounced by St. Elizabeth the holy Baptists Mother, Luke 2. vers. 42. The third part; (Holy Mary, Mother of God, pray for us sinners now, and at the hour of our death) was added by the Catholic Church, in the general council of Ephesus, and recommended to the use of all Christians in opposition of Nestor, and other heretics, who denied the blessed Virgin to be God's Mother, The first and second part of this Salutation were frequently made use of, even from the first Infancy of Christianity, (as appears by the Liturgy of St. James, received in the sixth general Council:) and the third part ever since the general Council of Ephesus. The affections contained in the Hail Mary, or Angelical Salutation. 1. Of Congratulation, Hail Mary. 2. Of Exultation Full of Grace. 3. Of Admiration, our Lord is with thee. 4. Of Benediction, Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus! Whereby we bless and praise both the Mother and the Son, we beg both their blessings, and desire all creatures to bless, praise, and honour them both. 5. Of Invocation and Petition, founded upon her Power, she being God's Mother; Holy Mary, Mother of God, pray for us Sinners now and at the hour of our death. An Explication of the Angelical Salutation. Hail. That is, be you glad, joyful, secure and happy, in being made the prime Instrument of God's providence and mercy, in order to our Redemption, and to the changing of our Mother Eves hereditary curse into a happy blessing for all succeeding generations. Mary. Is the proper name of the glorious Mother of Jesus, signifying, Lady and Star of the Sea. Full of Grace. As being full of God, by her special privilege of conceiving the Word Eternal, and consequently full of all virtue, goodness, and perfection whatsoever. Our Lord is with thee. For God the Father in a most singular manner over-shaddowed her, God the Holy Ghost most abundantly came upon her, and God the Son most wonderfully became man within her. The Father was with her, as with his Daughter: the Son was with her, as with his Mother: the Holy Ghost was with her, as with his dearly beloved Spouse, and choicest Tabernacle. Blessed art thou amongst Women. That is, over, above, and beyond all women, because a Mother, and a Virgin: the Mother of God, which is above all other human Titles, and yet a perpetual Virgin, a privilege which never any other creature did, or shall possess. And blessed is the fruit of thy womb, Jesus Who remaining perfect god, evermore blessed in his divin Person, became perfect man in her sacred womb, to whom we give all possible praise, homage, and gratitude, for all that we have and are, and especially for this his clothing himself with our human nature in her, whereby he truly becomes our Brother, and provides her for our powerful Mother. Holy Mary, Mother of God, pray for us sinners now, and at the hour of our death. We make to her our humble addresses in all our pressing necessities, that by Her we may receive what we want, by whom we received the Author himself of all goodness. An Exercise upon the Ave Mary, dilated with Acts etc. Hail Mary. All Hail! the most holy, excellent, and admirable of all pure creatures! Princess of Heaven and Earth! Queen of Men and Angels! I desire now to salute you with the reverence of the Archangel Gabriel, with the affection of St. Elizabeth, with the devotion of the holy church, and with all such honour as is due to God's sacred Mother. I salute you, admire you, congratulate you, O amiable Virgin-Mother- Mary! as the chief Instrument of our Redemption, the prime Ornament of Paradise, the singular Glory of human nature, and the bright Star shining unto us by your exemplary Virtues, and directing us by your powerful assistance in this sea of miseries, and place of Pilgrimage. Full of Grace. I salute you, O most sacred, pure, and perfect Virgin-Mother! as full of Grace from the first instant of your immaculate Conception: full of Sanctity, during the whole course of your unspotted life upon Earth, full of glory in the happy state of your Eternity in Heaven. O most Powerful, and most Compassionate Virgin-Mother! out of this your plenitude of grace, virtue, sanctity, and perfection; impart what you see wanting to my poor, needy, and naked Soul. Our Lord is with thee. Our Lord God, was, is, and will be evermore with you; O Virgin-Mother! and you are, and always shall be with him: He was with you upon Earth, in your womb, in your arms, at your breasts: He is with you in Heaven, by his beatifying presence, he will be there still with you, bestowing on you a continued Eternity of glory. O most unspotted Temple of the sacred Trinity! by this your perpetual and perfect union with the Divinity, obtain for me that I may pass on this my Pilgrimage in the daily exercise, and reflection upon the divin presence, to the end I may with you be perpetually united to him hereafter in his happy Paradise. Blessed art thou amongst women. O Mary! the only Mother amongst all Virgins! O Mary! the only Virgin amongst all Mother's! you conceived without Sin, brought forth without sorrow, lived without blemish, and after your death were translated to Eternal glory, without the least touch of corruption; therefore blessed are you above all women, who were totally exempted from the common curses of all other women. You bore him in your womb, who bears up the whole World: you enfolded him in your arms, who encompasses the spacious frame of the vast Universe: you nourished him with your breast-milk, who gives Being, life, food to all Creatures. Finally, you were, & are God's Mother: in which miraculous word is included all the privileges & perfections, which can posibly befall a creature, and therefore you are justly styled, and shall be so esteemed by all succeeding generations, the most blessed of all womankind; O blessed Mary! the Paragon of all Mothers, the Crown of all Virgins, the Joy of all the Saints, the best and most accomplished of all God's Creatures! by these and all other your numberless Benedictions, avert from me those maledictions, which I have deservedly incurred by my enormous sins and transgressions. And blessed is the fruit of thy Womb, Jesus. O Jesus! the sacred fruit of mary's virginal body! be your Name and Majesty eternally blessed by all creatures in Heaven and upon Earth. Blessed be your divin Person, which you thus vouchsafed to unite unto a human body and soul for the World's Salvation. Blessed be your Will, which was thus inflamed with the love of lost Mankind. Blessed be your Memory, which mercifully reflected upon us miserable and caitiff creatures. Blessed be your Understanding, your Wisdom, your Power, your Providence, and all your ineffable Attributes, which found out such an efficacious way to win us to yourself, and wed us to your sweet affection and friendship. O Amiable Jesus! the Ornament of the Universe, the Beauty of Heaven, the Glory of Mankind; Be you blessed in each member, part and particle of your most pure, immaculate, virginal Body, which you exposed to such cruel torments for our Redemption. By these and all other the infinite blessings which are in you, and belong to you: (sweet Jesus!) bestow on me the blessing of your grace in this my lives Pilgrimage, and of your glory in your Eternal Paradise. Holy Mary, Mother of God, pray for us sinners now, and at the hour of our death. O blessed Mother of blessed Jesus! despise not them for whom the dear Son of your womb, disdained not to die upon the Cross: but in your tender pity and compassion secure the miserable, encourage the weaklings, comfort the afflicted, and let all such feel the happy effects of your helping assistance, as have recourse to your powerful Prayers and Patronage. We beseech you, O gracious Mother! by all the greatnesses which God hath given you, by the glorious Name of Mary, and Title of God's Mother, wherewith he hath honoured you, by the singular love he bore you upon Earth, and the supereminent glory wherewith he hath Crowned you Queen of Heaven; Pray now for us, that we may pass on the short remainder of our lives▪ Pilgrimage in his grace and favour; and when Death shall summon us to departed out of this miserable World; Then, O then (most charitable Mother!) chief assist encourage, and strengthen us, your poor children, and conduct our Souls to the happy mansions which your divin Son, our dear Redeemer hath before all time prepared for them in his Heavenly Kingdom, wherewith you (O most glorious Queen-Mother!) they shall see him, enjoy him, and be united to him for all Eternity. If we would thus devoutly reflect sometimes upon these or the like mystical senses, and raise up our Souls to such like affections, when we recite these divin forms of Prayer, we should probably reap more Spiritual profit by their frequent repetition. But we therefore take little or no gust in these and our other pious Exercises, and make small progress in perfection, because we commonly content our selus with the bark and bare outside of the words, and seldom or never penetrate into their inward marrow, sense, and meaning. §. 5. The manner how to recite the Rosary. 1. IN the first place you are to settle yourself reverently in the divin presence, and (seriously recollecting your senses) to cast of all evagations of mind, and extraversions, (which is the general preparation to all Prayer.) 2ly To the end your understanding and will (both which concur in all well-ordered Prayer and Meditation) may be profitably employed; you may please to remember these two Rules (which were before intimated in the first book of this present Treatise. §. 8. The First Rule (which concerns the action of your understanding) is, To represent before the Eyes of your Soul that mystery, whereon you are to meditate, as even then acted in your presence. As for Example, The mystery whereupon you intent to make your meditation, is, The Nativity of our Saviour: Imagine yourself standing in a private corner of the poor Bethleem Stable, beholding hearing, and admiring all that there passed in that sacred night: run over in your mind the condition of the place, and the circumstances of the Persons, and think what were their thoughts, affections, words, actions: above all consider who it was, that appeared to the World in this mean equipage: to wit, the Son of God, the King of Glory, the Monarch of the whole Universe: then ponder his love to mankind in general, and to yourself in particular, etc. The second Rule (which concerns the action of your will) is, That you pass speedily from speculative discourses to devout affections, and self-reflections, as for example, had you been in the Bethleem stable aforesaid, how diligently would you have employed yourself in the service of little Jesus, and his loving Mother? How willingly would you have picked up sticks, made a fire, aired his swaths, and fetched or carried whatsoever might have been useful for their solace and succour, etc. Such like reflections will raise inflamed desires, and firm resolutions in your soul of better loving and serving both the Son and Mother for the future, and of suffering for his sake, who suffered so much for yours, etc. And in some such manner you may conclude each mystery by some particular resolution (drawn from the subject of the meditation) either of correcting such an imperfection, or of exercising such a virtue: and assure yourself, that if you presently apply yourself to the practice of such well made resolutions (humbly imploring the divin assistance therein by the blessed Virgin's Intercession:) you shall find it a most speedy and efficacious means to the amendment of your life, the extirpation of vice, the implanting of virtue; and finally much conducing to your general advancement in all sorts of spiritual Perfections. 3 You may also represent to yourself the sacred Virgin. Sometimes as sitting or kneeling in her silent and solitary retreat, and attentively listening to the Angel gabriel's Salutation and Embassy. Other times, as infolding gently her sweet Infant Jesus in her sacred arms, embracing him tenderly in her bosom, suckling him lovingly at her breasts, watching him carefully with her eyes, cherishing him affectionately with her kisses, contemplating him devoutly with her heart. Other times as painfully waiting on him from place to place in the time of his Passion, sorrowfully standing by him at the foot of his Cross, cheerfully rejoicing with him at his Resurrection. Other times, as gloriously reigning in Heaven, mercifully vouchsafing to hearken to our prayers, and piously presenting them to her Son. Or otherwise according to the several mysteries, and suitably to each one's gust and devotion. 4. You are also here to be exhorted to propose to yourself the cause (whether common or particular) which moves you now to the recital of the Rosary: as for example, I intent now to praise my Lord God for the benefit of my Creation, Redemption, Vocation, etc. Or In the honour of my Saviour's sacred Nativity, bitter Passion, glorious Resurrection, admirable Ascention, etc. Or In the honour of the blessed Virgin's Annunciation, Visitation, Assumption, Coronation, etc. Or I intent to render thanks to my Creator for such a particular favour as for mine own, or my friend's Conversion, delivery from danger, etc. Or any other private or public benefit. Or, I intent to implore the divin assistance for the overcoming of such a Temptation, extirpating such a vice, obtaining such a vertu. Or, For a good success in such an affair; Or, that I may make a happy progress in my Studies, etc. Consider therefore briefly at the beginning of your prayers, what it is that you chief intent: and if it be any temporal or worldly benefit which you desire to obtain, be sure you demand it not absolutely, but only conditionally, as thus: If it please the divin Majesty, and that it is for my good and his glory: I humbly beg a happy end of such a Lawsuit: success in such a journey, prosperity in such an undertaking, etc. 5. Then taking your Bedes in hand, or having this your Book open before you: begin your Rosary with the sign of the Cross: saying, In the name of the Father, and of the Son, and of the Holy Ghost; Amen. 6. Then adding this preparatory Prayer of the Church, Aperi Domine os meum, ctc. O Lord! Open my mouth to bless your holy name, purge my heart from all vain, wicked, and wand'ring thoughts: enlighten my understanding, and inflame my affections: that (reciting this Rosary, with due reverence attention, and devotion) I may be graciously heard by your divin Majesty: through the merits of your Son, our Lord and Saviour Christ Jesus. 7. Then making a Profession of your Faith, with heart and mouth, say. I believe in God the Farther Almighty Creator of Heaven and Earth, etc. 8. After your Creed recite thrice your Hail Mary, upon the three grains which are commonly placed at the head of your Rosary, saluting the blessed Virgin, in honour of her three singular Prerogatives. Of being 1. The Daughter of the Eternal Father. 2. The Mother of the Eternal Son. 3. The Spouse of the Holy Ghost. 9 Then Reflecting upon the first mystery: say, our Father, and ten Hail Maries, and so pass on to the second, and the rest of the Decades, according to the order hereafter described: and in the end of every Decade you are to say, Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, World without end, Amen. Then recite these verses devoutly. These Prayers Angelical with bended knee, We offer holy Virgin up to thee; Steer us a prosperous course while here we tarry, And in death's Pangs assist us blessed Mary. Remember Virgin that no age hath known, Any by thee deserted, that has flown, To thy Protection, or implored thy Aid, By which encouragement, most sacred Maid, Mother of Virgins, I to thee repair, And for thy help address my humble prayer, Mother of God desert me not but hear, And listen to me with a gracious ear. 10. And having completed the Recital of your Rosary, conclude with the repeated Creed and sign of the Cross: (so ending where you began) which is both the ancient, and a most laudable custom. After all, add this Prayer of the Church, to obtain the remission of all the negligences committed in your Prayers. Sacrosanctae & Individuae Trinitaeti, etc. To the sacred and undivided Trinity, to the blessed Humanity of our crucified Lord Jesus, to the fruitful integrity of the most glorious Virgin Mary, and to all the Saints universally, be ascribed all praise, honour, and glory, from all creatures for evermore; and to us be granted (by God's Mercy) the Remission of all our Sins. And likewise, ever blessed be the Bowels of the Virgin Mary, which bore the Eternal Father's Son: and blessed be the Breasts which suckled Christ our Lord; Amen. §. 6. Of the fifteen Mysteries in general; The fourth part of the rosary THe devout Rosarist is here to be remembered of what was briefly related in the first book: §. 7. that whilst his mouth is employed in the due pronunciation of the aforesaid prayers, his mind is to be embusied in the serious contemplation of certain divin mysteries, which are fitly reduced to the number of Fifteen, answering to the fifteen Decades, or Ten of the sacred Rosary, and are here set down in that direct order which ought to be observed in meditating upon them: which is, First to begin with the five joyful mysteries. Secondly, to proceed to the five Dolorous. Thirdly, to conclude with the five Glorious; For according to this order they were accomplished in the Persons of our Saviour Christ, and his Blessed Mother. The five Joyful Mysteries; So called, for that they contain the chief Joys which the most sacred virgin Mary felt, concerning her Son Christ's human nature. 1. The Annunciation of Christ's Incarnation by the Archangel Gabriel to the Blessed Virgin Mary, which is briefly expressed in these verses. heavens loftyest turret to earth's centre bends, Th' Incarnate Word to our low vale descends, And Echoes there ushered by Angel's voice, And by a purer Virgins vocal choice; While She, according to this word of thine, Humbly replied, thy Master's word be mine. 2. The Visitation, which the Blessed Virgin made to her cousin Saint Elizabeth. Mary salutes Eliza, while from far, Our Sun is brought to light his morning Star. The Star, though clouded, feels the welcome ray, And leaps to show he can forerun his day. Dance unripe Child before thou comest to light, An after-dance will cause thy fatal night. 3. The Nativity of our Lord Jesus Christ. Learn Man, what wonders in this birth appear, The lesser Orb involves the greater Sphere: Etherial lightning leaves its native , Comes forth, not breaking the mysterious cloud. Angels their God, their Master Beasts discern, Of those above, of these below thee learn. 4. The Oblation, or Presentation of Christ, to his Eternal Father in the Temple, and the Purification of his Mother. How cheap a thing is light? and more we pay, For oylin flame, than golden locks of day. His ransom, who from darkness all redeemed, The Priest a two poor Turtle-Doves esteemed. Jews are wise marchands, this new Sun ere old, Must to the Priests again b'as cheaply sold. 5. The Finding of Christ in the Temple disputing amongst the Doctors. Found in the Temple midst the Doctors placed, Jesus, at once virtue and learning graced: If Church and Schools be severed, zeal turns blind, And knowledge lame, they both are perfect joined. Adore the Altar, reverence the Chair, Learn what to ask, and then present thy prayer. The five Dolorous Mysteries, so called, for that they contain the chief sorrows which Christ our Redeemer felt in his bitter Passion. 1. His Agony whilst he was at his Prayers in the Garden. What man of sorrow with two bloodshot eyes, Ten thousand bleeding pores, there prostrate lies? All middle colours by extremes are bred, His candour with our blackness makes him red. Whose present dress, though Scarlet, but displays, The rosy dawn of two more Crimson day's. 2. His most cruel Flagellation. Can all these bleeding wounds, that scourging, find No blush in face, no pity raised in mind? Behold the Man: you worst of savage beast; Malice enough has done, more Hell detests. Hate forward goes till her loathed object she, Not to be wretched knows, but not to be. 3. His Crowning with sharp Thorns. The pungent cares on regal Sceptres born. Do prove all Diadems be crowns of thorn: Yet Kings from scoffs and low contempt are free, Derisions reach not earthly Majesty. Christ's Crown no fewer slights than thorns emboss, More keen than those sharp nails that pierced his Cross. 4. The Carrying of his Cross to Mount Calvary. Striving his Cross, to bear he faints and falls, He that sustains Heaven and Earth's massy balls, Simon succeeds; on whose weak shoulders they, The shadow of the Cross, not substance lay. Simon the wood, the weight Christ only bore, A world of heavy sins thronged in each poor. 5. His Crucifixion, and Death upon the Cross. Hail Tree of life, whose trunk the table made, Whereon the world's dear price was told and paid. On thy fair planks, our sinking souls that bore, Poor shipwrackt men laid hold and swim to shore. Raised from the depth by thee they floating stood Buoy up with springtides of Christ's copious blood. The five Glorious Mysteries, so called, for that they contain the chief Glories, which befell Christ, and his sacred Mother. 1. The Resurrection of our Lord JESUS. The piercing sword leaves sad Maria's, breast, Sorrow's old wound makes for new joy's a nest. Jesus himself, and her revives, his light Relumins many a fire long quenched in night. She sees the Patriarches shine with him, his ray, Dims not their weaker Stars, yet doubles day. 2. His Ascension into Heaven. Our Heav'n-ascending Lord no fiery Steed's, Nor flaming Chariot of Elijah needs: The wings of wind or Angels are too slow, His feet in their own motion swifter go: The Sun at his approach, that fabulous sign, Of Aries leaves, in him the Lamb t● shine. 3. The sending down the Holy Ghost to his Church. In form of fire a rushing wind conveys Ardours divin the Infant Church to raise, And high enthrone in a majestic Sphere, Above the reach of cold distrust or fear Th' Elect thus freed from bonds of narrow sense, In all known tongues all unknown truth dispense. 4. The Assumption of the Blessed Virgin up to heaven. Enoch alive translated walks with God, Walks, & finds yet in bliss no fixed about The zealous Thesbite undissolved ascends, And at Heaven gates the world's last year attends: Death's the sole way to life, Maria dies, Closes on earth, open's in heaven her eyes. 5. The Coronation of the Blessed Virgin in Heaven. 'tis thy Son's light Maria makes thee shine: The beams are his, the sole reflection thine; Bright as the Moon thou look'st for borrowed rays, Both tributary to the Prince of days. The Sun her globe opposed only fills, On thee full light thy Sun conjoined distils. These fifteen Mysteries for greater ease of the memory are briefly comprehended in these six verses. Annun. Vis. Nat. Present. and Find, Reduce the Joyful Five to mind. Prayer Scourg, Thorn, Cross, & Crucify, Do the five Dolorous imply. Res. As. Parac. Assump. corone, By those the Glorious five are known. Or thus in three verses. She's told, She visits, He's Born, Offered and Found. He Prays, is whipped, is crowned, carries, is killed. R●ses, Ascends, sends down: She dies, is Crowned. §. 7. Of the fifteen Mysteries of the Rosary in particular. The first part containing the five Joyful Mysteries. 1. The first Joyful Mystery: [She's told.] THE Annunication of christ's Incarnation by the Archangel Gabriel, to the Blessed virgin Mary. Luca. To Blessed Mary th' Angel of our Lord, Announces she shall bear th'Eternal Word. This first Principal, and Joyful Mystery (as also all the others hereafter following,) comprehends under its notion, may other singular and particular Joys, wherewith the sacred Virgin's soul was ravished, and replenished, upon the news brought down to her from Heaven, of the Eternal Words Incarnation in her womb: which we shall (both here and hereafter) briefly reduce to Ten heads, or points of Meditation, according to the number of the Angelical Salutations, which are to be recited in the each Decade: That so the pious Rosarist may entertain his devotion by mentally ruminating upon one or more, or all of them, as his leisure shall permit, and his zeal suggest unto him. Our Father, etc. The Blessed Virgin Exceedingly rejoiced. 1. At her Eternal Preelection. THat she amongst all the women of the world, was made choice off from all Eternity to be the sacred Daughter of God the Father, the worthy Mother of God the Son, the glorious Spouse, Temple and Tabernacle of God the Holy Ghost. Hail Mary, etc. 2. At her singular Benediction. THat she should be that Blessed one above all creatures, endued with all the gifts, graces, virtues, and perfections, answerable to so high an Election. Hail Mary. 3. At the Reparation of Mankind. THat she should be ordained for the Cooperatrix of the world's Redemption, the Mediatrix of Mankind, the Advocatrix of sinners, the Lady, Queen, and Empress of Heaven and Earth. Hail Mary. 4. At the Angelical Salutation. THat she should be thus particularly visited, and thus honourably saluted by so noble an Orator, and so high an Ambassador, as was the Archangel Gabriel sent purposely unto her from the sacred Trinity upon business of such great weight and concernment.] Hail Mary. 5. At the Angelical Consolation. FOR when she was troubled, (not at his Apparition, because she was well acquainted with Angelical visits, and accustomed to these like visions, but) at the contents of his message, (which trouble was only a certain fear, apprehension, admiration) the Angel presently and familiarly calls her by her Name, and comforts her, saying, Fear nothing, O Marry! I come not to deceive you, but to declare divin Mysteries unto you; you have found Grace with God; and what need that Soul fear (says S. Gregory) which is in God's Grace, favour, and friendship. Hail Mary. 6. At the Angelical Revelation. FOr he informed her, that she was to conceive in her womb, (without sin, without seed, without Man) and bring forth a child (without sorrow, without pain, without violation of her virginal integrity) and call his Name (not impose it) JESUS (which signifies a Saviour) He shall be Great (above the common sort of sons,) and the Son of the most High, (not as the Saints by Grace and Adoption, but by nature and essence.) And our Lord God shall give him the Seat of his Father David, (not his material Throne, and temporal Kingdom, but a spiritual and eternal Jurisdiction over all the Faithful) And he shall reign in the house of Jacob (in the Church Militant and Triumphant) for evermore. Hail Mary. 7. At the Angelical Instruction. FOr when she had reverently replied; How can this be, since I know not man, (but have vowed my virginity to God my Maker!) he carefully and punctually instructs her in the manner and circumstances: The Holy Ghost shall descend upon thee, and the virtue of the most High shall overshadow thee, (and therefore, fear not thy Chastity) but know thou shalt hereby receive an addition to thy former purity. Hail Mary. 8. At her being with Child. FOr she had no sooner signified her obedient consent, by uttering those humble words: Behold the Handmaid of our Lord, he it unto me according to thy speech; (whereby she prayed that God would be pleased to fulfil what his Angel had declared unto her) but she immediately became with child of the Word Incarnate. Hail Mary. 9 At her Conception by the Holy Ghost. O The joy of her Heart when she was ascertaind of her Conception of Christ in her womb, not according to the common and natural order, but by the Holy Ghosts supernatural power and operation: And that she wa● to be his Mother without a husband, as God was his Father without a wife. Hail Mary. 10. At her Marriage with S. Joseph. WHich was done undoubtedly in obedience to the divin ●…ctamen for her comfort, credit, assistance, and many other important reasons without the least ●…tion of carnal Concupiscence in either of the married couple. Hail Mary. Glory be to the Father, and to the Son, and to the Holy Ghost, etc. These Prayers Angelical with bended knee, We offer holy Virgin up to thee: Steer us a prosperous course while here we tarry, And in Death's Pangs assist us Blessed Mary. Remember Virgin that no Age hath known, Any by thee deserted that has flown To thy Protection, or implored thy Aid, By which encouragement, most sacred Maid, Mother of Virgins, I to thee repair, And for thy help address my humble prayer. Mother of God desert me not, but hear And listen to me with a gracious ear. Affections, Elevations, Petitions. O Eternal Father! who were mercifully pleased to send down your heavenly messenger to treat with Her (who before all time was designed to be the worthy Mother of your Coeternal Son, my sweet Saviour Christ Jesus) concerning the weighty Mystery of Man's Redemption by his Incarnation: Dispose my Soul (I beseech you) to receive the Influences of your grace, that so I may not hinder the effects of those mercies, which in the Councils of your Eternal Providence you designed for me. Give me (O my Creator!) a promptitude to obey your precepts: Give me Purity, Prudence, Modesty, and all other virtues and perfections, which so highly pleased you in the Blessed Virgin. O that my whole Employments might be henceforth so unmixed with worldly affections, so free from vain Interests, so retired from secular disturbances, so conformable to sacred Maries most perefect examples, that I might converse with Angels, conceive Jesus in my soul, nourish him in my interior with my innocent affections, and bring him forth by my actions of Piety towards the divin Majesty, and of charity towards my neighbour. O Jesus, the only Son of the Eternal Father! who by the Holy Ghosts wonderful operation, were graciously pleased to descend into the womb of an humble Virgin, and there to yourself with our Humanity; Let your powerful Grace descend into my poor soul, and adorn it with such virtues and perfections, as are to yourself most pleasing and acceptable. O the profound Humiliation of God's Son, and the perfect Humility of God's Mother! He, being the dread Sovereign of Heaven and earth annihilates himself to take a servants form: She being declared God's Mother, takes upon her a Handmaid's title! O King of Humility! Grant me this Royal virtue, which is the root and Groundwork of all others, by the intercession of your most humble, and holy Mother. O glorious Empress of both worlds! I rejoice at your titles of honour and greatness, and especially, that you were the only one, chosen out amongst all women to be Gods worthy Mother: By this Supreme Mystery of your divin Sons Incarnation, obtain for me, I beseech you, that I may also conceive and carry your sweet Son Jesus always in my heart and soul, and continually produce the fruits of good works, answerable to my christian obligation and profession: that so he dwelling with me, and within me continually, during this my short Pilgrimage, I may dwell with him for ever in his eternal Paradise. The Second joyful Mystery, [She visits.] The visitation which the blessed Virgin made to her cousin St. Elizabeth, Luke 1. She visits St. Eliza. to rejoice, With her for what was told by th'angel's voice. Our Father etc. The blessed Virgin exceedingly rejoiced. 1. At the consideration of God's wonderful works. Which were now made known unto her by his heavenly Messenger, for pondering all his words after his departure from her: she admiringly compares her own meaness with God's Immensity; She ravishtly extols his mercy, his goodness, his compassion, towards poor mankind; She gratefully acknowledges her own unworthiness to have such wonders wrought in, and by her. Hail Mary. 2. At the Inhabitation of God within her. O the joy of her heart! O the jubily of her soul! to contain him in her womb whom the Heaven of Heavens cannot comprehend. Hail Mary. 3. At her perfect Sanctification. For she knew herself to be consummated in the fullness of Grace, adorned with the gifts of the Holy Ghost, confirmed in all virtues, absolutely impeccable, and secure of her final perseverance. Hail Mary. 4. At her singular Illustration. For by the Inhabitation of the Eternal word within her, she became enlightened both in soul and body; In Soul, so as to know secrets, to understand sciences, to foresee things to come, as appears by her Prophetical Magnificat: In body, insomuch as her external beauty, and comeliness, attested Gods inward presence: and we may piously believe (with St. Bernard) that no one, no not her husband St. Joseph, could fixedly behold the beams of her shining countenance: and so the Gloss understands that passage of St. Matthews Gospel; Joseph knew her not, till she had brought forth. Hail Mary 5. At her journey into the Mountains of Judea. For reflecting upon the Angels last Speech: Behold thy Kinswoman Elizabeth hath also conceived a Son in her old age; She speedily, cheerfully, and joyfully undertakes this long journey (of thirty four miles (says Ludolphus) and on foot) in order to visit her, congratulate her, assist her. Hail Mary 6. At the carriage of Christ in her womb. For though the way was long, and mountainous, though she a tender Virgin, and with child: yet neither was the journey irksome, nor her burden cumbersome, nor her travail wearysom, because she carried him, who supported, encouraged and enabled her. Hail Mary 7. At the blessing of Elizabeth. Who at her approach runs ravishtly into her embraces, and affectionately exclaims; Blessed art thou amongst (all) women, and blessed is the fruit which thou bearest in thy womb: Blessed is the Tree together with the fruit: the Stem with the Flower, the Mother with the Son. Hail Mary. 8. At her conjoined Virginity, and Maternity. For she joyfully perceived that Prophetical saying, completed in her own Person; Behold a Virgin shall conceive, and bring forth a Son, and she as joyfully knew herself to be the Mother of God, according to St. Elizabeth's expression; How deserve I this honour, that the Mother of my Lord should vouchsafe to visit me? Hail Mary. 9 At the overflowing of her Grace into others. For at her voice and visitation, St. John, St. Elizabeth, and St. Zacharie● were filled with the Holy Ghost. Hail Mary. 10. At the many miracles accompanying and following this Visitation. 1. In Elizabeth, replenished, with God's holy Spirit. 2. In St. John, clean's from original Sin, sanctified in the womb, confirmed in grace. 3. In Zacharies illumination, etc. Hail Mary. Glory be to the Father, etc. These prayers Angelical with bended knee. etc. Affections, Elevations, Petitions. O what a confluence of joys were found at this blessed meeting of these two Mothers of two great Princes! whereof one was the greatest that was born of women, and the other was his Lord, and these made Mothers by two miracles. Surely, never but in Heaven was a greater ecstasy of jubilation; The word Incarnate rejoicingly gins to bestow his blessings on the World, before he is born into it: Elizabeth rejoicingly admires God's goodness and mercy, and his Mother's charity and humility; St. John rejoicingly dances in the womb after the harmonious music of their mutual Salutations, whilst the holy Virgin herself sweetly in tones her Creator's praises, who is the true Author and Origin of all these wonders, singing with heart and mouth. My ravished Soul extols his name, Who rules the World's admired frame. My Spirit with exalted voice, In God my Saviour shall rejoice; Who hath his glorious beams displayed, Upon a poor and humble Maid: Me all succeeding Ages shall, The blessed Virgin-Mother call. O the ardent charity of my Saviour Christ, and of his sacred Mother! He is no sooner conceived in her womb, but be carries her, and she him into the mountains of Judea, to give the life of grace to the young Baptist. O Jesus! the powerful Sanctifier of all souls, vouchsafe to give mine also a gracious visit, and to inflame it with the fire of your love; that I may henceforth more readily correspond to your holy motions; more carefully lay hold upon all occasions conducing to virtue, piety, perfection; and more charitably assist my necessitous neighbour. And you, O most lovely, most loving, and most beloved Virgin! bestow a visit on this poor house and heart of mine. Here I live in a vale of tears, temptations, miseries; I sojourn amongst continual dangers, I dwell in darkness, and the shadow of death; and my being in this world is like that of a child in his Mother's belly, expecting with fear and hope to be born into the brightlight of a Blessed Eternity. O let your comfortable visitation, and your Sons grace-bringing presence disperse my inward darkness, qualify my fearfulness, fortify my hope and confidence, and give me a sweet Antipast of my future happiness. Come then, O most charitable and most compassionate Virgin! My good Mother, my gracious mediatrix, my only Hope next to your holy Son Jesus! Come, and cast an Eye of Pity upon your poor servant: Let your harmonious voice resound in my souls ears, and obtain for me a taste of your Son's goodness, that I may henceforth relish nothing but himself, and (according to your most perfect example) rejoice in nothing but God my Saviour. The third joyful Mystery, [He is Born.] The Nativity of our Lord Jesus Christ. Luc. 2. THe Son of God born of a sacred Maid, Between two beasts is in a manger laid. Our Father, etc. The Blessed Virgin exceedingly rejoiced. 1. At the first sight of the newborn jesus. O The Jubily of her ravished heart! To see him safely brought into the world, whom she carefully carried nine months in her womb; To swath and suckle him, who is the Son of the most high; To kiss him, who was comely above all the children of men; To embrace him, whose beauty the Sun and Moon admire, and whose countenance the Angels desire to contemplate. Hail Mary. 2. At her preserved Virginity. FOr she now found herself completely a Mother of God and Man; and entirely a pure and unspotted Virgin. O News! (exclaims S. Bernard) never before heard of! A Mother, and yet a Virgin; A Virgin, and yet a Mother. Hail Mary. 3. At her bringing forth without pain. O You Blessed, and the only Blessed amongst women (says the same Saint,) who alone were exempt from the general curse of all women! But what wonder, if he put his Mother to no pain at his birth, who was born to take away all pain from the whole world. Hail Mary. 4. At the Angelical jubilation. FOr She saw the heavenly Court rejoicing at her Son's Nativity, and heard the alternate Echoes of their, Glory to God on high, and Peace on Earth to People of good will. Hail Mary. 5. At the vision of the divin Essence. FOr if She frequently enjoyed this privilege in her life-time, (as is the opinion of many learned Fathers) She now surely enjoyed it in a most eminent manner, when she brought forth God's Son into the world. Hail Mary. 6. At the many benefits bestowed on Mankind by her Son's Birth. TO wit, The Exaltation of human Nature, The Redemption of the World; The satisfaction for sin; The victory over Satan; The Promotion of Man to virtue, Sanctity, Perfection; The certainty of Faith; The Erection of Hope; The Increase of Charity, The conferring of an Eternal Life and Kingdom. Hail Mary. 7. At the multitude of miracles wrought then for his manifestation to the World. FOr (1.) A great bright unusual Star invites the Wisemen to Bethleem stable. (2.) Three Suns appear in Spain; soon after joining themselves into one Body: signifying (says S. Thomas) that the Flesh, the Soul, and the Deity, of the then born Infant, were united in one person. (3.) A golden circle encompasses the Sun, in the midst whereof stands a beautiful Virgin with a child in her bosom, which the Sibyl shows to Octavian the than Roman Emperor, with many other wonders, declaring to the whole world the divin Majesty and glory of her newborn Son. Hail Mary. 8. At the Adoration of the Wisemen. WHo exteriorly summoned by the appearing Star, and interiorly instructed by the Holy Ghost; came, and fell down at his feet, full of Faith Religion, and Devotion; and there broke forth into Acts of Adoration, and ecstasies of Admiration. Hail Mary. 9 At their mystical offerings. WHich were Gold as to a great King; Frankincense, as to a true God; Myrrh, as to a mortal man, who was to die for the world's Redemption. Hail Mary. 10. At the Vocation, Conversion, and Salvation of the Gentills. WHereof she saw a happy beginning in these holy Kings. Hail Mary. Glory be to the Father, and to the Son, etc. These prayers Angelical with bended knee, etc. Affections, Elevations, Petitions. O Great Monarch of Heaven and Earth! Is your Mercy, your Compassion, and your Charity to poor Mankind so excessive, as that you should thus descend from your Throne of Majesty, into a vale of misery for our salvation? O Virgin-Mother, the choice Chamber, Temple, and Tabernacle of God's Son, the Queen of Heaven, and Lady of the World; Be you Eternally blessed, who have been found worthy to bring forth the so long desired and expected of all Ages! O Jesus, My Lord and my Redeemer! who were born of a poor Handmaid, wrapped in poor Swaths, housed in a poor Stable, Bedded in a poor Cribb: Give me true poverty of spirit, and a perfect contempt of all worldly honours and greatnesses, O sweet Saviour of the World! who called the Kings to acknowledge and adore you in your Cradle, and commanded them to return back by another way into their Country: Call and compel my rebellious heart unto you by the powerful light of your efficacious grace, shining in my interior, and dispersing all darkness and indevotion in my soul, that I may there find you, feel you, see you, adore you, and offer up to your divin Majesty the Myrrh of true compunction, and mortification; The Frankincense of fervent Prayer and devotion; the Gold of ardent love and affection. O grant that I may henceforth more faithfully follow your holy lights, vocations, and inspirations, which will conduct me into the right way leading to my heavenly home; out of which I have hitherto strayed by my own wilful malice, negligence, and sinfulness. O my glorious newborn King Christ Jesus! you were pleased to want a lodging upon Earth, that you might lodge me in Heaven; To be deprived of all worldly conveniences, that you might heap on me your Celestial comforts; To embrace Poverty, Humility, self-contempt, abnegation, annihilation, that you might enrich me with all the spiritual Treasures of virtue and perfection. And shall I gape after temporal goods and glories, seek for fleshly solaces and satisfactions, place my affection upon poor and perishable trifles? No my dear Redeemer! I will henceforth endeavour to imitate your most perfest Example. And O that I were sincerely willing to abandon all, truly content to be abandoned by all, and really resolved to submit myself and all to your sacred will and disposition, that so I might be absolutely conformable to you, my All and All! O holy Virgin! O happy Mother! how sweetly is my Soul ravished in the contemplation of that unspeakable joy and gladness which your dilated heart felt when you first embraced the long desired of all Nations in your tender folds? I congratulate this your happiness, O glorious Mother of my good Jesus! and humbly creeping in amongst the holy crew of admiring Angels, Kings, and Shepherds, I affectionately present you with these my meaner Canticles of conjubilation. We were the poor, banished, miserable progeny of our unfortunat mother Eve: we were the wretched Bondslaves of sin and Satan: we were the forlorn, lost and strayed sheep wilfully fled away from our faithful Shepherd: We were the Prodigal children carried abroad by our own concupiscences from our loving Father: and by your Sons means. O Blessed, and most fortunate Mother! we are disengaged, delivered, redeemed from all these miseries, woes, and disasters. O the happy change of our unhappy condition! O Eternally Blessed Tree, and Blessed Blossom! Blessed Womb, and Blessed Fruit! Blessed Mary, and Blessed Jesus! The fourth joyful Mystery [offered.] THe Oblation and Presentation of Christ to his Eternal Father in the Temple: And the Purification of his Blessed Mother: Luc. 2. The Virgin's purified; her dear Son warms Old Simeons' breast, presented in his arms. Our Father, etc. The Blessed Virgin exceedingly rejoiced. 1. At the carriage of her sweet Son jesus. FOr upon the fortieth day after our blessed Saviour's birth; she cheerfully sets forth of Bethleem stable with her little Jesus in her arms, and S. Joseph in her company towards Jerusalem, to fulfil the Law of Moses, and to offer up her Son to his Eternal Father in the Temple: And though she had just reason to dread King Herod's cruelty, yet she was more afraid to offend the divin Majesty. The way (says Ludolphus) was five miles long; yet she felt not the least weakness, nor weariness; for she carried him who strengthened her, and afforded her a full abundance of courage and comfort. Hail Mary. 2. At the completing of former Prophecies. FOr as she walked on her way, she joyfully reflected upon that Text of Aggeus; The desired of all nations shall come, (to this Temple in Jerusalem); and I will fill this house with glory etc. And that of Malachi. Our Lord whom you seek shall come to his Temple, the Angel of the Covenant whom ye delight in, etc. And such other Prophetical predictions. Hail Mary. 3. At the offering up of her Son. FOr entering the Temple, she puts herself humbly on her knees, and places her Son reverently upon the Altar; entirely bequeathing both herself and him to the Eternal Father in these or the like expressions: Behold (O heavenly Father!) yours, and my Son: yours Eternally begotten, as the perfect Image of your substance; Mine, temporally born, as clad with human nature in my womb: Take both Mother and Son into your fatherly Protection; I here freely offer up to your divin Majesty, in your sacred Temple, and upon your holy Altar, this new oblation, this God-man, this great-little Jesus, this pure and precious Sacrifice; who will hereafter offer up himself to you upon the Altar of the Cross, a more perfect and worthy Holocaust for the World's salvation. Hail Mary. 4. At her exemption from the Law of Purification. FOr though she punctually performed each tittle of the Mosaical Law; paying five sicles of silver to the Priest for her Son's Redemption, and a pair of Turtles, or young Pigeons; one as a Holocaust for the Infant, the other as an offering for sin: yet she well knew (to her unspeakable joy) that both herself, and her Son were absolutely free from any such Law; He being far above it, and she nothing concerned in it. Hail Mary. 5. At the instruction and example of her Son's Humility and Obedience. FOr by this Oblation, she plainly perceived that her Son came to serve, and not to be served; to fulfil the Law, not to infringe it; to do, as well as to teach: whereby she also understood her own duty, and that she likewise was to be a pattern of Humility and obedience to the world. Hail Mary. 6. At the wonderful Manifestation and revelation of her Son. TO wit; Not only to S. Joseph, S. Zachary, S. Elizabeth, the Shepherds, and the Kings; but now also to S. Simeon, and S. Ann in the Temple: For she joyfully considered that her Son would therefore be revealed to Virgins, to Widows, to wedded people, to all ages, degrees, sexes, professions, conditions, because he came to redeem all. Hail Mary. 7. At Venerable Simeon's receiving her Son into his arms. O the Jubiley of all the hearts there present, (and especially of the sacred Virgin-Mother) seeing the good old Prophet, so devoutly falling prostrate on the ground, so faithfully adoring the divin Infant, so ravishtly taking him into his embraces, and so zealously proclaiming his praises! Hail Mary. 8. At the Blessing of Simeon. FOr applying his Prophetical discourse to the Blessed Virgin, Behold (says he) O holy Mother of Jesus! This Son of yours is set for the fall and rising of many in Israel, (for he shall be the ruin of the wicked, and the reward of the righteous); and for a Sign, which shall be contradicted (by the Jews, Gentills, Heretics, half-Christians); yea and a sword of sorrow shall also pierce your own Soul, (so great shall be hereafter your compassion, at the sight of his sufferings). Now although these predictions of Simeon were in themselves harsh to the tender-mothers' senses, yet they were joyful to her resigned soul, in respect of the ensuing salvation of mankind. Hail Mary. 9 At the like Devotion, jubilation, and Illumination of S. Ann. FOr this holy and ancient Prophetess, the daughter of Phanuel of the Tribe of Aser, (who had dedicated the remainder of her days to the divin service, and departed not from Jerusalem, but persevered in fastings and prayers, night and day, in expectation of this blessed time) came also (says S. Luke) into the Temple, at the same instant, praising our Lord, and speaking of him to all that looked for Redemption in Israel. Hail Mary. 10. At the signification & fruit of this Oblation. FOr it signified, that her Son Christ should one day offer up himself on the Cross for the World's Redemption; and that he should procure a perfect Reconciliation between Man and his Eternal Father. Hail Mary. Glory be to the Father, and to the Son, etc. These Prayers Angelical with bended knee, etc. Affections, Elevations, Petitions. O My Lord J●su! who thus mercifully permitted yourself to be seen, adored, embraced by your faithful servant Simeon; come also into my desirous, languishing, and greedily expecting soul. Purge, and perfect it, O pious Redeemer! and expel from thence whatsoever is any way displeasing to your divin liking. Prepare it as you please for your own purpose, and make it a fit temple for yourself to inhabit. Give leave, O sweet and loving Saviour! to your sincerely affectionate servant, to embrace you in my Interior with the two Arms of profound Humility and perfect Obedience; and permit me not to departed this life, before I there enjoy your happy sight and presence; who are the only Fountain of true light and love, the only desire and delight of my heart, the only comfort and support of my Pilgrimage, and the only Hope and expectation of my future bliss and felicity. O Dear Virgin Mother! I dare not presume to decipher the numberless affections which dilated your faithful heart in this free oblation of yourself and your son in the Temple! O when shall I, (comformable to your perfect example) consecrate my whole self, with all I have and can, entirely, cheerfully, resignedly to the divin Majesty? My Creator's Law, and my own duty obliged me to dedicate unto him, not only the first, but all the fruits of my life and love: And shall I not bequeath to him, at least, the small remainder thereof, by this my irrevocable will and Testament? If the World, the Flesh, and the Devil have gathered the fairest flowers of my youth, and manly age: may I not justly be ashamed, to deny Him, to whom all was due, at least the leaves, which shall hereafter fall from this old, shaken, rotten Tree? O my past incivility, disloyalty, Ingratitude! O my present confusion and self condemnation! To reserve for my Sovereign Creator, the last, and worst part of my lives Sacrifice! yet, since such is your divin goodness (O my gracious Lord and maker!) as not to disdain the meanest offering, when humbly, hearty, affectionately, presented to your sacred Majesty: Accept I beseech you, this little, (and alas! too long delayed) Oblation I now lay upon your Altar, which is my Will to obey you, my heart to love you, and my life to serve you, henceforth for all succeeding time and Eternity. The fifth joyful Mystery. [And Found.] The finding of Christ in the Temple disputing amongst the Doctors Luke 2. In Seas of joy, the Virgin's breast was drowned, When Jesus lost, she in the Temple found. Our Father, etc. The Blessed Virgin-Mother exceedingly rejoiced. 1. At the sight of her newfound Son. FOr when the child Jesus was twelve years old; his Parents went up with him to perform their Devotions in the Temple of Jerusalem, where they lost him for three days space, sought him up and down with many tears, and at last found him amongst the Doctors. O the Joy of their hearts at this happy sight! For the sweetest comforts spring from precedent sorrows; now their sorrows were proportionable to their loss; and consequently their Joy was correspondent to the affection they bore their blessed Son, first possessed, then lost, and now retrieved again. Hail Mary. 2. At the Hearing of his Learning and Wisdom. For they found him not playing, idling, sleeping; but discoursing of the Law, disputing with the Doctors, proposing questions to the Priests, and resolving their difficulties with such readiness and dexterity, that all the Auditors were astonished at so ripe an understanding in such tender years. Hail Mary. 3. At the fulfilling of that Prophetical saying: I Wisdom dwell with Counsel, and am present amongst learned cogitations: WHich passage, S. Vincent explicates literally of this presence of our Lord JESUS amongst the Priests and Doctors. Hail Mary. 4. At her first conference with him after She had found him. WHen with heart brimful of Joy, She broke forth into these expressions: O my dear Son! Why have you dealt thus with us? (not making me, your so tenderly affectionate Mother acquainted with your stay:) which was no rebuke, but a certain loving complaint for his long absence; Behold your (Putative) Father and I have sought you out with sorrow, (fearing you might fall into the hands of Archelaus the Son of Herod, and Heir of his cruelty, as well as of his Kingdom. Hail Mary. 5. At his Mystical Answer unto her. FOr He mildly and modestly teplyed: And why (O Mother!) did you (so carefully) seek after me? Know you not, that I must be about my (heavenly) Fathers business? (whereof one part is to instruct the ignorant, and instill into their hearts the hidden Intelligence of his Law.) Hail Mary. 6. At the Instruction couched in his reply. FOr though, at first She understood him not, by reason of the excess of Joy, in having found him, yet reflecting afterwards upon his words, She well perceived, he was now (even in his tender age) setting forward that great work of man's conversion, Redemption, Salvation, which he was in his riper age to complete and perfect. Hail Mary. 7. At his return with her to Nazareth. FOr he immediately leaving the Doctor's company, and yielding to his Mother's summons; went down with his Parents to their dwellinghouse in Nazareth. Hail Mary. 8. At his humble Obedience and Subjection. FOr the sacred Gospel tells us, He was subject unto them. Hail Mary. 9 At the consideration of her own happiness, dignity and excellency. TO wit, That He should become thus voluntarily subject to her command; to whose beck, both herself and all creatures, were necessarily subject and obedient. Hail Mary. 10. At the delicious conservation of all his words and actions in her heart. FOr so the sacred Penman of the holy Ghost informs us: His Mother kept all these say, conferring them in her heart. To the end she might (by her daily and diligent study, reflection, and meditation), dive into the meaning of what she yet understood not, and take joy and comfort in what she understood. Hail Mary. Glory be to the Father, and to the Son, and to the Holy Ghost, etc. These Prayers Angelical with bended knee, etc. Affections, Elevations, Petitions. O Blessed JESUS! who (for reasons best known to your own divin Wisdom, and all-disposing providence) would be thus lost, sought, and found by your Parents in Jerusalem, amongst the Doctors in the Temple: Grant that I may never lose your Grace, Favour, and Friendship, by following my own irregular appetites, passions, and affections, by yielding, to worldly vanities, allurements, enchantments; by consenting to Satan's suggestions, temptations, delusions: But if through Ignorance, negligence, carelessness, or any other motive whatsoever, I shall unhappily chance to be deprived of your sweet presence in my interior; Excite me (O merciful Saviour!) to seek you out diligently, speedily, mournfully, during the three days space of this my lives Pilgrimage, by perfect Contrition, pure Confession, entire Satisfaction; that so I may at last joyfully find and see you in your Celestial Jerusalem; sitting on your Father's right hand, amidst your Angels and Saints, in the Temple of your Eternal Glory. O Jesus! The rare Pattern of perfect Obedience, Humility, and all virtues! you are the All-powerfull God, and you obey poor man: you are the Sovereign Creator, and you submit to your own Creature: you are the Supreme Monarch of both worlds, and you are subject to your Handmaid Mary! And shall any Christian remain any longer rebellious, refractory, disobedient to his Parents, to his Superiors, or to any other just authority? Be ashamed proud dust, and ashes! God humbles himself, and wilt thou exalt thyself? He obeys men, and dost thou desire to domineer over them? Is not this directly to prefer thyself before thy sovereign Lord and Maker? But o sacred Virgin Mother! How singular is your Privilege? To have him subject to you, whom all human and Ang licall nature reuerences and adores? O my soul! Admire both; and make choice of which thou wilt chief admire! Either the Sons stupendious condescension; or the Mother's excellent dignity: Both are marvelous, both miraculous: That God should obey a Woman, is a Humility beyond all Example; That a woman should command God, is a Height beyond all comparison. O good Jesus How doth my Soul languish, when I have lost you? and how reproachfully doth my conscience cry out unto me, Where is thy God? And yet, Alas! I seek you not with due sorrow and diligence; because I love you not, with true fervour and devotion! O loving Mother of Jesus! Had I the least spark of that sincere affection you bore your blessed Son; How sensible should I be of my sad loss? How seriously should I seek to retrieve it! But ah my misery? That is lost without much grief, which was possessed without any great joy; and therefore I find not my loss, because I feel no love; and finally I feel no love because I reflect not faithfully upon my Redeemers real worth and value. And yet, what is there considerable, or desirable in Heaven or Earth, in comparison of sweet Jesus? O my Lord, my love, my lot, and my portion for time and Eternity! Dart one Efficacious beam of your divin light into my dull, dark, and desolate Soul; that I may see your greatness, to the end I may love your goodness; and that truly loving you, I may willingly leave all to look after you; contentedly forfeit all to find you; and having found you, I may be more faithful in following you, more careful in keeping you, more sincere, constant, perseverant in serving and obeying you. Be you my guide (O most glorious Virgin-Mother!) in this my inquest after your dear Son; Following your footsteps to the sacred Temple, I shall find him by your favour, whom I have lost by my own fault; And having once found him; O let me never more lose him by my disloyalty; that living here, and dying in his sweet embraces, I may live with him hereafter, and enjoy him eternally in his blessed Kingdom. Amen. Then end this first part of the Rosary with the Profession of your Faith and the sign of the Cross, saying, I Believe in God, etc. with the Prayer: To the sacred and undivided Trinity, etc. as it is set down in the end of the 5. §. The second Part of the Rosary, containing the Five Dolorous Mysteries. Begin this Part of the Rosary with the Prayer, sign of the Cross, and Creed, as in the first Part. The First Dolorous Mystery, [He Prays.] THe Agony of Christ whilst he was at his Prayers in the Garden. Matth. 26. Christ in the Garden prays, his anguished Breast Is in his face through sweats of blood expressed. As in the Precedent Joyful Mysteries, we have showed that those five principal and common heads, comprehended (under their signal notions) several particular Joys of the sacred Virgin-Mother; so each one of these five general Dolorous Mysteries, (like a long chain made up of many links) includes a multitude of particularly aggravating circumstances in our dear Redeemers Passion, and his holy Mother's compassion: which Concatenation of sorrows, we shall endeavour (as before in the Cohesion of Joys) to reduce briefly to Ten Heads, or points of Contemplation, correspondent to the respective Decades of this second part of the Rosary. Our Father, etc. Our Blessed Saviour was exceedingly sad and sorrowful. 1. At the apprehension of the loss of his corporal life. FOr if Death is of all things most horrible to human nature, it was surely (according to the said human nature) much more horrible to him, than to any other; because his life was of greater dignity than that of all others, by reason of its conjunction to the Divinity. Hail Mary. 2. At the foresight of his sufferings. FOr his understanding clearly comprehending the quality and quantity of his approaching pains and torments; And his souls eyes efficaciously seeing all the causes of fear and sadness; and furthermore, he permitting (says S. John Damascen), each one of his senses and Powers to act according to its own natural property; it must needs follow, that as his knowledge was most perfect, his sufferings were most excessive. Hail Mary. 3. At the consideration of Sins heinousness. FOr he came to suffer for all the offences of Mankind in general, and for each ones sin (past, present, and to come,) in particular. O the anguish of his soul, at the sight of their multitude and malice! Hail Mary. 4. At the jews Ingratitude. FOr besides his particular Benefits showered down from time to time upon that perverse people, he had now borrowed his humanity from their Blood, conversed many years amongst them, preached his Gospel unto them, wrought infinite Miracles before them; And that they after all this, should so inhumanly, unnaturally, ungratefully, condemn, kill, and crucify him, was surely a corrosive more bitter to his afflicted heart, than death itself. Hail Mary. 5. At the little profit, which Christians would reap from his Passion. FOr though the least drop of his precious Blood, was abundantly sufficient to redeem, not only all men, but many worlds: yet he well knew how few would make themselves partakers of the fruits thereof: And this foreseen sloth, negligence, and wilful ingratitude of Christians, (if we will credit S. Bernard, Bonaventure, and Hugo,) more afflicted our dear Redeemer, than all the corporal calamities he endured on the Cross for them. Hail Mary. 6. At the Treason of Judas. FOr that a Servant should betray his Master; a Disciple, his Lord; an Apostle, his Saviour: And this by a fraudulent Kiss, (the sign of peace, friendship, and affection); are circumstances (says S. Ambrose) much aggravating our Redeemers sorrow. Hail Mary. 7. At the Scandal, scattering, and flight of his dearest Disciples, friends, and followers. O the Affliction of his tender heart! To see Them whom he loved so sincerely; Them, whom he had served so diligently; Them, whom he had so lately comforted and confirmed by his long Sermon, and so earnestly commended to his Father's care and custody: Them, whom he had from time to time fed so efficaciously with his sacred Doctrine, and feasted so deliciously with this Blessed Body and Blood in the very last night's Banquet; to fly now fearfully from him; to be scandalised at him, and to seem to doubt of his Divinity: And above all to see Peter's Ingratitude, Infidelity, Pusillanimity: did surely pierce his Soul with inexplicable sorrow. Hail Mary. 8. At his taking, binding, and bringing out of the Garden of Mount Olivet. Imagine (O my Soul!) What injuries thy Innocent Saviour here suffered by a band of barbarous Soldiers, set on by the spiteful Jews, led on by the Sacrilegious Judas, egged on by their own malice and fury! See how violently they rush upon him; binding his arms, bearing his head, beating his body, pulling his beard, tearing his hair, and every way, abusing him, insulting over him, deriding him, blaspheming him. Hail Mary. 9 At his presentation to Annas and Caiphas, and the suborning of false witnesses against him. O What an affliction! To be tried by such unjust and partial Judges; and to be made guilty by such envious and sinister proceed! Hail Mary. 10. At his Blows, Buffets, and other opprobrious usage, all night long. FOr when the wearied Ringleaders, and wicked Priests, had delivered him over to be baited by the rabble of the enraged people; O how inhumanly did they handle the meek, humble, and patiented JESUS! His face (says S. Bonaventure) which fills Heaven with Joy, is here defiled with loathsome spittle, smitten with sacrilegious hands, covered with mock-hoods, etc. and nothing was omitted which malice could invent to torment him. Hail Mary. Glory be to the Father, and to the Son, etc. These prayers Angelical with bended knee, etc. Affections, Elevations, Petitions. O holy Jesus! the absolute Pattern of heroic Resignation! grant that in all the accidents (which by the dispensation of your divin providence, shall befall me during this my earthly Pilgrimage) I may cheerfully, cordially, affectionately, say with you, and to you; Not my will, O my heavenly Father! but yours be done. O let me have no wishes, but that your will may be accomplished; no desires, but that your commands may be obeyed; no designs, but that you may be faithfully served, loved, praised by all creatures. Give me (O Jesus!) the gift and spirit of Prayer, which is the chief exercise of Religion: that in Imitation of your example, I may henceforth more seriously addict myself unto it, (especially in the time of my tribulation and temptation) with due humility, fervour and perseverance. You (O meek Jesus!) received the malicious Judas with the sweetness of a Saviour; you permitted him to kiss you with the calmness of a friend, you suffered the soldiers to bind you, buffet you, u abuse you, with a patience exemplary to all ages: and you cured the wound of him that came to kill you with the affection of a Parent; Embrace me also (O blessed Jesus!) with the entertainments of a Saviour, kiss me with the countenance of a friend, cure me with the compassion of a Father, and b●ud me fast unto yourself with all the chains of perfect charity, that I may henceforth truly serve you, please you, and live with you for evermore. O my Soul! what are thy thoughts at the sight of thy sweet Saviour thus suffering for thy sake? Behold, He is fad for thee, even unto death, and dost thou rejoice in sinful delights? He lies with his body prostrate on the ground, and snortest thou on thy downy bed, wallowing in thy sensuality? He is bathed in tears of blood, sighing, sweeting lamenting for thy wickedness: and wilt not thou shed one tear, send forth one sigh, nor give one groan in token of thy true sorrow for thy own grievous offences? O his love! and O thy insensibility? thou shalt one day sadly sigh, sweat, weep, lament, (O thou obdurate Core of mine!) when, alas! it will prove too late, if thou now presumptuously delay'st it. Wherefore (O my God) look upon me even now at this very instant, returning, repenting lamenting all my former ingratitude, disloyalty, impiety: and whilst you behold my misery, cast also an eye upon your dear Son Jesus, to move you to mercy. Look (O compassionate Father!) upon the face of your Christ, not now outvying the Sun's Splendour upon Mount- Thabor, yet still the selfsame object of your eternal Complacency; See his Garments, not now white as Snow, yet still representing the Robe of your beloved Joseph. There he appeared in Glory; Here sadly prostrate on the ground; There he was elevated with honour; Here he lies bleeding, sweeting, languishing with sorrow: yet both here and there; He is your Son, and my Saviour, and every where the powerful motive of your mercy towards poor Mankind. And you [O sacred Virgin!] the most accomplished of all women, and the most compassionate of all Mothers! look also upon your beloved Son not now white and ruddy, the chosen of thousands and the most beautiful amongst the Sons of men: but all pale and wan with weeping, all discoloured with blood and sweat, and every way the most afflicted of all creatures! O what thought can comprehend the resentment of your tender heart, condoling with your so dearly beloved, and so deeply distressed Son Jesus! And thou, [O my soul!] what dost thou? what sayest thou? what resolv'st thou? contemplating these sad objects of the here lamenting Mother, and the there languishing Son? Thou, who art the cause of her anguish, and of his Agony: wilt thou still [by thy sinful obstinacy] slight the Son's blood, and the Mother's tears? No my dear Mother! no my sweet Saviour! I here in your presence protest the contrary: and for the love, respect, and honour I owe unto you both, I absolutely renounce all sin and impiety, and whatsoever is displeasing to your holy wills and like. The Second Dolorous Mystery. [Is Whipped.] THe most cruel Flagellation, or whipping of Christ our Saviour. John 19 While to a Pillar Christ's dear hands are bound, His body is Scourged till all become one wound. Our Father, etc. OUr Blessed Saviour was exceedingly afflicted. 1. At his Presentation to Pilate. FOr after the spiteful Jews had spent the night in punishing him, and the morning in plotting his death: They led him bound from the house of Caiaphas the Priest, to Pontius Pilate the Precedent; there anticipating the sentence of his condemnation, by their prejudicating clamours; to the end that Pilate should not dare to absolve whom they all desired should perish. Hail Mary. 2. At his standing before a Pagan judge, in quality of a notorious Criminal. O The stupendious Humility of Innocent JESUS! He is ordained by his Eternal. Father the Supreme Judge of all creatures; and here he stands as a guilty Malefactor before a Petty-President of Judea. Hail Mary. 3. At the jews false Accusation. AS if he were a Subverter of the people, an Abettor of rebellion against Cesar, a Broacher of Blasphemy against God. Hail Mary. 4. At his being sent to Herod. WHereby he was not only forced to undergo another tiresome, troublesome, and afflictive journey: But also to hear and endure new, false, and malicious accusations before this perverse Prince of Galilee, who was a wicked, incestuous, sensual wretch, and the murderer of the holy Baptist. Hail Mary. 5. At Herod's scorn, and contempt. WHo sent him back to Pilate, as an Idiot, in a white garment. Hail Mary. 6. At the People's clamour, to have Barrabas pardoned, and Christ put to death. O the hardheartedness of this Inhuman Nation! To prefer a Thief, before Jesus! a , before Man's Saviour! A Murderer, before the Life giver! O the Jews blindness and brutishness! Set Barrabas free, and Crucify Christ! What means this? but, let him die, who raises the dead; and let him be dismissed to destroy yet more of the living. Hail Mary. 7. At his most cruel and contumelious whipping. By the Ministers of Pilate, who by their Masters command fall like ravenous Wolves upon this meek Lamb, tear off his garments, tie him to a pillar, and try their strength in tormenting him. Hail Mary. 8. At his being stripped naked before the whole multitude. O How did this afflict the virginal heart of Jesus, the Lord of purity, and lover of Chastity! Hail Mary. 9 At the stretching and distorting of his tender Body. WIth coards and ropes, to force and fasten it to the whipping stock. Hail Mary. 10. At the tearing and wounding of his flesh, with the whips. WHich was done with such severity, that from the sole of his foot, to the crown of his head there was no part of it left unmangled. Hail Mary. Glory be to the Father, and to the Son, and to the Holy Ghost, etc. These Prayers Angelical with bended knee, etc. Affections, Elevations, Petitions. O Innocent and Immaculate Lamb of God who wert mercifully pleased to suffer these multitudes of shames and sorrows; to be thus hurried from Tribunal to Tribunal; thus treacherously betrayed, maliciously accused, unjustly condemned, and rudely scourged even for my sake, I most humbly beseech you, by all the fountains of blood issuing from your sacred Body, to give me a lively apprehension of sins heinousness; that so I may perfectly hate the cause of your sufferings, and perfectly love you for your sufferings. What am I, Dear Redeemer! that you, the Eternal Son of God should endure one stripe for me? But O the excess of your affection! And shall I by new crimes abuse so signal a favour, despise so miraculous a mercy, provoke so great a goodness, incense so immense a clemency, and inflict fresh wounds upon God's Son, by my continued wickedness? Tell me, O my soul! dost thou truly believe, that thy sweet Saviour suffered all this for thy sake? That he was stripped naked, to cover thy crimes? fastened to a pillar, to lose the fetters of thy bondage? Whipped with cruel rodds, to secure thee from the scourges of his Father's severe Justice? all over beaten, bruised, and worried, to cure the wounds of thy soul? Believest thou all this, and hast thou no sense of compassion, no feeling of compunction, no resolution of correcting thy life, cancelling thy sin, converting thyself to his love and service; who, for these very ends and intentions underwent all these woeful torments? O meek Jesus! seeing you thus patiently bearing all sorts of abuses, shall I storm at the least offered injury? O Son of God seeing you stripped naked in the sight of your Enemies; shall I be ashamed to discover my faults before a Priest? O sweet Saviour! seeing your whole Body torn with whips, and your flesh turned into as many open mouths, as it had wounds, to proclaim the love you bear me; shall not I open my mouth to manifest your Mercy, to admire your goodness, to adore your bounty, to acknowledge my obligation, to testify my compassion, to renounce my impiety? And since you, O my dear Redeemer! Spilt all your blood for me! shall not I shed one tear for myself and you? You (O charitable Samaritan!) permitted your tender skin to be torn from off your back and shoulders with cruel scourges, to serve as swaths, wherewith to bind up my ulcers. You were content (O pious Pelican!) to have the blood drained out of your veins, to make therewith a precious balsum of oil and wine, for the efficacious cure of my wounds; and shall I yet lie dead and buried in the sepulchre of sin and Impenitency? You weep tears of blood over my dead corpse, and cry out aloud unto my soul with as many Tongues, as you endured Torments: N. Come forth of thy grave! And I cry out to you (Dear Jesus!) the Abysmus of misery, calls upon the Abysmus of mercy! O when shall I be led out of this loathsome sepulchre! when shall this head-kercher of evil customs, sinful habitudes, vicious inclinations be untied and taken off from my eyes and face, which hinder my desired sight and enjoyment of you my dear Saviour! Behold I appear upon your summons; but yet bound hand and foot, and in quality of a guilty Criminal before you my God and my Judge: I come creeping, as a poor prodigal child, and ready to perish, to you my pious Father. I cast myself at your sacred feet with tears in my eyes, contrition in my heart, and Confession in my mouth, as a Penitent Magdalen: O compassionate Saviour! unbind and absolve your guilty Criminal: Receive and embrace your fearful Prodigal: Comfort and pardon your Penitent Magdalen: Apply to me one small drop of your sacred blood, and I shall be cured: Speak only the word (sweet Jesus!) and my soul shall be saved. The third Dolorous Mystery, [Is Crowned.] THe Crowning of Christ our Saviour with Thorns. Matth. 27. His sacred Head is pierced with pungent thorns. And made the subject of ten thousand scorns. Our Father, etc. Our blessed Saviour was euceedingly tormented. 1. At the pressing of the sharppointed thorns into his sacred Head. FOr Pilate having called him in derision The King of the Jews: the Soldiers, (at their instigation) twisted thorny brakes into the shape of a Crown, boisterously placing it upon his bare head; and violently pressing it into his skull, to increase his misery, and make him a more ridiculous object of all men's mockery. Hail Mary. 2. At the pulling it off and on. WHich was done both upon a pretence of fitting it to his head, and also to augment his torments. Hail Mary. 3. At his clothing with Purple: FOr they sportingly invented all manner of tricks, to please their fancies, glut their malice, and aggravate his miseries: Not content therefore to have Crowned him; they would also him as a counterfeit King: and so rashing off his garments, which were now glued to his body with the former gores of blood, they scornfully cast a despicable Purple-cloak over his naked shoulders, which was a colour used by the ancient Kings. Hail Mary. 4. At the holding a Reed in his right hand. THis was intended as a mock- Sceptre, being (after the Crown and purple) the third Royal Ensign. Hail Mary. 5. At the scoffing Salutations, Genuflexions, Adorations. ANd the like feigned Actions of Religion and worship, whereby the Soldiers and Jews maliciously derided him, as blasphemously usurping the title of the divinity. Hail Mary. 6. At the spitting in his face. WHich amongst the Jews, was held the greatest contempt, injury, and disgrace could be put upon any person: For as spittle is a superfluous matter, whereof the Mouth endeavours to be discharged; so they reputed our Blessed Redeemer, no better than a base despicable wretch, and a thing worthy to be cast out from amongst the people. Hail Mary. 7. At the smiting His head with the Reed. WHereby the prickles of the thorny Crown, were driven deeper and deeper into his wounded skull; and the Blood forced out of the new opened furrows, trickled down a fresh upon his neck and forehead, which embodying with the beastly spittle, wherewith they were before besmeared, changed our Redeemers sweet countenance, (which the Angels admiringly contemplate) into an object of horror, and into the likeness of a Leper, most loathsome to be looked upon. Hail Mary. 8. At the iterated and multiplied blows, boxes, and buffet. O Barbarous cruelty! Was't not enough to can his head, but you must cuff his cheeks: His face and flesh is already one continued tumour by your former stripes; the colour of his skin is already metamorphozed into blackness and blueness by your former beat: And have you the hearts (hardhearted wretches!) to add yet more blows to blows, more torments to torments? O meek Lamb of God How great is my malice, which is the cause of all these your miseries? Hail Mary. 9 At his being showed to the people in such a posture. IEsus came forth (says the Gospel) carrying a Crown of Thorns, and a purple garment: and Pilate spoke to them. Behold the Man, O prodigious spectacle! O Jesus, King of Glory! what a Crown, what a Garment, what a Sceptre do you here show for your royal Ensigns. Hail Mary. 10. At the jew's horrid clamours and repeated vociferations. OF, away with him, away with him, crucify him, crucify him: nothing but his death can satisfy their implacable malice; O harsh words! yet you sustained them, [sweet Saviour!] to free me from the harsh sentence of eternal death and damnation. Hail Mary. Glory be to the Father, etc. These prayers Angelical, etc. Affections, Elevations, Petitions. O Jesus! the beauty of Men and Angels! the glory of Heaven and Earth! when I behold your venerable head crowned with cruel thorns, your amiable face besmeared with the mixture of tear's blood, and spittle: your whole Body mangled with whips and scourges, and all this for my sake: can I choose but loath myself for my sins, and love you for your sufferings? O my soul! what dost thou in token of thy grateful acknowledgement for thy Saviour's great charity, thus crowned, wounded, mangled, martyred, for the expiation of thy sins, and procurement of thy Salvation? Canst thou see thy Redeemer doing so much for thee and not be ashamed to do so little for thyself and him, and to live so unconformably to his example, which should be the model and pattern of thy life and actions? Is it decent for a member to addict itself to sinful vanities, pleasures, and sensualities, under a head crowned with thorns? O what an excess, or rather an abuse of love and sorrow, do I here contemplate? Love is mistaken in making choice of so amiable and honourable a person, to be the object of undeserved derision and torments: and sorrow is as much mistaken, in not seizing upon some odious and abominable wretch, who might have justly deserved to be so dealt withal. 'Tis I, alas! 'tis I, who deserve to be thus despised, tormented, crowned with cruel thorns, and every way punished, persecuted, afflicted: since 'tis I that have by my heinous Crimes betrayed my Creator's cause, incurred his indignation, and wilfully forfeited all my claim, and pretention to the Kingdom which he had mercifully prepared for me. I deserve to wear no worthier a Crown upon my wicked head, than one gathered from the Tree of Malediction, plaited together with perpetual woes, and interlaced with the sharp prickles of all sorts of punishments, miseries, and torments. Such a Crown is according to my deserts, O dear Jesus! I most hearty acknowledge it, most humbly confess it, and most obediently submit to it. But since you are evermore ready (O compassionate Redeemer!) to Crown a truly contrite, converted, and penitent soul with your favours and benefits; bow down your blessed Head (I beseech you) towards me your unworthy servant, and according to your wont mercy, bestow on me some effect of your tender affection. Behold, O my most loving, and most beloved Lord Jesus! my soul being pierced with a lively sense of your severe sufferings for her sake, and desirous to conform herself, (O that she could do it perfectly!) to you her most perfect Saviour, makes here a deliberate choice of this Crown of sufferance in this world, thereby to obtain the Crown of Justice, which is the only means to purchase the Crown of Grace, and lastly to attain to a Crown of Glory, which she hopefully expects from your goodness in your heavenly Kingdom. A Prayer. In honour of the sacred Crown of Thorns. THE ANTHEM O Blessed Crown, whereby we are delivered from the severe punishments of eternal death, which our sins have justly deserved: Thou art the hope of offenders, thou art the strength of weaklings, thou recoverest our lost Crowns for us. Verse. O Christ! we adore your sacred Crown. Answer And renew the memory of your glorious Conquest. Let us Pray. GRant (we beseech you, O Almighty Father!) that we renewing the memory of your dear Sons Passion, and humbly reverencing his holy Crown of Thorns upon earth, may become worthy to receive from him the happy Crown of honour and glory in his celestial Kingdom, where he lives and reigns with you and the Holy Ghost for ever, and ever. The fourth Dolorous Mystery. [Carries.] Christ our Saviour painfully carries his Cross to Mount Calvary, John 19 Of shame and dolour to increase th'account, They make Christ bear his Cross up to the Mount. Our Father, etc. Our blessed Saviour was exceedingly aggrieved, 1. At the Jews new invented accusation. FOr they perceiving the unwillingness of Pilate to condemn the innocent Jesus, produced their last envious Stratagem to strike him dead. This man (say they) hath made himself God's Son, and therefore deserves to be destroyed as a blasphemer of the divin Majesty, which they so vehemently urge, and so maliciously aggravate against him, till at last they force the fearful Precedent by their threats and clamours to give way to their unjust desires. Hail Mary. 2. At the pronunciation of Death's cruel sentence upon him. FOr when the Judge saw that neither pity would move them, nor justice could prevail with them: apprehensive of Caesar's indignation, and of the people's disfavour, he sentences Jesus to die on a Cross; O how easily doth he swerve from Justice, who seeks not God's honour, but is swayed by human respects in his actions? Hail Mary. 3. At his contumelious leading out of jerusalem. FOr the cruel sentence was no sooner spoken, but the greedy hangmen flock about this meek lamb, fastening cords to his neck and hands, and tugging him [as a Traitor Blasphemer, and notorious Malefactor] out of the Town towards the place of Execution. Hail Mary. 4. At his association with Thiefs. THey had already preferred Barrabas the murderer before him, and now they place him in the Thiefs company, that so the ignorant people might conceive him to be a complice in their Crimes. Hail Mary. 5. At the carrying of his own Cross on his shoulders. O Unheard of proceed! It was never known that any wicked criminal was constrained to carry his own Gallows, but only the good Jesus; O Saviour, the true Isaac! you bear the wood on your back, and the fire in your heart, to be immolated for me upon Mount Calvarie. Hail Mary. 6. At the oppressing weight of the heavy Cross. WHich was fifteen foot long, [say several holy Doctors and Fathers] and of a massy thickness proportionable to its length; O ponderous burden, to his tender and already bruised, weakened, and wounded shoulders! Hail Mary. 7. At the multitude of people thronging about him. SOme triumphing at his misery, and laughing, scoffing, spitting at him, others pressing, pulling, thrusting, striking, and spurning him. Hail Mary. 8. At the doleful lamentation of the devout women. WHich were those who had faithfully served him before his Passion, charitably sustained him and his Disciples with their temporal faculties, painfully followed him from Galilee into Judea, and now mournfully waited on him to Mount- calvary. 9 At the compassion of his most sorrowful Mother. WHo undoubtedly made one, amongst the sad number of his followers; O her inexplicable grief to see her dear Son Jesus in this dismal condition. And O the anguish of his affectionate heart, to behold his sweet Mother's tears and tribulation! Hail Mary. 10. At the circumstances of the place. TO which he was led, and where he was to be put to death, to wit, the most loathsome, stinking, despicable Mount Calvarie: the common Theatre for the execution of all Malefactors, to show that he suffered in general for all Mankind. Hail Mary. Glory be to the Father, &c These prayers Angelical etc. Affections Elevations Petitions. O Jesus my dear Redeemer! are you not equal in omnipotency to your eternal Father? How then do I see you panting, fainting falling down through feebleness? Are not you the supporting strength of this spacious Universe? did not your power extend the Firmament [encircling therewithal the celestial Orb's, and fix the Earth upon the point of its own upholding centre? How then do I now behold you lying prostrate under the oppressing weight of this one single burden? O my Saviour you promise to lend men your helping hand, and send them the assistance of your Angels, to keep them from all harms in their fall, and yourself falls here under your heavy Cross without admitting any succour from your own divin Person, from your Angels, or from Men, in this your extreme necessity? O my soul! how heinous are thy sins; which lie so heavily upon thy Saviour's shoulders? And O my proud & perverse spirit! which refusest to submit thy stubborn neck to the sweet weight, and light burden of God and his Church! Didst thou ever seriously contemplate thy Redeemer Christ jesus, groaning for thee under the burden of his Cross? How then dost thou still continue thy disobedience, ingratitude, impiety? Or didst thou ever take into thy serious consideration thine own [perchance nearly approaching] passage out of this World to an eternity? How then dost thou not apprehend what a heavy weight will oppress thy wicked heart at that dreadful hour, and how thou wilt be beaten down under the burden of thy sins? And alas! who will then assist thee, when thy angry Creator shall thunder his just judgements upon thy head, which like formidable waves, will overflow and drown thy frail vessel? What succour canst thou expect when a sad despair seizing upon thee thou shalt vainly desire to lie covered in some cranny of the Rocks, or to hid thy head in some hole of the Mountains, or to be deep buried in some Dungeon within the Earth's bowels? Who will then lend thee a charitable hand in this thy extreme calamity? or what can comfort a conscience thus cauterised, crucified, oppressed with so many crimes crying out against themselves for vengeance? O my soul? Let's not remit our conversion to that dismal hour, but let's now efficaciously do, what we shall then fruitlessly desire to have done. Le●… in the first place discharge our conscience of its deadly crimes, whilst time and opportunity afford us leave and leisure; Then let's away with all these farthels of illgotten Goods; cancel all unlawful, usurarie, extortionous contracts: cut off all our sinful customs, concupiscences, sensualities; and finally shake off the two long carried, and over-heavily charging yoke of the World, the Flesh, and the Devil; This done, let's cheerfully receive the Cross of Penance, and mortification from the sacred hands of suffering Jesus. He carries it before us, to encourage us to follow him: his is weighty, to make ours light and easy, he fall under his, that we may stand fast under ours, and we shall neither want strength nor comfort in this our heroic enterprise of virtue and piety, if we frequently cast our faithful eyes upon our valiant Captain marching before us towards Mount Calvarie, with his royal Standard on his shoulders. The fifth Dolorous Mystery. [Is killed] Christ our Saviour is crucified and dies on the cross, John 19 Luke 23. Mark 15. Matth. 27. With nails extended on the Cross he dies. Who's God and Man, for Man a sacrifice. Our Father. Our Blessed Saviour was put to excessive pain and torture. 1. At the pulling off of his Garments. FOr when (by the help of a certain poor fellow called Simon) he had trained his heavy Cross to Golgotha, His Executioners tear off his , together with his skin and flesh, to which they were in several parts (in a manner) fast glued, with the Blood flowing out of his wounds. Hail Mary. 2. At his there standing again naked in the sight of all the Spectators. TO be hanged up naked, was the greatest disgrace they could put upon the most despicable person, and done only to the worst sort of Malefactors. Hail Mary. 3. At the boisterous stretching out of his body on the Cross. WHich they racked with such violence by the help of ropes tied to his wrists and ankles, that according to the Royal Prophet's prediction, all his dislocated Bones might have been numbered. Hail Mary. 4. At the Piercing of his hands and feet with nails. O Christ, my Rock! out of these sacred holes I may suck honey, draw forth oil, and fully taste the sweetness of your affection. Hail Mary. 5. At the Erection of the Cross, with jesus upon it. TO publish his Crucifixion, and show him to all the greedily expecting people. What faithful Christian will not be now raised to hopes of obtaining pardon; When he considers his Redeemers arms thus extended to embrace him, and his hands thus opened to bestow benefits upon him. Hail Mary. 6. At the superscription of the Title; of jesus of Nazareth, King of the jews. WHich was written in a threefold language, that no one might be ignorant of the cause of this his cruel usage; but that all might conclude, He was justly crucified, who had unjustly usurped a King's title. Hail Mary. 7. At their continued calumnies, whilst he hung on the Cross. O Princes and People! How implacable was your hatred, how great your malice, how insatiable your fury; which could not forbear your abuses in his last Agony? But he endured your peevishness, and kept his own patience; and though he descended not now from the Cross, he soon after arose from the Sepulchre. Hail Mary. 8. At the sight of his compassionate Mother, standing by his Cross. O Sorrowful Mother! you see the Innocent Son of your chaste womb, wounded, and cannot cure him, weltering in blood, and cannot wipe it off, inclining, and hanging down his weak and wearied head, and cannot uphold it; etc. What tongue can express the compassion of your tender heart, at the sight of these your Sons afflictions! Or the grief of his tender heart at the sight of his thus afflicted Mother! Hail Mary. 9 At his Thirst upon the Cross. GReat surely was the natural thirst of his Body, which was almost exhausted, and drained dry of all his blood and moisture: But far greater was his Souls spiritual thirst for the salvation of Mankind. What do you thirst after (O dear Redeemer!) (says S. Augustin.) wine of the grape, or water of the River? your thirst, is my salvation; your drink, my Redemption! Be thou also thirsty (O my dry Soul!) and drink thy fill of that blessed Fountain, which thirsts thus after thee. Hail Mary. 10. At his giving up the Ghost, and expiration on the Cross. JESUS bowing down his head, breathed out his soul, and delivered up his spirit (freely, voluntarily, unconstrainedly,) into the hands of his eternal Father. And so completed and consummated, the penal and afflictive part of the great Mystery of man's Redemption. Hail Mary. Glory be to the Father, and to the Son, etc. These prayers Angelical, etc. Affections, Elevations, Petitions. O My Soul! wouldst thou know where thou mayst assuredly find thy sweet Saviour Jesus, the desired object of thy dearest affections? It is upon Mount Calvary. There he feeds upon Gall and Vinegar: There is his habitation, upon the hard Cross: There he reposes, with extended legs, and stretched forth Arms, to have his feet and hands pierced with horrid nails. There and thus, he expects thy return from far, O prodigal child! ready to embrace thee with a Fatherly affection. And dost thou see thy sweet Saviour hanging thus on the Cross for thy sake; and yet solacest thyself in sinful delights? remainest still wallowing in the mud and mire of thy wicked customs? and not content thyself to commit sin, and give scandal to others by thy bad example; teachest them lessons of malice, to draw them to thy unjust desires, and their own utter damnation? O sinful wretch! Return (now at least) into thyself, turn to thy sweet Saviour, and run into the opened arms and bosom of thy beloved Jesus, calling thee, alluring thee, ready to receive thee. He cries out to thee from his Cross, I thirst after thy conversion, correction, salvation. He cries aloud to awake thee, excite thee, hasten thee, to accept of his proffered love, before he renders up his life. O when will the time come, in which they who are buried in the Sepulchers of deadly sin; and lie rotting in the graves of their inveterate crimes, will hear the voice of God's Son; and hearing it, will return to the life of grace; if not at this present, when he himself dies to resuscitate them? When will earthly souls, full of terrestrial affection, fear and tremble; if they now remain unmoveable? when will the Rocks of stony hearts be rend asunder with sorrow; if they are now insensible? When (O my soul!) will the veil of thy vicious conscience be corn from the top to the bottom by a true confession of thy secret sins; if shame, and cowardice keeps it now covered, when Jesus hangs naked on his Cross? When will the Sun of thy Pride and vanity be obscured; if it now shines, when the glorious Sun of Justice shuts his eyes, and becomes totally eclipsed? O Jesus! you call me; And it is high time for me to answer to your summons: you incline your sacred head towards me, to give me a kiss of Peace, and to whisper in the ears of my heart and Soul: Behold I die for thee; I die willingly for thee, I die purely for the love of thee: And O my heart and Soul! What answer do you make? O my Jesus! my sweet Saviour, my dear Redeemer, my soverarign Lord and Lover! you dy, and do I yet live? O that I, who have hitherto lived so little for you, and so long for the world: That I who have lived so long without you in negligence, forgetfulness, ingratitude; That I, who have lived so long against you in sin, Impiety, rebellion: That I who have employed so small a portion of the time and talents you lent me, faithfully, and sincerely in your love and service! O that I might (now at least) die for you, and with you. Or, if your providence will have my Pilgrimage yet prolonged; O Let me not live hereafter one moment, but only for you; and let me rather lose my life, than your Love; that living and dying, I may be entirely yours for all succeeding time and Eternity. Amen. Then end this second part of the Rosary with the Creed, sign of the Cross and Prayer To the sacred and undivided Trinity, etc. as before in the first part. The third Part of the Rosary containing, The five Glorious Mysteries. Begin with the sign of the Cross, Prayer, and Creed as formerly. The first Glorious Mystery, [Rises.] THE Resurrection of our Lord JESUS, Mark. 16. Our Saviour Rises, reindued with breath, Victorious over Hell, and horrid Death. These five Principal and common heads of the Glorious Mysteries, may be also subdivided into many particular points of contemplation; which (according to our precedent method in the Joyful and Dolorous) we shall reduce to the number of Ten answerable to the Decades of this third part of the Rosary. Our Father, etc. Our Blessed Redeemer, and his sacred Mother exceedingly rejoiced. 1. At his Bodies clothing with Immortality. FOr by conquering death, it was triumphantly raised up to a glorious, immortal, incorruptible life. Hail Mary. 2. At the joint Glorification both of Body and Soul. NOt that the Soul of our Blessed Saviour (which was absolutely glorious from the first instant of his Conception) received now any new increase of glory: but that the Miracle, which retained his souls Glory, from redounding into his Body, did now cease upon this day of his Resurrection: So that his Body received now its hitherto hindered Dowries of clarity, Agility, Subtlety, Impassibility. Hail Mary. 3. At his exaltation above all creatures. 1. THat in the Name of Jesus, every knee should bow. 2. That by no other means than his merits, any one should be saved. 3. That he should have all power in Heaven and Earth. 4. That he was constituted the Judge of the living and dead. All which he deserved by his exact obedience to his Eternal Father. Hail Mary. 4. At his entire victory over all his enemies. FIrst, The Jews, who having upbraided him of Impotency in not descending from the Cross, were now utterly confounded at this far greater miracle of his Resurrection from Death; 2. The Devil and all the Infernal Powers whose Pride he abated, whose Kingdom he invaded, whose spoyl's he divided, etc. Hail Mary. 5. At his delivering the Holy Fathers out of Limbus. TO wit, Abraham, Isaac, Jacob, Moses, David, and the rest of the Patriarches, Prophets, and holy Persons, whom he triumphantly led out of their long sustained captivity. Hail Mary. 6. At the now perfected Redemption of mankind. FOr his and his mother's present joy and glory, were commensurate to their former grief and sorrow, undergon in his late cruel death and passion. Hail Mary. 7. At his being the true cause and perfect exemplar of the future Resurrection of all Mankind. FOr as Christ is risen, we also shall arise, to wit to immortality, etc. Hail Mary. 8. At the filling up the places of fallen Angels. THe Resurrection of our Saviour (says S. Gregory,) was the festivity of the Angels; for their number was to be completed, by his calling us to his heavenly Kingdom. Hail Mary. 9 At the corroboration, consolation, and confirmation of the Apostles. ANd at the Reparation of their Faith, Hope, and Charity, which were not only shaken, but even lost; and they exceedingly contristated, and scandalised at his death. Hail Mary. 10. At his frequent Apparitions for forty days space. TO his dear beloved Mther, To the pious Magdalen, and the rest of the devout Women; To all his Disciples in general; To S. Thomas in particular; whereby he manifested to them the reality of his glorious Resurrection, and by them to the whole world. Hail Mary. Glory be to the Father, and to the Son, and to the Holy Ghost, etc. These Prayers Angelical with bended knee, etc. Affections, Elevations, Petitions. WHy weep you, O sacred Virgin! Why do you grieve and mourn, O glorious Mother of Jesus! your Son lives, triumphs, reigns. He that was lately accounted the outcast of the people, is now the most happy of all mankind. He that was crucified, dead, and buried, appears now clothed with Clarity, Agility, Subtlety, impassibility. Behold the Man; look up, O Blessed Mary, upon your beloved Jesus; the lively Image of the Eternal Father, the beauty and brightness of Heaven and Earth, the Crown and ornament of Men and Angels! Lo, He here presents himself unto you, to wipe all tears from your eyes, and disperse all sorrows from your heart: Hear him speaking unto you in his wont tone and terms of respect: All Hail, my most honoured Mother! Peace and joy be with you: 'Tis I myself who am the comfortable Messenger of this happy exchange of yours and my sorrows into gladness and Jubilation; both, that you may with me incessantly praise and bless my Eternal Father; and also, that you may take the first and best share of joy, who have the greatest interest in me, and had the greatest part with me in my passion of any mortal creature. See and admire the power of the Almighties right hand, in the person of your Son: The disgraced is glorified; the defamed is justified; the condemned is absolved, the crucified is resuscitated! Rejoice then, dear Mother! together with you joyful Son; for whom you need not now fear any further miseries, persecutions, Crosses; since he is above the reach of man's malice, and the Devil's power, having put on the robes of glory, impassibility, immortality. The short Winter of suffering is turned into a perpetual Summer of consolation; The stormy showers of blood, into a sweet dew of blessings: All my wounds are perfectly cured, and the scars only remain, as Rubies of my honour, and badges of my victory. O the excesses of Joy, which transported your ecstasied heart and soul, O sacred Virgin-Mother! at the sight of your now again living, and gloriously triumphing Son Jesus! And, O my soul! If thou desirest a share in these Joys and glories of Jesus and Mary; thou must also resolve to bear a part in their sorrows and sufferings: Thou art much mistaken, in thinking to triumph without trying for the Victory, or to be crowned without conquering. No, my delicate Soldier! Christ thy King and Captain suffered before he entered into his glory: Queen Mary's heart was pierced with sorrow, before it was replenished with comforts. All the Saints combated, before they were crowned: And refusest thou all sufferings, all sorrows, all combats, all that thy flesh and blood cannot relish? O dear Jesus! What will you do with me, who dare not encounter with the least difficulties? How will you deal with me, who bear the name of a Christian soldier, and am indeed no better than a base and cowardly sensualist? If I love the glory of your Crown, why dislike I the ignominy of your Cross? If I desire the reward of a Conqueror; why do I not adventure into the field of the combat? O why should your painful death and passion so much affright me; since your glorious Resurrection confirms me in the Hope and Faith of a future felicity? why should I more dread, in reflecting upon the difficulties occurring in my Pilgrimage: than rejoice, in fixing my thoughts upon the pleasures of Paradise, which is the end of my Pilgrimage? O why am I not content to suffer with Jesus and for Jesus, were there no reward to be expected for all my sufferings! It being a sufficient glory to a faithful Christian, to be conformable to Christ his Captain. Behold therefore: I humbly prostrate myself here at your sacred feet, O my victorious Redeemer! imploring your pardon for my past pusillanimity, and purposing to behave myself hereafter more manfully. Come all sorts of crosses and losses; all sorrows and sicknesses, all punishments and persecutions, all derelictions and desclations: I will no more be daunted or dismayed; but animated by your example, and assisted by your grace (O Christ my King, my Captain, my glorious Conqueror!) I will either pass through them courageously, or pass by them patiently, or pass over them victoriously. Yes, (my Lord Jesus!) I will receive henceforth all afflictions from the hands of your divin providence, as pledges of your paternal affection; and most willingly, joyfully, resignedly embrace them, as the happily offered occasions for the increase of my merit, the exercise of my virtue, the perfection of my soul, the expiation of my sins, the crowning me with glory. The second Glorious Mystery, [Ascends.] THE Ascension of our Lord Jesus into Heaven. Mark 16. His great work done, and his Commisons given, In Glorious triumph, he ascends to Heaven. Our Father, etc. THE Glorious Virgin-Mother exceedingly rejoiced. 1. At the Ascension of her Son jesus, in hers, and his Disciples presence. FOr upon the fortieth day after our Redeemers Resurrection; his sacred Mother, with the Apostles, the seventy two Disciples, and many more of his faithful friends and followers met together (by the divin instinct) upon Mount Zion, and marched from thence pro●essionally to the Mount Olivet, (distant a mile from Jerusalem) to be spectators of this admirable catastrophe of their dear Saviour Christ's humanity; and to receive his last blessing, before he left the Earth, to ascend into Heaven. Hail Mary. 2. At his great Power showed in his Ascension. FOr he elevated himself by his own strength and virtue: nor could he need any foreign help or assistance, whose inhabiting Divinity, and glorified soul could move his impassable, and agile body as himself pleased. Hail Mary. 3. At the joyful meeting and acclamation of the Angelical spirits. WHich undoubtedly descended all, to accompany his humanity, to congratulate his victory, to echo forth the triumphs of his praises. Hail Mary. 4. At his soaring above all the Heavens. TO wit, above the spheres of the seven Planets, above the Crystalline orb, above the starry Firmament, even to the Empyreal seat of the Divinity: according to that sentence of the Apostle: He ascended up far above all the Heavens, that he might fulfil all things. Hail Mary. 5. At his ascending above the Angelical quires, and all creatures whatsoever. ACcording to that expression of the same Apostle; God (the Father) placed him (his son Jesus) far above all principalities, and Powers, and Dominations, and every thing that is named, not only in this world, but in that which is to come, and hath put all things under his feet. Hail Mary. 6. At his being seated on the right hand of his Eternal Father. ACcording to that of S. Mark, He was assumpted into Heaven and sits on his Father's right hand: And of S. Paul; His Father set him on his own right hand, in the heavenly places; Which is a Metaphorical expression, signifying equality and society of Majesty, honour, power, felicity, etc. Hail Mary. 7. At his conducting the souls of the saints with him into heaven. ACcording to that passage of the Psalmist: He ascending on high, led captivity captive; which S. Thomas understands of the Patriar●…●…ee'd from the captivity of Limbus. Hail Mary. 8. At his opening Heaven gates for our entrance. ANd preparing places against our coming, as himself said: I go to prepare a place for you, that where I am, you may also be. So that Christ's Ascension (says S. Leo) is our Promotion; and whither the glory of the head is gone before, the hope of the body is called to follow after. Hail Mary. 9 At his being appointed the Advocate of Mankind. WE have (says S. John) an Advocate with God the Father, Christ Jesus, the Just, and he is the propitiation for our sins. Hail Mary. 10. At the great Fruit and Profit redounding to us by his Ascension. FOR (as S. Thomas proves) the withdrawing of his corporal presence, increases our Faith, elevates our Hope, inflames our Charity; and therefore, He himself said: It is expedient for you, that I go. Hail Mary. Glory be to the Father, and to the Son, and to the Holy Ghost, etc. These Prayers Angelical with bended knee. etc. Affections, Elevations, Petitions. O My glorious Lord Jesus! It is just, that you should Ascend to the Highest Heaven, who descended to the centre of the earth! And that you should be exalted above all Angels, since you humbled yourself under all men. O my Soul! designed for an Eternity! where wilt thou ground thy feet, that thou mayst securely take thy flight towards Heaven, thy happy home, the final end of thy Pilgrimage, and the only aim of all thy endeavours? Look upon Christ thy Captain, and learn by his most perfect example to ground thyself in Humility; and to content thyself with crosses, contempt, and poverty, which were his three individual companions, during the whole time of his earthly Pilgrimage. O Jesus! the amiable Object of all my affections! And who should be the absolute pattern of all my actions? I am resolved to leave all for the love of you, and to forsake all, that I may freely follow you; For alas! what are all worldly pleasures greatnesses, and glories? or what sweet Object can the whole Universe show my eyes, which can fully satisfy my heart? And ha'! why then should I any longer (miserable and ill advised wretch that I am!) let myself be surprised with the false lustre of earthly vanities? why should I fix my love upon fond toys and trifles, which only fool my senses, but fill not my soul! No my soul! let's now at last leave the Earth, and look up to Heaven. Thither Christ is ascended: There our Treasure is placed, and let our affection be there also fixed: and O what shall hinder us? a moment of brutish pleasure? a grain of self-interest? a sparkle of soon fading glory? O mere Nothings and, less than Nothings! No my good Jesus! I feel myself [by the secret impulse of your enacting grace in my spirit] so forcibly moved to sent you, to obey you, and to bestow on you the whole remainder of my life and love, that if it should hereafter happen; [and ah my frailty! how can I trust thee, which hast so often betrayed my best intentions, and broken my strongest resolutions] If therefore it shall fall out, that my eyes [or any respect of this World's most pleasing Objects] hinder me from seeing your beauty, contemplating your bounty, and reflecting upon your mercy: Tear them out of my head, that I may behold you with my spiritual Eyes; O jesus the true light of my soul!] without disturbance or distraction. If my right hand (or any thing I possess, or which is as near to my heart, as my arm is to my hand) becomes the occasion of my offending you, hinders me from fast holding you, diverts me from serving you diligently, devoutly, and according to my obligation and duty; Cut it off (O Jesus my sovereign Good, my sole Riches and Treasure!) that I may clip you, embrace you, and be inseparably united to you with all the affections of my soul. If my very heart itself (or that which is nearer and dearer to me than this fountain of Life) hinders me from bequeathing myself entirely to you, from purely seeking you, from perfectly loving you, pluck it out of my breast: O Jesus, the only beloved of my Soul! that henceforth I may have no thought but of you, no will but yours, no affection but for you, no life but in you; So shall I want neither eyes, nor hands, nor heart, living thus spiritually [during this my Pilgrimage] in the heart of Jesus, which is my seat, my Sun, my centre, my all, till I become happily translated to live with him, and be more perfectly united to him in his eternal Paradise. The third glorious Mystery. [Sends down] Our blessed Saviour sends down the Holy Ghost to his Church, Acts 2. Our Lord to his Apostles joined in Quite. Sends down the Holy Ghost in tongues of fire. Our Father, etc. The glorious Virgin-Mother exceedingly rejoiced. 1. At the miraculous manner of the Holy Ghosts coming. FOr the Disciples returning back from Mount Olivet [where our Saviour ascended] to Jerusalem, went into the same upper Room, in which he had celebrated his last supper, continuing there unanimously in prayer, with Mary the Mother of jesus, and many other devout men and women, until the tenth day: when suddenly [about the third hour of the morning] there came a sound from Heaven, as of a rushing mighty wind, filling the whole house, as it were with fire, which dividing itself into several parts resembling cloven tongues, settled upon each one's head, and replenished their hearts with the Holy Ghost. Hail Mary. 2. At the fullfilling of Christ's promises. FOr he had told them, if I depart from you the Holy Ghost shall descend unto you, he shall teach you all truth, and inform you of what is to come hereafter: all which was now fully accomplished. Hail Mary. 3. At the multiplication of tongues, or speaking of all languages. WHereby the blessed Virgin clearly saw, that the Apostles were not only designed to preach the faith of her Son Christ Jesus to the whole World, but joyfully perceived they were also endued with all such perfections as were necessary, in order to the effecting so great a work. Hail Mary. 4. At the Apostles confirmation in grace and goodness. FOr the sacred Virgin, who had sadly seen their former frailty and the feebleness of their Faith, knew [to her great content] that they were now so strengthened with God's holy Spirit, as they were out of all danger for the future, both of falling into infidelity, and also of sinning mortally. Hail Mary. 5. At the Apostles patience, courage and constancy in their persecutions. FOr they who were lately so fearful, are now so cheerful in their sufferings, that they esteem it a special honour to endure shame for the holy name of Jesus. Hail Mary. 6. At the confutation of the jew's and Infidels. FOr the spiteful Pharisees hearing the Apostles speaking all sorts of languages, sought to undervalue the miracle, by vilifying them as Drunkards: but St, Peter standing up in his own and his brethren's defence, solidly refutes their malicious imputation, to the great joy, admiration, and confirmation of all the Auditors, and confusion of his enemies. Hail Mary. 7. At the sudden multiplication of the faithful. FOr St. Peter's efficacious Oration was no sooner ended, but three thousand Souls were presently converted to the Faith of Christ, and forthwith baptizd in his name, and five thousand more within few days after. Hail Mary. 8. At the fructification of Christ's Passion. FOr the blessed Virgin-Mother saw not only the present fruits of her Son's death and sufferings spread abroad in the Apostles and the new converted Christians: but she also foresaw the future multitude of martyrs, who should courageously die for his love, besides the vast number of confessors, virgins, and religious Persons, who should cheerfully take up their Crosses, and faithfully follow him. Hail Mary. 9 At the great increase of the divin honour and worship. FOr Pagans, Gentills, Idolaters, and people of all professions, renouncing their ancient errors came flocking in amain, to be instructed in the Faith of Christ, and to follow the Evangelicall doctrine. Hail Mary. 10. At the accomplishment of the number of the Elect. FOr the blessed Virgin joyfully foresaw, that all such souls as should departed this life in the true Faith of of her Son Jesus informed with charity, were to be added to the number of the Saints, and to be admitted to his heavenly Kingdom. Hail Mary. Glory be to the Father. and to the Son; etc. These Prayers Angelical, etc. Affections, Elevations, Petitions. O Glorious Creator! How great is your Mercy! how infinite your liberality? How excessive your affection, to undeserving and ungrateful Mankind. After your only Son was so ill treated amongst us, would you also send down the Holy Ghost unto us? It plainly appears that we have a potent Advocate in Heaven (Jesus Christ the just) to plead our cause, and a Powerful Mother upon Earth (Marry the Mother of Jesus) to impetrate for us this extraordinary favour: It is therefore the Mother's merit, and the Sons Mercy, and the Eternal Father's liberality, and the Holy Ghosts goodness, that this holy Spirit descends from Heaven upon us; A Spirit of life and love; a Spirit of solace and sweetness; a Spirit of grace and happiness; a Spirit which comes in form of fiery tongues, to clear our understandings with his light, to inflame our wills with his heat, and to govern our tongues and affections with his gracious direction; A light which dazzles not, a fire which consumes not, a tongue which threatens not, accuses not, condemns not. O sacred and divin Spirit! you are the Father of the afflicted, the Distributer of graces, the enlightner of hearts, the comforter of Souls; and alas! how opposite are my actions to your properties, perfections, inspirations? You descend to instill into me the spirit of sweetness, meekness, patience: and I converse with such as are under my charge [and with others who are perchance far better before you than myself] with a spirit of choler and peevishness, with a spirit of rigour and harshness, with a spirit of revenge and bitterness! Ah, uncharitable wretch that I am! shall I contristate my neighbour, instead of comforting him? shall I exact from others instead of conferring benefits upon them? shall I undervalue my brethren's actions, censure their intentions, obscure their reputations, instead of putting a charitable construction upon all things whatsoever? Change this my crooked and crabbed disposition, [O powerful Spirit, th● plentiful bestower of all perfect gifts!] by the efficacy of your sacred influence upon my soul: purge me [I beseech you] from my present imperfections, pardon me for my past impieties, and prevent me from future fall, by implanting your spirit of true peace and charity in my interior, which may keep my heart evermore burning in the love of you and my neighbour, till I come to be totally absorbed in you, [together with the coequal Son and Father] in your blessed Eternity; Amen. The fourth glorious Mystery. [she dies] THe assumption of the blessed Virgin up to Heaven: Allegorically understood by mary's choosing the best part Luke 10. The Virgins sacred Corpse [too rich a prize. For Earth] is born by Angels 'bove the Skies. Our Father, etc. The glorious Virgin-mothers' heart was replenished with exceeding great joy. 1. At the news of the near approaching dissolution of her soul and body. FOr (as the holy Doctors deliver unto us) after the dispersion of the Apostles into the World's several quarters to preach the Gospel: the blessed Virgin retired her into a private dwelling, near adjoining to Mount Zion, that she might pass the remaining day's of her Pilgrimage upon earth, in the devout contemplation of her divin Sons actions, and the frequent visitation of the holy places of his Baptism, Fasting, Passion, Burial, Resurrection, Ascention, when behold (at the time appointed by the eternal providence) a heavenly Messenger, (probably the Archangel Gabriel) reverently saluting her in her Son's name, informs her of her near approaching departure out of this life. Hail Mary. 2. At the security of he● Glorious and speedy Resurrection. FOr (as Albertus and all the Doctors agree) she could not possibly doubt of her present and immediate Translation to Eternal happiness. Hail Mary. 3. At her dying without any dread terror, or trouble. FOr how could She fear death, who was so fervent in Charity, as that she desired nothing more than to be dissolved, and to be with Christ? How could She be terrified at Death's approach who was absolutely free from all sin and impiety? Or, how could She be troubled at the apprehension of God's severe Judgements, who was secure of her salvation? 4. At the presence of the Apostles at her departure. FOr it is a generally received Tradition of the Fathers; That all the Apostles were (by divin instinct) suddenly gathered together from the world's several climates, to honour her with their personal presence, at this time of her earthly dissolution. Hail Mary. 5. At the sweet separation of her Soul a●… Body. FOr (says S. Hierom) as She was free from the corruption of the flesh; so she was exempt from the calamities of Death: And S. John Damascen: The pain's which she suffered not in childing and dying; She paid at the time of Christ's Passion. Hail Mary. 6. At the joyful Reunion of her Soul and Body in her Resuscitation and Assumption into Heaven. FOr (according to S. Augustin); There was no reason, corruption should seize on her after death, whose integrity was preserved in her life, etc. but 'twas fit, she should be always living, who was the Parent of all life; and that she should be always with him, who (for nine months' space) was with her in her womb, etc. Hail Mary. 7. At Christ's meeting her accompanied with the Heavenly Citizens. WHo can conceive (says S. Hierom) how gloriously the world's Queen this day appeared? with what affection the celestial legions met her? with what melodious Canticles she was conducted to her throne of glory? with what an amiable and pleasing countenance her dear Son received her into his divin embraces, and placed her above all other creatures, etc. Hail Mary. 8. At her being exalted above all the Angelical Orders and Hierarchies. ACcording as the Church sings in her praises: You, O sacred mother of God are exalted above all the Quire● of Angels, etc. Hail Mary. 9 At her being placed on her Sons right hand. FOr (as S. Hierom says) we may piously believe, that our Saviour seated her next to himself in the throne of his glorious Humanity: How else had he accomplished, what himself commanded: Honour thy Father and Mother. Hail Mary. 10. At her being appointed the powerful Advocatrix of mankind. WE have Her to plead for us (says S. Bernard) who can suffer no repulse, because she found grace with God: Let us therefore seek Grace, from the Fountain of Grace, by the Finder of Grace: and whatsoever we offer to the divin Majesty, Let us commend it to Mary; that so all may return to the Author of Grace, by the same channel, whereby it ran unto us. Hail Mary. Glory be to the Father, and to the Son, etc. These prayers Angelical, etc. Affections, Elevations, Petitions. O Sacred Virgin-Mother! your Deified Soul is not forced out of your dying Body, by the violence of pains, but sweetly leaves it, in an ecstasy of love. O how welcome, how amiable, how desirable is death, to a Soul that is well settled in the fear of God, and fully confirmed in the divin love and favour? And how easily is that thing quitted without any affliction, which is possessed without overmuch affection? Thrice happy he, who so prudently regulates the use of life; as to be always prepared to yield it up to Death. Happy he, who patiently, cheerfully, resignedly, endures the inconveniences of this soon-passing Pilgrimage, in hope of a never-ending felicity, in the heavenly Paradise. Happy he, who willingly deprives himself of this world's most pleasing contentments, upon confidence of laying up thereby more solid pleasures in the Magazine of Eternity. O glorious Virgin! who have left me so perfect a Pattern of living virtuously, and of dying happily: Assist me (I beseech you) both in the one and the other. I humbly acknowledge (to my own great shame and sorrow) that my life hath been hitherto far wide from the Imitation of your holy example: But (O pious Mother!) passing by my former indignity, and pitying my present necessity; take my perishing cause into your maternal consideration; strengthen my Resolution of living virtuously for the future, and assist me in that dreadful hour of my death's agony. O let your Prayers, patronage, and protection, then fortify my Faith in its apprehension of the approaching Eternity. Encourage my Hope in its consideration of the severe Judgement then near at hand; and inflame my Charity, in its last tendency to the long desired object of my Soul. I now contemplate you (great Empress!) seated there above in a throne of Majesty, and satiated with the fullness of glory and felicity; And I also consider you, the still compassionate Mother, the powerful Mediatrix, the pious Advocatrix of poor Mankind: Wherefore, I humbly beg, for the love of your holy Son JESUS, and by all that is dear to you in Heaven and Earth; leave me not in that last hour; but cast then your Eyes of mercy and favour upon me; so shall I not doubt to be translated from a temporal death, to an Eternal life, and to remain perpetually with you in the perfect enjoyment of that fountain of life and love, to which you are happily assumpted. The fifth Glorious Mystery. [Is Crowned.] THE Coronation of the Blessed Virgin in Heaven. The blessed Promotress of all desires. Is Crowned Queen of th'celestial Quires. Our Father, etc. THE Blessed Virgin Mother's Soul was filled with inexplicable joy. 1. At her being seated upon a Royal throne in the celestial glory. WHere (says S. Hierom) the Immaculate Virgin-Mother was triumphantly placed next to her glorious Son Jesus in the celestial Palace. A Throne of Kingly glory (says S. Augustin) is prepared for you (O great Queen-Mother!) in the Court of the heavenly Kingdom. Hail Mary. 2. At her being clothed with Royal Garments. ACcording to that saying of the Psalmist: The Queen stood on thy right hand in a vesture of gold, wrought about with divers colours: Whereupon Saint Bernard extasiedly exclaims; Gods Mother, the world's Lady, Heaven's Queen, is elevated to the Eternal Father's Throne; and seated next to the sacred Trinity; Where she stands on the King's right hand in a golden garment; (To wit, a body most pure and unspotted) encompassed with variety (that is, a Soul enamell'd with all sorts of virtues.) Hail Mary. 3. At her being adorned with Royal jewels, Earrings, and Bracelets. TO wit, the Plenitud of all Prudence, Science, and Intelligence in her Soul; and of Clarity, Subtlety, Impassibility, in her Body. Hail Mary. 4. At her being honoured with a Royal Ring. TO wit, In her Soul, (which was the singular Spouse of the Eternal King) a singular Joy, Glory, and felicity: And in her Body (which was singularly Instrumental in the Eternal Words Incarnation) a singular beauty. Hail Mary. 5. At her being graced with a Royal Sceptre. TO wit, in her Soul, by a special Power which was given her in Heaven and Earth; and in her Body, by a special prerogative of glory. Hail Mary. 6 At her being decked with a royal crown. TO wit; first, with a general Crown, which is the substantial and essential reward of Eternal glory and Beatitude, consisting in the clear vision, the perpetual Fruition, and the perfect possession of the Divinity. This Crown corresponds to the threefold Theological virtues in the Soul: To Faith succeeds vision; To Charity, Fruition; To Hope, Possession; Now as the sacred Virgin excels here all others in these virtues, so her Crown outshines there all others in Glory. Hail Mary. 7. At her being crowned with the silver Aureola of Virgins. FOr she being the Immaculate Mother of God, and the unspotted Queen of all Virgins; (having none like her in the first; nor any to parallel her in the Second) is adorned with a Crown as far surpassing the Aureola's of other virgins, as the Sun's brightness excels that of the lesser Stars. Hail Mary. 8. At her being crowned with the golden Aureola of Martyrs. FOr as She endured more than all Martyrs, when the sword of sorrow pierced her heart, at the time of her Son's Passion: so she deserved a Crown (above all Martyrs) correspondent to her sufferings. Hail Mary. 9 At her being crowned with the Starry Aureola of Doctors. FOr they who instruct others to Justice (says the Prophet Daniel) shall shine as Stars in perpetual Eternity: Now the sacred Virgin was the Teacher and Instructor of the Apostles; and therefore is described (by S. John in his Revelations) with a Crown of twelve Stars upon her head. Hail Mary. 10. At her being crowned with the verdant, and perpetually flourishing Aureola of Innocency & Purity. FOr as she was of such extraordinary Purity, that (under God-man) a greater cannot be conceived (says Saint Anselm); And of such unimitable Innocency, that from the first instant of her Conception, to the last moment of her life; She preserved it absolutely entire, without the least spot or blemish; so She enjoys a Crown of extraordinary Clarity far above all others, (the same God-man only excepted.) Hail Mary. Glory be to the Father, and to the Son, and to the holy Ghost, etc. These Prayers Angelical, etc. Affections, Elevations, Petitions. O King of Glory! How great is your bounty, and how excessive is your liberality? You confer upon men whole Torrents of pleasures, and full Oceans of delights, for their Cups of cold water; given for your sake! You bestow on them magnificent Crowns and blessed Kingdoms for their morsels of bread, bestowed upon their necessitous brethren. And shall we question, whether your own dear Mother, (whose pure Blood gave your Body its Being; in whose chaste entrails you so long lodged; upon whose Breast-milk you so sweetly fed) is now highly rewarded by you in heaven? She clothed you (O word Eternal and Incarnate!) with the robes of her Humanity; and can we doubt but that you have vested her with the light of your Heavenly glory, and crowned her with the glittering Jewels of Wisdom, Power, Dominion, and whatsoever may beseem the Sovereign Empress of Men and Angels? O Virgin! O Mother! How great is your Glory? How singular your Honour? How Eminent your Dignity? Since you are the Mother of Grace, which is God himself, you are seated on the right hand of God himself in his Glory! Since you have the advantageous quality (above all creatures) of being God's Mother; you surely have an advantageous Crown (above all Creatures) which constitutes you Queen of Heaven. For, to what Woman (besides your happiest self); Or to which of the Angels, (howsoever high, holy, and perfect) did ever God say, you are my Mother, you begot me, bore me, brought me forth? O Mother of God O Title of Titles! O words few in number, but full of numberless Mysteries and miracles! O Quality, containing all the abyssal perfections, which can possibly fall within the compass of men's and Angel's Imagination, thinking upon a pure creature.! Mother of God Be you praised, honoured, and admired, (next to your Son Jesus) by all Creatures in Heaven and Earth for evermore. You have sufficiently showed me (O sacred Mother!) by your divin example, the ready way to real glory and happiness; Which is, To prefer God's honour, love, and service, before all things else whatsoever: But, alas! How Poorly have I hitherto practised your instructions; and how ill have I imitated your examples? Your continual Exercise was to magnify the Divin Majesty with heart and mouth; and therefore you have deserved to be blessed, praised, and proclaimed happy by all succeeding generations: because the Almighty wrought great things in you; placing you upon the world's Theatre, as the Prime work of his hands, and the most accomplished pattern of all created perfections: But I, on the contrary have made small account of God, and his service; and how then can I expect to obtain the blessing of him & others; or hope he should effect great things in me, by me, for me. Yet if he and all others call me not blessed, in the last great Judgement day, I must remain accursed for all Eternity. And if he work not great things in me, what can all other things avail me in order to my happiness? Ha! How long then shall my affection be fastened to falsehoods, follies, vanities? How long shall my soul be enslaved to these sordid passions, and to the base customs of my corrupted nature, which are repugnant to Reason, contrary to my Creator's Law, opposite to his proffered grace, destructive of my expected glory? O my Lord, and my God I will no longer forget you: I will even now begin to praise you, with heart and mouth in all, before all, above all: your only love, honour, and service, shall be the first in my esteem; the first in my affections; the first in my actions: For alas! what else have I to esteem, desire, love, in Heaven and Earth; but you the God of my heart, my sovereign good, my All for time and Eternity? And thou, my poor Soul! Take courage; Eternity draws on: Thy glorious Mother, (with millions of blessed Saints and Angels, more beautiful than so many Suns in the midday of their brightness) invites thee to be (with her) satiated with her Sons amiable countenance, and absorped in the boundless Sea of his beatifying delights: Thy beloved Lord himself expects thee with a Crown of everlasting rewards in his right hand, and with these sweetly alluring words in his sacred mouth: Come my Love, my Dove, my Fair one, come thou shalt be crowned, for having served me faithfully, loved me fervently, suffered for me freely, and accomplished my will fully: Live henceforth with me eternally in Satiety, and security. THE FIRST APPENDIX JESUS, Or the Confraternity of the most sacred Name of JESUS, With Elevations suitable thereunto. IN so much as there is a certain pious Fraternity of the most holy Name of Jesus, which had its first rise and origin from that of the sacred Rosary (Et ex illa tanquam ex Matre filia prognata sit) being (as it were) the Daughter of that Mother; and to which it is so firmly fastened, and so nearly allied, as that generally (in Catholic Countries) all they who are children of the Blessed Mother's Rosary, are also thus Members of the Son's Society: It will not be amiss, after this large Declaration of the Rosary, to annect a brief description of this Confraternity, that so nothing may be wanting, which may conduce to the devotion of faithful Christians, and enrich them with spiritual Benefits. This pious Confraternity of the sacred Name of Jesus was begun in Italy by Didacus a Victoria, a Doctor of Divinity, and devout Preacher of S. Dominicks order in the year 1564. and soon after promulgated throughout Spain, by Joannes Micon, who was another learned Doctor, and zealous Preacher of the same Order, the Disciple of that Blessed and famous man Ludovicus Bertrandus. The Reason and End of the Institution thereof, was to extirpate that execrable (and then Customary) vice of Swearing by Gods holy Name, and blaspheming the divin Majesty. The Rules of this Confraternity are these. 1. They who desire to be of it are either to have their Names enroled into a Book provided for that purpose (as it is said of the Rosary:) or to be admitted into this Confraternity, (by such as have power from the Superiors of Saint Dominicks Order) by some other legal, lawful, and formal way. 2. Upon the day of our Redeemers Circumcision (which is the principal, and indeed the only proper Feast of this Confraternity), they are to Confess, Communicate, and be present at the solemnity then celebrated by their fellow members of this Confraternity, in the place appointed by the Chief Director thereof. 3. Upon the second Sunday of each month, they are to Confess, Communicate and assist at the solemn Mass and Procession of the Confraternity. 4. They are with all possible care and diligence to avoid swearing not only in themselves, but also in all others: admonishing, checking, and correcting (as far as the Rules of Charity and Discretion will permit) all such as shall inconsiderately and rashly Swear, and Blaspheme in their presence and hearing. 5. They are to assist at the Anniversary of their departed Brethren, celebrated upon the first vacant day after the Feast of the Circumcision. The Plenary Indulgences (omitting the many particular) granted to this Fraternity. In the year 1564. (Idibus Aprilis) Pope Pius the fourth (the first Approver and Confirmer of this Confraternity, endowed it with most large Favours, Privileges, and Indulgences: and amongst the rest he granted to all the Members thereof, who shall Confess, Communicate, and Assist at the divin service (either in whole or in part) upon the Feast of the Circumcision; such Plenary Indulgences of all their sins, as the Apostolical Seat usually bestows in the year of Jubily upon all them, who visit the Churches in and without Rome. In the year 1580. (5th of September) Pope Gregory the thirteenth grants a Plenary Indulgence to all the Members thereof, who shall accompany the Procession (which, as also the Mass of this Confraternity, he appoints to be had upon each second Sunday of the Month, not otherwise hindered) having confessed, communicated, and prayed for the generally intended ends of the Church, in the granting of all Indulgences; to wit, For the Peace of Christian Princes, for the extirpation of Heresies, for the exaltation of the Catholic Church, etc. In the year 1598. (2. of February) Pope Clement the 8th. grants a plenary Indulgence to all the Members thereof (Confessing and Communicating) upon each day of the Festivities of the fifteen Mysteries of this Rosary of the Name of Jesus. In the year 1606. (21. of October) Paul the fifth grants a Plenary Indulgence at the entrance into this Confraternity to all such, as shall then being truly penitent, confess and Communicate; and also to all such as shall devoutly call upon the sacred name of Jesus (either by mouth or in heart) at the Article of death. And in the year 1612. 28. of September he renews and confirms the former Grant of Gregory the 13. And lastly, in the year 1626. Pope Vrban the 8. Grants also a Plenary Indulgence at the entrance into this Confraternity to all such as shall then Confess and Communicate. etc. and to all such as shall devoutly call upon the holy Name of Jesus at the Article of death. The Manner of Reciting this Rosary of the holy Name of JESUS invented by Joannes Micon, to implore Christ's Mercy for our self and for all sinners, is this. Taking your Ordinary Bedes of the Rosary, begin with the sign of the Cross either in Latin or in English. In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. Then after the recital of one Paternoster, Ave Maria, and Creed, begin thus, V Intent unto my aid O. God: R. Lord make haste to help me. V Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it was in the Beginning, is now and ever shall be world without end. Amen. The first part of this Rosary consists in the Repetition of these words fifty Times [O Jesus Christ, the Son of David, have mercy upon us] Meditating during the recital of each Decade upon one of the Five Mysteries of the Life of Our Blessed Redeemer Christ Jesus, and ending each Decade with, Glory be to the Father, and to the Son, and to the Holy Ghost, etc. The Mysteries of the first Quinquagena, or Fiftieth. 1. Christ's Incarnation. 2. The Nativity of Christ in Bethleem. 3. The Circumcision of Christ. 4. The finding of Christ in the Temple disputing amongst the Doctors. 5. The Baptising of Christ in the River Jordan. O Jesus Christ the Son of David have mercy upon us. The second Part of this Rosary, consists in the Repetition of these words also fifty times [O Jesus of Nazareth King of the Jew's have mercy upon us.] Meditating in like manner during the recital of each Decade upon one of the Five Mysteries of the Death & Passion of our Blessed Redeemer Christ Jesus, and ending each Decade with; Glory be to the Father, etc. as aforesaid. The Mysteries of the second Quinquagena, or fiftieth. 1. The washing of the disciples feet. 2. The Prayer in the Garden. 3. The Apprehension of Christ in the Garden. 4. The carrying of the Cross. 5. The Descent into Hell. O Jesus of Nazareth King of the Jews, have mercy upon us. The third Part of this Rosary consists in the Repetition of these words also fifty times; [O Jesus Christ Son of the living God, have mercy upon us.] Meditating likewise during the recital of each Decade upon one of the Five Mysteries of the Glory of our Blessed Redeemer Christ Jesus, and ending each Decade with Glory be to the Father, and to the Son, and to the holy Ghost, etc. as formerly. The Mysteries of the third Quinquagena, or Fiftieth. 1. The Resurrection. 2. The Ascension. 3. The sending of the Holy Ghost to his Church. 4. The Crowning of the Virgin Mary, and the Saints. 5. The coming to Judgement. O Jesus Christ Son of the Living God, have mercy upon us. A brief Declaration of the Crown of our Lord. THe devotion called the Crown of our Lord, Or the Rosary of the age of Christ, or the Crown of Camaldula, was invented by one blessed Michael, by birth a Florentin, by profession a Monk of Camaldula (a man of admirable piety and sanctity) who changed this life for a happy immortality in the year 1522, since which time this manner of prayer hath been far and near propagated throughout the whole World, with the Churches general applause and approbation, and to the great profit and comfort of all faithful Christians. The Tenor of the Brief of Pope Leo the 10th. (as far forth as it concerns the confirmation and declares the form of reciting this sacred Crown) is as here follow's. Bishop Leo the servant of God's servants, to all a●d singular the faithful people of Christ, to whom these his letters shall come, sends greeting, and the Apostolical Benediction. We have lately had notice from persons worthy of belief, that a certain ancient Hermit of the sacred Wilderness of Camaldula, having already finished fifteen years of his earthly Pilgrimage in great austerity, as a Recluse shut up within the narrow limits of one only Cell: Hath conceived (by divin inspiration, as may be piously believed from whence every right thought proceeds) that it would much redound to the honour of Christ our Lord and Saviour, and conduce to the increase of devotion in the hearts of all pious Christians: If as [according to the very ancient institution, and generally received custom] several godly people use to recite sixty three Angelical Salutations, with our Lord's Prayer, seven times interposed, in honour of the most blessed Virgin Mary, according to the number of years which she is esteemed to have lived upon earth, which kind of prayer is called the Virgin's Crown, so they would also inure themselves to recite thirty three Lords Prayers, interposing four Angelical Salutations in the honour of our Redeemer for a commemoration of the years, in which he conversed upon earth amongst men, which would be [as it were] our Lord's Crown etc. We whom it behoves to promote the honour of our Lord Jesus Christ as far forth as he shall enable us, and to add fuel to the devotion of his faithful flock; Do approve and confirm the aforesaid manner of Prayer, invented by that ancient and recluded Hermit, and will have it called the Crown of our Lord etc. Given at Florence the 18, of Feb. in the year 1516. The same Rosary or Crown of our Lord was afterwards confirmed by Pope Gregory the 13. and endowed with more and greater Indulgences: vide Augustinum Florentinum, Lucam Eremitam, Bucelinum in Annalibus Benedictinis, etc. The Crown therefore consisting of 33. Pater Nosters, or Lords Prayers [consonant to the number of years, in which our dear Redeemer conversed with men in his human flesh upon earth, to merit for us a happy Crown of Glory in Heaven] and of four Ave Maries, or Angelical Salutations with one Creed added for a conclusion is divided into four parts [whereof the three first parts are Decades or Ten, there being in each of them a ten-times-repeated Lords Prayer, and one Angelical Salutation: and in the fourth part there is only a Thrice-repeated Lords Prayer, with one Angelical Salutation and the Creed] and may be recited as it is here distinctly set down, with an additional point of Meditation upon some of the pious Mysteries of our Saviour's life, and a short Aspiration, which may easily be dilated with more affections and resolutions according to each one's Spirit of devotion. The first Part of the Crown of our lord Of Christ's coming into the World. 1. OUr dear Redeemer descended from his royal Throne, from his eternal Father's Bosom, from his happy Heaven into this vale of misery, and clothed himself with human flesh in the holy Virgins Womb. O Jesus! how excessive is your Mercy, how infinite your affection, how stupendious your condescendency to undeserving man? Ah! that my heart were perfectly free from all that displeases you, that so it might deserve perpetually to harbour you. Our Father. 2. HE [being conceived] inspired his sacred Virgin Mother to take a journey into the Mountains of Judea, there to visit, salute, and serve St. Elizabeth her Kinswoman. O Jesus! that my soul were always pliable, docible, obedient to correspond to your sweet and sacred impulses, motions and aspirations! how cheerfully should I then serve your sovereign Majesty, and how charitably should I assist my necessitous neighbour. Our Father. 3. AFter he had been carried nine months in his Mother's chaste entrails; he was born in a cold Stable, wrapped in poor rags, cradled in a hard Cribb. O Jesus! make me in love with poverty, humility, and mortification, which you have made so amiable by practising them in your own divin person. Our Father. 4. THe Angels congratulate his happy birth with their heavenly Canticles, and the shepherds humbly, joyfully, and admiringly adore him. O Jesus! let my tongue incessantly sing forth your Praises, let my heart perpetually breathe forth acts of gratitude for your Mercies, and let my soul sweetly melt away in her reciprocal affections. Our Father. 5. UPon the eighth day after his Nativity he was circumcised and called Jesus. O Jesus! O sacred and sugared Name! O Jesus, be unto me a Jesus! O that my tongue, heart, and hands, with all my senses, powers and faculties of body and soul, were truly circumcised from all superfluous, curious, vicious inclinations, passions, and affections, that so I might never more think, speak, or act any thing offensive to your divin will and liking. Our Father. 6. HE was diligently sought out by the Eastern Sages, humbly adored by them, and highly honoured by their royal Presents and Oblations. O jesus! let me never leave seeking till I find you, the only belov'd Object of all my affections, and strengthen me [sweet jesus!] to make a total Oblation, Consecration, and Resignation of my whole self to your holy will and pleasure, entirely, irrevocably, eternally. Our Father. 7. HE was carried to the Temple in his sacred Mother's arms, to be presented as her firstborn to his eternal Father, showing himself in all things subject to the Law. O jesus! shall not I humble myself; and submit to all men for your sake! Our Father. 8. HE to avoid Herod's cruelty; sustained a tedious banishment in his tender years. O Jesus! give me patience in all my persecutions, temptarions, and troubles, and let not my grievous sins banish me from your sweet grace and presence. Our Father. 9 HE returned from Egypt after his seven years' sufferings. O Jesus! let your efficacious grace recall me from vice to virtue: let me return into you my first Origin, and let me repose in you my only centre and security. Our Father. 10. HE dwelled with his Parents in't he City Nazareth. O Jesus! dwell in my soul here by your grace, that my soul may dwell with you hereafter in your eternal glory. Our Father. O Sacred Virgin-Mother! who having conceived your divin Son without sin, and brought him forth without sorrow, served him so diligently during the time of his minority: appease him (I beseech you) in my behalf, by your powerful Prayers and intercession. Hail Mary. The second Part. Of Christ's Conversation amongst men. 1. OUr dear Redeemer being twelve years old went up with his Parents to Jerusalem to perform his devotions, where he was lost, sought and after three day's found in the Temple. O Jesus! replenish my heart with solid devotion, that sincerely seeking you, I may happily find you, and having found you, I may faithfully keep you company in my interior for evermore. Our Father. 2. HE returned with his Parents to Nazareth, and was subject unto them. O jesus! break my rebellious will, that I may promptly obey you and my Superiors, according to your most perfect trample. Our Father. 3. HE being thirty years old was baptised by St. john in the river jordan. O jesus! permit not my sinful soul to pass forth of my body, till it be baptised in a river of tears, and restored to purity by the Sacrament of Penance. Our Father. 4. HE fasted forty days and nights in the Desert, and was tempted by the Devil. O jesus! give me courage to subdue all sensuality, constancy to resist all temptations, and strength to conquer all my enemies. Our Father. 5. HE painfully went from place to place, preaching the Gospel to the people. O Jesus! let my soul incessantly thirst after your honour, and the salvation of my neighbour. Our Father. 6. HE honoured marriage with his presence, and with his first miracle, and afterwards (for three years' space) he plentifully poured forth his miraculous benefits upon all sorts of Persons. O Jesus! overflow my heart with a general affection and compassion towards all Christians; and permit me not to grow weary in performing works of piety. Our Father. 7. HE often times spent whole nights in Prayer, and suffered hunger, thirst, cold, heat, poverty, and persecution for my sake. O Jesus! how much have you done and endured for me, and how little have I done and endured for you, and myself? Our Father. 8. HIs chief lesson was humility: Learn of me, for I am meek, and humble of heart. O Jesus! This is one of the virtues I chief stand in need off; Ah! that my heart were truly simple, supple, innocent, and humble! how happy a Scholar should I be (O my Redeemer!) in your holy School, could I as cheerfully practise, as I can easily resolve? Our Father. 9 HIs principal precept was Charity, I give you a new commandment, that you love one another. O jesus! this is the other vertu I principally want and wish for; Ah! that my whole interior, and exterior, my heart, soul, body, and senses, were nothing but pure Charity! that so it might be impossible for me to speak! think, act, or breathe any thing, but the perfect love of you and my neighbour. Our Father. 10 HE made his triumphant entrance into Jerusalem [in order to his Passion) sitting upon an ass, and he shed tears amidst the people's applauses and acclamations. O jesus! give me a true sight of myself, and of the World, that perfectly knowing my own vility, and its vanity, I may incessantly bewail my self-wretchedness, weep for the World's wickedness, and render to you only all honour and glory. Our Father. O Sacred Virgin-Mother! who so faithfully, diligently, and devoutly accompanied, followed, and served your divin Son in his manly age: appease him [I beseech you] in my behalf, by your powerful prayers and intercession. Hail Mary. The third part. Of Christ's bitter Death and Passion. 1. OUr dear Redeemer, after his last supper, washed the feet of his Disciples, and instituted the Sacrament of the Eucharist. O jesus! which shall I most admire, your stupendious humility? or your unheard-off charity? Our Father. 2. HE entered the Garden with his Disciples, where after he had most fervently prayed, he fell into a vehement Agony, in which, blood mixed with sweat, trickled down from his whole body. O jesus! how great are my sins, which are the cause of your so great sorrow? place your Passion [I bessech you] between them and your judgement; O let your sufferings cancel their heinousness, and let your precious blood wash away their erroneous filthiness. Our Father. 3. HE was seized on by a crew of armed Soldiers, manacled with cords, dragged away to Annas and Caiphas. O jesus! dissolve the bands of my unruly passions, perverse inclinations, and impure affections, and take me, tie me, shackle me, and draw me unto you with the sweet cords of your sacred love and charity. Our Father. 4. IN the whole night of his passion, he suffered all sorts of injuries, vexations, and torments. O Jesus! and shall I repine at small pains and persecutions? shall I faint under the light burden which your loving hand lays upon my shoulders? O meek lamb of God pardon my past impatience, and give me a perseverant Resignation to your will and pleasure. Our Father. 5. HE was contemptibly hurried away to Pilate and Herod, and by them scorned as a silly Idiot. O Jesus! you are every way humbled, depressed, annihilated, and I seek nothing but honour, applause, estimation! Is this to imitate you, my Lord and Master? O change me, correct me, convert me by your power, in your mercy, by your example. Our Father. 6. HIs tender body was tied naked to a pillar, and torn with whips and scourges. O jesus! unclothe me of the old man, with all his wicked works, and revest me with the new, created in justice and sanctity, according to your own heart. Our Father. 7. HE was beaten with a cane, buffeted with their fists, spurned with their feet, defiled with their spittle, crowned with Thorns, every way abused. O Jesus! the beauty of Men and Angels! how are you worried for my wickedness? O wound my soul with a deep sense of your sufferings, that I may henceforth absolutely detest all sin, trample upon all sensuality, cancel all vanity, serve you more innocently, and adhere to you more fervently. Our Father. 8. HE was forced to carry his heavy Cross upon his weak and wounded shoulders from Jerusalem to Mount Calvarie. O Jesus! let me cheerfully take up the Cross of self-contempt, self-abnegation, self-denial, and follow you till death, constantly, courageously, perseverantly. Our Father. 9 HE was stripped naked, and stretched on the Cross, having his hands and feet barbarously nailed unto it, and his side pierced with a Lance. O jesus! strip me of all that displeases the eyes of your divin Majesty, dilate my heart with celestial affections, and fasten my ●oul to yourself, with the sweet nails of your sacred Love. Our Father. 10. HAving hung three hours on the Cross, inclining his head, he gave up the Ghost. O jesus! you died for me, that I might live eternally: O let me die to all things, that I may henceforth live to you only, who are to me All in All. Our Father. O Sacred Virgin-Mother! who so patiently, constantly, perseverantly stood by your divin Son, dying on the Cross for me; appease him [I beseech you] in my behalf by your powerful Prayers and Intercession. Hail Mary. The fourth Part. Of Christ's glorious Triumph after Death. 1. OUr dear Redeemer, rising victoriously [upon the third day] from his Sepulchre, replenished the hearts of his holy Mother, Disciples, and Friends, with unspeakable joy and gladness. O jesus! give me grace, strength, and courage to shake of the death of my inveterate vices and bad customs, and to rise to newness of life and conversation. O let me henceforth savour the things which are above, and not these vain, vile terrene, and transitory trifles, which can never satiate my soul, created for you only. Our Father. 2. HE triumphantly ascended to Heaven (on the forti'th day after his Resurrection] amidst the jubily of Angels, in the company of the Patriarches, in the sight of his sacred Mother, Disciples, and Friends, where he sits at his Father's right hand blessed for evermore. O jesus! that my soul might follow you, the only object of her affections! O that I could incessantly aspire to you, long after you languish for you my only centre and security, the only comfort of my life, and Crown of all my desires. Our Father. 3. HE sent down his holy Spirit upon his Apostles, and the rest of his chosen children to instruct them in his will, to encourage them in their duties, to confirm them in their Faith, to assist them in their preaching, to strengthen them in their persecutions. O jesus! send also your holy Spirit to cure, cleanse, and comfort my sick sinful and sad soul; adorn each corner of my interior with your divin love and grace, that you sacred Spirit may find there a sweet and grateful habitation; rule, reign, and remain in my heart (O jesus! King of Glory!) for evermore. Our Father. O Sacred Virgin-Mother! whose soul was dilated with such unspeakable joy and sweetness in the glorious Resurrection and admirable Ascension of your divin Son JESUS: appease him (I beseech you) in my behalf, by your powerful Prayers and Intercession. Hail Mary. Conclude this holy Crown with that Apostles Creed: saying. I believe in God etc. Thirty-three Elevations and Petitions to Jesus our blessed Redeemer, in honour of the Thirty-three year's of his holy Life. 1. O Good Jesus, the word of the Father convert me. 2. O Good Jesus, the lamb of God purify me. 3. O Good Jesus, my Master! teach me. 4. O Good Jesus, the Prince of Peace! govern me. 5. O Good Jesus, the sure hope of penitent Sinners! behold me. 6. O Good Jesus, my Refuge! defend me. 7. O Good Jesus, my Instructor! direct me. 8. O Good Jesus, my Patience! comfort me. 9 O good Jesus, the chief Comforter of sad Souls! refresh me. 10. O good Jesus, my Redeemer! save me. 11. O good Jesus, my Lord and my God possess me. 12. O good Jesus, the life, the way, and the truth! enliven me. 13. O good Jesus, my firm Foundation! strengthen me. 14. O good Jesus, the light of the world! illuminate me. 15. O good Jesus, my Justice! justify me. 16. O good Jesus, my Mediator! sanctify me. 17. O good Jesus, the Physician of my soul! heal me. 18. O good Jesus, my Judge! absolve me. 19 O good Jesus, the Son of Justice shine upon me. 20. O good Jesus, my King! deliver me. 21. O good Jesus, Son of David! pity me. 22. O good Jesus, my sanctification! cleanse me. 23. O good Jesus, the living bread descending from Heaven! satiate me. 24. O good Jesus, the wine bringing forth Virgins! inebriate me. 25. O good Jesus, my Father! bless me. 26. O good jesus, the only joy of my heart! visit me. 27. O good jesus, my Helper! assist me. 28. O good jesus, my Protector! protect me. 29. O good jesus, my Love! transform me. 30. O good jesus, my Propitiation! hid me in your wounds. 31. O good jesus, the faithful Shepherd! feed me. 32. O good jesus, the eternal Life! receive me into the number of your Elect. 33. O good jesus, my Glory! glorify me. An Advertisement to them of the sacred Confraternity of the holy name of JESUS. AFter the recital of the Rosary of Jesus, or Crown of our Lord, and these Thirty-three Petitions in honour of the Thirty-three years of his holy life, you may make use of some of the following Elevations to Jesus Christ our Lord, and to the holy Trinity, (according as your opportunity and devotion shall dictate unto you, and not as any part belonging to the said Rosary of jesus, which contains nothing more than what is before prescribed and expressed:) for though they may be practised with very great spiritual profit by all faithful Christians, as containing a most eminent, sublime, and heroic manner of offering up our self to the divin Majesty yet the frequent use thereof is especially proper to the members of this sacred Confraternity, who above all others ought to adore God's greatness, admire his goodness, extol his mercies, and dedicate themselves to his perpetual service, by the continual remembrance of the mysteries of his Life and Incarnation, which is the end of their devout Confraternity, and the drift of these divin Elevations. ELEVATIONS TO JESUS CHRIST our Lord: In honour of his several Estates, and of the singular Mysterries of his Life. TO ADORE The supreme greatness of JESUS: And to offer our self to him in way of humble servitude, and absolute dependency, which is due to him in consequence of the ineffable Union, of the Divinity, with our Humanity. 1. The Eternal Greatness of the word Incarnate. O JESUS, my Lord! King of Angels; Redeemer of Men; Sovereign of the Universe: only Son of God, only Son of the Virgin; Born from all Eternity, in the Eternal Father's bosom; and in times fullness born of the Virgin Mary; true God, true Man! I adore you in your eternal, and your temporal Greatness, in your divin and human Fullness: in your created, and uncreated Highness. You are the second Person of the sacred Trinity, but equal to the First, and origin of the Third: you are the Splendour and Glory of the eternal Father; you are his power, and his wisdom, you are his lively Image and perfect resemblance; you are his only Son, and his eternal word; you are God of God, Light of Light. 2. The Equality and Consubstantiality of the Divin Persons in a perfect distinction, is a wonder in God himself. YOU are in these Greatnesses by Birth: Such a Birth, which Equals the Power and Paternity of him, who is your Father, and which is one and the same thing with the Divinity. A wonder, not in the world, but in Eternity; not in the created, but uncreated Being; and the Prime wonder of Eternity: For you are the first Production of the Eternal Father, and source of the last. And by this wonderful Birth, you are Infinite as he is; All-powerfull is he is, God as he is. Beginning and Original of a Divin Person as he is: Nor is there any other difference, but that in one selfsame Divinity, in one equal Eternity, in one semblable Majesty, He is Father, and you are Son: you are Son, but without inequality, without posteriority: you are Son, yet of even antiquity, of equal authority with him, and Eternal God as he is. You are Son, but without diversity of Essence, or of Power, or of Wisdom; having the unity of Essence, with the diversity of Subsistency, in which you are one only God with him: you are adored as he is, and you are the Creator, Conserver, and Commander of the whole world as he is. 3. God lows himself to us, and makes himself one of us. THese Greatnesses dazzle our souls, we cannot look upon them from out our Earth's obscurity; They are to be adored, not beheld; and we must veil our faces in the presence of this divin object, as did the Angels (by Isay's relation) in the sight of your Throne. But you are willing to exercise you mercy upon us; you will cast a cover upon yourself, and render yourself visible to our weak spirits, and to our mortal aspects: you will stoop down to us, and become accessible; and by a Council which even ravishes us with wonder, you will come near us, and make yourself as one of us. For, O LOVE, O MERCY! O MERVAIL! You will unite your Greatness to our Baseness, your Eternity to our Mortality; your Divinity to our humanity, becoming Son of Man, Son of Mary for an Eternity, as from all Eternity, you are the Son of GOD, the only Son of the Eternal Father. 4. God's Son gives his Eternal Essence and Subsistence to our nature. I Adore you in this highest Council and divin Will; I Adore you in this new estate and deep Mystery: I Adore you in the unity of your divin Person, and in the diversity of your natures; the one Divin and Eternal, the other human and temporal. I Adore you as receiving your Eternal Essence from the Eternal Father, and as giving your Essence, you subsistency to human nature united to yourself for an Evermore, United (I say) to yourself so intimatly, and so powerfully; so gloriously and so divinely. O Adorable Estate! O Unspeakable Mystery! O happy Moment of the Incarnation, which makes man God, and God man: Which gives to Heaven a King of Glory, and to the Earth a Sovereign: To Angels. a repairer, and to Men a Saviour! 5. Jesus is born, lives, suffers, dies for us. O JESUS, my Lord and my Saviour. I Adore you as God's Son, I Adore you as Man's Son, and Man God: I Adore you in these two different Estates; The one Eternal, the other Temporal; the one uncreated, the other created; the one divin, the other human; joined together, and joined inseparably. But I must yet Adore you as Man-God for man: For 'tis for us that you would be made Man, 'tis for us, that you live and die; 'tis for us that you do & suffer; 'tis for us that you are born in a Stable, and bedded on straw; 'tis for us that you lead an abject, laborious, suffering life; 'tis for us that you die upon Mount Calvary; and hang on the Cross; 'tis for us that you arise, and ascend into Glory: O Birth! O Life! O Death! O Divin, glorious, heavenly Life! O blessed hour of the Incarnation, of the Expiration, of the glorification of God's Son! O Estates of Jesus in his Father's bosom, and at his Mother's breasts, hanging on the Cross, and sitting on the right hand of God O Abodes! O Estates! O Mysteries of Jesus, in Judea, in Egypt, in Galilee, in Bethleem, in Nazareth, in Jerusalem, in the Crib, on the Cross, in the Grave, on Earth, in Hell, in Heaven! Who can recount your thoughts, your griefs, your delights in these places? But Heaven will one day reveal them unto us, and the Contemplation hereof shall be one of the employments of our Eternity; till when the Earth must remain ignorant hereof; must Reverence them, and must be content with the Crumbs falling from your Saints Tables, whom you plentifully nourish with this living, and lifegiving bread on Earth and in Heaven. 6. Jesus Adores his Heights by his Lownesses, and raiseth up his Lownesses by his Greatnesses. 1. BY their Example and Imitation, I Contemplate and Adore you, O Jesus, my Lord! I Adore you in your Greatness, and in your Abjectness; in your Cross, and in your Glory; in your life, and in your death. 2. I Adore you as raising up your Lowness by your Greatness; your human life, by your divin Life; your disgraces, by your glory; and your suffering estate, by your impassable, immutable, and eternal condition. 3. I Adore you, as Adoring yourself, your Greatness by your Littleness, your Divinity by your Humanity; your Birth in your Father's bosom, by your Birth of your Mother-Virgin in the Oxstall, your supreme Authority, by your humility; and your uncreated Essence, by your Created Being. 4. And after this Contemplation of you in your self, I contemplate and Adore you, as going forth of yourself; as extending and spreading yourself; and as filling Heaven and Earth with your Grace and your Glory; with your gifts, and your Mysteries, and finally with yourself. O God O Man! O Man-God! O Infinitely prodigal of yourself! 7. Jesus' excessive love in the effusion of his last drop of Blood for us; thereby testifying the effusion of his Greatness and Goodness also upon us. I Enlarge myself in the variety of these thoughts; I am ravished in these different Exercises, which my Soul makes of yourself; and I lose myself in the Contemplation of these so high and great verities. For in honour of that supreme Communication which you receive from your Father in the Eternal generation; and in honour of that Ineffable Communication of your Divinity with our Humanity in the Incarnation; I look upon you, I admire you, I Adore you, O my Lord! as annihilating yourself, and as exhausting yourself, that you may bestow yourself on men. You (as it were) drain your Divinity pouring it out upon your humanity, consuming it incessantly in the furnace of your love; and at last sacrificing it in the Holocaust of your Cross: you shed your Blood in suffering and you die by the effusion thereof, choosing, that kind of death, to demonstrate the effusion of yourself: And the Nails and Executioners, being unable to empty it all, the ardour of your love, which cannot be extinguished in death itself preserv's liquid in death's coldness that residue left in your heart and body, to be drained out, even to the last drop: Such was your good pleasure to make an abundant and superabundant Effusion both of your blood, and also of yourself together. 8. Jesus is all ours; and we are all his; yea, we are in him, we live in him, we are parts of him. WHat shall I say, what shall I do in the Contemplation of these things? Let me forget myself, for you forget Yourself for me: Let me leave and lose myself, for you annihilate Yourself for me: Let me be yours, for You are mine, let me be all yours, for you are all mine; Let me be all yours for ever, for you are all mine for ever. Your Divinity, (as it were) Incarnated, is my substance, and my subsistence: your humanity (as it were) divinized, is my health & my life: your Body is my diet, and your Blood is my Bath, your Death is my life, your weakness is my strength, your Cross is my quiet, your suffering is my rejoicing. Thus I am yours, and you are mine; And I am yours (O my loving Saviour!) by your self, and by a means so noble, and so divin, so dear and near unto you, and by so many sorts of ways which give you unto me, which consecrate me to you; and which even draw and drain you all out for me. But I discover yet a greater secret in your love, and in your Mysteries, and a greater favour in your way of dealing with me; For you are not only mine, and I yours, but I am in you. I perceive that whilst I Contemplate yourself and your Father, and see that you are in him, that you live in him; you frame within me a lively Image of yourself, and of your divin Emanation; and by your Incarnation, you establish a new manner of gracious favour in the world, which makes me in the Order of Grace, not only existent by you, but existent in you: So that by this manner of Grace, proper to this Mystery, and springing from it, in the honour and Imitation of your Eternal Procession, I am not only yours, not only by you, but I am in you; I live in you, I make a part of you; I am bone of your bone, and flesh of your flesh: let me be then also spirit of your Spirit, let me live by your life, let me participate of the Interior, of the Grace, of the Estate, of the Spirit of your Mysteries; let me appropriate myself to you, let me appropriate them to myself; let me appropriate myself to your Greatnesses, and to your debasing; your Cross, and your Glory; your Life and your Death. 9 The Perfection of a Christian requires, that Jesus live in him and that he imprint in his Soul the Spirit and life of his estates and Mysteries. 'TIs my desire, and my hope, but it surpasseth my power, and therefore I expect it from the new Grace, of the new Man. For this Grace joins me to him, and placeth me in a condition not only to work, but further to receive and bear his sacred and divin Operations; yea, and tends to a more strict and inward Communication. For this new Grace issuing out of the Incarnation, and resembling its own original and Prototypon, tends to this, that I be in Jesus, and that Jesus be in me, as he is in his Father, and his Father is in him. Be then in me, O Jesus, live in me, work in me; form and figure in me your Estates, and your Mysteries; your actions, and your sufferings. And as the Father expresseth and impresseth in you his substance, as in his divin Character, so imprint in my soul, and in my life your inward and outward Conversation, and make me a lively character, bearing the impression of your Spirit, of your estates, of your holy and wholesome operations. You are the Image of God, make me the perfect picture of yourself, make me like to yourself, conforming me to your Mysteries, as you have been pleased to make yourself like me, conforming yourself to my miseries; and let me carry the effects and lineaments of your Grace, and of your Glory; of your Power and of your life, which you led upon earth. Let your Birth make me be newborn; born; Let your Infancy put me in the state of Innocency: Let your flight into Egypt, make me fly the world and sin; let your Servitude render me your slave, let your bonds unfetter me, and infranchise me from my sins, from my passions, and from myself. Let your hidden and unknown life, hid me from the world, and from vanity: let your solitude entertain me; let your temptations strengthen me, let your labours solace me; let your griefs cure me; let your Agonyes' comfort me; and let your death make me live, and be newborn in Eternity. 10. The Principal Mysteries of Jesus applied to our sanctification; And his qualities and offices referred to our use. LEt me thus enter Commerce and communication with you, O my Life, and my Love! O my God, and my All! Let the course and the Moment's, the Periods and the Estates of your Life upon earth, be thus applied and appropriated to me, and let your Qualities and Offices thus work in me, and imprint in me their comfortable efforts. You are the uncreated Wisdom, I will adhere to your Maxims, and follow your conduct; you are the Doctor of Justice, I will enter into your School and Discipline; you are the Holy and Health-bringer of God, in you will I have Grace and Salvation; you are the live, I will live in you; you are the way, I will walk by you; you are the God of Heaven and of Earth, I will be yours. 11. By how many titles we belong to Jesus, and Jesus to us. I Know I am yours, and that by many titles: For I am yours by your Greatness, your Powerfulness, your Privileges: I am yours by your Dignities, your Merits, your Benefits; I am yours by the gift of your Father, who gives me unto you, in giving the whole Earth's circumference to you; I am yours by your own gift, whereby you give yourself to your Father for me. And you are mine; for your Father gives you to the world in the excess of his love; and you are your Father's gift; you are God's gift in divers and sundry significations: And 'tis your own self, which thus qualifies yourself, telling the Samaritan woman; Didst thou know God's gift, and who he is that talks wtth thee: This was your discourse of yourself to this poor stranger, whom you happily made a Domestic of your Faith, and of your word, and vouchsafed yourself to Catechise so familiarly. 12. Jesus is God's Gift unto us, and what this Gift demands of us; with an Explication of Christian Grace. WHerefore being taught by your sacred mouth, that this quality of being God's Gift, is proper unto you, I adore you, I behold you, I receive you in this quality: As by this you are mine, I will be yours; Nor shall it suffice me to be yours by yourself, and by your Father, I will be yours by myself also, and by choice of my own . I give myself then to you, O Jesus, my Lord! I give to you myself, with my whole power, and according to the full extent of your own power and will over me. I give myself to the Grace of your Mystery of the Incarnation: Grace, which ties me unto you in a new manner: Grace which separates me from myself, unites and incorporates me in you; Grace, which makes me yours in so noble, so intimate, and so powerful a fashion, and renders me yours, as a parcel of yourself; Grace, of life and of death both together; Grace of annihilating, and also of establishing. In the strength and virtue of this Grace which hath its origin in you, and in your new estate of God-Man; I annihilate myself in my own self, to be in you; and I will carry within my Soul a death to all things, that I may live in you: And I will that my Being be reduced to be nothing else than a pure Capacity of you filled up with you. 13. This Christian Grace is formed upon the Mystery of the Incarnation, which is its Model; And requires of us a particular manner of Oblation and Donation to Jesus. ACcording to the Power & efficacy of this Grace, which is peculiar to your Mystery of the Incarnation, and which is formed upon it as upon its Copy; I bequeath myself to you, O Jesus, my Lord! I give you my Being, my life, and my love; I give you my time, and my Eternity; I give you my Body and my Soul; I give you my senses, and powers: I render myself slave to your Greatnesses, to your Cross, and to you love. I put into your hands the last hour of my life, which is the decider of my Eternity. I offer myself to you. I apply myself to you, I will transfrom myself into you: I lose myself, and Abysm myself in you: for you are my God, and I am your Creature; you are my Sovereign, and I your vassal; you are my Redeemer, and I your Bondslave. 14. A total Reference and Oblation of our self to Jesus. THese are your qualities, and these my endeavours and duties; I accept of them, and entirely yield up myself: And I make an Oblation to you of my Obedience, of my servitude, and of my Absolute dependency upon you; and this I offer up to you for evermore. I render up, and totally submit myself to the motion of your Spirit, and to the efficacious conduct of your Grace, established on Earth & in Heaven, by the new Mystery of your Incarnation: And I will have no other repose upon earth, than in your labours, no other delight, than in your Cross; no other life, than in your death, no other solace, than in your sufferings; as it is your Will, that I should in Heaven and in Eternity, have life in your life, felicity in your felicity, Paradise in your Paradise, fruition in your fruition, and subsistency in your Divinity. ELEVATIONS TO THE SACRED TRINITY UPON The Mystery of the Incarnation. TO ADORE the Supreme Greatnesses of JESUS; and to offer up our self unto him in the estate of humble servitude, and absolute dependency, which is due to him, by reason of the ineffable union of the Divinity with the Humanity. HOLY, Divin, and Adorable Trinity, in the Unity of your Essence, in the Society of your Persons, in the fecundity of your Emanations! I praise and adore you in the sublimity of your Greatnesses; and I Abysm myself in the profundity of your Councils, and in the extent of your Mercies. 1. God Created two Natures capable of himself; upon one he exercises his Justice, upon the other his Mercy. YOU have created two Natures capable of yourself: That of the Angel, and that of Man. You will exercise upon one of them your Justice, and upon the other your mercy. I Adore you in this your will, and I give you thanks for this your Council, which you held from all Eternity in the excess of your miserations; Council, most sublime, and most profound; Council most holy, and most sacred, to unite one day and for evermore human nature to your Divin Essence. 2. The Mystery of the Incarnation is the head-work of God's Love and Power: And what is proper to the Person of th● Father in the Mysteries of the Trinity and Incarnation. O Eternal Father! who do produce in yourself an only Son equal to yourself, and do produce him out of yourself by a second and new Nativity, choosing him to unite in his person your nature and ours: I praise and bless you as God, and as Father, an ds God and Father of this only Son Jesus Christ our Lord. You beget him eternally, and you bestow him as another yourself in this unspeakable generation; and since the Moment chosen by your wisdom, you give him incessantly to this humanity derived from the Virgin. Happy Moment, which served for the Beginning of this great work, the head-work of your love and power. O God and all-powerfull Father! be you Eternally blessed in this moment, in this work, in this love: Love, by which you pour out of yourself this Celestial dew, this divin substance, this precious gift which the World and the blessed Virgin receives, and in her our nature. Work wherein is accomplished the work of your works, the mystery of your mysteries, the mystery of the Incarnation: Moment, in which our nature received and that for an evermore, the Person of your only Son for her peculiar Person: and this by a tie so sacred, so divin, so inward, and conjoined to your Divinity. 3. What is proper to the Person of the Son in these Mysteries. O Only Son of God who do give your Essence to the Holy Ghost, and your Person to our Humanity, by an ineffable and secret Power of your Love; I praise you, contemplate you, and adore you in yourself, and in these two different donations: you eternally produce the Holy Ghost, and give him the same essence which you have received of the Father; you create and form a new man by a new effort of your grace and power, and you give yourself to him, uniting his nature to your own Person: nor do you ever cease in this union and divin donation: you thus worthily and divinly exercise your love; you conspire in unity with the Father in these two great donations, the one Eternal, the other Temporal, and you fill up with the one times fullness, and with the other the fullness of Eternity; blessed be you in time, and in Eternity. When you discoursed of yourself to your most inward and familiar friends, that is, to your Apostles in the last hour of your life; you then named yourself Life, and so you are the Life, and Original of Life, and of Love in the thrice sacred Trinity, which Death cannot bereave you of: but in the the excess of your love; you would yet become a new Life, and a new beginning of Life and Love in your humanity. Blessed be you in this will, and in this love, Love depressing and exalting; Love annihilating and deifying; Love crucifying and glorifying; for this Love elevates the humanity, and depresseth the divinity; this Love annihilates (in a manner) your nature, and deifies ours: this Love puts you on the Cross, and placeth us ●n Glory; and finally, this Love transforms us into you not only by communication of qualities, but even by communication of substance. O Son of God I love you, and I adore you in this love, in this annihilation, in this powerful transformation. 4. What is proper to the Person of the Holy Ghost in these Mysteries. FRom you I come to the Holy Ghost, who proceeds from you, as you proceed from the Father: for in this way of Life and Love, I trace the order of the divin Processions and sources of Life: and after the Son, I address myself to you O Fountain of Life! O holy Spirit! Spirit of Truth, of Life, and of Love, and I adore you in yourself, for you are God, in the unity which you have with the Father and the Son; I adore you in your Emanation, for you proceed from them, and you are their Spirit, their Tie, their Love: and I again adore you in the admirable operation, which you exercise in the time ordained by the eternal wisdom: for it is the highest and holiest Operation which can be terminated out of yourself: Operation, which environs the worthiest person that ever shall be next to the divin Persons, that is, the Person of the Virgin: Operation, which depresses and exalts her: depresses her, even into the centre of her nothing, drawing from her these sacred words; Behold our Lord's handmaid: and exalts her to the greatest dignity which shall ever be communicated, either to her, or to any other, making her Mother of God; Operation, which prepares and unites our nature with the Divinity, and the Person of the Virgin, with the Person of the Word: Operation, which accomplisheth the Incarnation of the word and the deification of human nature: which remaining human in the very estate of this divin union, receives uncreated and infinite Grace, in a being which is created, finite, and like to ours. 5. Contemplations upon the humanity of Jesus. ANd you O sacred Humanity! which by this Operation of the Holy Ghost are divinly derived from the Virgin, and personally united to the eternal Word; I contemplate and adore you in that marvelous estate whereunto you enter: Estate of Existency in the divin Being: Estate of subsistency in the Person of the Word: Estate of Filiation, not adoptive, but proper and natural: and I lose myself in the consideration of the inward and secret communications of the divin perfections, which are singularly conferred upon a nature rhus resident, thus living, thus existent in the divinity. 6. Contemplations upon the association of the blessed Virgin in the Mystery of the Incarnation. ANd since the most sacred Trinity chooseth you, (O holy Virgin!) and associates you to himself in this admirable operation; I cannot forget you in this Mystery, nor ought I to separate, what God in this work hath conjoyn'd● Work in which he vouchsafes to you so great and honourable a part, and so peculiar to you only amongst all Creatures. I praise then and reverence you with a singular Veneration, correspondent to the excess of that excellency and dignity communicated unto you; For you are Mother of God, and you are the only in this order and quality, and it is in you, and in you only, that this work of works is accomplished, and this divin union between the Humanity and the Divinity is consummated. In these thoughts there is enough to ravish a Soul, to lose it in the diversity of these Objects, and to swallow it up in their deep profundities: I am confounded in the contemplation of them, I ca●… myself down; I lift myself up; I rejoice, I leap out of myself, and I will have share in this new grace, of this new mystery of the Incarnation. 7. An Oblation of humble Servitude to Jesus, and to his deified Humanity. ANd expecting until it shall please God to make me capable of some one of the holy inventions of his Spirit, and of the operations of his grace and love by consequence of this mystery; I offer and submit myself, I vow and dedicate myself to Jesus Christ our Lord in the state of perpetual servitude, to him and to his deified Humanity, and to his humanised Divinity: and this with a resolution as firm, constant and inviolable, as by his grace is possible for me to make: and as the durance and perpetuity of this stable mystery, permament for all Eternity, doth deserve. 8. A larger expression of this servitude WHerefore, in honour of the unity of the Son with the Father and the Holy Ghost, and of the union of the ●ame Son with human nature, which he ●a●th united and joined to his own Person: I do unite and fasten my being to Jesus Christ, and to his deified Humanity, by the bond of perpetual servitude; I knit this knot on my part with all my power, and beg of him to give me more power to tie myself to him with a closer and faster colligation, in honour of those holy and sacred connexion's, which he will have with us in Earth and in Heaven, in the life of grace and of glory. 9 The Life of the Divinity in the Humanity. I Reverence and adore the Life and annihilating of the Divinity in the Humanity; the life, the substance, and the deification of this Humanity in the Divinity: and all the actions humanly divin and divinly human, which have proceeded from this new and mutual life of the Man-God, living in two Essences, whereof one is Eternal, the other Temporal, the one is Divin, the other Human● Life, great, high, and profound of the Man-God, and of the God Man; Life, rare and admirable, but hidden in its own sublimity: Life, unknown even to Angels, and to all created nature under the manifestation of glory; Life, hidden (I say) and unknown of the Divinity in this Humanity, and of the Humanity in the Divinity. In homage of this double Life and Essence; I dedicate and consecrate to him, my life and my actions of nature, and of grace, and this I consecrate to him in quality of the life and actions of one of his Bondslaves for evermore. 10. The denudation of Jesus' human subsistency is the cause that his humanity and all its actions are appropriated to the Person of the Eternal word, by which it subsists. I Reverence the denudation and nakeding, which the Humanity of jesus hath of its own proper and ordinary subsistency to be revested with another subsistency, which we may call foreign and extraordinary to its own nature: whence it is, that its life and its estate: its moti●…s and its actions are not now from itself, nor its own to speak properly, but they are all thats actions, which sustains it thus denuded of its won peculiar subsistence. In honour of this Privation of the Humanity, of a thing so inward, and so conjoined to its own nature, and of the new and absolute dependency which it hath of a divin Person; I renounce all power, authority, and liberty, which I have to dispose of myself, of my being, of all the conditions, circumstances, and ●ppurtenances thereof, and of all my actions; to dismiss myself entirely into the hands of Jesus, and of his sacred humanity; to his honour and glory for the accomplishment of all his purposes and powers upon me. 11. An Oblation of all that we are, and can, to this sacred Humanity. I make unto you, (O jesus!) and to your deified Humanity, an entire, absolute, and irrevocable Oblation and Donation of all that I am by you in the Being, and in the order of nature and grace: of all that which depends thereupon, of all the natural and good actions which I shall ever perform, referring myself totally, that is, all that which is in me, and all that which I can refer to the homage and honour of your sacred humanity, which I from henceforth look upon, and lay hold on, as the object whereunto (after God) I refer my soul, my interior and exterior Life, and generally all whatsoever is mine. 12. JESUS is doubly in the state of a servant: (1.) by humbling his divin Person to a created nature: (2.) by dying on the Cross. O Great and admirable Jesus! notwithstanding your greatness; I behold you in the state and form of a servant, and I see that you have taken this form, and this estate in two several manners, the one by taking our human nature in the Mystery of the Incarnation, and abjecting in it the infinite and supreme being of your Divinity, even to the nothing of our nature: the other by taking the abject condition of our mortal, infirm, and miserable life upon ●arth, and depressing this humanity thus united to the Word, in the state and mystery of your mortal, wayfaring, unregarded, and suffering life; for this Humanity being in this sort elevated into the Throne and estate of a divin Person, should not have been in any other condition, than of Glory and Splendour: Of Splendour, (I say) befitting the Divinity, to which it is inseparably united. And yet, O Love! O Bounty! you depress it for me, even to an estate and form of an humble life, and serving your own creatures; and at last, even to the opprobrious, cruel, and servile punishment of the Cross. 13. An Oblation of our self to Jesus, in honour of this his double estate of being a servant. Therefore in honour of this double estate and form of servant unto which you have been pleased to reduce your Supreme Greatness: I offer and present myself unto you, (O Jesus!) I render myself for ever a Slave to you, and to your Adorable Humanity: I render myself Slave to your Love, Slave to your Greatness, and Slave to your depressions. I embrace this condition, and make it universally and totally subjecting all whatsoever is in me: For my will is, that all that which I am; my will is, that my life of nature, and of grace, and all my actions be yours and your sacred Humanity's, as things belonging to it, in a new manner, by this quality and condition of servitude towards it, which I now here offer: And I require, that my life, my estate, and my Soul carry a Particular badge of this my belonging, dependency, and servitude to you, and to your Humanity thus Deified, and thus depressed both together. 14. The Continuance of this Oblation of Servitude. AND could I but come to the knowledge of any estate and reference of myself towards you more dependent of you, and any relation more humble, and more strict, than this of bondage and servitude; I would forthwith embrace it, thereby to refer myself to you, as a thing due both to the greatness of the estate to which your Humanity is elevated by the Hypostatical union, as also the excess of its love, and of that voluntary depression whereunto it humbled and annihilated itself for my salvation, and for my glory. 15. A confirmation of this our, Oblation of Servitude. BUT alas! what shall I do? your greatnesses are permanent, our duties of Fealty are perpetual, and I come late to these lights; and yet they also are unsteady, and our minds do easily permit themselves to be diverted from things so great, so worthy, and so just. But I will confirm myself in these verities and in these Intentions: I will repair the time past, I will render myself yours, even for all that time in which I might have known you, and might have served you, I will bequeath unto you for ever all that I am, and all that I can: I will that all that which is in me, reflect towards you, and serve you only and perfectly: I will have no other conduct, motion, or sense, but by you, and for you; And I will that in vertu of this present cogitation, intention, and oblation, each moment of my life, and each action of the same, appertain to you (O Jesus!) and to your sacred Humanity, as if I made a particular tender of them all unto you. 16. An ardent desire of an inseparable union with Christ. O Only Son of God The Tie whereby you have fastened yourself to us, is indissoluble; nor was Death which you suffered, nor Hell which you entered; nor men's sins which you carried, able to break it: I would also make with you an indissoluble knot, (O Jesus, my Lord!) You can grant me this favour: And that on my part, I may dispose myself thereto, I Adore you in the unity you have with the Father; Unity, which renders you inseparable from him: I adore you in the Union, which you have with us: Union, so strong, that nothing can dissolve it: Union, so inward, that it cannot be more intrinsecall and immediate, since that it penetrates even to the bottom of human Being. In the honour, and in the efficacy of this union, I offer up to you this my desire of being united to you for evermore; And I make irrevocable (as much as possibly I may,) this my Oblation, Donation, and servitude to you, and to your humanity, as being holy and sacred by reason of your Divinity itself, which is substantially and personally resident therein. 17. The Humanity of Jesus is the Temple of the Divinity. O Holy Humanity! you are the Temple of the Divinity, and even so he calls you, who chose you for himself, and united you to himself, and who hath the words of life; for he said to the Jews: Dissolve this Temple, and I will in three days build it up again: And those gross and material minds applied this discourse to their Temple, and to their stones: But (O Jesus!) according to your own Apostle you spoke of another Temple; of the Temple of your body. A Temple, principal, singular, and particular of the Divinity, which was pleased to choose this Body & this Humanity, to triumph in it, and by it, and render itself visible in its greatnesses in the midst of the Earth. 18. What great things are wrought in this Humanety. THE Divinity therefore reposeth in you (O sacred Humanity!) as in its Temple. Temple, living, and animated; Temple, consecrated by the unction of the Divinity itself, which is present, subsistent, and living in you, to take up there, its repose, to be there acknowledged and adored, and there to operate divin and adorable actions: And it reposeth in this Humanity, more holily, more divinly, and more admirably, than even in the order and state of glory: And it cooperats there things more high, and more great, than it doth in Heaven: For we see that in it, God is Man and Man is God; God is born and dying; God is living and suffering; and Man-God is satisfying in the terms of Justice to the Divin Justice: A thing far surpassing all present and possible condition of Grace and Glory. 19 This Humanity is holy by the Divinity itself, which is a substantial sanctity flowing from him into himself, and thence into us. I Also Reverence and Adore you (O sacred Humanity!) as the most holy thing, after God, which God himself finds amongst the Treasures of his Wisdom, and amongst the unexhaustible depths of his absolute power. For notwithstanding that you resemble us in nature, you are not like to us in Grace; because the Grace and Sanctity, which is proper to you, is not such as is proper to Angels, and men, which though it were infinitely multiplied, could never arrive to the shadow of your sanctity, but would be still infinitely distant: But you are holy with a holiness incomparably higher; with a holiness proper to yourself; with a holiness which is adorable; with a holiness issuing from the divin Essence, and Person, as from its act, and from its proper form. And I consider and Adore you as holy, and that not by any adjoined and accidental form of sanctity, but by the Divinity itself, which renders you holy by a substantial holiness, by an uncreated holiness, by a primitive and radical holiness: By a holiness, constituting the Order and admirable estate of the Hypostatical union; and by a holiness, sanctifying, even that grace which is in you, and which flows from yourself into yourself, and from you derives into us its created grace, which is in you, and which adorns your created essence and puissance; finds you holy, and not makes you holy, as it doth us, but it receives itself in you, and by you, an estate and manner of sanctity, which it hath not in itself, and which it cannot have but in you; the which elevates it, ennobles it, and makes it capable of greater things than it could in itself do. 20. And this sanctity sanctifies even that Created Grace which is in himself. O Sanctity of JESUS! O new Sanctity! O admirable Sanctity! O singular Sanctity! O Sanctity, source of all Sanctity! O Sanctity, Sanctifying and Deifying that very Grace, which Sanctify's all things! O the Greatness of JESUS, and of Jesus' Humanity! For as all is God in God, all is holy, all is great in Jesus, and his Humanity remaining human, is made divin, in as much as it is elevated into the Throne of the Divinity itself, by the Personal union: Union so high, and so singularly particular, that it is unknown, even in its possible Being to all light and intelligence of created nature. 21. An humbling, yielding, submitting, and dedicating of our whole self to the Deified Humanity of Jesus in the way of perpetual Bondage. WHat shall I do in the survey of these things so high and so great? I must Abysm myself in this Ocean: I must lose myself in these Greatnesses: I will make a Collection of them all, and will Reverence all the Excellencies revealed and not revealed, which follow and accompany an Estate so sublim and elevated, as that of the Personal union of this created nature to the uncreated Word: I raise up myself and unite myself to this nature, and by it to the Eternal Word, and by the Word to the Father who begot it, and bequeathed it to us. I yield up myself to the Sovereignty (which is supreme and not communicable to the order of creatures) which this nature possesses by its estate of divin filiation. I submit myself to the power which this admirable Estate gives it over all created things. I dedicate myself, and consecrate all to this Deified Humanity. I deliver myself up to his power, and leave myself to his conduct and love, And my will is that it have a special sway over my Soul, and my estate, over my life and my actions, as over a thing belonging to himself by a new peculiar and particular right in virtue of this present resolution, which I here offer unto him, to depend upon his greatnesses; and namely upon the estate of filiation and sovereignty, to which it is elevated. Behold, This is that I can do, (O Jesus my Lord!) yet this sufficeth neither my duty, nor my desire; my power is too small to fill the capacity of my Soul, which hath its aspect on you, and its reference to you, and will be replenished and actuated with your Puissance, and not with its own; for you can with me, that which I cannot with myself. O sacred and Deified Soul of Jesus! Act you in my Soul, and deign to take upon yourself that power over me. which I cannot give you, and constitute me your Slave in that manner which I know not, and which yourself well knows: Make me to be yours, and to serve you, not only with my actions, but even with the estate and condition of my being, and of my interior and exterior life. And I humbly entreat you to esteem and treat me upon earth as your Bondslave, who totally abandons himself to all your desires, who delivers up himself to all your powers, and to all the effects of your Greatness and Sovereignty over those things which belong unto you. And you O Virgin, and Mother of Jesus! To you I supplicate, that you will conceive and consider me henceforth, as your Son's bondslave, and under this notion obtain for me a Share in his Eternal Mysteries and Mercies. THE SECOND APPENDIX MARIA, OR, The devotion called, The Bondage of the Blessed Virgin Mary, with Elevations suitable thereunto. 1. The Author, and Origin, of the Bondage. THis Devotion of the Bondage of the Blessed Virgin, so much practised in these our days, throughout all Spain (says Father Anthony Yepes): had its beginning in Hungary about the year 1010. by the means of S. Gerard a glorious Monk and Martyr of S. Bennets Order, the Apostle of that Country, and Bishop of Chanadin, which is a City in the Confines of Moravia and Hungary. By whose Counsel and advice, (says Baronius); the most holy King Stephen gave himself, and his whole Kingdom by Vow and Oblation, to the sacred Virgin Mother: And the Hungarian Church (says Bishop Cartuitius), did so highly honour this Blessed Virgin; that they celebrated the feast of her glorious Assumption, (which in their language they called by excellency Diem Dominae, the Lady's day) with an equal Solemnity to that of Christmas and Easter; and styled themselves, The Blessed Virgins Bondslaves. 2. An ancient and Authentic Example of the practice of this Bondage. SOon after S. Gerard, lived our S. Peter Damian (the learned Cardinal and Bishop of Ostia); who gives us at large, a rare example of his Bondage, in his brother Marinus, (a devout servant of the Blessed Virgin): n these words. Marinus (the brother of Peter Damian) whilst he yet flourished with strength and health; unclothing himself of his garments, and putting about his neck the Belt wherewith he was girded; delivered up himself to the sacred Virgin before her Altar, as a servile Bondslave, and treating himself as such a one whipped himself in the same place before her, saying: O my glorious Lady, the Myrrhor of virginal Purity, and perfect Pattern of all virtues! etc. Behold I now give myself to you as a servant, submitting the neck of my prostrate heart, to the Empire of your power. Bow me, mollify me, receive me; and let not your Piety despise me a sinner, whose Immaculate Virginity brought forth the Author of all Sanctity. By this small gift, I offer you the Tribute of my servitude and Bondage; and henceforth, so long as I shall live, I promise to pay unto you this yearly Revenue. And so laying a certain sum of money, in Altaris crepidine, upon the corner of the Altar; he departed with a firm confidence to find the mercy, which he had faithfully sought, and humbly implored. This holy Man continuing this Devotion during his life-time, deserved to be particularly visited and comforted by the Blessed Virgin, at the hour of his death: To whom he spoke in this sort: Whence is it (O Sovereign Lady, Queen of Heaven and Earth!) that you thus vouchsafe to give a visit to your unworthy Bondslave? Bestow on me your Blessing, (O my Lady!) and permit me not to go into darkness, whom you have been graciously pleased to visit with the light of your glorious presence. Then turning towards the bystanders: The Queen of the World was here (says he) the Mother of the Eternal Monarch was present: She hath showed me the gladness of her countenance, given me her holy blessing, and is hence returned into heaven. And soon after his departing Soul followed his sacred Mistress: leaving a most lively and memorable example, to excite posterity to the like piety and devotion. 3. Whereupon this Devotion of the Bondage is grounded. THis Devotion of Bondage, is chief grounded upon that most heroic Act of Humility, which the sacred Virgin produced at the time of our Saviour's Incarnation: when being declared God's Mother by the Angelical Messenger, she answered: Behold the Handmaid of our Lord: Luk 1. 38. Whereby she depressing herself into the centre of her own nothing, chose undoubtedly the meanest degree of servitude and Bondage to the divin Majesty, upon contemplation that his Infinite Greatness should so humble itself, as to become Man in her womb for the world's Redemption. And surely if we will only put together the several sentences of sacred Writ which expressly concern her; we shall find, that she made up the Chain of her Bondage with the links of twelve most excellent virtues. 1. Virginal MODESTY, She was troubled at the Angel's words. Luk 1.29. 2. Mature PRUDENCE. She cast in her mind, what manner of Salutation this should be? Luk 1.29. 3. BASHFUL timorousness. Fear not MARY, for thou hast found grace with God. Luk 1.30. 4. Immaculate CHASTITY. How shall this be, seeing I know not man? Luk 1.34. 5. Profound HUMILITY. Behold the Handmaid of our Lord. Luk 1.38. 6. Perfect OBEDIENCE. Be it done to me, according to thy word. Luk 1.38. 7. Firm FAITH. Blessed art thou who hast believed. Luk 1.45. 8. Grateful THANKSGIVING. My Soul doth Magnify our Lord. Luk 1.46. 9 True POVERTY. She wrapped the Infant in swaddling and laid him in a manger. Luk 2.7. 10. Invincible PATIENCE. Thy Father and I, grieving have sought thee. Luk 1.48. 11. Charitable PIETY. Son, they have no Wine. John 2.3. 12. Perseverant CONSTANCY. Near to the Cross of Jesus, stood his Mother. John 19.25. In imitation therefore of these her holy virtues, and especially of that high Act of Humility (as is aforesaid) by which she rendering herself God's Bondslave, was raised to be his Mother: (for no sooner had She finished that humble speech, Behold the Handmaid of our Lord, be it unto me according to thy saying, but the Word was made Flesh, and dwelled in her sacred bowels.) As also, in consideration of the Sovereign Dominion, which God hath given her in Heaven over the Angels: (The Queen stood at thy right hand. Psal. 44.) on Earth over men, (Kings reign by me, etc. Prov. 18.) And thou alone hast overcome all heresies in the whole world, sings the Church); And over Hell, and the Devil; (She shall bruise thy head. Gen. 3.) And Lastly, in remembrance that Christ Jesus our Redeemer, was himself subject and obedient unto her, (Luc. 3.51. In Imitation, Consideration, and Memory of these things (I say) this holy manner of honouring the most sacred Virgin, was (as you have briefly heard) invented above six hundred years since, (by divin inspiration as we may piously believe) and is much practised amongst the devouter sort of Christians throughout the world, even at this day. 4. The Rules of this Devotion of the Bondage. 1. IN sign of the Invisible and spiritual Chain, which links our sincere affection to the sacred Virgin, and moves us to become her servants and Bondslaves, we must wear some little material Chain or manacle of Iron, about our middle, neck, or arms. 2. We are to have the Chain, we intent to wear, blessed by some Priest, in this following manner. The Blessing of the Chains. Verse. ADjutorium nostrum in nomine Domini. Resp. Qui fecit coelum & terram. Verse. Sit Nomen Domini Benedictum. Resp. Ex hoc, nunc, & usque in saeculum. Verse. Domine exaudi orationem meam●. Resp. Et clamour meus ad te veniat. Verse. Dominus vobis●um. Resp. Et cum Spiritu tuo. OREMUS. OMnipotens sempiterne Deus, qui vincula peccatorum nostrorum disrumpis, ut libertate Filiorum gaudere valeamus; & qui ad vincula salutis, hominem advocas, dicens: Injice pedem tuum in compedes illius, & ne acedier vinculis ejus; Haec vincula quae in signum perpetuae servitutis, ad honorem Beatae Virgins, servi ejus deferre intendunt, Bene † dicere, & Sancti † ficare digneris: Et concede eyes, sic devotè illa gerere, ut vivendo, candore castitatis illustrentur, ac moriendo, a vinculis peccatorum absoluti, intercessione ejusdem sanctissimae Matris Mariae tecum & cum illa in regno gloriae congaudere valeant sine fine. Qui vivis & regnas in saecula saeculorum. Amen. Then he sprinkles the chains with holy water saying, † In nomine Patris, & Filii, † & Spiritus Sancti, Amen. 3. We may do well to make choice of some day, dedicated to the Virgin's honour, for the entering into this Bondage, and putting on of this Chain to make our Profession more memorable and solemn. Note, that the most proper and principal Feasts of this Bondage, are the Annunciation, and the Assumption: The first, being the Origin thereof grounded upon those words of the sacred Virgin to the Angel; Behold the Handmaid of our Lord: And the second, being her taking possession of that sovereign Dominion, next after God, whereupon the whole duty of this devout servitude depends. In these days therefore, we are more particularly and zealously to offer up our devotions in thanksgiving to the Divin Majesty, for the supreme excellencies bestowed upon the glorious Virgin; and to renew the profession of our Bondage, by the recital of the Prayer and Oblation made at our first entrance into it; as it shall be hereafter set down. 4. We should also prepare our self before hand, by some particular Devotion; as Fasting, Mortification, Meditation, Almsdeeds, Confession; Communion; to render the Profession of our Bondage more efficacious and meritorious. 5. Then at the time appointed; we are to kneel down reverently before some Altar or Image of our Blessed Lady, and make an Oblation of our self unto her, in manner following. The Prayer and Oblation of our self in Bondage to the Blessed Virgin. O Blessed Mary, Mother of God, Queen of Heaven, and Empress of the whole universe! Behold I N. N. a most unworthy wretch, humbly prostrate before the Throne of your Mercy and Goodness, hearty Congratulating your glory & greatness, and faithfully acknowledging your sovereign Power, & Dominion (next after God) over myself and all Creatures; Do here make a voluntary, absolute, and irrevocable Oblation, Donation, and consecration of myself unto your Majesty; desiring, intending, and resolving to be hereafter not only your loyal subject and servant, but even your real vassal and Bondslave. In confirmation whereof, I will continually wear this material Chain about my Body, both as a Badge of my now professed Bondage, and also as a token of my perpetual affection towards you. Vouchsafe therefore, O Sovereign Queen! to Receive, Admit, and own me henceforth, as a thing peculiarly yours; and as such a one, to defend and protect me, during this life, from the snares of sin; to dissipate and break asunder, at the hour of my death, the shackles of Satan; and to draw my departing soul, by this happy Chain, to your Sons heavenly Kingdom; there to praise, admire, and enjoy, both him and you for all Eternity. Amen. 6. After the recital of this oblation of yourself in Bondage to the Blessed Virgin; put the chain about some part of your Body, and endeavour thenceforward, to walk worthy so noble a Profession. 5. The Practices and Exercises of this Devotion of the Bondage. 1. The first Exercise may consist of jaculatory Prayers, frequently darting out these or the like affections. O my blessed Lady! I am your Servant, and the Bondslave of your greatness. Or, O my Lord Jesus! I am yours, and your Mother's Servant and Bondslave. Or, Holy Mary, Mother of God pray for us sinners (and your bondslaves) now, and in the hour of our Death. Or when you hear the clock strike, salute the blessed Virgin with an Ave Marie, to which all Christians are invited by Pope Leo the tenth, and Paul the fifth, who gave large Indulgences thereunto. Or, say then, blessed be the hour and day in which our Lord Jesus Christ was born of the Virgin Mary. Or, Eternity is at hand. Or, Jesus, Maria, Joseph. Or, let the Souls of the faithful departed, rest in Peace. 2 The second Exercise may be a short pair of Bedes, consisting of three Pater's, in honour of the holy Trinity and twelve Aves, in honour of the twelve Privileges of the sacred Virgin, to be said in this manner. 1. Pater Noster, etc. Thanking the eternal Father for having made choice of so worthy a daughter. 1. Ave Marie, etc. considering her eternal Predestination. 2. Ave, her immaculate Conception. 3. Ave, her most pure Virginity. 4. Ave, her most admirable Maternity. 2. Pater Noster, etc. Thanking the eternal Son, for having made choice of so worthy a Mother. 1. Ave, considering her most happy Childbirth. 2. Ave, her sovereign Dominion, not only over the World, but over the Creator of the World: [He was subject to them, Luke 2.] 3. Ave, her excellent Purity of Soul and Body. 4. Ave, her continual and sublim Contemplation. 3. Pater Noster, etc. Thanking the Holy Ghost, for having made choice of so worthy a Spouse. 1. Ave, considering her sweet departure out of this life. 2. Ave, her miraculous Resurrection. 3. Ave, her glorious Assumption. 4. Ave, her eternal Glorification and Coronation. 3. The third Exercise may be a Crown consisting of five precious Pearls, in honour of the blessed Virgins five principal Virtues, to be offered up to her in the manner following. 1. The Jasper of Faith: Produce Acts of Faith, with most ardent affection▪ saying, O Sovereign Queen, I firmly believe that you were an entire Virgin, both before and after your happy Childbirth: That you are the true Mother of God's Son; That your life was without the least Sin: That you were a Martyr at the foot of the Cross: That you are exalted above all pure Creatures in the Celestial glory: That you are our Advocate, interceding for us wretched sinners etc. Add such other points of Faith, as your devotion, shall suggest, and then conclude thus. Receive [most sacred Lady] this Protestation of my Faith, as a Jasper-stone belonging to your Crown, and obtain for me a lively, perfect, and perseverant Faith unto the end: Amen. And recite one Ave Mary to this intention. 2. The Emerald of Hope. Produce Acts of this Virtue, in honour of the blessed Virgin▪ saying. O Sovereign Queen! I contemplate you as the hope of the World; long expected by the Fathers in Limbo; earnestly looked upon by the Souls suffering in Purgatory; humbly besought by the Children of the Church Militant, who cry out incessantly: Hail to Queen that reigns above the Sky, Hail to the Mother of true Clemency; Hail Life, hail Sweetness, and our Hope to you, We that are Eves exiled Children sue; In cry's and groans, which from this vale of tears, Are fanned with sighs, up to your sacred Ears. O then Advocate! on us reflect, From Heaven's bright Mansion, your benign aspect; And make us [after this our Exile] come, To JESUS the blessed Offspring of your Womb; Sweet Virgin, and God's Mother! pray that we, Of Christ's rich promises may worthy be. In this number I rank myself, and place in you (O holy Virgin!) next after God, my hope and confidence, trusting that you will be to me a Fountain of Grace, a Tower of Defence, a City of Refuge, and a Gate of Heaven to give me entrance into Paradise. Receive, (most sacred Lady!) this Emerald, which I present unto you for your Crown, and strengthen my hope unto the end; Ave Maria, Gratia Plena: etc. 3. The Ruby of Charity; Produce Acts proper to this Virtue, saying. O Sovereign Queen! I consider you as brimful of perfect Love and Charity, and inviting the whole World to participate with you of its sweet fruits and effects: saying, come to me, all you who desire me, and be replenished with my generations; Eccles. 24. Behold, I come to you with an ardent and inflamed affection, beseeching you to enrich me with the treasure of true Charity towards God and my Neighbour. Receive (most sacred Lady!) this Ruby, which I offer unto you for your Crown, and confirm my love and charity to the end, Amen; Ave Maria, etc. 4. The Diamond of Fortitude: Produce the Acts belonging to this virtue, saying. O Sovereign Queen! I behold you as a valiant Champion: terrible [to the Troops of Satan] like a well ordered Army. Encourage me, I beseech you, to fight under your banner; support my weakness with your strong hand, and help me to overcome all worldly, fleshly, and diabolical temptations, etc. Receive [most sacred Lady!] this Diamond, which I present unto you for your Crown, and obtain for me an invincible Fortitude to the end, Amen; Ave Maria. etc. 5. The Pearl of Chastity; Produce Acts appertaining to this virtue, saying. O Sovereign Queen! I admire you as the Mother of Purity, the Mirror of Chastity, the First who vowed Virginity: obtain for me I beseech you, that all my thoughts, words, and actions, may savour of Purity, be seasoned with modesty, and be accompanied with Chastity, etc. Receive [most sacred Lady!] this Pearl, which I present unto you to illustrate your Crown, and powerfully protect me against all carnality, and impurity to the end, Amen. Ave Maria etc. 4. The fourth Exercise, may be to practise some particular devotion upon such day's as are dedicated to the blessed Virgin's memory and honour, which are all the Saturday's besides the rest of her annual Festivities; These devotions may be to visit her Altar, to recite her Litanies, to make use of some of these [or the like] prescribed forms, etc. 5. The fifth Exercise, may be the paying of some Annual Tribute [as St. Peter Damian terms it] to the blessed Virgin, [how little soever it be] in token of the homage and servitude due to her Sovereign Empire: This Tribute may be tendered at some Altar, dedicated to her honour, together with the recital of this Prayer. Receive [O Sovereign Empress!] this small Tribute, which I here most humbly present to your sacred Majesty, in acknowledgement of that supreme Dominion, you have [next after God] over my heart: and to testify the desire I have to live and die your Bondslave; Permit not [O sacred Virgin!] that I ever pay unto Satan, the World, or my sensuality, any Tribute of Sin: and procure for me a happy passage from this my earthly Pilgrimage, to the Heavenly Paradise: there to offer up to your Son and You, an Eternal Tribute of praise and benediction: Amen. 6. The sixth Exercise, may be that of Penance and Mortification, by discreetly taking a Discipline, or wearing some harsh thing upon the bare skin, &c at certain times of the year, according to each one's strength of body, and the counsel of his Ghostly Father, reciting upon such day's seven times the Salve Regina, in memory of the blessed Virgins seven sorrows: and adding this Prayer taken out of St. Peter Damian. O my most glorious Lady! the Mirror of purity, and pattern of all virtue! I wretched Sinner, do most humbly acknowledge that I have higly offended your Son and You, by the foolish and besotted liberty of my body and soul: and therefore having now no other Refuge left me, I here prostrate my heart before you; [O my compassionate Mother!] bequeathing myself unto you in quality of a Bondslave, and submitting my whole self to your holy Empire, and command. Curb, I beseech you, this rebellious body of mine, receive this contumacious and stubborn heart, and let not your Mercy reject me a sinner, since your Immaculate Virginity brought forth the Author of all Piety. 7. The seaventh Exercise, may be these sublim Elevations following, which may be divided into several parts, and recited according to each one's opportunity and devotion. ELEVATIONS TO GOD, AND ADORATIONS To the thrice holy Trinity. In honour of the share he was pleased to give unto the Virgin Mary, in the Mystery of the Incarnation, effecting it in her, and by her, and to honour the most holy Virgin in that Dignity of being God's Mother; And to offer ourselves to her in the state of dependency and servitude, which is due unto her upon this title; and to correspond by our inward devotion to the special Power, which she hath over us, by consequence of this her divin and admirable Maternitie. 1. Adoration of the Sacred Trinity. SAcred Trinity, Adorable in yourself, and in your works! I praise, Admire, and Adore you in the Unity of your Essence; in the Equality of your Persons; in the Profundity of your wisdom, in the Extent of your Providence, and in that your Work of Works, which makes God, Man; and a Virgin, God's Mother. 2. The Greatness of the Mystery of the Incarnation. WORK, Ineffable, Admirable, Incomprehensible: Work, only worthy the power and greatness of the Worker: Work, The chief of your works, the Original of your Mysteries, the Sampler of your Greatnesses, and the Sun of your Mervails: Work, which encloseth your Essence, is terminated by one of your Persons, and produces the most Eminent dignity, which was ever brought forth into a Being, out of the Divinity. 3. Which is so Eminent a Work. AND this Work so great, so rare, so Eminent, was done in a Moment, yet not for a Moment, but for an Eternity. This Work, is done in time; yet not for a time, but for an ever and ever. This Work, is done in Nazareth; yet not for Nazareth, but for the whole universe. This Work is done on Earth, not in Heaven; but 'tis done both for Earth and for Heaven. This Work, is done amongst men; but 'tis done for Angels, for Men, and for the God of Gods; For it gives a Mother to God; a King to Angels; and to Men a Saviour. 4. And the chief work ad extra of the Divinity. 'TIS the Head-work of your hands, O Divin, Admirable, and Adorable Trinity! which imitates and expresses the Life, the Communication, the Society, which we Adore in the divin Persons: For you who Work all things for yourself; and in contemplating yourself, would in this Work imprint an Idea of yourself; would in the honour of your own life and communication (which is divin and eternal) make a life and communication divin and temporal; would enter into society and communication with your creatures, to Imitate and honour the communication and Society, which is in your persons: would in a fair Resemblance seem to match the force of your inward love and internal communication in this outward effusion of love, and external communication out of your own Essence: And making choice of your lowest creature, would enter into league, into communication, into unity with men, by singularly imparting yourself, and peculiarly associating yourself to one human nature, and to one human Person: To one human nature, by the Incarnation of one of your Persons: To one human Person, by the Operation of your three Persons, who in the greatest of their Works would in a manner enter Society with the Virgin. 5. The mystery of the Incarnation is divided between the sacred Trinity and the Virgin. O Infinite condescendency! The Three divin Persons, living and acting in perfect unity, eternally happy, and completely content in their own mutual Society, will extend this Society to a new person; and being to operate jointly the Head-work of their Power and Bounty, will associate the Virgin to themselves in this their greatest operation; in that (for the full accomplishment of their own glory, love, and greatness, being to conjoin the Created Being, with the Being Increated, in one of their Persons, and to give it a new nature) they would share the Glory of this great work between the Virgin and themselves; and making choice of her amongst all Creatures, they made her worthy and capable to give (together with themselves) this new Nature; and to be Mother of the word Incarnate: thus elevating a human Person to such a pitch of Power, and to so high a Prerogative, and conferring on it, so great a part, in so great a Mystery. Blessed be you, O sacred Trinity! in this your divin will, and holy Council, which makes the Son of God, Man's Son; and which makes a Virgin, God's Mother. Highest Council, therefore worthy the most high! Profoundest Council, therefore worthy the Father's Majesty, the Son's Wisdom, and the Holy Ghosts love and affection. 6. The Person of the Virgin (next the divin Persons) is the most worthy, and greater than all human and Angelical Persons together. IN contemplation of this Council and this work; Permit me Lord! to address unto you my devout Vows and Elevations concerning this quality which you establish in Heaven, and on Earth by the sacred Mystery of your Incarnation, Quality of Mother to the most high; And give me leave to trace your divin and admirable ways in the managing of this work with my humble thoughts and devotions. You herein, (O Great Creator!) do associate the sacred Virgin unto your own self: you Elevate her up to work with yourself, and even to work the work of your works: And as you associate a Human nature to one of your Divin Persons, you will also associate a Human Person to one of your Divin works. Contemplating therefore, this work (O sacred Trinity!) and there finding this Virgin in Society with yourself, I look on her, love her, and reverence her, as a Person the most high, the most holy, and the most worthy of your love and greatness, that ever shall have a Being: yea, I contemplate and respect her, as the only She, who surpasses in Height, in Holiness, in Dignity, even all Human and Angelical Spirits together and unitedly considered. 7. The Virgin constitutes an Order, Empire, and Universe apart. MOreover, you (O sacred Trinity!) made her singly for yourself, you have made her, as a World, and a Paradise apart: World of Greatnesses, and Paradise of delights for the Newman, who was to come into the world; you have made her, as a new Heaven, and a new Earth: Earth, which only bears the Man-God: And Heaven, which contains none but himself alone; which turns not but about him alone; which moves not but for him alone. You have made her in the Universe, as another Universe; And in your Empire, as another Empire: For the sacred Virgin, is herself a Universe, which hath its different centre and motions. The sacred Virgin, is herself an Empire, which hath its distinct Laws and Estate: The sacred Virgin amongst all the subjects of Gods Divin Majesty, is so great, so particular, so eminent a subject, that it alone makes a new Order amongst the orders of his power and wisdom. Order, surpassang all the Orders of Grace and of Glory: Order, altogether singular, making, and carrying a new Empire over God's works: Order, which is conjoined to the order and state of Hypostatical union: Order, which hath a direct Reference to the divin Persons: For as the Angels are disposed into Hierarchies properly relating to the Divin Essence, according to its distinct perfections and attributes of love, of Power, of light, etc. So also the sacred Virgin in her Order, and in her Hierarchy (which she solely fills with her Greatness) beholds and honours the state and the proprieties of the Divin Persons. Thus the God of Heaven, who hath unity of Essence, and plurality of Persons, hath divided the Celestial Court into two different Quires: In one of which all the Angels (which in number are almost Infinite, and which are ranged in their several Orders and Hierarchies) behold according to their Estate the distinct Perfections of the Divin Essence: In the other, the Virgin alone in her Order, (by an Excellency peculiar to herself alone) beholds according to her new Estate the divin Persons, as depending on their Personal Proprieties: And this sole Choir of the sacred Virgin, renders more homage, both to the divin Essence, and to the divin Persons, than the Nine Quires of all the Angels together. 8. The Virgin is a singular work of God's Power; the holiest that ever shall be created. The divin Paternity is the Sampler of this divin Maternity. The Eternal Father and the Son are tied by the Person of the Holy Ghost, and the Eternal Father and the Virgin are tied by the Person of the Son. O God, O All-powerfull Father! who can express, how this Virgin is to you precious and acceptable? You frame her and sanctify her to be the Mother of your only Son, whom you will Incarnate in the world; and you form her in the orders of Nature, of Grace, and of Glory, as a singular work of your Power and Bounty, and the head-work of your hands: You fashion her, as the greatest, the worthiest, the eminentest subject of your Domination and sovereignty in the whole round and Circumference of all your Creatures. For in the Order and Existency of all created Entities, God commands not, nor ever will command any thing greater, than this greatest Virgin; God hath not yet made, nor will hereafter make, any thing more Holy, than this Holiest Virgin. O how highly is she then to be Reverenced in this Eminency and singularity of Grace, of Sanctity, of Power! Yet (O Eternal Father! I again Reverence her in the Origin of this Grace, which is the design you have to make her a Mother to him, to whom yourself is a Father. For after you had conducted her to the accomplished point of a singular Grace; you being (at your chosen time) to enter a near Alliance with her, separate her from all things created; you seat her close to your Divinity; and you unite yourself to her, as to a Person, whom you will have the most intimately, and nearly conjoined to your own peculiar Person, of all that ever shall have a Being: And she is thus joined to you to cooperate with you in this Great work; to render you the fruit of so close an alliance; to give you a son born of her substance, and having your Essence; and to produce by you, and with you, Him, who being your only Son, is also her Son by a new Nativity. O Ineffable Greatness! O Admirable sublimity! The Eternal Father, who contemplating his own Essence, produceth his Son; contemplating his own Paternity, Source of all Paternity, yea source even of the Divinity, honours it, Imitates it, and expresseth it in the holy Virgin; and forms and produces in her this admirable Estate of Divin Maternity, which Adores the Father in his Personal Propriety; and which gives him to the Father, and to the world, who is the life of the Father, and the health of the world. 'Tis in this happy, great, and gloria our Estate, O sacred Virgin! that the Eternal Father appropriates you to himself, and himself to you; Renders himself all yours, and renders you all his own; unites himself to you; and you to himself: And communicating to you his Spirit, and his love, makes you fruitful with a divin fertility; and being resolved to have of you, One selfsame Son with you, makes you by this his Alliance to be Productrice to the world and to himself of Him, who by this Birth, according to the Angels saying is his Son, and your Son together. Your Son, as issued from your own proper substance: His Son, as emanated from his own proper virtue, and Power. O Father! O Son! O Mother! How great and glorious things ought to be spoken and thought of you? The two Divin and Eternal Persons, the Father and Son are divinly linked together, and for their link in their Eternity, they have a divin Person, to wit, the Holy Ghost equally proceeding from them both; in whose unity they are both Eternally joined together; And these two sacred Persons, the Father, who is in Heaven, and the Mother, who is upon Earth, are also holily linked together, and have in like sort for the Tie of their sacred union a divin Person; to wit, One selfsame only Son; who proceeds from them both, and who between them both, is this indissoluble band, whereby they are for an Eternity conjoined together. O union! which hath Jesus for its Tie: Jesus, I say, who is the Centre if the Created and Increated Being: Jesus, in whom is holily and happily terminated the union of two natures; the one human, the other divin, which establisheth the mystery of the Incarnation; and the uniting of two Persons, the one likewise divin, the other human, which also establisheth the Divin Maternity, wherein the sacred Virgin is united to the Father, by the production of Jesus; wherein she is linked to him with so near a union, so powerful a union, and so fertile a union, that it hath not its like in the large extent of all created things. O let's be the Fathers! let's be the Sons! let's be the Mothers! And let's honour the Father, and the Son in this Mother, who is so nearly joined unto them both, and who in her Estate hath so close an alliance with the Father, that she conceives his Son, and brings forth so worthy a fruit, so powerful an effect, so lively an Image of the Divine Paternity. 9 The Eternal Word, who is in Society with the Father and Holy Ghost before all time, doth in time enter League and Society with the Virgin. AND you, O Eternal Word! who being her God; will also become her Son! What shall I say, what shall I do in honour of the Son, and of the Mother? You are in unity and in Society with the Father, who produceth you, and with the Holy Ghost, whom you produce, and yet you will besides these two divin and coeternal Persons enter into so inward and honourable a band, union, and Society with a third Person, with a human Person, with a temporal Person: you will be the Virgin's Son, as you are the Son of God; and you will have her, for Mother, as you have God for Father: And by your Power and Goodness you make her the worthy Mother of God, by your humility, you render Obedience to her, and become subject to her, during your life upon Earth; and trowning your own handiworks by your love and wisdom, you in Heaven confer upon her such glory as corresponds to this her sacred dignity and authority. Be you eternally blessed and praised O great God; I will for ever Reverence, both the Son and the Mother: I will Reverence the Mother, by reason of the Son, and the Son in the Mother; I will Reverence all that which the Virgin is to her Son, and to her God, and all that which her Son God is to her. And I will honour all the mutual connexion's which are unknown, and ineffable between the Son of God and the sacred Virgin, as secrets of which the Earth must remain ignorant, and which are reserved to the glory, to the love, and to the light of Heaven. 10. Oblation and Donation to the Son, and to the Mother in quality of Bondslave. IN the sight, and at the thought of these so great, so high, so holy things: I offer up and submit myself; I vow and dedicate myself to Christ Jesus, my Lord and my Saviour in the state of perpetual Servitude; and also to his holy Mother the sacred Virgin Mary. To the Eternal honour both of Mother and of Son, I will be henceforth in the quality and condition of slavery, in regard of her who is in the state and quality of the Mother of my God; thereby to honour more humbly, and more holily this her so high and so divin quality and condition; And I bequeath myself to her as a perpetual Bondslave, in the honour of that Donation, which the ●…ernall word made to her of himself in quality of a Son, by the mystery of the Incarnation, which he accomplished in her, and by her. 11. Enlargement and Explication of this Donation: with the particulars thereof. Renounce all my own power and liberty of disposing of myself and my actions; yielding up this power to the sacred Virgin, and dismissing myself entirely into her hands, in homage to her greatness, in honour of that perfect demission which she made of herself, to her Son Jesus. I give to her that power, which God gives me over myself, to be hers, and no longer my own; to be in her power and tuition, and no more in my own; In honour of the power, which Gods Son gave her over himself, and of the humble dependency and subjection he was pleased to yield unto her, delivering up himself to her custody, direction, and tutelage, during the whole time of this Infancy and childhood; I bequeath to her my Being and my Living, during the whole remainder of my Pilgrimage upon Earth, with all the conditions, circumstances, and appurtenances which accompany the same: I yield up all to her greatness, [as much as I can] and dedicate all to her honour and glory, for the fulfilling of all her wills and powers over me; In this ardour of spirit, and to this intention, I humbly address myself to you, O sacred Virgin! and I make here unto you, an entire, absolute, and irrevocable Oblation of all that I am [by God's mercy] in the Being, and in the order of Nature, and Grace, of all that thereon depends, and of all the actions I shall ever perform; For my will is, that whatsoever is mine, be absolutely yours, and that the power and the grace which is bestowed on me, be employed in referring myself wholly, with all that is in me to your honour. And I here make choice of you, O holy Virgin! and I will henceforth look upon you as the only object whereunto [next after your Son, and under your Son] I shall make the reference of my soul and of my life, both interior and exterior, and generally of all that any way belongs unto me. 12. This Oblation tends to the honour of the Virgin's Elevation, and Depression in the Mystery of the Incarnation. WHilst I am in these contemplations of you O holy Virgin! I find that even in the day of your Greatness, you humble yourself even to the very centre of nothing, rendering yourself then, our lords servant when you are declared his Mother; Wherefore, I honour in you these two motions, and these two different qualities: I honour this Humiliation, and this Exaltation both together; I honour both your Servitude, and also your Mother-hood: and I reverence you as pronouncing these sacred words: Behold the handmaid of our lord: and as receiving the effect of his divin will, by yielding yourself his Mother, at the same instant in which you render and profess yourself to be his Servant: and in honour of these two different estates, and of this admirable disposition, which thus depresseth and exalteth you; I give up myself to be for ever your Bondslave; I put my life and my soul in an estate of Relation of Dependency, and of Servitude in respect of you: My will is, that my life of Nature, and of Grace, and all my actions be yours in this quality: as things totally appertaining to you, by reason of this my state and condition of Servitude towards you. I offer unto you my whole life, and all my actions in the honour of your life, and of your actions towards your only Son, and in honour of your Sons actions towards you. And could I come to the knowledge of an Estate more humbling, more subjecting, and more corresponding to the excesses of your Greatness, I would most willingly embrace it: thereby to render you more homage and honour; and my will is, that in vertu of this my present Intention, each moment of my life, and each one of my actions, belongs as much to you, as if I made to you a particular tender thereof. 13. In the Virgin all is Great, and particularly her Maternity, her Sovereignty, her Sanctity. I Offer up also unto you [O Virgin and Mother of God] all that I am, all that I have, all that I can, to render homage to all that you are: For in you all is great, all is holy, all is worthy of singular Veneration: and you are an abysmus of greatnesses, and a world of wonders, excellencies, and rarities, which ravish Heaven with their beauty, and which the Earth neither knows nor can conceive. In expectation of having these things manifested hereafter unto me; I will steadfastly behold, and singularly reverence your sacred Maternity, your glorious Sovereignty; your great Sanctity. Your Maternity, for it unites you to God by a conjunction appertaining to yourself alone, and gives you so eminent a degree of affinity with him, as no one durst have imagined. Your Sovereignty, for this admirable quality of being God's Mother, gives you not only an Eminency above all Creatures, but also a Power and Dominion over them all as Mother of their Creator. And are there any Spirits so little versed in the light of our christian mysteries and so insensible of your greatness. (O sacred Virg n!) as to find fault with this your Domination, and contradict this sort of servitude, which beholds and honours it in you? let them get forth of their darkness, and raise up themselves above the shallow reach of their sense: let them contemplate God and his Creatures, and by the light of the Creator they shall quickly discern that all Sanctity hath a certain degree of Greatness, of Dignity, and of Domination annexed unto it; They shall perceive, that the Creatures as Creatures, are all born in servitude; the slavery is (as it were) their natural estate and condition; and that they are (at least) far nearer unto bondage in their lowness, than God (in the Eminency of his Being) was to the Maternity which he gave unto you, and whereby he was pleased (as it were) to enclose and bond himself: and yet he passes over this Infinite (yea Infinite times Infinite) distance which is between the Created Being, and the Being Increated, making himself a Son to one of his own Creatures, acknowledging and respecting you as his Mother, and giving you a sweet, honourable, and Motherly power over himself. And can it then be conceived unjust, or unbeseeming, that to honour this low-stooping of God unto his Creature; and this high-raysing of the Creature unto God; every Creature should bear impressed on itself, the mark and badge of its servitude towards this supreme Dignity? Dignity. which God in his wisdom equally adorns, and accompanies with Power, and with Sanctity; with Power, towards the Creatures; with Sanctity, towards God: for if it be good, that God in respect of us hath a Mother; It is surely just that in respect of himself, he should establish her in an estate of high Power, and admirable Sanctity: and that he should render due honour to himself in this dignity, which so divinly encloses him, and so highly concerns him. Your sanctity also (O Virgin-Mother!) is incomparable; for the Holy of Holies, who vouchsafes to make you his Mother, forms also for you, a New Holiness (far surpassing all other degrees and orders of Holiness, which he hath already, or ever will produce) to make you thereby worthy of so high a preferment, and of so holy an office and employment: and to settle you in a glorious state, answerable to so great a quality. In the honour therefore of your Sanctity, of your Maternity, of your Sovereignty, I dedicate and consecrate myself totally to you, O Virgin of Virgins! Saint of Saints! Daughter and Spouse of God the Father; Mother and Servant of God the Son; Temple and Sanctuary of the Holy Ghost! My will and desire is, that you have a special power over my soul, over my estate, over my life, and over my actions, as over things belonging unto yourself, both by the title of your own Greatness, and also by this new and particular right, to wit; in virtue of this choice which I now make to depend hereafter entirely upon your Sanctity, upon your Maternity, upon your Sovereignty, by reason of this my servitude, which I now and for ever present unto you. 14. It is a small matter that we make our self the Virgin's Bond-staves, and therefore we wish her to employ her power over us, and that she would vouchsafe to make us truly so. BUt yet all this neither sufficeth your Greatness and Dignity, nor satisfies my affections and desires; and therefore I make it my humble Petition to you (O sacred Virgin, and Sovereign Lady of all hearts and souls, which are consecrated to Jesus!) that you will of yourself vouchsafe to take upon you that power over me, which I cannot give you; and that you will render me your own Bondslave in the way yourself best knows and approv's, and which I know not. Inclose me, I beseech you, within your power and your privileges, and make me your own in a particular manner, and grant that I may serve you, not only by my actions, but even by the state and condition of my very Being, and of my whole Life both interior and exterior. And generally, I beseech you to take me, and treat me in this World as your slave, who abandons himself to all your wills, and delivers up himself to all your powers, and to all the effects of your Greatness and Sovereignty. And I beseech you also (O Jesu●, my Lord and my God) to consider me from henceforth, as the Bondslave of your blessed Mother, in the honour of her being your Mother; and of your being her Son; and likewise in the honour of this, that she is the only one amongst all Creatures, who hath this admirable estate, and this singular relation to you: and I humbly beg of you, that in this quality you will vouchsafe me a share in your eternal way's and mercies. AMEN. A concluding Prayer to the sacred Virgin-Mother upon the same subject. O Holy Virgin, Mother of God Queen of Men and Angels! Marvel of Heaven and Earth! I reverence you in all ●he ways that I can according to God, that I should according to your own Greatness, and according as your divin Son Christ Jesus our Lord would have you reverenced upon Earth and in Heaven. I make to you an Oblation of my soul and my life, and will belong to you for evermore; and I will render you some particular Homage and dependency in all future time and Eternity. O Mother of grace and mercy! I make choice of you for the Mother of my soul, in honour of that choice which God himself made of you for the Mother of his Son. O Queen of Men and Angels, I accept and acknowledge you for my Sovereign Mother, in honour of that Dependency, which my Saviour and my God had on you as upon his Mother; And in this Quality, I bequeath unto you all power over my soul, and over my life, as much as (according to God) I can bequeath it. O sacred Virgin Mother! look upon me as upon your own thing, and in your goodness use me as the Subject of your power, and as the Object of your pity. O Source of Life! Fountain of Grace! Refuge of Sinners! I have recourse unto you, hoping thereby to be freed from sin, furnished with Grace, and preserved from eternal Death. O take me into your tuition; let me have a part in your privileges, and obtain for me (by your greatnesses, and by this right of my appertaining to you) that which I deserve not to obtain, by reason of my offences: and let the last hour of my Life; (that hour which is to decide my Eternity) be in your hands, in honour of that happy Moment of the Incarnation, wherein God became Man, and you were made God's Mother O Virgin, and O Mother both together! O sacred Temple of the sovereign Deity! O Marvel of Heaven and of Earth! O glorious Mother of my God I am yours by the general Title of your greatness; but I will be also yours by the particular Title of my own choice, and by this act of my own . Wherefore I give myself wholly to you, and to your only Son Christ Jesus my Lord and Saviour; and I resolve to let pass no day without rendering to him, and to you some particular homage, and some special testification of this my dependency and servitude, in which my desire is to die and live for Evermore. THE THIRD APPENDIX JOSEPH; OR, Devotions to S. Joseph, the Glorious Husband of the Virgin Mary, and reputed Father of Christ Jesus. With Elevations unto him. THE many Excellencies, Privileges, and Prerogatives of Saint Joseph, are largely deduced by several Learned Writers: Out of Whom, these few following are selected, whereupon to ground our Devotion to this great Saint; and to lay a foundation for the ensuing affective Acts, and Elevations. 1. Saint Joseph, was sanctified in his Mother's womb: Which favour seems (in some sort) due to him, who was to have so near a relation to the Word Incarnate, (the Source and Origin of all sanctity) and who was designed from all Eternity, in the Conclave of the Adorable Trinity, to be the Precedent of God's great Council of State upon Earth, the Angel Guardian of the Queen of Angels, the reputed Father, and the real Fosterer, Nurser, Conductor, and Governor of JESUS, the world's Messiah, and the Head of his holy Family. Now since God's Family consisted only of two Persons, Jesus and Mary, who were of more worth and dignity, than all the rest of Heavenly and Earthly Creatures together; it was convenient that He, who was to govern them, should also resemble them in Greatness, Dignity, and Sanctity, and consequently that he should possess in some measure (by an anticipated pardon of his Original sin, and by an advanced favour of sanctifying Grace) that Purity which the Son possessed by Nature, and the Mother by Privilege. 2. He was the next after the sacred Virgin, who made an express Vow and promise to God of Perpetual virginity. And this Resolution, Intention, and Promise both of Her, and Him, was revealed to each other respectively, and renewed by them jointly, before they were contracted together by formal Matrimony. For how else could Blessed Mary (who had obliged herself to virginal Integrity) have consented (either in Prudence or Justice) to give the Power over her body to a person, of whose Chastity she might be ignorant, or doubtful of his Constancy? Surely, the known Purity of her Bridegroom, gave her the confidence to treat and converse with him, as securely as she did with the holy Seraphins. 3. He no sooner perceived his Blessed Spouse to be big with child, but he cast about how he might handsomely retreat from her company: not as harbouring the least doubt or distrust of her Innocency, (being more certain of her Invisible Chastity, than of her visible appearing to be with child; and knowing that it was more easy for a Virgin to conceive, than for Mary to deceive him, or distain her own honour): But out of a deep and humble sense of his due respect towards her Son and herself; as judging himself altogether unworthy to contemplate with his eyes, and carry in his arms the Divin Word Incarnate, and to converse intimately and familiarly with the glorious Mother of this God Man, who was shorthly after to be born into the World. 4. He governed God's Family for above thirty years' space. As the Divin Providence hath established three Orders in the World; That of Nature, that of Grace, and that of Hypostatical Union: So he hath chosen and appointed three sorts of servants for the conduct and government of these Orders. The Angels serve him in the order of Nature; the Apostles in the order of Grace; but he chose S. Joseph alone, (after the sacred Virgin) to serve him in the third Order, which is that of Jesus in the ineffable Mystery of his Incarnation. O the Excellency, the Eminency, the Greatness of Saint Joseph! O his honour and happiness, to enjoy so long the Innocent embraces of Jesus in his Childhood! The holy Entertainments of Jesus in his riper years! The divin actions, examples, and instructions of Jesus in his perfect age! And to live so long in company and conversation with the most holy and accomplished Princess that ever was! 5. He (together with his sacred Spouse) circumcised Jesus, in the Stable of Bethleem, eight day's after his Birth into the world; and (according to the divin Order and command, which was signified unto him by an Angelical Messenger) imposed upon him that glorious name of JESUS. 6. He nourished, fed, and maintained Him, with the sweat of his brows, and labour of his hands; who, affords food and sustenance to all living Creatures. And clothed him, who furnished the Lillyes, Roses, and flowers of the Field, with all their beautiful Robes and Ornaments. 7. He was (in some sort) the saver of his Saviour, by sheltering little Jesus from Herod's rage and cruelty, and stepping aside with him into Egypt, whilst the Innocents', bought the palm of Martyrdom with the price of their blood. 8. He commanded him, who commands all earthly Princes and Monarches; and had him obedient to the beck of his hand, to the nod of his head, to the twinkle of his eye, and to the sound of his voice, before whom the Powers of Heaven fall down and tremble. O the admirable power of S. Joseph! O the adorable subjection of Jesus! O the sublimity of Joseph, to command Jesus! O the Humility of Jesus, to obey Joseph! 9 He possessed and practised all virtues in their perfection, especially Humility, as being to pass the remainder of his days in her company, who being the greatest, was the most humble of all pure creatures; And in his company, who being the Son of the most high, made himself the least, and lowest amongst the Sons of men. Nor can S. joseph's virtues, perfections, and Greatnesses, be comprehended and measured by any better means than by the greatnesses of Jesus and Mary, to whom he was so strictly allied; For he w●… Mary's true Husband, and consequently the true and legal (though not the carnal and natural) Father o● Jesus. O what Communications o● affections, what ecstasies of spirit, what unions of hearts, was there amongst these Three, JESUS, MARIA JOSEPH? Now since God give grace proportionable to each one place, vocation, and office; surely a S. Joseph's Office was exceeding great so was his grace, virtue, and perfection great, excellent, and heroic. 10. He was (as the Father's pioufly and probably believe) elevated to Heaven, both in Body and Soul, upon the day of his glorious Son's triumphan● Ascension, and remains there enthroned next to the Humanity of Jesus and the Virgin Mary, in the Celestial Kingdom; as he was nearest and dearest unto them. during the time o● their earthly Pilgrimage. 11. He is the faithful, powerful, and charitable Protector and Advocate of his devout children and clients in the Court of Heaven; as having so great credit with his Son King Jesus and his Spouse Queen Mary, that his demands may seem (in some sort) to be commands, and his Petitions being presented to the Throne of Mercy, with a Father's confidence and authority, will not easily be rejected by Jesus in Heaven, who was so obedient to Joseph upon Earth. 12. He is the chief Patron of all Contemplatives, and the Great Master, Guide and Director; of the Interior, hidden, and Spiritual life. S. Teresa happily experienced this verity; and frequently expressed it, saying; They that cannot meet with a Master to instruct them in the manner of their Prayer; Let them take the Glorious Saint Joseph for their Teacher and Tutor, and they shall infallibly find the safe and secure way to solid Sanctity and perfection. A SHORT ROSARY, IN THE HONOUR OF S. JOSEPH: CONTAINING, The principal Mysteries of his Life; drawn out of the precedent Excellencies; and distinguished into Five Ten, or Decades. Begin also this Rosary with the sign of the Cross and the Creed. The first Decade. Of his Election. SAint JOSEPH was chosen in the Council of God's Eternal Wisdom and Providence, to be the worthy Bridegroom of Mary, and the ●…puted Father of JESUS. Our Father, etc. 1. He was the highest and holiest of the Patriarches. Hail Mary. 2. He descended from the Royal Progeny of David. Hail Mary. 3. He was particuarly prefigured by Joseph the deliverer of Egypt. Hail Mary. 4. He was sanctified in his Mother's ●omb. Hail Mary. 5. He was confirmed in Grace and Virtue. Hail Mary. 6. He was a Just man by the testimony of the Holy Gospel. Hail Mary. 7. He was instructed from Heaven, in the Mystery of Incarnation. Hail Mary. 8. He was endued with the plenty of all spiritual blessings. Hail Mary. 9 He was enriched with gifts and qualities, both natural and supernatural, suitable to the sacred charge, for which he was designed. Hail Mary. 10. He was the first, (after the Virgin-Mother) who by Vow consecrated his Virginity to the Divin Majesty. Hail Mary. Glory be to the Father, and to the Son, and to the holy Ghost, etc. These Prayers Angelical, etc. As in the Great Rosary of the Blessed Virgin Mary. The Second Decade. Of his place, office, and dignity. SAint Joseph, was appointed the Head, Governor, and Steward, of God's Family upon Earth. Our Father, etc. 1. He was espoused to the sacred Virgin Mary. Hail Mary. 2. He was the Guardian and witness of her Virginity; and allotted by Divin Providence to be her Counsellor, Comforter, and Companion, upon all occations. Hail Mary. 3. He was her faithful Assistant in her journey to Bethleem. Hail Mary. 4. He found out the Stable for her harbour, when the Inns refused to entertain her. Hail Mary. 5. He was present at our Redeemer's happy Birth into the world. Hail Mary. 6. He helped the holy Virgin-Mother to swath him, cloth him, and cradle him in the Ma●ger. Hail Mary. 7. He was the first, who with the ecstasied Mother, had the honour to adore the Newborn Man-God. Hail Mary. 8. He concurred with the sacred Virgin to Christ's Circumcision, and together with her, imposed upon him the sweet Name of JESUS. Hail Mary. 9 He was reverenced by the Eastern Kings, when they offered their Royal Presents to his reputed Son JESUS. Hail Mary. 10. He with his Virgin-Spouse presented JESUS to his Eternal Father in the Temple. Hail Mary. Glory be to the Father, and to the Son, and to the Holy Ghost, etc. These Prayers Angelical, etc. The third Decade. Of his Flight into Egypt. SAint JOSEPH took the young Child, and Mary his Mother, and departed into Egypt; so preserving Jesus from Herod's cruelty, who sought to oppress him in his Infancy. Our Father, etc. 1. He readily, resignedly, and in the night season, obeyed the Angel's admonition. Hail Mary. 2. He cheerfully undertook a long, tedious, and troublesome journey, into an unknown Country. Hail Mary. 3. He patiently endured with Jesus and Mary, a seven years' banishment. Hail Mary. 4. He provided food for him, (with the sweat of his brows, and labour of his hands) who affoards food to all living Creatures. Hail Mary. 5. He clothed him, who the flowers of the field. Hail Mary. 6. He (next to the sacred Virgin) was the most ardent of all Jesus' lovers; serving him in his Exile, with more than Seraphical affection. Hail Mary. 7. He loved the sacred Virgin, with a natural affection, in respect of her eminent perfections: with an acquired affection, in respect of her reciprocal favours; with a supernatural affection, in respect of her celestial dignity: Hail Mary. 8. He was an Instrumental Cooperator with God, in his great design of man's Redemption. Hail Mary. 9 He was (in some sort) the Saviour of his Saviour, by sheltering him from his enemy's Tyranny. Hail Mary. 10. His life was a continued Contemplation, Recollection, and Ecstasy in the perpetual presence of God's Son, and God's Mother. Hail Mary. Glory be to the Father, and to the Son, and to the Holy Ghost, etc. These Prayers Angelical, etc. The fourth Decade. Of his return from Egypt: and of his Death. SAint JOSEPH informed by Angelical Revelation of Herod's death, returns home with Jesus and Mary. Our Father, etc. 1. He, Jesus, and Mary, after their banishment, dwell together in Nazareth. Hail Mary. 2. He conducted Jesus, when he was twelve years old, to the Temple in Jerusalem. Hail Mary. 3. He there lost Jesus to his unspeakable grief and sorrow. Hail Mary. 4. He retrieved him after three days enquiry, sitting amongst the Doctors. Hail Mary. 5. He reconducts him home to Nazareth, where Jesus (the great Monarch of both worlds) was subject and obedient to Joseph's command. Hail Mary. 6. And as he had the Privilege to enjoy the Innocent embraces of Jesus, in his childhood, so he had the honour to enjoy his holy entertainments in his riper years; and his divin actions, examples, and instructions in his perfect age. Hail Mary. 7. He also had the honour to govern the sacred family of Jesus and Mary, for thirty years' space. Hail Mary. 8. He had the happiness to be assisted by Jesus and Mary in his last Agony. Hail Mary. 9 Having completed the course of his Earthly Pilgrimage, he changed this life for Eternity. Hail Mary. 10. He sweetly breathed forth his soul in a high act of sigh and love, in the sacred embraces of Jesus and Mary. Hail Mary. Glory be to the Father, etc. These Prayers Angelical, etc. The fifth Decade. Of his Glory. SAint JOSEPH was elevated to Heaven, upon the day of his Son's triumphant Resurrection. Our Father, etc. 1. He is enthroned there above, next to Jesus and Mary; as he was here below nearest and dearest unto them. Hail Mary. 2. He is adorned with a Garland of virginity; for having preserved it unblemished to his last breath. Hail Mary. 3. He is ennobled with the Aureola of Doctorship; for having instructed the ignorant, and particularly the Egyptians, in the time of his so journing amongst them. Hail Mary. 4. He is rewarded with a Crown of Martyrdom; for having hazarded his life for his Son's preservation. Hail Mary. 5. He is a Powerful Protector of all them who are particularly devoted unto him; as having great credit with the All powerful Jesus. Hail Mary. 6. He is the general Patron of the Church Militant, as being the special Favourite of its head Christ Jesus. Hail Mary. 7. He bears a singular affection to all that sincerely love Jesus and Mary; as being so nearly allied unto them. Hail Mary. 8. His Petitions are presented to the Throne of Mercy with a Father's confidence; and his Requests will not easily be rejected by Jesus in heaven, who was so obedient to Joseph upon earth. Hail Mary. 9 He is the chief Patron of all Contemplatives. Hail Mary. 10. He is the great Master, Guide, and Directors of the Interior, hidden, and spiritual life. Hail Mary. Glory be to the Father, and to the Son, and to Holy Ghost, etc. These Prayers Angelical with bended knee, etc. Credo, etc. as in the great Rosary of the Blessed Virgin Mary. Conclude this Rosary with these ensuing Elevations. ELEVATIONS TO S. JOSEPH, TO Honour God in him, and him in God, in his Dignity of being the reputed FATHER of the Word Incarnate, and the BRIDEGROOM of the Blessed Virgin MARIE. And to offer up our self to him, in the state of dependency, which is due to him upon these titles; and to correspond by our inward devotion to that power which he hath over us, by consequence of the power he had over the Son and Mother of GOD. GReat and glorious Patriarch, Saint Joseph! The worthy Bridegroom of Mary, and esteemed Father of Jesus! In the honour of Gods beholding and electing you in the Council of his Eternal Wisdom; and of his placing you, at the time appointed by his divin Providence in these two high and sublime estates. In honour and union of all the singular graces, prerogatives, privileges, and perfections, which he plentifully heaped upon you, in order to render you capable of these eminent offices, and undertake. In honour and union of your souls extraordinary sanctity, of your Bodies virginal Purity, of your profound humility, of your perfect Obedience, of your voluntary Poverty, and of all the rest of your consummated virtues. In honour and union of your dear affection to Jesus, and Mary, of the continual application of your spirit towards these two divin objects; of the tenderness of your devotion unto them, and of your silent, solitary, retired, recollected, and contemplative life with them. In honour and union of all the services, you rendered to the Word Incarnate, in the state and order of his hypostatical postaticall union with our nature. In honour and union of that last Act and sigh of love, wherein you sweetly breathed forth your faithful soul in the embraces of Jesus and Mary, your divin Son, and dear Spouse. In honour, homage, and union of all your other Greatnesses, and especially of the right, power, and jurisdiction you had over Jesus and Mary, in quality of Father and husband, and of the subjection, obedience, and duty they rendered you. Finally, in acknowledgement of your having been established the Head, the Steward, and the Director of God's Family upon Earth; The Father, the Tutor, and the Trainer up of Jesus; the Bridegroom, the Guardian, and the Helper of the holy Virgin Mary. I do now choose you (O great and glorious Patriarch!) for my particular Patron, for my powerful Protector; for my pious Father, and for my chief Sovereign, next after Jesus and Mary. And upon this score, I do here yield and resign unto you all the power I have over myself; desiring to become your servant and Bondslave; willing to submit myself to you, as my Saviour Jesus was subject unto you; and begging your leave to place all the future transactions, motions, and passages of my life, during this my earthly Pilgrimage under your sacred conduct, government, and protection. Make me worthy. (O glorious Father!) by your merits, to become (with you) a faithful Member of Jesus and Mary's Family, and to be thereunto firmly and intimately united, associated, and incorporated by Grace and Sanctity: And obtain for me by your powerful intercession, that I may never be separated from sweet Jesus, and Mary, in my life, in my death, in my Eternity. Take also (O powerful Protector!) the last moment of my life (that Moment which must decide my Eternity) into your pious care and Custody: Assist me then, I beseech you in that harsh Passage, and obtain for me a happy death, and departure out of this World, in the Faith, Favour, and Affection of Jesus: To whom be all honour, praise and glory for Evermore. Amen. ELEVATIONS TO THE SACRED TRINITY UPON EARTH. jesus, Maria, joseph. In honour and homage to the Glorious Trinity in Heaven, the Father, Son, and Holy Ghost. O JESUS, Son of the living God, and Saviour of the World! O Mary, Mother of Jesus, and Mediatrix of Mankind! O Joseph. Bridegroom of Mary, and esteemed Father of Jesus! O sacred Trinity, Jesus, Maria, Joseph! I honour you, reverence you, admire you in your excellent, eminent, sublime Greatnesses, in which you seem to be an express Image of the Incomprehensible Trinity: and I adhere to you in union of the perfect homages, which you rendered to the Father, Son, and holy Ghost, by your high Estate, and holy operations. The deep Mystery of the divin Trinity, is Invisible to our eyes, Ineffable to our Tongues, Incomprehensible to our Spirits; And behold, the poor Bethleem stable, affoards us a human Trinity; Jesus, Maria, Joseph, upon Earth; which views, adores, and Imitates the Trinity of the Empireall Heaven; the Father, Son, and Holy Ghost. This, is Increated; that, is both created, and Increated, in the Person of the God-Man Jesus. This is divin, and Eternal; That is Deified and temporal. The one is Adorable; the other honourable. The one is admirable in its greatness; The other amiable in its sweetness: In the one, is a unity of Essence in a Trinity of Persons: In the other, is a union of Love, of Grace, and of Spirit, in a Trinity of Essence and of Persons. In the Divin Trinity the Father begets his Son in Eternity; In the other, by a reverted order, the Son gives Being in Time, both to the Father, and to the Mother. In the first, the Father and the Son, and the Father by the Son, produces the holy Ghost in unity of origin; In the second, Jesus and Mary, and Jesus by Mary, gives the Life and Being of Grace to Joseph in the unity of spirit. So that Mary hath an admirable resemblance to the Eternal Father; the Son of Mary hath an express unity with himself; and S. Joseph represents the Holy Ghost. For the Father in Heaven, is the only Parent without a Mother; and Mary upon Earth, is the only Parent without a Father: And as nothing greater can be attributed to God, than his being the Father of a God; so nothing more sublime can befall a pure creature, than to be the Mother of the same God, whereof God is Father. The Holy Ghost is the sacred knot and Tie of the divin Persons; And Joseph hath a union with Mary as his Spouse, and with Jesus as his Father: The Holy Ghost formed Jesus in the Virginal Cloister of mary's Womb; And Joseph fed him, educated him, and preserved for us, (far more fortunately than the ancient Joseph of Egypt ●) this Bread of the Elect, this blessed pledge of our future happiness, this Eternal Bliss of Men and Angels. Wherefore, O Jesus! We acknowledge, honour, and adore you, in your Eternal heights and greatnesses: we praise, bless, and love you, in your temporal humiliations & sweetnesses: we contemplate you in Heaven with the Eye of Faith, between the Father and the holy Ghost: We admire you upon Earth, between Mary and Joseph; And I invite and conjure all Creatures to praise, bless, and adore your divin Majesty, in both these estates, O Marry! We also look upon you, as upon God's sacred Mother; and in this supreme dignity, I salute, reverence, and honour you, with the singular homage of Hyperdulia, which is due to your Excellencies and Greatnesses. O Joseph! I likewise honour you, as the reputed Father of Jesus, and Bridegroom of Mary: and in regard of these two Eminent qualities; I subject myself to the power which is given you over my soul, by consequence of the Jurisdiction you had over Jesus my Saviour. I offer myself to you, O Great Saint Joseph, Father, and Husband without Paragon! to be by you presented to Mary. I give myself to you, O glorious Mary, Virgin and Mother without Parallel! to be by you addressed to Jesus. I consecrat myself to you; O Great-little-God-man Jesus! as your servant and bondslave, to become associated in this quality, with the domestics of your sacred Family. O Jesus, my King! reign in my Soul, and exercise the absolute power you have over my spirit. O Mary, my Sovereign Queen after my King Jesus! possess my heart, and my will, to consign them over to your Son: O Joseph, My chief Prorector after Jesus and Mary! take my Body and senses into your safe custody, to be consecrated to Jesus. O Jesus! annihilate and absorp my soul in your affection; O Mary! Inflame my heart with the love of Jesus: O Joseph! Bless all my labours and endeavours, and present them to Jesus and Mary. Let the whole world, be replenished O Jesus! with your mercies; be assisted, O Marry! with your favours; be secured, O Joseph! under the shadow of your Protection. For, You, O JESUS! are the Fountain issuing forth of the Terrestrial Paradise (Mary's Virginal Womb) is the Origin of all our happiness: you, O Marry! are the Prime Basin of this Fountain, and the pure Glebe from whence it proceeded. And you O Joseph! are the River, who disperse abroad these waters of Life by your efficacious intercessions. O Jesus! you are the fruit of life; O Mary! you are the Paradise that bore it, and the Tree that brought it forth: And you, O Joseph! are the Cherubin appointed by God to guard it. O Jesus! You are the sacred Propitiatory of the world: O Mary! You are the Mystical Ark of our Reconciliation. And you, O Joseph! are the High Priest; who alone are permitted to enter into this Holy of Holies; to be the faithful Coadjutor of God's great Counsel in the world; and the Feoffee in trust of his treasures and secrets. In honour therefore of these three ineffable T●es and unions between these admirable subjects (which are the greatest under God's command and Jurisdiction) I most humbly beg of you, O Jesus, Mary, and Joseph. 1. A chaste and filial Fear of God; that nothing, either in life or death, may separate me from his grace and friendship. 2. A faithful, fervent, and perseverant Love of God and my neighbour, with a generous zeal of the divin honour, and my own salvation. 3. A good and happy end of my life, consummated in the act and exercise of these sacred affections. O JESUS! Be an Advocate for me your Bondslave to your Eternal Father. O Mary! intercede for me your servant, to your Son. O Joseph! pray for me your child, to Jesus and Mary. O Jesus! show your wounds suffered for my sake: O Mary! discover your Breasts, which suckled God's Son: O Joseph! represent your hands, which nourished, the Word Incarnate. O Jesus! replenish my Soul with the abundance of your celestial blessings, by the effusion of efficacious grace upon it, which may intimately unite it unto you. O Mary! Pour out the milk of your Breasts upon my heart, by the impression of an humble piety and devotion upon it, which may entirely sanctify my Interior. O Joseph! bestow on me the blessings of the Earth, (that is, of your labours, sweats, and merits) whereby the works of my hands may become prosperous, and all my exterior actions, profitable and meritorious. That honouring and loving you upon Earth, O sacred Trinity, JESUS, MARIA, JOSEPH! I may enjoy your happy sight and presence, O Jesus! with Marry and Joseph, in Heaven; and there render due honour, praife, and glory to the Father, Son, and Holy Ghost, one only God, for all Eternity. Amen. THE FOURTH APPENDIX STATIONS, Or, a Catalogue of the Plenary Indulgences of the Stations of ROME. AND FIRST Of the Stations in Advent, Lent, and other Movable Feasts, as they are set down in the Bulla Cruciata, publisbed in the year, 1612. ALL the Indulgences of the Stations of Rome, are granted to the Members of the holy Rosary (as is declared in the 13 sect;. Numb. 11. page 103. of our first Book,) by visiting (upon those days) five Altars (or one only, if there be no more) and reciting before each Altar five Pater's and five Aves; or Twenty Five, before that one Altar. Now the days of the Roman Stations upon which Plenary Indulgences are granted in Advent, Lent, and other movable Feasts, are these following. The first Sunday in Advent, at S. Maria Major. The second Sunday, at the holy Cross in Jerusalem; and at S. Maria de Angelis. The third Sunday, at S. Peter's. Wednesday in Ember week, at S. Maria Major. Friday in Ember-week, at the twelve Apostles. Saturday in Ember-week, at Saint Peter. The fourth Sunday in Advent, at the 12. Apostles. Septuagesima Sunday, at S. Laurence without the walls, And a soul out of Purgatory. Sexagesima Sunday, at S. Paul. Quinquagesima Sunday; at Saint Peter. Ashwensday, at S. Sabina. Thursday, at S. George. Friday, at SS. John and Paul. Saturday, at S. Tryphon. The first Sunday in Lent, at S. John Lateran. Monday, at S. Peter in Vinculis. Tuesday, at S. Anastasia, and a soul out of Purgatory. Wednesday, at S. Maria Major. Thursday, at S. Laurence in Panerperna. Friday, at the twelve Apostles. Saturday, at S. Peter. The second Sunday in Lent, at S. Maria in Domnica, and S. Maria Major. Monday, at S. Clement. Tuesday, at S. Balbina. Wednesday, at S. Cecily. Thursday, at S. Maria trans Tyberim. Friday, at S. Vitalis. Saturday, at S. Peter and Marcelline. And a soul out of Purgatory. The third Sunday in Lent, at S. Laurence without the walls, And a soul out of Purgatory. Monday, at S. Mark. Tuesday, at S. Pudentiana. Wednesday, at S. Sixtus. Thursday, at SS. Cosmus and Damianus. Friday, at S. Laurence in Lucina. Saturday at S. Susan, and at S. Maria de Angelis. The fourth Sunday in Lent, at the holy Cross in Jerusalem: and a soul out of Purgatory. Monday, at SS. Quatuor Coronati. Tuesday, at S. Laurence in Damaso. Wednesday, at S. Paul. Thursday, at S. Sylvester, and at S. Martin's in the Mount. Friday, at S. Eusebius. Saturday, at S. Nicholas in Carcere. The fifth Sunday in Lent, at Saint Peter. Monday, at S. Chrysogonus. Tuesday, at S. Cyriacus. Wednesday, at S. Marcellus. Thursday, at S. Apollinaris. Friday, at S. Stephen in Caelio monte. And a soul out of Purgatory. Saturday, at S. John ante Portam Latinam. And a soul of Purgatory. Palm-Sunday, at S. John Lateran. Monday, at S. Praxedes. Tuesday, at S. P●…sca. Wednesday, at S. Maria Major. Thursday, at S. John Lateran. Friday, at the holy Cross: and at S. Maria de Angelis. Saturday, at S. John Lateran. Easter day, at S. Maria Major. Monday, at S. Peter. Tuesday, at S. Paul. Wednesday, at S. Laurence without the walls. And a soul out of Purgatory. Thursday, at the twelve Apostles. Friday, at S. Maria ad Martyrs. Saturday, at S. John Lateran. Low-Sunday at S. Pancratius. Monday in Rogation week, at S. Maria Major. Tuesday. at S, John Lateran. Wednesday, at S. Peter. Ascension day, at S. Peter. Whitson-eve at S. John Lateran. Whit-Sunday, at S. Peter. Monday, at S. Peter in Vinculis. Tuesday, at S. Anastasia. Wednesday, at S. Maria Major. Thursday, at S. Laurence without the walls; And a soul out of Purgatory. Friday, at the twelve Apostles. Saturday, at S. Peter. And a soul out of Purgatory. On, the Feast of Corpus Christi, and all the days within the Octave, at S. Peter. Wednesday of the Ember-week in September, at S. Maria Major. Friday, at the twelve Apostles. Saturday, at S. Peter. Plenary Indulgences which may be gained by them of the Rosary, (reciting twenty five Pater's and Aves, before five Altars, or all before one, as aforesaid) upon such days of the Months as are here set down in order. JANUARY. 1. ON the Feast of the Circumcision, and all the days within the Octave, at S. Maria Trans Tyberim, and at Ara Coeli. 6. On the Feast of the Epiphany, and all the days within the Octave, at S. Peter's. 17. At S. Anthony the Abbot. 18. At S. Peter, and also at S. Prisca. 20. At S. Sebastian's. 21. At S. Agnes. 25. At S. Paul. 27. At S. John Chrysostom, and at Ara coeli. 31. At the holy Crossin Jerusalem. FEBRUARY. 2. PUrification of the Virgin Mary. And a soul out of Purgatory, at S. Maria Major: S. Maria de Pace, S. Maria de Angelis, and S. Maria Inviolata. 3. At S. Blaze. A soul out of Purgatory. 22. Chair of S. Peter, at S. Peter's. 24. S Mathias, at S. Matthew the Apostle. 26. At S. Constantia, a Chapel in the Church of S. Agnes. MARCH. UPon all the Frydays in March at S. Peter, a Plenary Indulgence. 7. S. Thomas of Aquin, at the Minerva. 12. At S. Peter, and at S. Gregory. 19 At S. joseph's. 21. At S. Bennets. 25. Upon the Feast of the Annunciation, and all the days within the Octave, at the Minerva, and at the Annunciate. APRIL. 23. AT S. George. 25. Upon S. Marks day at S. Peter's. 29. Being the Feast of S. Peter Martyr of the Order of S. Dominick, at the Minerva. MAY. UPon all the Sundays of this Month at S. Sebastian's a Plenary. 1. At SS. Philip and Jacob. 3. At Holy Cross in Jerusalem. 6. At S. John Lateran: where all so from this day until the 6. of August there is a special Station, with a Plenary, and a soul out of Purgatory. 8. The Apparition of S. Michael, at S. Maria Major. 19 S. Peter Celestin, at S. Maria Major. 20. S. Bernardin, at S. Maria de Ara coeli. 21. At S. Helena. JUNE. 11. AT S. Barnaby the Apostle. 13. S. Anthony of Milan, at S. Maria de Ara coeli. 24. At S. John Lateran. 29. At S. Peter's. 30. Commemoration of S. Paul. JULY. 2. THE Visitation of our Blessed Lady, and all the days within the Octave, at S. Maria de populo, and S. Maria de Pace. 14. S. Bonaventure, at S. Maria de Aracoeli. 17. At S. Alexius. 22. At S. Mary magdalen's. 25. S. James the Apostle. 26. At S. Anne. 30. At S. Mark. AUGUST. 1. AT S. Peter's Chains. 3. S. Stephen, at S. Laurence without the walls. 4. S. Dominick, at the Minerva, and at S. Maria Major. 5. Our Blessed Lady of Snow, at S. Maria Major. 6. At S. John Lateran. 10. At S. Laurence, and all the days within the Octave. 12. S. Clare Virgin. 15. The Assumption of the Blessed Virgin, and all the days within the Octave, at S. Maria Major, at S. Maria de Populo, at Aracoeli, at Rotunda, and S. Maria de Angelis. 24. At S. Bartholomew. 28. At S. Augustins. 29. Decollation of S. John, at S. John Lateran. SEPTEMBER. 3. THE Nativity of the Blessed Virgin, at S. Maria Major, at the Rotunda, at Aracoeli, at the Inviolata, at S. Maria de Pace, de Populo, and de Angelis. 14. At the holy Cross in Jerusalem. 21. At S. Matthew. 29. At S. Michael. 30. S. Hierom, at S. Maria Major. OCTOBER. 4. AT S. Francis trans Tyberim. 18. At S. Luke's. 28. SS. Simon and Judas, at S. Peter's. NOVEMBER. 1. ALL Saints day, and all the days within the Octave, at S. Maria Rotunda. 2. All Souls day, and upon all the days within the Octave, at S. Gregory. 9 Dedication of our Saviour's Church at S. John Lateran. 11. S. Martin, at S. Peter's, and at S. Martin's. 18. Dedication of the Church of SS. Peter and Paul. 21. Presentation of our Blessed Lady in the Temple, at S. Maria Major. 22. At S. Cecilia. 23. At S. Clement. 30. S. Andrew, at S. Peter's. DECEMBER. 6. SAint Nicholas. 7. S. Ambrose. 8. The Conception of the Blessed Virgin, at S. Maria Major. 21. S. Thomas Apostle at S. Peter's. 24. Christmas Eve, at S. Maria Major. 25. Christmas night at the first Mass, at the Chapel of the Crib. At the second Mass, at S. Anastasia. At the third Mass, at S. Maria Major. 26. At S. Stephens, in coelio Monte. 27 S. John the Evangelist, at S. Maria Major. 28. Innocents' day, at S. Paul's. Finally, at the Church of S. John Lateran, which is the first of the seven Churches of Rome; in the Chapel of S. Laurence, and in the Chapel of S. John Baptist, there may be gained every day a Plenary Indulgence. Also in S. Laurence Church without the walls, every Wednesday, a Soul out of Purgatory. And in the Church of S. Paul every Sunday throughout the year, a Soul out of Purgatory. In this Church also may be gained all those Indulgences, which are granted to them who visit the holy Sepulchre; where there is every day a Plenary, and a Soul out of Purgatory. Note also, that upon all the Feasts of the twelve Apostles, there is a Plenary, at S. Philip and James: likewise at S. Peter's. The Practical manner of performing the aforesaid Roman Stations, and gaining these Indulgences with ease and efficacy, may be briefly thus: 1. Begin with the sign of the Cross, as formerly in all your other devotions, and Spiritual exercises. 2. Then with an humble and penitent heart, make this following Act of Contrition; Thereby to settle your Soul in the state of Grace; which is a necessary condition for the gaining of all Indulgences. O my good Lord Jesus! who art the Lord of my life, and shouldst be the love of my Soul, did I not like an ungracious, and ungrateful wretch, give my heart, and sell my affection to fond, frail, filthy, and fading Creatures and comforts, which are so far from affording me either quiet of mind, peace of Conscience, purity of Soul, or perfection of spirit, which my obligation, and vocation require of me; that they leave me nothing but trouble, confusion, and remorse, with a world of dismal and desperate thoughts, violent passions, and vicious inclinations. Amidst all which disorders, I find no other Refuge, nor Remedy, than to return to you, my true Centre, to convert myself to you my Sovereign Creator, To cast myself at your sacred feet; my sweet Lord Jesus! And there with an humble and contrite Spirit, to sue for Mercy, Remission, Reconciliation. O Heavenly Father! I confess and acknowledge my ingratitude, treachery, rebellion; and I am sorry from the bottom of my heart and soul, that ever I offended you, who deserve from me all possible love, honour, and obedience; beseeching you, (as a guilty Criminal) to take compassion upon your poor and penitent creature; and to forgive me the great and grievous transgressions, and offences, which I have committed against your divin bounty, as I do (for the love of you, my Lord and Maker!) most freely forgive all those that have any way offended, distasted, contristated, or scandalised me; sincerely knowing, that I deserve no comfort from any creature, but all contempt, and confusion; and not only to be troubled, and trampled on by all on earth temporally; but even to be tormented by the Devils in Hell eternally. Ha' Crucifi'd Jesus! take pity on my soul, for which you poured forth your sacred blood, and gave up your dearest life on the Cross. Alas! How ungrateful a child have I been, to offend so frequently, so heinously, so disloyally, so loving, and liberal a Father, so meek, and merciful a Redeemer, and so sweet and sovereign a Majesty? who hath always showed himself to me so benign and bountiful; sparing me in my sins, and expecting me to Repentance; wooing me to his love, and calling me to his service by a thousand means; all which I have either rejected or neglected; and still nevertheless continuing unto me my life, time, and means to do penance! Oh, my poor soul! How hast thou been blinded, and bewitched, to leave the Bread of Angels, and to feed on the husks of Swim; to abandon God and all solid goodness, (upon whom depends all thy hope and happiness, all thy quiet, content, and comfort in time and eternity) for trifling vanities, empty shadows, mere nothings? O strange folly and s●ensy! would I had never sinned! and oh, that I might never sin more! O my God what have I done, and not done? would I had suffered on the Cross, (with you my sweet Saviour, and for your love) pains of body, pangs of Soul, and even death itself, when I thus grievously sinned! And what can I say or do more? I abhor and detest whatsoever I have done, said, thought or desired contrary to your divin will and liking. I rencunce all company, and occasions which may induce me to offend you. I cast myself at your sacred feet, to be your faithful Bondslave for ever. I firmly resolve to take up my Cross, and carry it after you (dear Jesus!) till death, and to do penance and satisfaction for my past pride, pleasure, and impiety, desiring no more in this world, but to linger out my pilgrimage at the foot of the Cross, like the Penitent Magdalen, in perpetual solitude, silence, and submission. Good Jesus! for your infinite Mercy's and Merits sake, suffer not your poor creature to be separated from you eternally. O amiable Eternity! O Eternal amity of God Shall I leave and lose thee for filthy pleasures, frail creatures, fond friendships, fading honours? No, my dear Lord! Be pleased rather to take my Soul out of my body▪ than your love out of my Soul; Let me rather die miserably, than sin mortally; Let me pass on the rest of my pilgrimage in your grace and fear; that I may finish it in your friendship and favour. Grant me this, I beseech you, O meek, and merciful Saviour! by the merits of your bitter Death and Passion, by the intercession of your most blessed Mother, by the suffrages of all your holy Saints in Heaven, and happy Souls upon Earth. Upon all which relying, as upon the Anchors of my Hope; I absolutely commit and resign myself to your sacred disposition and providence for time and eternity; fully trusting, that you will marcifully pardon all my sins▪ carefully assist me in all my wants and weaknesses, and in the end happily bring me to your Eternal bliss and beatitude by such means as your divin Wisdom knows most expedient for me. 3. Then offer up your devotions for the generally recommended ends and intentions in all the Concessions of Indulgences, which are specified page 94. of the first Book. 4. And whilst you Vocally recite the twenty five Pater's and Aves, you may mentally reflect upon some one of the Fifteen Mysteries, as they are set down in the Rosary of the sacred Name of Jesus; dividing the same into three days Stations after this manner. Upon the First day, meditate upon the Five Mysteries of our Blessed Redeemers Life and Incarnation, which are briefly and pithily comprehended in these verses: 1. Christ's Incarnation. THe Throne and Footstool meet, Heaven Cling's to Earth. The All conspires to this All-saving Birth. Dear Partner of our weakness! since we see, Thyself made us; Oh! change us into thee. Five Pater's, and five Aves. 2. His Nativity. SEE the fair Sun of Glory doth arise, In the dark Midnight of our miseries! Sad Clouds of Tears & Woes, ●'advance our Good, Dim his bright Birth; but (ah!) he'll set in Blood. Five Pater's, and five Aves. 3. His Circumcision. HEre Innocence, whose unstained Purity, White Robes best suit, wears Crimsons guilty Dy. Enough dear Lord! Mankind is richly won: Oh no; these drops a deluge but forerun. Five Pater's, and five Aves. 4. His Finding in the Temple. RVn, joyful Mother! to embraces run; Doctors have found their Master. Thou thy Son. Lord! Consecrate my Heart, thy House Of Prayer, And I shall find thee wisely teaching there. Five Pater's, and five Aves. 5. His Baptism. DO Baptist, with thy puddled Jordan try, To Wash this Spring of spotless Purity. Command doth with Presumption dispense; Pride is not Pride, vouched by Obedience. Five Pater's, and five Aves, and one Creed. Gloria Patri, & Filio, & Spiritui Sancto, etc. O Jesus Christ the Son of David, have mercy upon us. Upon the second day, take for your Meditation, the five Mysteries of our Blessed Redeemers Death and Passion. 1. The washing of his Disciples feet. THeir God on knee, such sordid work in's hand. Heaven, and th'Apostles both amazed stand. Ah! my Affections, Feet unto my Soul, Thus washed, thus wiped, how can you still be soul? Five Pater's and five Aves. 2. The Prayer in the Garden. Heaven's Floodgates are all ; each widened poor, Is made a purple sluice, Griefs painful door; Sin drowned the Earth once in a watery Flood, And now drowns Heaven, but (ah!) in Gods own Blood. Five Pater's, and five Aves. 3. Christ's Apprehension in the Garden. SMall cords, rude hands, on all sides bind th'Immense, Twined flax doth pinion weak Omnipotence; Philistines, now seccure, Samson invade; His greatest strength by's greater love's betrayed. Five Pater's, and five Aves. 4. His carrying of the Cross. THus burdened, and thus faint! See how he droops! Under our load of sin, heavens Bearer stoops. Riddle of Grief, which pain afflicted more, When th'Cross bore thee, or thou borest it before? Five Pater, and five Aves. 5. His Descent into Hell. REstore thy Prey, proud Hell! Thy Conqueror's sight, Breaks sins stiff chains, puts thy dark shades to flight: Gives the joy-ravisht soul new wings of Love, With their triumphant Lord to mount above. Five Pater's, and five Aves, and one Creed. Gloria Patri, & Filio, & Spiritui Sancto, etc. O JESUS of Nazareth King of the Jews, have mercy upon us. Upon the third day take for your Meditation the five Glorious Mysteries of our Blessed Redeemer. 1. His Resurrection. FAir earnest of our second life! this day, Glory revived with a new-burnisht ray. Cheer up my drooping Soul, thou shalt not die; Thy Lord hath earned thee Immortality. Five Pater, and five Aves. 2. His Ascension. TAke wing my earth-clogg'd-mind, and fly along, With thy great king 'mongst this heaven'n-soaring-throng. And ere thyself returnest to sojourn here, Leave with thy Lord thy best affections there. Five Pater's, and five Aves. 3. His sending of the Holy Ghost. Blessed Fire, Fount, Breath, enkindle, wash, inspire, Our Wills, Hearts, Thoughts, with Love, Grace, pure desire. Soul's Life, God's Finger, Gift, revive, work, win, Our flesh, sense, love, to Spirit, to Grace, from sin. Five Pater's, and five Aves. 4. The Crowning of the Virgin Mary and the Saints. WInter's ore-blown, calm Blisse's endless Spring, Charms the glad Birds of Paradise to sing. Your Eyes shall know no tears, your Face no frown, Partakers of my Cross, partake my Crown. Five Pater's, and five Aves. 5. The Coming to the last judgement. GReat Day! th' Accomplisher of Bliss, of Woe; Expressed by a joyful COME, and dreadful GO, Rise guilty Dust, and hear, (though thou be'st loath) At once thy Summons, and thy Sentence both. Five Pater's, and five Aves, and one Creed. Gloria Patri, & Filio, & Spiritui Sancto. Sicut erat in principio, etc. O Jesus Christ, the Son of the living God: Have mercy upon us. FINIS. The general Table, briefly containing the substance of the whole work. THE Epistle Dedicatory to the sacred Virgin Mary. A Marian Calendar or Catalogue of Saints, of the holy Order of S. Bennet, devoted to the Blessed Virgin, together with her several Festivities, usually celebrated by her faithful Rosarists. The Prefects Oration: which shows: 1ᵒ. Man's natural inclination to Society. Page 3 Christ our Saviour established and commanded it. 4 The Primitive Church practised it. 5 All succeeding Ages imitated it. 6 The Praises of pious Societies and Confraternities. 7 And particularly, of this of the sacred Rosary. 10 A Digression of our B. Lady's Title of Power. 17 S: Dominick the beginner of the Rosary. 21 Blessed Alanus the Restorer of its decayed use. The Greatness of our glorious Mother Mary. 22 The dignity to be of her family. 24 The profits thereof, expressed in five Particulars. 26 The duty of the Rosarists, in six particulars. 35 The first Book of the Rosary which is the Doctrinal part thereof. page 44 § 1. That every faithful Christian ought to have a particular devotion towards God's holy Mother. 47 1. Because she loves her devoted children and servants. 48 2. She is liberal and bountiful in bestowing benefits and favours upon them. 50 3. She comforts them in all their afflictions, persecutions, desolations. 51 4. She is their faithful Advocate in Heaven. 53 5. She procures for them a happy departure out of this world, the salvation of their Souls, and the enjoyment of Eternal felicity. 57 All which is plainly evidenced by express and pithy Sentences drawn out of the holy Fathers and Church Doctors. §. 2. That the practice of the sacred Rosary, is a devotion very pleasing to the Divin Majesty, profitable to ourselves, and grateful to the B. Virgin. 60 For it intends God's honour, our own salvation, the sacred Virgin's glory. 61 §. 3 That this sort of devotion is proper for such Catholics as live in heretical countries'. 63 The reason of this Title. The answer of the Objection, and the proof of this assertion; because it is the blessed Virgins peculiar property to destroy heresies, as is declared out of the Fathers. 66 §. 4. What the Rosary is. 70 §. 5. The Rosary is twofold, the Great Rosary, and the little Rosary. 72 §. 6. Why this manner of Prayer is called the Rosary. 73 §. 7. That the Rosary contains the two sorts of Prayer, Vocal and Mental. 74 §. 8. Three advices concerning this manner of praying and meditating. 76 §. 9 A difficulty concerning this conjunction of Vocal & Mental Prayer proposed and cleared. 79 §. 10. Of the advantage which this Confraternity of the Rosary hath above all others in point of Communication of merits. 82 §. 11. Of Indulgences in General. 86 §. 12. Three necessary advertisements for the gaining of Indulgences. 93 §. 13. Of the Indulgences conferred upon the confraternity of the Rosary. All which are reduced to 12. heads 94 §. 14. The general Rules and Statutes of the Confraternity of the Rosary; Being eleven in number. 107 §. 15. The form of receiving Brothers and Sisters into this sacred Confraternity; with the blessing of the Bedes, Roses, and Candles: Also a Form of the general Absolution, at the hour of death. 119 §. 16. Of the Pious use of Processions. 136 What Processions signify; Their origin. 136 That our Processions are imitations of the Israelites egression out of Egypt: and memorials of our Redeemers Mercies; and Commemorations of the B. Virgin's Journeys. 137 There are four Solemn and Annual Processions: Besides those of the Great and Lesser Litanies. 139 The Rites of the Rosary Processions. 141 1. The Cross is carried. 2. The Relics of Saints; The Statue, or Image of the B. Virgin, which is largely declared, insisted upon, and proved to be an ancient and laudable custom. 142 4. Wax-torches or Candles. 5. The Litanies are sung or recited. 148 §. 17. An Elevation for the Procession of the Rosary. 149 To honour the Nine several Journeys of the sacred Virgin. 150 The Litanies of our B. Lady of the Rosary. 152 A devout Recommendation to the B. Virgin after Procession. 155 The Litanies of our Blessed Lady of Loretto, to be daily recited for a happy death. 161 §. 18. Several other Prayers, to be added after the Litanies, according to each one's devotion, occasion, or necessity. 168 1. A Filial recommendation of ourselves to the sacred Virgin-mothers' Protection. 168 2. A Prayer for a happy death. 170 3. A General Prayer for ourselves, our friends, and the whole Church. 171 4. A Prayer for the Conversion of Heretics and Infidels. 172 5. A prayer for a special Friend. 173 6. A prayer for a friend in tribulation. 174 7. A prayer for a friend in his sickness and infirmity. 175 8. A prayer for our enemies, detractors, and persecutors. 176 9 A prayer for a Woman great with child, or labouring in Childbed. 177 10. A prayer to appease the Divin Indignation in any public or private necessity. 178 11. A prayer to withdraw our minds from the superfluous cares and solicitudes of this world. 180 12. Prayers to be said in time of the plague. A prayer to the sacred Virgin-Mother, called the Miraculous Prayer against the Plague. 181 The second Book of the sacred Rosary which is the Practical part there of. An Oration, of the Antiquity, Excellency, and Utility of the Bedes, Psalter, and Confraternity of the Rosary. By way of a Preface to this second Book. 187 In which Oration is declared, the several names of the Rosary. 188 The Antiquity, and general practice of this sort of Devotion amongst the primitive Christians. pag. 189 By the Egyptian Hermits. 191 By the Fathers of the Church. 192 By our holy Father S. Bennet. 193 And all his succeeding Monks. 194 By S. Maurus in France. 195 By S. Eligius Bishop of Noyon. By S. Bede in England. 196 By S. Dominick Loricatus. 197 By Peter the Hermit. By S. Otto the Apostle of Sclavonia. 198 By S. Bernard. 199 By S. Marie of Ognia. By S. Dominick, Author of the Preachers Order who revived and re-established it. 200 The Excellency of each part, whereof the Rosary is composed. 203 To wit, 1. The Apostles Creed, where the fruits of Faith are briefly explicated. 204 2. The Lord's Prayer, the effects whereof are parabolically explicated by S. Dominick. 206, 209 3. The Angelical Salutation. 216 4. The Meditation upon the fifteen Mysteries. 226 To the devout Rosarists. 235 §. 1. Of the sign of the Cross, wherewith we begin our Rosary. 236 The sign of the Cross, was prefigured by the Prophets, expressly by Ezech. c. 9 where all were to be slain, who had not the Sign Tau in their foreheads, taught by our Redeemer, Matth. 28.19. ever practised in the Church. Tertul. de Corona militis. 237 The general custom thereof is approved of, for many reasons. 238 §. 2. Of the Apostles Creed, which is the first part of the Rosary. 241 Why it is so called, and several reasons for the recital thereof at the entrance upon our Rosary. 242 An Exercise upon the Apostles Creed, dilated with Affections. 243 §. 3. Of the Pater noster, or our Lord's Prayer, the second part of the Rosary. 252 Of it in general; and how far it excels all other Prayers. 252 The Affections contained in it. 253 A larger Explication of it. 254 An Exercise upon it dilated with Acts and Affections. 264 §. 4. Of the Ave Maria, or Angelical Salutation, the third part of the Rosary. 276 Of it in general, & its excellency, 277 The affections contained in it. 280 An Explication of it. 281 An Exercise upon it, dilated with Acts, etc. 283 §. 5. The manner how to recite the Rosary. 290 By settling our self in the divin presence: well ordering our understandings and our wills: passing from speculations to affections, applying the senses: making Intentions, etc. 291 §. 6. Of the 15. Mysteries of the Rosary in General; The fourth part of the Rosary. 298 Their Order, their Names,; and with certain verses to help the memory. 299 §. 7, Of the Fifteen mysteries in particular. 308 The first part of the Rosary, containing the five Joyful Mysteries. The first Joyful Mystery, branched into ten heads, or points of Meditation, with Affections, Elevations, Petitions. 309 The second Joyful Mystery. 318 The third Joyful Mystery. 327 The fourth Joyful Mystery. 337 The fifth Joyful Mystery. 348 The second Part of the Rosary, containing the five Dolorous Mysteries. 359 The first Dolorous Mystery, divided into ten heads or points of Meditation, with Affections, etc. 360 The second Dolorous Mystery. 372 The third Dolorous Mystery. 381 An Anthem and Prayer in honour of the sacred Crown of Thorns. 391 The fourth Dolorous Mystery. 392 The Fifth Dolorous Mystery. 400 The third Part of the Rosary, containing the five Glorious Mysteries. 410 The first Glorious Mystery, drawn into ten heads or points of Meditation, with Affections. 411 The second Glorious Mystery. 421 The third Glorious Mystery. 431 The fourth Glorious Mystery. 440 The fifth Glorious Mystery. 450 The first Appendix JESUS, or the Confraternity of the most Sacred Name of JESUS, with Elevations suitable thereunto. 462 The Author and origin of this Confraternity. 463 The reason and end of its Institution. 463 The five Rules of it. 463 The plenary Indulgences (omitting many partial) granted to it. 465 The manner of reciting this Rosary of the Name of Jesus, 467 A brief Declaration of the Crown of our Lord. 471 Its Author, Origin, Manner of reciting, and Confirmation by Pope Leo the tenth. 472 The Crown of our Lord consists of 33. Pater nosters, and of 4. Ave Maria's, with one Creed added for a Conclusion. 473 The first Part: Of Christ's coming into the World, consists of Ten Pater nosters and One Ave Maria, with points of Meditation, and Elevations upon each Pater noster. 474 The second Part Of Christ's Conversation amongst men; consists likewise of Ten Pater nosters, and One Ave Maria, with points of Meditation, and Elevations correspondent to this Decade. 479 The third Part: Of Christ's bitter Death and Passion; consists also of Ten Pater nosters, and One Ave Maria, with points of Meditation, and Elevations, as in the two precedent parts, 483 The fourth Part: Of Christ's glorious Triumph after death, consists only of Three Pater nosters, and One Ave Maria, with points of Meditation, and Elevations correspondent. 487 Thirty-three Elevations, and Petitions to Jesus, in honour of the Thirty-three years of his holy Life. 490 An Advertisement to the Practisers of these sacred Devotions. 493 Elevations to Jesus Christ our Lord, on honour of his several estates, and of the singular Mysteries of his Life: To adore the Supreme Greatness of Jesus, and offer ourselves to him by way of humble servitude and absolute dependency, which is due to him, in consequence of the ineffable union of the Divinity with our Humanity. 495 1. The Eternal Greatness of the Word Incarnate. 496 2. The equality and consubstantiality of the Divin Persons in a perfect distinction, is a wonder in God himself. 497 3. God lows himself to us, and makes himself one of us. 498 4. God's Son gives his Eternal Essence and substance to our nature. 499 5. Jesus is born, lives, suffers, dies for us. 500 6. Jesus adores his heights by his lownesses, and raises up his lownesses by his greatnesses. 501 7. His excessive Love, in the effusion of his Blood for us, thereby testifying the effusion of his greatness & goodness also upon us. 503 8. Jesus is all ours, and we are all his; yea we are in him, we live in him, we are parts of him. 504 9 The perfection of a Christian, requires; That Jesus live in him, and that he imprint in his Soul the spirit and life of his Estates and Mysteries. 506 10. The principal mysteries of Jesus, applied to our sanctification: and his qualities, and Offices referred to our use. 508 11. By how many Titles we belong to Jesus, and Jesus to us. 509 12. Jesus is God's gift unto us, and what this gift demands of us, with an explication of Christian Grace. 510 13. Christian Grace is formed upon the Mystery of the Incarnation, which is its Model: and requires of us a particular manner of Oblation and donation to Jesus. 512 14. A total reference and oblation of ourselves to Jesus. 513 Elevations to the sacred Trinity, upon the Mystery of the Incarnation. To adore the Supreme Greatness of Jesus; and offer up our self to him in the state of humble servitude, and absolute dependency, which is due to him by reason of the ineffable union of the Divinity with our Humanity. 514 1. God creates two Natures capable of himself: upon one, he exercises his Justice, upon the other his Mercy. 515 2. The Mystery of the Incarnation, is the Head-work of God's love and power: And what is proper to the Person of the Father, in the Mysteries of the TRINITY and Incarnation. 516 3. What is proper to the Person of the Son in these Mysteries. 517 4. What is proper to the person of the Holy Ghost in these Mysteries. 519 5. Contemplations upon the Humanity of Jesus. 520 6. Contemplation upon the associating of the B. Virgin in the Mystery of the Incarnation. 521 7. An Oblation of humble servitude to Jesus and his Deified Humanity. 522 8. A larger expression of this servitude. 523 9 The life of the Divinity in the Humanity. 523 10. The denudation of Jesu's Human subsistency, is the cause that his Humanity, and all its actions are appropriated to the Person of the Eternal Word, by which it subsists. 524 11. An Oblation of all that we are, have, and can, to this sacred Humanity. 525 12. Jesus is doubly in the state of a servant; First, by humbling his Divin Person, to a created nature, Secondly, by dying on the Cross. 526 13. An Oblation of ourselves to Jesus, in honour of this his double estate of being a servant. 527 14. The continuance of this Oblation of servitude. 528 15. A Confirmation of this our oblation of servitude. 529 16. An ardent desire of an unseparable union with Christ. 530 17. The Humanity of Jesus, is the Temple of the Divinity. 531 18. What great things are wrought in this Humanity. 532 19 This Humanity is holy by the Divinity itself, which is a substantial sanctity, flowing from him into himself, and thence into us. 533 20. And this sanctity, sanctifies even that created Grace, which is in himself. 534 21. An humble yielding, submitting and dedicating of our whole selves to the Deified Humanity of Jesus, in the way of perpetual Bondage. 535 the second Appendix Maria, or the Devotion called the Bondage of the Blessed Virgin MARY, with Elevations suitable thereunto. 538 1. The Author and Origin of the Bondage. 539 2. An ancient and authentic example of the practice of this Bondage. 539 3. Whereupon this Devotion of the Bondage is grounded. 542 The B. Virgin made up the chain of her Bondage, with the links of 12. virtues. 543 4. The Rules of this Devotion of the Bondage. 545 The Blessing of the Chains for the Bondage. 546 The Prayer and Oblation of our self in Bondage to the Blessed Virgin. 548 5. The Practices and Exercises of this Devotion of the Bondage, being seven in number. 550 Elevations to God, and Adorations to the thrice Holy Trinity, In honour of the Share he was pleased to give unto the sacred Virgin Mary, in the Mystery of the Incarnation: Effecting it in her, and by her. And to honour the most holy Virgin, in that her high dignity, of being God's Mother: and to offer our self to her, in the state of Dependency and servitude, which is due to her, upon this title: and to correspond by our Interior Devotion, to the special Power, which she hath over us by consequence of this divin and admirable Maternity. 560 1. Adoration of the Sacred Trinity. 560 2. Greatness of the Mystery of the Incarnation. 561 3. Which is so eminent a work. 561 4. And the chief work (ad extra) of the Divinity. 562 5. And it is divided between the Sacred Trinity, and the Virgin. 563 6. The Person of the Virgin (next the Divin Persons) is most worthy, and greater than all human and angelical Persons together. 565 7. The Virgin constitutes an Order, Empire, and Vnivers apart. 566 8. She is a singular work of God's Power; the Holiest that ever shall be created. The Divin Paternity is the Sampler of this Divin Maternity. The Eternal Father, and the Son, are tied by the Person of the Holy Ghost; and the Eternal Father, and the Virgin, are tied by the Person of the Son. 568 9 The Eternal Word, who is in Society with the Father, and Holy Ghost, before all time, doth in time enter league and Society with the Virgin. 573 10. Oblation and Donation to the Son, and the Mother, in quality of Bondslaves. 574 11. Enlargement and Explication of this Donation, with the particulars thereof. 575 12. This Oblation tends to the honour of the Virgin's Elevation and Depressions in the Mystery of the Incarnation. 577 13. In the Virgin all is great, and particularly, Her Maternity, Her Sovereignty, Her Sanctity. 579 14. It is a small matter, that we make our self the Virgin's Bondslaves, and therefore we desire her to employ her Power to make us truly so. 583 A concluding Prayer to the sacred Virgin Mother upon the same subject. 585 The third Appendix JOSEPH, or, Devotions to Saint Joseph, the Glorious Husband of the Virgin MARY, and reputed Father of CHRIST JESUS: with Elevations unto him. 588 Twelve Excellencies, Privileges, and Prerogatives of S. JOSEPH related out of Josephus a Jesus Maria, and Joannes a Carthagena, who largely prove the same and many more, by force of reasons, and authority of the Fathers. 589 A short Rosary, in the honour of S. Joseph, containing the principal Mysteries of his life, distinguished into Five Ten, or Decades, whereof the first is of his Election. 596 The second, of his Place, Office, and dignity. 599 The third, of his Flight into Egypt. 60● The fourth, of his return form Egypt, and of his Death. 60● The fifth, of his Glory. 605 Elevations to S. Joseph to 〈◊〉 God in him, and him in God in his ●…nity of being the reputed Fa●… 〈…〉 Word Incarnate, and the Bridegroom of the Blessed Virgin Mary. 608 Elevations to the sacred Trinity upon Earth: JESUS, MARIA, JOSEPH; In honour and homage to the Glorious Trinity in Heaven, The Father, Son, and Holy Ghost. 612 The Fourth Appendix Stations, or a Catalogue of the Plenary Indulgences of the Stations of Rome. 620 First, of the Stations in Advent, Lent, and other Movable Feasts. 621 Secondly, of the Stations fixed to the days of the year 625, with the Practical manner of performing the said Stations. 632 FINIS. The Principal Errors of the Press, are thus easily corrected with a Pen. PAge 3. line 13. his read this. p. 25. l. 7. exculded r. excluded p. 35. l. 29. favourite r. favourits. p. 37. l. 1. dow r. down. p. 52. l. 30. must r. most p. 54. l. 14. Patoness r. Patroness. p. 96. l. 7.27. r. 17. p. 96. l. 8. 1559. r. 1569. p. 96. l. 24. 1559. r. 1569. p. 101. l. 16. out to r. out of. p. 118. l. 6. imminent r. imminent. p. 125. l. 28. gloriosi r. gloriosè. p. 132. l. 2. remisnem r. remissionem. p. 195. l. 4. and. r. and. p● 197. l. 14. and umiracle r. and miracle. p. 211. l. 14. unknown r. unknown. p. 237. l. 1. and r. and. p. 255. l. 9 to will r. to his will. p. 264. l. 2. Dialated r. Dilated. p. 288. l. 30. wherewith r. where with. p. 369. l. 24. shed r. she'd. p. 372. l. 19 Caiaphas' r. Caiphas. p. 379. l. 23. shed r. she'd. p. 390. l. 26. oodness r. goodness. p. 437. l. 12. of of r. of. p. 460. l. 30. everlasting r. everlasting. p. 516. l. 13. an ds r. and as. p. 598. l. 1. of Incarnation r. of the Incarnation. p. 623. l. 30. soul of r. soul out of.