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.

R. B. Prefect of the Arch-Confraternity of the ROSARIE, in the Orato∣ry of the ever Blessed Virgin Mary, Mother of Power, in the City of Amsterdam, wi∣sheth eternall health and hap∣piness 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 Vir∣gin Mary (the glorious Mother of my God, The Great Queen of Heaven and Earth, The Powerfull Patroness of all Mankind, The Soveraign Mistris of our Arch-Confraternity,) and the Place and Title of Prefect, 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, Man∣ners, and Conversations, (which were a design in me as presumptuous, as im∣proper, a matter as far above my Sphear, as beyond my Ability; A task, which our worthy Dean painfully and carefully performs, to our great comfort and pro∣fit, in his pious Exercises and Ora∣tions.) But a discourse, ayming 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 Con∣fraternity, and the Duty of us, who are ascribed into this holy Society, to shew you how fitly it is by us embraced, and how faithfully we ought to behave our selves in it.

O Sacred Spirit, by whose Conduct our pious Predecessors laid the happy foundation of this most renowned Con∣fraternity, inspire my understanding to conceive something worthy so high a Subject; Enable my tongue to speak something beseeming the blessed Virgins prayses; Direct my Pen, to couch some∣thing for her devout Childrens com∣fort,

encouragement, edification.

Man being by nature a Sociable Creature, is inclined by the principles of his Essence, by the temper of his com∣plexion, by the violence of his originall disposition, to seek out some Consorts and Companions of his own kind and condi∣tion, to the end he may solace himself in their Society, Conduct his lives course by their Counsell, and Commu∣nicate with them his affairs and affe∣ctions.

And his naturall propension to Socie∣ty, is that which hath civiliz'd Man∣kind, policy'd the whol World, built up Cities, order'd Commonwealths, and Kingdoms, and which conserves all things in their due order and u∣nion.

God the Soveraign Creator of all things, who ingrav'd this powerfull in∣stinct of Society in mans Soul, as a dis∣position connaturall to his life and being. A condition necessary for the conserva∣tion, entertainment, and common good of the whole Ʋniverse. A qualitie, which he made recommendable from the first origin of time, not onely a∣mongst his own people, (as may ap∣pear 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 Annalls and Histories,) would not have it perish in the law of Grace, but cutting off the abuse, per∣mitted 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 faithfull Servants. And therefore he hath from time to time excited pious people to as∣semble themselves together (for the in∣flaming of one anothers Zeal, Fervour, and devotion, for their mutuall assi∣stance and consolation, for the increase of each others merit and vertue) 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 sa∣cred design, which he decreed from all Eternitie, (as if this point had been one of the Prime and principall projects of his Incarnation;) seems to aym

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 Pra∣ctice, to put down Schismes, Divisions, Partialities, and to Imprint in Chri∣stians hearts, the love of Concord, and the Honour of a happy Confraterni∣ty. For what is more frequently in∣culcated in the Sacred Gospells, in the Epistles, Decrees, Constitutions of the Apostles, in the whol Volumes of the holy Bible, than Peace, Charity, Fra∣ternity? What greater precept did Christ impose upon all Christians, than when he said, I give you a new Command to love one another, adding imme∣diately, In this the World shall know you to be my Disciples, if you are uni∣ted in affection? Mutuall charity is the manifest Signet of Christianity, the Royall Ensign of my Religion, the true badg of Piety, the particular livery of my Children, the distinguishing mark of my faithfull followers, friends, and favourites. In obedience to this com∣mand, we find registred in holy Writ, that the first Christians were so perfect∣ly linked together in holy love and af∣fection, as their whol multitude seemed

to have but one Heart, and one Soul; They liv'd under the same Laws, aym'd at the same End, conspir'd in the same Wills; their Manners, their Devoti∣ons, their Designs, their Rules, their way of Living, was all one and the same, all Love, all Peace, all Ʋnion; all tending to Gods honour and service, all ayming at their Souls perfection and Salvation: Briefly, they entred into a Community & Association of all things, and seem to have been reduc'd into a most perfect manner of Sodality, Con∣gregation, or Confraternity.

In imitation of Christ, and these pri∣mitive Christians, St. Mark the Evan∣gelist 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 Cap∣tains, (Fervent in Gods love, Dis∣gusted

with worldly vanities, Ardent in devotion, Ambitious of Vertue, Pie∣ty and Perfection,) to take up the like Commissions, (sent them from Heaven, and warranted by the effectuall inspira∣tion of the divin Spirit;) And with the sound of the Drumms and Trumpets of their Doctrin, to summon valiant Soldiers together, To draw Companies of zealous Christians from out of Cities into Solitudes, where free'd from world∣ly cares, affairs, and affections, they might with hearts unanimously joyned, serve their Creator, and day and night sing forth his prayses.

Such were those great Generalls of Religious orders, those Glorious Pa∣triarks of Monasticall Congregations, those Heroique Champions of the ho∣ly Church, S^t. Basil in Greece, S^t. Augustin in Africk, S^t. Bennet in Europe. Such after them were those multitudes of like Religious and reso∣lute Spirits, S^t. Bruno in France, S^t. Francis in Italy, S^t. Dominick in Spain, and many more in the same and other Countryes; Who forsaking the World, following the divine Call, flying into the Desarts, laid the foundations of so many blessed Societies, Sodalities, Con∣fraternities.

Others breathing the like Zeal and Pietie, but not able (by reason of their worldly calling and condition) to em∣brace 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, entred into a holy combination and Society, re∣solved to wear the same livery, to pur∣sue the same designs, to live under the same Common Laws and Constitutions.

Such are the brave Knights of Malta in Italie, 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 Royall Congregations, Noble So∣cieties, and yet are still Christian Con∣fraternities.

This pious practice descends from Princes to the People, and branches it self into almost as many Societies, as there are severall Estates, Callings, and Conditions in a Commonwealth; The Lawyers taking Saint Yve for their Patron; the Doctors St. Tho∣mas, the Students St. Nicholas; the

Gold-smiths S. Eligius; the Carpenters St. Joseph; the Stationers or Book∣sellers St. John the Evangelist; and others, other Saints. Some march under the Standard of the Passion, others of the Blessed Sacrament; others of the Crosse, many of the Glorious Virgin; all of the Catholique Church; which is Colonell-Generall of all these particular Compa∣nies, and which sits as Mistriss of the full Musick, which these severall faith∣full Societies make up by striking the severall strings of their various rules, divers statutes, and different instituti∣ons, one singing the Superius of contem∣ptation; another the Bassus of the active life; A Third, the Mean, Marrying a∣ction with contemplation, yet all agree∣ing in the same harmonie of Faith, all ayming at the same common end, which is Gods glory, their Neighbours good, their own Souls Perfection, and Eternall Salvation.

And all these faithfull Societies, Com∣panies & Confraternities of devout Chri∣stians founded upon Charity, Concord, and Ʋnion; Govern'd with prudence and discretion, cannot but subsist with Ho∣nour, flourish with Admiration, and a∣dorn the whol body of Christianity.

These are the Buttresses of Religion, the Academies of Vertue, the Schools of Sanctity, the Magazins of Merits, the Rendevous of Heroique Spirits, the lists wherein all sorts of devotion and piety are perfectly exercised and practi∣sed. Here is taught simplicity of Con∣versation, Humility of life, Charity, Mercy, Compassion, Brotherly affecti∣on towards our necessitous Neighbours, Forgetfulness of injuries, Patience in tribulation, Zeal for Gods 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 Spirituall pleasure, Profit and Comfort of well or∣dered Confraternities! How full of ho∣nour and happiness! How gratefull 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 burthen of their crosses and cala∣mities; awake each others negligence and tepidity, excite their fervour, in∣crease their piety, zeal, and devotion! Where if one member be tempted, trou∣bled, afflicted, the whol body concurrs by joyn'd prayers and petitions to cure

him, comfort him, encourage him in his combat, and assist him to conquer his enemies, and overcome his infirmi∣ties: 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 counsells are so charitable, whose combined courages are so invincible, whose designs are so warrantable, whose exercises tend on∣ly to advance Gods honour, to tread down sin and sensuality, to attain per∣fection, to obtain their own, and their Neighbours Salvation! These are the practises, 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 se∣curity, in their truest height and great∣ness. These are the rich harvests rea∣ped in Religious Societies, where ma∣ny being united in the same affections, participating the same Sacraments, passing their lives under the same laws and statutes, render themselves victo∣rious 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 Spirituall 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 wari∣ly, rest more securely, dye more confidently, are rewarded more boun∣tifully.

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 what∣soever.

For though all well ordered Congre∣gations and Societies, marching under the Ensigns of Christianity, and appro∣ved of by the Church Catholique, (the onely Royall seat of true Faith, Religion, and Devotion,) are highly praise-worthy, and exceedingly pleasing to the divin Majesty: (since, though their Lawes are different, their ways divers, their devotions distinct; Yet they aym all at the same end, steer

their courses towards the same Haven, breath the same zeal of Gods honour and glory, seek with like ardour their own and their neighbours Perfection and Salvation:) Yet I may boldly say, there are none more holy, more honou∣rable, more happy, than such as choose the glorious Virgin Mary, the power∣full Empress of both worlds, for their Protectress and Patroness: And this in respect of her Dignity, her Power, her Perfection, her Puritie, and her other Attributes, Priviledges, and Prerogatives, which prefer her before all other Creatures, and which can∣not without Heresy or Blasphemy be (by any Christian) denyed or doub∣ted of.

For First, she was appointed, desig∣ned, predestinated, by the sacred Trini∣ty from all Eternity to be the worthy Mother of the Word Incarnate.

Secondly, her birth was not only pre∣figured, promised, prophecied, but fore∣told by an Angell appearing to her bar∣ren Parents, immediatly before her Conception.

Thirdly, being born free from all sin, she led a life so full of all Sanctity, so sin∣gular in all Purity, so excellent in all

Perfection, that she deserved yes, She de∣served (says Saint Augustin) (by her Creators mercy, the prime Author of this her Purity, Innocency, and Perfe∣ction,) 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 consti∣tutes her Queen of Angells, Saints, and Men, (for to which of them all (says our S^t. Bernard) hath God said, You are my Mother?) This is the Pri∣viledg of Mary; an Attribute, not com∣municable 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 marvell is it, if whol mul∣titudes of faithfull children have floc∣ked to the protection of such a Mother? What wonder, that so many worthy As∣semblies have desired to shelter them∣selves under her sacred wings, in hope to sail securely over the dangerous Sea of this lives pilgrimage, by her power∣full tutelage and direction?

This greatness therefore, this glory, this excellency of the Virgin Mary, is the cause of so many holy Confraterni∣ties erected in her honour; whereof some fixing upon the mysteries of her life, have made choyce of the Annunciation, or the Conception, or the Nativity, or the Purification, or some other myste∣rie 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 Italie, from Mount-Serrat in Spain, from Liesse in France, from Hall and Sichem in Flanders.

Others, admiring and honouring her, in her effects and attributes, have foun∣ded severall Congregations, according to her severall properties, qualities, deno∣minations, And as she is the Lady Mo∣ther of Power (which is the title of this our little Altar) of Pity, of Vertue, of Grace, of Comfort, of Mercy, of Delive∣rance; So there are as many particular Assemblies, distinguished from each other by these divers denominations, but all concentring in the sacred Virgins ho∣nour; all conspiring in their zeal and

devotion to her service; all desirous to testifie, that (though their choyce is different, their statutes severall, their wayes many, yet) their design is com∣mon, 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 it self, as useless to my present design and purpose; and therefore contenting my self to have given you these generall notions, names, and prayses of the most eminent and sig∣nall Orders, Sodalities, and Congre∣gations, I shall confine the residue of my discourse, to declare that onely Con∣fraternity, which we our selves have happily made choyce of; I mean the Arch-Confraternity of the sacred Ro∣sary, which contains all the other So∣cieties, under its generall name and title, and communicates it self to their gene∣rall Subdivisions, as the great Ocean (the generall Magazin of waters) dis∣charges it self into many Sea-armes, creeks, and bosomes.

But before I lanch forth into this large Ocean, I shall (with the per∣mission of your patience) speak a word

since it particularly concerns our Con∣fraternity) of our Lady Mothers title of Power, the sirname of this our sacred Altar; and consequently the Notion under which we have engaged our selves in the sacred Virgins service and Soda∣lity.

A Title, (Most devout Rosarists!) tru∣ly Royall, Noble, Glorious. A Quality, capable to call, invite, and encourage all afflicted Souls to fly to her Patronage. A Name, which only pronounced, can∣not choose but afford present comfort.

Is there any one amongst you afflicted in mind, perplexed in spirit, over-tyran∣nized by your passions, overswayed by your sensuality, apprehensive of mali∣cious enemies, fearfull of threatned tor∣ments, tribulations, persecutions? Have you not a powerfull Mother, as ready, as able to help you?

Are you sayling upon the boysterous Sea, wafted to and fro, with the tempe∣stuous winds and billows, bruised against the rocks, run upon the quick-sands, in eminent danger of utter ruin, shipwrack and drowning? Lift up your eyes, hands, and hearts to Heaven, look for present help from Mary your Powerfull Mo∣ther.

Are you journying by land, strai'd from your right path, set upon by rob∣bers, surprized by nights darkness, tyred, troubled, disconsolated with the incon∣veniencies of travell? Think upon the Mother of Power, who will pray for you and protect you.

Are you seized upon by sickness, a∣larm'd with deaths summons, thunder-stricken with the terrour of Gods severe Judgments, the torments of Hell-fire, the length of your doubtfull Eternity? O despair not, distrust not, quit not your hopes and hold; you have a mercifull Father to pardon you, a Powerfull Mo∣ther to Patronize you.

Are you assaulted with sodain, strong furious temptations, shaken with secret suggestions, violented by your lawless affections, ready to give consent to mor∣tall sin? O resist manfully, resolve va∣liantly, fight confidently under your Powerfull Mothers ensigns; visit this holy Altar with your thoughts and af∣fections, reflect upon the sacred Con∣fraternity whereof you are a mem∣ber.

Are you deprived (by some accident) of your fortunes, fame, friends, redu∣ced to poverty, infamy, extremity?

Remember your Mothers Power and Charity, implore her prayer's and prote∣ction, and doubt not to obtain either patience to support what so much trou∣bles 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 depart from your mouth, let her not depart from your heart, and that you may obtain relief by her inter∣cession, 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 Powerfull, since (says our learned and devout Doctor Damian) the Almigh∣ty hath so highly priviledg'd 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, Do∣mina, non ancilla: Not onely entrea∣ting, but also commanding, as a Mistris, 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 channell, where∣by grace descended unto you: Not but that our Creator can easily distill the dews of his grace, without the media∣tion of this Channell, by what other means he best pleaseth; but he would mercifully provide this powerfull help for you, and therefore take speciall care to place in Marye's powerfull and grate∣full hands, whatsoever petition you de∣sire to prefer to her divin Son, if you will not have it to miscarry, and receive a denyall.

And now returning to the prosecu∣tion of my intended purpose: Though the generall devotion of all faithfull Christians towards the sacred Virgin Mary; is as ancient as our faith and Christianity themselves, (she being constituted the Churches 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 Catholique, acknow∣ledging

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 de∣cayed use was zealously renewed by the Blessed Father Alanus de Rupe, about two hundred years past, as the Eccle∣siastical Histories largely declare, which being obvious to every ones perusall, and I hastning to other matters, which are to us of more importance, purposely pass over, that I may come to the perfor∣mance of my first promise and proposi∣tion, which is, to declare the Dignity of the Rosary, and the Duty of us who are of it.

The Masters greatness (says Salo∣mon) redounds to the servants glory, and the Parents honour to the renown of the children. Since therefore you (O de∣vout Rosarists!) have as befits humble servants, made choyce of so high a Mistris; and as beseems good children have promised loyaltie to so Honou∣rable a Mother, great surely is your

glory, your honour, your happiness. A Mistriss, of such Majesty, A Mother, of such excellency, that the sole conside∣ration of her greatness and goodness, is a sufficient charm to engage the whol world in her service to contain all Christians in their filial duty and affe∣ction.

I have already given you a glimps in generall of your Mistr••sses and Mo∣thers greatnesses, priviledges, and pre∣rogatives; and to descend to the particu∣lar mention of all the honourable titles, high qualities, admirable epithets, which heaven and earth, Angells and Men, the Scripture and the Church, bestow upon this Blessed Virgin, were to write whol volumes, not to recite a suc∣cinct Oration.

She is represented by the Tree of life in the Terrestriall Paradise, by the Ark of Noah upon the waves of the De∣luge, by the Tabernacle of the Testa∣ment, made of incorruptible materialls, (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 Per∣fumes

(the types of her odoriferous ver∣tues:) by the golden Candlestick, (She bearing him who is the True Light of the World:) By the Gate of Heaven in the Prophets, By Jacobs Ladder in Genesis, By the Valiant Wo∣man in the Proverbs, By the Ever bur∣ning, never consuming Bush in Exo∣dus, By the Hill elevated on the Moun∣tain top in Isay, By the Citie of God, whereof such wonders are spoken in the Psalms, By the sweet smelling Bal∣some, the still flourishing Cypress upon Mount Sion, The ever flowing vein of Honey, The fair Olive of the fields, The Lilly amongst the thorns, The Rose of Jericho, The Palm of Cades, The Royall Throne of Salomon, The strong Tower of David, The Fleece of Gedeon, The miraculously flourishing Rod of A••ron, The Eastern Gate of Para∣dice.

The Angell qualifies her full of Grace; The wise-man, abounding with delights; The Spouse, a Garden of pleasure, The Gospell, the mother of Jesus; The Church, the exemplar of Perfection; Heaven the Queen of the Ʋniverse, Earth, the Phoenix of Man∣kind; and all the World, the Fountain of their felicity.

The Celestiall Spirits acknowledg her for their Empress, the Apostles for their Mistris, the Martyrs for their Mir∣rour, the Confessors for their Pattern, the Virgins for their Glory, all Chri∣stians for their powerfull Patroness and Advocate.

Judg now (O faithfull Rosarists!) by these few mentioned Titles of the mira∣culous 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, pre∣cious and perfect, than our ever blessed, and honoured Mistris, and Mother Mary. And consequently we must con∣clude 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 novell in∣vention, but (as you have heard) of a∣bove four hundred years standing and antiquity.

2. An Institute, of that large ex∣tent, that it hath spread it self over the whol habitable world, and acknowledges no other limits, than those which bound the universall Catholique Church.

3. An Institute, of that generality, that no person is exculded from its participation: not the Husbandman in the fields, not the Trades-man 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 Young∣lings by their simplicity, not the Aged by their impotency, not the Sick by their infirmity; Briefly, not any devout and faithfull Christian by any calling, em∣ployment, 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 expences, 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 find's us, whether it be standing, sitting, lying, walking, or kneeling.

5. An Institute, of that infinite spi∣rituall profit, that it is impossible to be

expressed, whereof I shall instance onely these few particulars.

1. In respect of the speciall Patro∣nage, and protection of the Blessed Vir∣gin; for though she is a carefull Mo∣ther of all faithfull Christians, yet sure∣ly she is more tenderly solicitous for the domestiques of her familie, more heed∣fully diligent for the advancement of her devoted servants, more seriously stu∣dious for the good of her dutifull chil∣dren.

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 Maxime amongst our Divins; that the merits of all the Saints, are common to all faithfull Chri∣stians; that there is a communication between the Church Militant upon Earth, the Church suffering in Pur∣gatory, and the Church Triumphant in Heaven: yes, there is such a con∣nexion amongst all Gods Children, such an association of all the Churches mem∣bers, which make up one spirituall bo∣dy 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 spiri∣tuall goods, and consequently in all the treasures of merits and good works heaped up from the Worlds first O∣rigin to this present, and which shall be laid up in the Churches Store-House, till the Worlds Consumma∣tion.

Our Creed teacheth us this truth, wherein we profess to believe the Com∣munion of Saints, that is, we ac∣knowledge 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 Patriarks by propagating Gods honour, putting down idolatry; what the Prophets by preaching Gods Judgments, proclai∣ming open Warr against all impiety; what the glorious Apostles by planting the Faith, publishing the Gospel, con∣verting the World; what the invinci∣ble Martyrs, by their endured tor∣ments, persecutions, deaths; what the holy

Confessors, by the couragious carriage of their crosses, chastisements of their flesh, mortifications of their sensuality; what the good Hermits, Anchorites, Monks, in their Solitudes, Cells, and Cloysters; what the learned, zealous, eloquent Doctors, by their writings, preachings, teachings; what the chast Virgins and Widows, by the inviolable preserva∣tion 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 Ʋniverse, have profited in good works, in godly actions, in vertuous exercises: all this is communicable to each one of the Catholique Churches members; all is to them proportionably imparted and distributed. I am partaker (sings joy∣fully the Royall Psalmist,) with all them who fear you, and faithfully fol∣low your Laws and Ordinances. All such as live Christianly, carefully, devoutly; all such as practise works of piety, make progress in vertue, march up the degrees of perfection and sanctity; labour for me, profit me, lay up treasures for me: we are all fellow members un∣der one head, we all make up one com∣mon purse amongst us, we all aim at the

same end of Gods honour and glory, and our own eternall felicity.

Now besides this generall communi∣cation of spirituall goods and merits a∣mongst all faithfull Christians, (the stock whereof is in the Churches hands and store-house) there is another bank in the bodyes of Confraternities common to them alone who are of that particu∣lar familie and communitie, and from whence all the influences of graces and blessings, which Heaven imparts to this whol 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 exer∣cises of Vertu and Piety, performed in a whol Confraternity? All which entring into common, and making one only de∣posi••um, redound to each particular members spiritual profit and advan∣tage: So that when any one of us offers up his prayers to the Throne of mercy, he pray's (as it were) by as many mouths, as there are brethren and sisters in our whol Confraternity.

And what an incredible force (judg yee, 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 ma∣ny devout tongues, suffer a repulse? If our Creator, though most highly incensed and irritated by the wicked and malicious Sodomites; yet merciful∣ly promised to pardon all their enor∣mous impieties, might there have been found amongst them only ten just Men, to joyn in prayer with holy Abraham for their delivery; May we not (with∣out presumption) perswade our selves, that the prayers of so many good Souls, (whereof this Sacred Confraternitie is composed) may have great power to move our Maker, (when he is justly angry with us for our offences, ingratitude, disloyalty,) to pitty and pardon us, and to reverse the sentence of our deserved punishment and condem∣nation? Surely united forces, (you know) are far more prevalent than when di∣vided; many Torches give a greater luster, many fires affoard a fiercer heat, many men remove a heavier weight, and in all cases whatsoever, that which one alone is unable to attain, uncapa∣ble to effect, unworthy to deserve, a

multitude conspiring together in the same end and intention, may hope to at¦chieve and compass.

Secondly, what an inestimable pro∣fit is it to have a share of merit in so ma∣ny divin Sacrifices of the Masse, cele∣brated yearly, monthly, weekly, dai∣ly (to Gods glory, to his Mothers ho∣nour, to his Saints prayses, to the Solace of the living, to the Succour of the dead:) both at this sacred and pri∣viledg'd Altar of our blessed Mother of Power, And wheresoever, through∣out the World this Arch-Confraternitie of the Rosary is erected and established?

If one only Masse, the lively repre∣sentation of what passed upon Mount-Calvary, the highest act of Religion, the authenticall memoriall 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 in∣tentions, whereof each member parti∣cipates?

Thirdly, what a vast treasure of In∣dulgences, Pardons, Jubilies (given and granted by the prime Pastours of the Church, the generall dispencers of divin blessings, the universall Stewards of celestiall riches) are annexed to this our holy Confraternity? Indulgences, which no Catholique can deny or doubt of; Indulgences, so ample, as no Society ever had larger; So many, as meerly to mention them, would take up another hours time, and tire out your patience; there being no Pope since Sixtus the fourth, who hath not freely opened the Churches Storehouse, and added new pri∣viledges, prerogatives, and benefits unto his predecessors liberalitie, in so much as I find above forty authentick Bulls and Instruments issued forth of that highest spirituall Court, for the ap∣prob••tion, confirmation, and ornament of this renowned Arch-Confraternity of the Rosary.

Fourthly, I may add to this large in∣ventory of spirituall profits; That to be of this Confraternity, is a probable sign of being predestinated to eternall feli••ity; For if with the holy, you shall be ho∣ly (sayes the Psalmist) and with the Elect, elected, what better sign of holi∣ness,

what surer token of election, can one have in this life, than to be associa∣ted with so many good Souls, aspiring zealously, and unanimously to piety, to perfection, to salvation?

Fiftly, the last profit, (to let pass ma∣ny others) is a confidence, a comfort, and a kind of security in the article of Death. Death is commonly accompa∣nied with three corrosives. Bitterness, because of the Cessation of all pleasures, the p••ivation of all worldly riches, the separation of body and Soul, two ancient friends and companions. Danger, be∣cause of the dire conflicts and dismall temptations of the then most busy devill. Dread and terrour, because of the doubt∣full and severe judgment immediatly en∣suing.

Now the devout and diligent mem∣bers of this sacred Confraternity are ex∣empt from the most part of these alarm's: For death seems not to them so bitter, because long before expected, prevented, p••ovided for: The enemies assaults and temptations are not to them so dreadfull and dangerous, because the dayly use of their spirituall weapons renders them expert in these combats, able to foil their adversaries, and experienc'd to defend

themselves: The apprehension of Gods Judgments 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 Vir∣gins favour in hope to have her then their friend and advocate, which is surely the best way to dy with safety and security: The just man dy's (says Saint Bernard) as well as the wicked; yet the just man dy's with this advan∣tage and assurance, that the ending of his life here, is the entrance into a bet∣ter Life hereafter; and therefore he li∣ving dy's to the world; that dying, he may begin to live to God: O Life tru∣ly holy! O Death truly happy! where the conscience is pure, and the Soul un∣spotted!

These are some part of the spirituall profits, which proceed from this renow∣ned Society of the ROSARY: It now remains that I briefly tell you, how you may become capable to participate of these priviledges and prerogatives, and what duty and devotion befits the faith∣full servants of the sacred Virgin Mary, and the true members of this most holy Society.

For it is not enough to have regi∣stred your names in the Rosary Ca∣talogue, to enter with the rest in∣to her Chappell, to be externally associa∣ted 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 pursute of all ver∣tu, piety, perfection; Yea, you must strive to surpass in devotion and san∣ctity all such other worldlings, as have not that honour and happyness you have, to be of the blessed Virgins familie: for you (O devout Rosarists!) have dedicated your selves more parti∣cularly to God service, you make a more speciall profession to honour his holy Mother, than they who walk in the wide track of the World: and if you surpass them not in perfection, how deserve you the title of her particu∣lar servants? If you make not ap∣pear in your lives and actions more Mo∣destie, Humilitie, Patience, Piety, Devotion, and all sorts of vertues, than others; how are you worthy to be her speciall friends and favourite? Finally if you pretend to be truly her children and

domesticks, she expects from you cleaness 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 fre∣quent use of the Sacrament of Penance, as being the main Pillar of a spirituall life, the soveraign Medicin to recover our Souls decayed health, the first and fundamentall 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 pre∣sently upon his lapse into mortall sin dis∣pose his Soul to Contrition, his mouth to Confession, his hands to Satisfaction, his body to Penance, which is the true D••t∣tany curing these bitings, the wholsom Mithridat expelling these poysons, the clear Fountain cleansing us from these filths and impurities. O how important is the observation of this point, to all pre∣tenders to piety and perfection, and how prejudiciall the neglect of it?

For first, a Soul faln into one mor∣tall sin, hath set the dore open to let in a second, and that makes way for many followers: Such is the weight of sin

(says S^t. Gregory) that it bears dow the Soul under it, and sways the incli¦nation to commit more and more, on Abyssus calling on another.

Secondly, a Soul in mortall sin, looses all her good works, all merit, all hope of Heaven, all title to eternall happyness: 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 intire confession, or a true Contrition.

Thirdly, sin as it gains time, gets strength, becoms insensibly master of the Soul, shutts up the dores against the di∣vin 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 lesse she deserves favour, the more highly she provokes Heavens anger and revenge.

Fourthly, and which is yet worse, a Soul wounded with mortall sin (and un∣cured by Confession or Contrition) is continually worried with a worm of re∣morse;

and if she be grown so insensible, as not to feel now its gnawings, she shall surely resent its dismall bitings at the approaching hour of death, and much more piercingly after her depar∣ture, when this worm that devours her shall never dy where the fire that burns her shall never be extinguished.

Behold the inevitable ruins, the ir∣reparable losses, the unexplicable mi∣series, 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 your selves presently to the Tri∣bunall of confession, to announce your frailty, renounce your impiety, that so you may obtain grace to walk after∣wards 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 EƲCHARIST is no less necessa∣ry to all faithfull and devout Christians, where they are visited by God himself, honoured with his Reall Presence, fed with his sacred flesh, made the Temple of the Holy Ghost, the Cabinet of the

Word Incarnat, the Tabernacle of the Immense Trinity: the Throne, the Heaven, the Palace, the Paradise of the whol divinity.

O what priviledges! what profits? what prerogatives? to have their sins pardoned, temptations quelled, passions conquered, enemies repulsed, new strength granted, all sorts of graces communi∣cated? 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 re∣pressed, the whol man divinized? To receive the antipasts of Paradise, the pledges of eternall bliss and beatitude? who would not endeavour to be frequent∣ly 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 applyed to us. A Sacrifice, in which and by which: thanks are rendred to the Divin Majesty, for all the benefits received from his boun∣ty. A Sacrifice, of infinit worth and efficacie, inflowing multitudes of graces,

favours, and blessings upon the devout assistants, which this time and place permit me not to particularize.

5. Furthermore, to hear Gods Word preached and announced (if that happi∣ness 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 Christs flock and fold, than the frequent and affectio∣nate hearing of his divin Word, accor∣ding to his own saying: He that is of God hears his Word, and my sheep hear my voyce.

Surely, they who lend a willing ear to their prime Pastours voyce, (preached to them by his Missioners and Officers) testifie 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 chil∣dren designed for his heavenly inheri∣tance.

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 spiri∣tuall Conflict, and Conquest, and other good, holy, and spirituall books, for these

are the dumb masters which teach us the lessons of true wisdom and heaven∣ly Philosophy; These are the fire-steels of Gods love and fear, the matches of devotion, the interpreters of sacred my∣steries, the pilots of our pilgrimage, the Registers of Gods wondrous works, the Court-Rolls where we may turn to the authentique effects of his severe justice, and of his sweet mercy.

Behold, these are the true badges of per∣fect brethren & sisters; these are the un∣deniable seals of devout Confraternities; these are the essentiall properties of our Queen-Mothers children and servants. Study them seriously (O devout Rosa∣rists!) and endeavour punctually to ob∣serve and keep them.

First, admiring, praysing, thanking the divin Majesty, for providing you so powerfull, so worthy, so perfect a Mo∣ther, Patroness, and Advocate.

Secondly, striving to make your selves 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 ho∣nour her accordingly love her, admire her, and propagate her prayses to the whol World.

Fourthly, above all, aym at the imitation of her Life and Ʋertues, 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 dayly and devoutly, be present at holy exhortations, and give your self to spi∣rituall lecture.

Sixtly, let no day pass without a speciall recommendation of your self, your fellow-brethren and sisters of the ROSARY, and the Ʋniversall Church (not forgetting our distressed Nation, her ancient Dowry) to your Mother of Powers care and prote∣ction.

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 sin∣gular benefits and blessings (by your be∣ing of this sacred Confraternity) du∣ring the course of your life, and singular comfort and confidence at the hour of your death; that is, you shall live well, and dye well, which is the happiness we all aim at, and which is my hearty and daily prayer for my self, and for

you all, my devout brethren and si∣sters of this most sacred and most re¦nowned Arch-Confraternity of the ROSARY.

THE FIRST BOOK OF THE SACRED ROSARY; Which is, the Doctrinall part thereof: Containing briefly these Particulars.

• 1. THat every faithfull Christian ought to have a particular devo∣tion towards Gods holy Mother, the sa∣cred Virgin Mary.
• 2. That the Practice of the sacred Rosary, is a devotion very pleasing to the Divin Majesty, profitable to our selves and gratefull to the blessed Virgin.
• 3. That this sort of devotion is pro∣per

• for such Catholiques as live in here∣ticall Countries.
• 4. What the Rosary is.
• 5. The Rosary is twofold. the great and little Rosary.
• 6. Why this manner of prayer is call'd the Rosary?
• 7. That the Rosary comprehends the two sorts of prayer, vocall and mentall.
• 8. Three advices concerning this manner of praying and meditating.
• 9. A difficultie (concerning this con∣junction of vocall and mentall 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 generall.
• 12. Three necessary advertisements for the gaining of Indulgences.
• 13. Of the Indulgences conferr'd up∣on the Confrater••ity of the Rosary.
• 14. The generall rules and Sta∣tutes of the Confraternity of the Rosary.
• 15. The form of receiving brothers and sisters into this s••ered Confraterni∣ty: with the blessing of their Bedes, Ro∣ses, and Candles. And a form of the gene∣rall

• absolution to be imparted to them at the hour of death.
• 16. Of the pious use of Processions.
• 17. An Elevation for the Proces∣sion 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. Severall other prayers to be re∣cited after the Litanies, as occasion shall require.

§. 1. That every faithfull Christian ought to have a particular devotion towards Gods holy Mother, the sacred Virgin Mary.

THIS is a Subject so generally handled, a Doctrin so universally received, a verity so largely proved, by all the learned, holy, and pious Wri∣ters of the Catholique Church, that the onely reading of the Title seem a sufficient motive to mind all faithfull Christians of this duty and devotion, without seeking for further Arguments to convince an undeniable Tenet, which is supported by such almost infi∣nit multitudes of solid arguments, that the bare recitall thereof would swell this discourse (which aimes at a com∣pendious brevity) into many large vo∣lumes.

We shall therefore (both in this and the following points) content our selves 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 faith∣full

Rosarists to this sort of Piety by applying some of the holy Fathers pithy sentences and expressions; not to amuse their fancies, by producing curiosities, and falling upon the sub∣tilties of controversies.

Wherefore abstracting here from the sacred Virgin-Mothers own Worth, Dignity, Prerogatives, Perfecti∣ons, Excellencies, (which are briefly touched in the precedent Oration, and which are abundantly capable to ravish the whol World with her love and admiration and move them to her honour and service) we shall insist on∣ly upon some of the most signall bene∣fits which redound to our selves by our devotion towards her, reducing them to these five generall heads.

The first is, That she loves her devo∣ted children and servants.

Though the sacred Virgin is call'd in the Churches Dialect Mater pul∣chrae dilectionis, The mother of love, and charity; and consequently cannot but have a generall ••ff••ction for all mankind: yet surely she hath a parti∣cular kindness and tendernes••, for such as addict themselves to her speciall ho∣nour, and dedicate themselves to her

service; according to that other passage which holy Church also applyes to her: Ego diligentes me diligo; I love them who love me.

Hence our devout. S^t. Bernard upon those words of the Gospell: Ecce Ma∣ter 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 pi∣thy expressions: If Mary is thy Mo∣ther (O Christian!) then Jesus is thy Brother then Chr••sts Father, is thy Fa∣ther, then his Heaven is thy Inheri∣tance, then Mary's grace is thy trea∣sure, (for Mothers usually lay up trea∣sures for their Children;) then she is sensible of all thy sufferings, sollicitous to supply thy wants, carefull to pro∣vide for thy necessities, (for a Mother is tender over her Children;) There∣fore (O Christian!) make choyce of Mary for thy Mother; For it is im∣possible (says elsewhere the same de∣vout Doctor) that she should aban∣don them, who place their confidence in her Patronage and Protection, since she is the Mother of Mercy and com∣passion.

Who would not then become a lo∣ving Child and obedient servant of so pious and tender a Mother? who would not strive to gain the favour and affe∣ction of so faithfull a friend, and so powerfull a Patroness?

The second is, That she is liberall and bountifull 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 conceiv'd that the Saints cha∣rity (and particularly Hers, which far excels that of all Men, Saints, and An∣gells together) being more perfect, should be less liberall?

The glorious Virgin, (say our Do∣ctors) is the Treasuress of the celestiall Riches, the Dispensatrix of Gods gifts, she carryes the keys of the divin Cof∣fers: All power is given to you (great Empress of both Worlds! says her mel∣lifluous 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 bountifull and powerfull, equal∣ly

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 Mistris? There is nothing in her of rigidness and austerity; She's full of meekness, charity, courtesie towards all them that sue unto her.

I well know (sayes the antient Fa∣ther Theophilactus) that you (O most glorious Queen-Mother!) are the great Protectrice of mankind: And who is he (O mercifull Princess!) that having plac'd his confidence in you, hath remain'd confounded? Who is that he or she, amongst the chil∣dren of Adam, who having besought your succour, and assistance, hath been rejected and abandon'd? Let's there∣fore make (to her our humble ad∣dresses in all our necessities, since she is so Powerfull to assist us, so Mercifull to admit us, so Ready to re∣lieve us.

The third is, that she comforts her children and servants in all their affli∣ctions, persecutions, desolations.

This follows from the former: For if (as a most tender Mother) she loves &

cherishes her children & servants; and show'rs down so many goods, graces, and favours upon them; she surely compassionat's them in ther pressing necessities; For it is then chiefly, that true friendship shews it self, true cha∣rity expands it self, true liberality dif∣fuses it self. Certainly (says a pious Author) were all the devout servants and children of Mary summon'd out of their graves to give in their severall an∣swers to this Interrogation: How oft have you heartily invok'd your holy Mi∣stris and Mother in your necessities, and been deny'd her speedy succour and as∣sistance? They would unanimously exclaim with her holy S^t. Bernard; Taceat ille, &c. Let that impious tongue be silent (O most compassio∣nat Virgin Mother!) which dares fal∣sly avouch that you have fail'd to help and comfort him, whensoever he faith∣fully call'd upon you in his distressed condition.

Therefore S^t. German (the Patriark of Constantinople) thus addresses his discourse unto her: no one is sav'd (O most sacred Virgin!) but by your assistance: no one if free from miserie (O must pure Virgin!) but by your

means: no one receives Gods gifts and graces (O most mercifull 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 your self? Who so zealously defends and strengthens weak man in his troubles and temptations? Who so readily suc∣cours him in his afflictions and perse∣cutions? Who so charitably excuses his crimes, pleads his cause, procures his pardon, and delivers him from the se∣vere punishment, which his sins have justly deserved?

Let therefore each afflicted Soul (pro∣ceeds this holy Patriark) make to you O Compassionat Mother! his humble addresses: let him who perceives his frail vessell 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 con∣duct him to his desired haven.

The fourth is, That she is their faith∣full Advocate in Heaven.

The cause is half gaind, that is un∣dertaken by a powerfull Advocate, And who can possibly be imagin'd more Powerfull, than the Queen-Mo∣ther, pleading at her own Sons Tri∣bunall?

There she sustains her childrens pro∣cesses, embraces their protection, pro∣cures their pardon, diverts the sen∣tence of their deserved damnation, and omits nothing, which may conduce to the appeasing of their soveraign Judg, and the saving of their Souls.

O faithfull Patoness of afflicted sin∣ners! How fitly doth holy Church qua∣lify you with this Title?

Eia ergo Advocata nostra, &c.

O therefore you our Advocate, Turn those your eyes of pitty sweet: Upon our miserable state, Thus prostrate here before your feet.

For (as the learned Cassian con∣firms) all our affairs of highest impor∣tance 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 Advo∣cate (says her devout S^t. Bernard) a∣dorn'd with all the conditions, which are requisit, and likely to carry the cause, which are three.

First, to have credit at Court, Power wih the Prince, and the Judges ear at command.

Secondly, to be knowing in the cause, and capable of the undertaken charge.

Thirdly, to be sedulous and faithfull in the prosequution thereof.

1. Now to express our Queen-Mothers credit in the Court of Hea∣ven, and her power with her Son, ex∣ceeds all human and Angelicall capa∣city: Let it suffice to say, she is his Mo∣ther, and therefore makes to him her addresses (if I may speak it after our learned Saint Peter Damian) Non so∣lum rogans, sed imperans; Domina, non Ancilla; Not onely intreating but commanding, as a Mistris not a hand∣maid.

And S^t. Gregory of Nicomedia styles her all Powerfull in her place of plea∣ding the causes of sinners, as being the Mother of the Supreme Judge.

For which reason holy Church fre∣quently minds her of her Mother∣hood, and supplicates that she will be pleas'd to shew that great authority wherewith this Title of Titles impow∣ers 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 se∣cond quality, requir'd in a good Ad∣vocate: 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 S^t. Bernard) because she is the Judges Mother; so neither is there any want of sufficiency to plead, be∣cause she is the Mother of wisdom; nor of good will to impetrat and obtain the cause, for she is the Mother of mer∣cy.

3. Nor is there any cause to que∣stion the third condition, which is a faithfull performance of this charge: For how can it be conceiv'd, 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 fraternall Peace, to make a friendly Attonement, to work a perfect Reconciliation between Us? O blessed Virgin (exclaims the same S^t. Bernard) you are Mother both of the Prince, and of the banished Person; of the Judge, and of the Criminall; of God, and of Man: being therefore Mother to them both, you may not en∣dure to see any discord continue be∣tween them both.

The fifth is, That she procures for them a happy departure out of this world, the salvation of their souls, and the en∣joyment of eternall Felicity.

What more can you expect (O de∣vout Children and Servants of Mary!)

than to dy well, and become eternal∣ly happy, which is the end of your Creation, and the Crown of all your endeavours?

And surely, it is the generally de∣liver'd opinion of all the Doctors, that it is impossible for any one, who dy's a faithfull servant of the sacred Virgin, to perish eternally: And they give the reason; because it is not possible they should dy impenitent, who have the Faith to call heartily upon her, whose powerfull 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 allead∣ged) And by S^t. Anselm in these words: You (O compassionate Mary!) embrace the poor sinner with a Mo∣therly affection, and you never leave him, till your Son, appeased by your prayers, gives him his pardon, and re∣ceives him into his favour and friend∣ship. And elsewhere, O Beatissima (says S^t. Anselm) sicut omnis a to aversus, & a te despectus, necesse est ut intereat: It a omnis ad te conversus, & a te re∣spectus, 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 counte∣nance.

And Theophilus; I know (says he) O soveraign 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 there∣fore cannot refuse her compassion to him that calls upon her.

We conclude with this sentence of the glorious Martyr S^t. Ignatius: you (O blessed Mary!) are the sacred Mo∣ther of the soveraign Deity, the true Mother of the worlds Saviour, the a∣dopted Mother of the poor Sinner: re∣ceive me now into the bosome of your Maternall mercy and compassion.

§. 2. That the practise of the sacred Rosa∣ry is a Devotion very pleasing to the Divin Majesty, profitable to our selves, and gratefull to the Bles∣sed Virgin.

THis precedent Foundation being solidly setled in our hearts; (to wit, that a singular devotion towards the sacred Virgin, is so beneficiall unto us; as hath been briefly declared and a∣bundantly proved by the express testi∣monies 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 Vo∣lume of the sacred Virgins Triple Crown, and in the severall Authors upon this subject.

It now behoves us to choose out (a∣mongst the many wayes of honouring and serving Gods blessed Mother) that particular sort of devotion, which may probably be most pleasing to God, pro∣fitable to our selves, and gratefull to the most pure and Immaculate Vir∣gin.

And this (without the least thought of undervaluing any ones judgement, or derogating from the severall man∣ners 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 Ex∣tent, its Antiquity, its Generality, its Facility, its large Community of Me∣rits, its vast Treasures of Indulgences, and the like prerogatives, (which are compendiously enumerated in the fore∣going 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 So∣veraign Lord and Maker, profitable to our selves, and gratefull to the blessed Virgin, which directly tends to the ad∣vancement of the divin honour, to the promotion of our own salvation, and to the encrease of the sacred Virgin Mothers glory.

Now the exercises of the holy Rosary, aym directly at these three heroick 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 principall mysteries of our Christian Faith, What subject imaginable can be more proper, what object possible can be more powerfull, to rayse our Souls to the love, prayse, and honour of our Creator and Redee∣mer, than the due and daily considera∣tion of those Divin Mysteries, which are (as it were) the sacred Tables, and lively Pictures, representing continu∣ally to our memories, their admirable benefits, their excessive love, their infi∣nit liberality to Mankind?

Secondly, By what Prayers can we more confidently promise to our selves the obtaining of our just desires, (and consequently the promoting of our sal∣vation;) than by the Pater noster di∣ctated by our Redeemers own divin mouth, enjoynd by his speciall com∣mand to be frequently us'd by all faith∣full Christians, and by him indu'd with so great efficacy and vertue?

Thirdly, by what ladder of prayse, can we more probably reach the glori∣ous. Virgin-Mothers perfections than by the Ave Maria, which was fra∣med

in Heaven by the Holy Trinity it self, and thence brought down to the Earth by his Embassador, the Angel Gabriel, in which, all the greatnesses, excellencies, and prerogatives of Gods blessed Mother, are so briefly, distinct∣ly, divinly couched together. (For Ave is as much as to say, sine vae, without woe, without sin, without ma∣lediction: Gratia plena, declares her full of all grace, vertu, and goodness, Dominus tecum, denounces her the happy Mother of the Almighty.)

Since therefore the Ave Maria is a compendious abridgment of all the Vir∣gin-Mothers prayses: Surely it must needs be a salutation to her most grate∣full, pleasing, and acceptable.

§. 3. That this sort of devotion, is proper for such Catholiques as live in Hereti∣call Countries.

THIS Title is chiefly intended for their satisfaction, who fond∣ly conceive, that the use of the Rosa∣ry, 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 practis'd in such places as are over∣spread with heresie, and by such per∣sons as are liable to persecution: be∣cause the treatises of such subjects fal∣ling into their hands, who are of so contrary a judgment; turn commonly to their great scandall, and to the evi∣dent detriment of the Catholique cause and Religion.

But this surely argues a great weak∣ness of their Faith, and is a plain er∣rour and mistake of their understan∣ding.

For it is there principally, that this manner of Piety ought to be most zealously practis'd, and most diligent∣ly propagated, where it is most mali∣ciously impugn'd, and most unjustly and violently persecuted: and as the deceived miscreants of these our dayes and in this our Countrey, endeavour (by all manner of false subtilties, and blasphemous untruths) to derogate from the Soveraign Queen Maryes glory; so it behoves every faithfull Ca∣tholique, to procure (with all possible care, industry, and devotion) the am∣plification & encrease of her most just,

due and deserved honour and prayses.

Moreover, though the most sacred Virgin Mary (being Gratia plena, full of grace and goodness; Mater miseri∣cordiae, the Mother of mercy and com∣passion; and Mater Dei, the Mother of the Almighty) is both willing and powerfull to afford all sorts of assi∣stances whatsoever, for which she is humbly implored:

Yet it is her singular and peculiar propertie, to destroy heresies, and so to terrifie all the Satanicall Armyes of her Sons and his Churches adversa∣ries, 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, Dreadfull to these Rebells, as an Army rang'd in battail array; And to whom the Church joyfully fings in gratulation of these her signall victories: Gaude Maria Virgo, cunctas haereses sola interemisti in universo Mundo, Rejoyce (O you glorious Conqueress! who alone have destroyed all heresies in the whol 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 a∣vouch'd this to be one of the Mother of Powers speciall Prerogatives, con∣cluding his Sermon (preach'd in the honour of her glorious Assumption) in these words, Sola contrivit universam haereticam pravitatem, She alone hath dash'd all hereticall impiety.

And well might Saint Bernard assert this proposition, who knew the pra∣ctice of past ages, and had read the wri∣tings of his holy Predecessors related in the antient Councells of Ephesus, and Chalcedonia, against the Maniche∣ans, Nestorians, Hesuidians and other Heretiques.

For you shall not find any Father or Doctor of the Church; but that be∣fore he entred the lists to combat a∣gainst these cross-grain'd adversaries, he first implor'd the sacred Virgin-Mother's assistance, as well foreseeing that without the help of her Powerfull prayers, all their writings, wrestlings, skirmishes, would little advance their own cause or conquest, and as little conduce to their Antagonists confusion or conversion. Saint Irenaeus, who li∣ved in the year 180. and was one of the first Writers against Heretiques,

is the first witness of this verity, large∣ly extolling Gods sacred Mother, and opposing her by many apt Antitheses against our first Parents indiscretion, and inconstancy.

Tertullian, who lived in the year 230. doth the like in his learned Trea∣tise of prescriptions against Hereticks.

S^t. Athanasius, the great Antago∣nist of the Arrians, who lived in the year 304. conceives it better to invoke her alone, and implore her powerfull assistance, than (omitting that) to ad∣dress our selves to all the other Saints and celestiall Inhabitants.

S^t. Epiphanius, who lived in the year 370. and undertook to write a∣gainst all Hereticks, honours her with all sorts of prayses.

S^t. Hierome, who is commonly cal∣led the Hammer of Hereticks, and liv'd in the year 390. is wonderfully pro∣fuse in her prayses.

S^s. Augustin, the Churches Cham∣pion 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 sur∣nam'd her Favourite, her Priest, her Chaplain, her Champion:) he assures, that she possesses the middle place, be∣tween the Sun and the Moon; that is, between her son Christ Jesus, and the Church Militant upon earth; Between whom, she is the perpetuall Mediatrix, as Christ is the Mediator between his Eternall Father and us: adding else∣where: Nihìl nos habere vult Deus, quod per manus Mariae non transiret. It is the will of the Almighty (say's he) that we mortalls should have nothing, but what passes through Ma∣ry's hands.

Lastly, Saint Dominick the great Patriark, and Institutor of this Arch-Confraternity of the holy Rosary, con∣sidering all these things; and being de∣sirous to oppose the most prevailing Antidote against that most pestiferous Poyson of the Albigean Heresie (then largely spreading it self abroad, and blasphemously raging against the sa∣cred Virgins honour;) judged it expe∣dient, and necessary to have recourse to this valiant Judith: And therefore (by her own advice and revelation,) he invented this now practis'd Rosary,

consisting of the fifteen Mysteries; re∣commending the use thereof to all de∣vout Christians: Which sort of Piety prov'd so prevalent and succesfull, that soon after, that Infernall fire was quench'd, that contagious current was stopp'd, that wicked Heresie was ut∣terly 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 Mer∣cy and Power, We may also hope to obtain the same happy effects; and to see these our blind Adversaries en∣lightned, these stray'd Sheep reduced, these our obstinate Countreymen con∣verted.

'Tis therefore convenient for all Christians, and proper for us in par∣ticular, to practise this sort of Piety and devotion to Gods glory, his Mo∣thers honour, and the extirpation of Heresies.

§. 4. What the Rosary is?

THIS Word Rosary, betokens pro∣perly, a Rose-bed, border, or place planted with Rose-trees: Or also, it signifies the Bushes themselves, which bring forth the Roses upon their seve∣rall branches. But as we here under∣stand it, and generally all devout Christians practise it.

The Rosary is a spirituall Posie, made up of Mysticall 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 recitall of one hundred and fiftie, (or onely fiftie) An∣gelicall Salutations: interposing our Lords 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 My∣sticall Garland is compos'd; are the principall Prayers, and the prime My∣steries of our Religion.

These prayers are the Pater noster, and the Ave Maria. The First, pro∣nounc'd by our Redeemers mouth: The Second, deliver'd unto us, partly by the heavenly Ambassadour, the Arch∣angell Gabriel; partly by S. Elizabeth, the holy Baptist's Mother; partly by the Catholique Church.

These Mysteries (which make up, and connect together these sacred Pray∣ers into this sweet smelling Posie, and Garland;) are flowers of three seve∣rall colours; Green, Red, and Azure; of each colour, Five; and in the whol, Fifteen.

The Green, are the Mysteries of Christs Incarnation, called Joyfull, as bringing gladness to the World.

The Red, are the Mysteries of our Redemption, called Dolorous; as be∣ing dy'd with the vermillion tincture of our Redeemer's Blood.

The Azure, are the Mysteries en∣suing upon our Saviours Resurrection, call'd Glorious, as being comme∣morations of his, and his Mothers triumph.

§. 5. The Rosary is twofold; the great Rosary, and the little Rosary.

THE Great Rosary, is so call'd, for that it contain's fifteen Tens, or Decads, (that is, fifteen times ten Ave's, and fifteen Paters,) and hath all the fifteen Mysteries to be run over in Meditation, during the time of its re∣citall.

And this great Rosary, is otherwise nam'd the Psalter of the sacred Virgin, because it comprehends the same num∣ber of Angelicall Salutations, as the Prophet Davids Psalter doth of Psalm's.

The little Rosary, is so tearm'd, for that it ends in five Tens or Decades; (That is, fifty Ave's and five Paters;) and takes only five Mysteries (during its recitall,) for the subject of its Me∣ditation.

And this is commonly call'd he Third part of the Psalter; because being thrice perform'd, it makes up the whol Psalte∣rium.

§. 6. Why this manner of prayer is call'd 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 multi∣tude of Paters and Ave's, which won∣derfully comfort, rejoyce, and perfect their souls, who with a due devotion, with an humble reverence to the Di∣vin Presence, and with a diligent at∣tention to the sacred Mysteries of our Saviours Life and Passion, shall use and frequent them.

Secondly: Because as we commonly name such works or collections, Rosa∣ries, which contain the prime and prin∣cipall points, that can be deliver'd up∣on that subject, (for that the Rose is the Princess of all flowers): So this manner of Devotion is fitly call'd a Rosary, for that it involves the chief form's of Prayer; to wit, the Pater no∣ster, (which, as Saint Thomas largely proves, is the prime of all Prayers, di∣rected

to the Divin Majesty); and the Ave Maria, which is the chief of all Salutations directed to the Blessed Vir∣gin.

Thirdly; because this word Rosary, signifies also a Garland of Roses; which name may properly be apply'd to this pious Exercise; it being a certain spiri∣tuall Crown & circular Garland com∣pacted of these chief Prayers, and pre∣sented to the Sacred Virgin.

Fourthly: Because as the Rose-Bush consists of Leaves, Prickles, Flowers; so this our Rosary is compos'd of Joy∣full, Dolorous, and Glorious Myste∣ries: The Joyfull, correspond to the Leaves; The Dolorous, resemble the prickles; The Glorious, sympathize with the Flowers.

§. 7. That the Rosary comprehends the two sorts of Prayer; Vocall and Men∣tall.

MEntall Prayer, is conceiv'd onely in the Soul and Spirit, without any pronunciation of words.

Vocall Prayer is pronounc'd with

the Mouth, and also conceiv'd in the mind.

The Mentall prayer is surely more perfect:

First, as being more like that of the celestiall Inhabitants.

Secondly, As consisting in a simple and quiet aspect of the understanding, without any motion or mixture of dis∣course.

Thirdly, as being more conceal'd from the sworn Enemy of our good; and therefore less expos'd to the danger of his temptations, and of externall di∣stractions.

And this sort of Prayer is most proper for such as have made some progress in a spirituall course of life, and who can soar aloft upon the swift wings of their internall desires, and affections, fixing the eyes of their spirits upon the Eter∣nall Splendor of the Divinity it self which they can as stedfastly behold and contemplate, as the Eagle doth the Sun.

The vocall Prayer, though 'tis less perfect; yet is conceiv'd to be more proper for the generality of Lay-peo∣ple, and especially for all ignorant, illiterate, and unexperienc'd souls,

who are commonly farr more ca∣pable to comprehend exteriour words, actions, and ceremonies, than the in∣teriour 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, vocall and Mentall: That to pronounce the Pater and Ave distinctly with our mouths: This to meditate devoutly upon the divin Mysteries.

And this way of vocall and mentall Prayer may (in a short time of practise) become easy and familiar, even to the meanest capacities; if whil'st their tongue is employd in the pronuncia∣tion of the Prayers, their mind be ex∣ercised in the Consideration of the re∣spective Mystery.

§. 8. Three advices concerning this manner of Praying and Meditating.

HEre by the way, the devout Ro∣sarist may please to take particular notice of these three important adver∣tisments.

First, That though there are many points set down, and many Mysteries propos'd for the Theams and subjects of our Meditations: yet it is not neces∣sary for him to run over all those points; no, nor all those mysteries as oft as he recites the Rosary: but if he can sweet∣ly entertain his spirit upon one onely point, or one onely Mysterie; he may not only lawfully, but very laudably stay there, without hasting forward: (like the Bee, (which forsakes not that Flowre upon which she first fastens, as long as she finds any sweetness to be suck'd from it:) referring the other points and Mysteries to another spi∣rituall repast.

Secondly, That since in all well-or∣der'd Mentall Prayer, there is a con∣currencie of the understanding and will: (we speak not here, of that high Exercise of Recollection largly descri∣bed in our spirituall Conquest) it being the proper office of the understanding in Mentall Prayer, to move the affe∣ctions of the will, and to give it rea∣sons to fly or follow what is represen∣ted unto it, as good or evill; 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 internall eyes, that Mystery (where∣upon it intends to employ it self) 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 dili∣gence and discourse of the understan∣ding, there is discover'd some devout conception, the Will be forthwith ex∣cited to holy affections, either of love or hatred; of avoyding or embracing, of joy or grief, according to the sub∣ject of the present Meditation, the sug∣gestion of the understanding, and the internall motion of Gods Holy Spirit. For since (as hath been said) the chief office of the understanding in all men∣tall Prayer, is to inflame the Will with sacred affections; And since Affective Prayer (as all spirituall Authors agree) is far more perfect in it self, profitable to us, and pleasing to the Divin Ma∣jesty, than discoursive Prayer; surely all discourses ought to cease, as soon as these affections are sufficiently stir∣red and excited.

Wherefore the devout Rosarists, and whosoever aimes at the speedy amend∣ment of his life, and the advancement of his soul in the way of perfection by the means of mentall prayer must take heed of permitting all, or overmuch to his understanding, and nothing or very little to his Will; as may more largly be seen in the Maxims of our spi∣rituall Conquest.

§. 9. A difficultie concerning this conjunction of vocall and Mentall Prayer, pro∣pos'd and clear'd.

BUT since the Recitall and sense of our Lords Prayer, and of the An∣gelicall Salutation, is altogether diffe∣rent and forraign, as to the Meditation upon the Mysteries: And since our un∣derstanding cannot attend to severall objects, and apply it self to the consi∣deration of divers senses at one and the same time: How can this joint mix∣ture of vocall and mentall Prayer choose but dissipate and distract the spi∣rit: and consequently destroy the soul's setled attention and recollection,

which is the very life of all Prayer, and without which the vocall rehearsing of the devoutest words, is but a fruitless lip-labour; and the meditating upon the divinest Mysteries, is but a meer loss of time, and of no effect and ver∣tue.

For this reason, Some are of opi∣nion, that it were not amiss to divide them, in the recitall of the Rosary: And because mentall Prayer is the higher, harder, and perfecter; they give advice, (following herein the or∣der of nature, which generally proceeds from the less to the greater) to begin with the vocall recitation; thereby to excite their spirits ardour to ascend to the contemplation of the proposed My∣sterie: As for example, after the Rosarist shall have devoutly recited his first De∣cade in honour of the first Mysterie; he desists a while from a farther prosecuti∣on of the rest, till he hath silently con∣sider'd that Mysterie, and drawn from thence some pious affections and pra∣cticall resolutions. Which way of thus separating the vocall recitall of the Prayers, from the Mentall rumination upon the Mysteries, though it is un∣doubtedly a very profitable practise: 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 powerfull and efficacious.

For, as concerning what is objected, of the dissipation of our attētion by this conjunction of vocall & mentall pray∣er: The devout Rosarist may confident∣ly ground himself upon the doctrin de∣liver'd in our Spirituall Conquest, and derived from S. Thomas: That all vocall 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 cleerly, en∣tirely, distinctly: which Attention is good and sufficient:

The second is, an Attention to the true sense, and meaning of the words, whether Literall or Mysticall; which Attention is much better, (and more profitable for such as can practise it), but not absolutly necessary; because they who pray in a language they un∣derstand not, cannot possibly attain to it, and yet (according to the Churches decision, and all our Doctors opinion) they cease not therefore to pray profita∣bly.

The third is, an Attention to the end, at which all pious Christians aym in all their Prayers, and which is princi∣pally Gods honour and glory, the salva∣tion of their own soul's, and the good of their neighbour: which Attention is best of all, and most benefi iall: for it is so ample, that it supplyes all the de∣fects of the two former; and so easie, that the most simple Idiot may procure it, in whatsoever language he powrs forth his petitions.

Now the usuall and ordinary way of reciting the Rosary by interlacing vo∣call and mentall Prayer, doth not at all hinder or divert the thought (thus fixed and directed by the understanding), from this chief and common end; nor putts the least impediment to this last, principall, and onely necessary Atten∣tion.

§. 10. Of the Advantage, which this Confra∣ternitie of the Rosary, hath above all others in point of Communication of Merits.

THough every zealous Christian (by concurring with Gods every

where profferr'd grace); may so duly, diligently, and perseverantly practise his Devotions in his own privat Ora∣tory; as to arrive at the perfection of vertu, and the salvation of his soul: yet these heights are not there obtain'd with that alacrity, facilitie, security; as by being joyn'd to sacred Confrater∣nities; which are the Academies of Devotion, the Schools of sanctity, the Buttresses of Religion, Piety perfecti∣on: And where (under the observation and Practise of certain spirituall exer∣cises, tending to the common end of our Creation) the fervour and good ex∣amples of his faithfull Associats, warm his Tepidity, excite his Piety, and add the continuall fewell of courage and constancy to his holy Resolutions; according to that saying of the Wise∣man: Si unus ceciderit fulcietur ab al∣tero &c. where many are united toge∣ther, if one falls, he may be rais'd up by his fellow; and if one be assaulted, two may be able to repulse the adver∣sary. For, Funiculus triplex difficile rumpitur: A triple cord (says he) is not easily broken: And one man alone, is as a small, single, slender threed; feeble, frail, and easily pash'd in peeces;

but being twisted and ty'd to many o∣thers by the strong bands of a spirituall friendship, he becoms formidable to all his Infernall Enemyes.

And this by reason of the mutuall succour of their multipli'd prayers and merits, according to that pithy expres∣sion of Saint Ambrose; Dum singuli orant pro omnibus, sequitur ut omnes orent pro singulis. When as every single person pray's for all, it follows, that all pray for every single person.

Now, though generally in all con∣fraternities, there is a Communication of prayers, merits, and spirituall goods, yet not in all alike. And this is the particular point, wherein this Arch-Confraternity of the Rosary, seems to excell all others; In which (according to their severall Institutes, Approbati∣ons, Intentions,) this participation of Prayers and Communitie of Merits, is confin'd to some certain place, where they are receiv'd, and to that congrega∣tion whereof they are children and members.

Whereas the Brethren and Sisters of this Arch-confraternitie, being any where receiv'd are every where privi∣ledg'd; and who so is inroll'd in this

Book of our Blessed Lady of Power, is forthwith made a happy partaker of all their spirituall perfections, who are registred in Rome, in Paris, in any place of the whole universe.

The learned Doctor Navar, gives the reason hereof: Because (says he) this Communication is express'd and declar'd in the Statuts, Erections, and Confirmations of this Confraternity, without which particular expression they could not enjoy that speciall pri∣viledg. For confraternities are cer∣tain associations of severall people to∣gether; In societatem autem non ve∣niunt nisi bona expressa (say the Jurists) In Societies, there is no farther com∣munication of any goods amongst the associated persons, than only of such as are express'd in the contract of asso∣ciation: Therefore (proceeds this fa∣mous Canonist) Hanc communica∣tionem universalem ipse tanto magis suspicio, quanto minus memini loge∣re, per aliarum Confratriarum Statuta, esse similem factam. I set a higher price upon this Confraternity, by reason of this universall Communication, for that I remember not to have read the like in the constitutions of any other Con∣fraternity.

Besides this Priviledge, which gives the Confraternity of the Rosary a pre∣cedency before all its collateralls; and which is thus briefly here insisted up∣on (not to obscure their lustre, but to blazon its own splendor) there is yet another, in which it also much more surpasses all other confraternities what∣soever: Which is; The vast Treasure of Indulgences conferr'd upon it by the prime Pastors of the Church; there having been no Pope, since Sixtus quartus, who hath not liberally layd open the Churches Store-house to en∣rich the sacred Rosary, and added new benefits to his predecessors bounty, as will apear by the sequall of this dis∣course.

§. 11. Of Indulgences in generall.

BEfore we give in the large Cata∣logue of Indulgences, it may be ve∣ry 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 a∣mongst all Orthodox Authors; (as is elsewhere largly declared in our Ora∣tion of Indulgences, and may be a∣bundantly prov'd by many express'd passages of Holy Writ): That when our Mercifull Creator pardons the fault of a converted sinner; he doth not al∣ways remit the punishment, which he hath thereby deserved. Adam and Eve, the first sinners; and the first Pe∣nitents, were surely pardon'd, and yet severely punish'd; for neither was he restored to the priviledg of Immortali∣ty; nor she exempted from the pangs of childing.

God pardon'd his Idolatrous people, by the interecession of Moyses but bids them expect to be punish'd in the day of his revenge.

Nathan declar'd King David absolv'd from his Adultery; and yet God visi∣ted him for the chastisement of the same crime with many rigorous adversities.

Our Originall Sin, is remitted in Bap∣tism, and yet our understandings re∣main still punish'd with ignorance; our wills with malice, and all the fa∣culties of our bodyes and souls with sensualitie and Rebellion against our Reason.

From which (and other infinit ex∣amples) we must needs infer. That when the fault is pardon'd, the punish∣ment is not always relaxed, and con∣sequently: That after our Reconcilia∣tion to the Divin Mercy, by our due Contrition, Confession, and Conver∣sion, we are still liable to make satis∣faction to the Divin Justice.

This then being suppos'd as most certain:

• First; That whosoever offends God mortally; on the one side committs a fault, and on the other side contracts an Obligation to satisfie for it, (which are called culpa, and poena.)
• Secondly, That the Fault may be pardon'd by Confession, and the penal∣tie, by Penance and satisfaction; ei∣ther in this World, or in the next.
• Thirdly, That few in this world, ei∣ther do or can fulfill that penance, which their sins deserve:

Hence it is, That every sinner stands in need of some forraign assistance, to warrant him from the flames of Purga∣tory; in which he must pay, Us{que} ad ul∣timum quadrantem, Even to the last farthing, who hath not payd it in this world.

And this Assistance must necessarily be deriv'd unto us from the superabun∣dant merits of our Blessed Redeemer, whose precious Blood, Death, and Pas∣sion, is the prime source of all Chri∣stians 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 Gods favour; is also applyed to us, for the relaxation of our deserv'd punishments, By four manners of means;

• First, By means of the Sacraments:
• Secondly, By means of some Heroique Act of Charitie, such as is Martyrdom, &c.
• Thirdly, By means of satisfactory works done in the state of Grace, such as are Almesdeeds, Fasting, and Prayer.
• Fourthly, by the means of Indul∣gences.

The First three, are the Ordinary means, whereby our Redeemers Satis∣factions are apply'd unto us:

The last (of Indulgences) is the extraordinary means, whereby they are also apply'd unto us; either by our Saviour himself immediatly, or by him instrumentally, who is intrusted with

this power by our Saviours own con∣cession, express'd in these words: Tibi dabo claves Regni Coelorum, &c. I will give to thee, (O Peter!) the Keys of my heavenly Kingdom: What∣soever thou shalt bind upon Earth, shall be bound in Heaven; and whatsoever thou shalt loose on Earth, shall be loosed in Heaven. Whereupon S^t. Cyprian, S^t. Ambrose and S^t. Augustin (Three very sufficient Doctors to ground an opi∣nion) conclude, That by this generall tearm, Quodcun{que}, whatsoever; We are absolutely prohibited to put in any exception, and expresly oblig'd to be∣lieve, That whatsoever (whether of∣fence or punishment) S^t. Peter (and consequently his successors the Popes) shall unbind upon Earth, shall be un∣bound also in Heaven.

And this large power must of neces∣ty belong to the Keys; (says the Coun∣cill of Lateran) since they are expres∣ly given to take away all obstacles, which may hinder our entrance into Heaven: As therefore there is a double hinderance; the Fault, and the Pain; so the Keys, must be capable to open both these dores, to make them com∣pleat 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 temporall pain, due to the Divin Justice for the sins already pardon'd by Confession.

And this Relaxation is twofold; Generall, when the Indulgence is Ple∣narie, which quits us from all the pain due to our sins. And Restrain'd, when the Indulgence imports only some cer∣tain number of Day's, Quarantins, and year's of Pardon. When therefore you find in the Popes concessions, an In∣dulgence 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 Hun∣dred 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 whol Lent, according to the custom, and so of the rest.

Where you must take notice; That for every mortall sin, the sacred Ca∣nons ordain seven years Penance: so that for 14. or 15. Mortall crimes, he who hath committed them, should in

rigour undergo an hundred years pe∣nance, which is above the age and abi∣lity of human nature. Whereby ap∣pears the great profit of Indulgences, to solace our weakness, and shorten our pains; whch must surely other∣wise be payd to the divin Justice, ei∣ther by severe Penance in this world, on by more severe punishments in the next; though not necessarily long: since they may be intensively so rigo∣rous, 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 ple∣nary, and Ten yearts granted toge∣ther?

Rodriguez answers, That it is to sa∣tisfie such pains as are due to veniall sins, of which pains, we are not ac∣quitted by the plenary.

Others (as Valentia and Corduba) say better, That they are added ad cau∣telam, for more security; That so, if by reason of some defect, we ga••n not the greater Indulgence, we may at least ob∣tain the lesser.

§. 12. Three necessar 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 obtain'd by all sorts of persons but by such only as have duly, and diligently purified, prepar'd, and dispos'd their souls to receive them by precedent Penance: Or, have led their lives in such Innocencie, since their last confession as that they continue in the state of Grace: Or have made an Act of Contrition, and detestation of their mortall sins, with purpose of con∣fessing them in fit time, and avoyding 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 per∣form the enjoyn'd Actions of Almes∣deeds, Fastings, Prayers, Processions, visitations of Altars, and all other the works of devotion and piety there ex∣pressed.

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 Gods honour and glory.
• 2. For the exaltation of the Catho∣lique Church.
• 3. For the prosperity of the Sea A∣postolique.
• 4. For the peace of Christian Princes.
• 5. For the Re-union of Schisma∣tiques.
• 6. For the Conversion of Here∣tiques.
• 7. For the correction of sinners.
• 8. For the Consolation of the af∣flicted, both living and departed.

§. 13. Of the Indulgences conferr'd upon the Confraternity of the Rosary.

AND now let's produce the pro∣mis'd Treasures of the Indul∣gences themselves. In the discovery whereof.

First, we shall mention none but such as are expresly avouch'd by ap∣prov'd

and authenticall Authors, and directly drawn out of the Popes Bulls and Indults. For since Clement the fifth in the Councill of Vienna, hath impos'd a formall precept in vertue of holy obe∣dience, and upon pain of incurring eter∣nall damnation, on all such as shall presume to promulgate any Indiscreet, that is (as the Gloss in Clem. Verb. Religiosi, explicats) not granted Indul∣gences, we have carefully (as behoves us) endevoured to avoid the penalty, by diligently and painfully examining each particular Concession here set down and deliver'd.

Secondly, we shall purposely omit the multitude of less Indulgences, which remit certain day's, years and Qua∣rantins of enjoyn'd penances, and set down onely 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 receiv'd, and inroll'd into the sa∣cred Confraternity of the Rosary, ha∣ving

confessed and communicated, and recited a third part of the Rosary, and pray'd for the peace and tranquillitie of the Church, he gains a Plenary In∣dulgence and Remission of all his sins.

Pius quintus in his Bull, Consueve∣runt 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 impowr'd 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 communica∣ted a plenary Indulgence. Pius Quin∣tus. 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 Quin∣tus. Greg. 13. Clemens 8.
• 4. Or, having a blessed Candle of the Confraternity in their hand in ho∣nour 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 7^th. Ineffabi∣lia. 10. Cal. April. 1529.

To gain which Indulgence the third part of the Rosary must have been (at least once) recited in the Chappell 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 Popes grants, and by the ends for which they grant this Priviledg; to wit, that the Rosarists may shew more reverence and respect to their Mother-Altar, and often visit it with more devotion. All which is to be understood (as afore∣said) where these conveniencies may be obtain'd; otherwise they may per∣form these devotions, and obtain the like Indulgences in any other Church

or Oratory according to the express dis∣pensation of the said Popes.

IV. Every first Sunday within the Month.

• 1. HAving confessed and communl∣cated, a plenary. Greg. 13. Pa∣storis aeterni die quinta Maii 1581.
• 2. Or visiting the Altar of the Ro∣sary, a plenary. Greg. 13.
• 3. Or, being present at the Pro∣cession of the Rosary, a plenary. Greg. 13. Ad augendam. 28. Octob. 1577. Paulus 5. Piorum hominum. 15. April. 1608.

V. Ʋpon the seven Feasts of our Blessed Lady which are,

THe Purification, Annunciation, Visitation, Assumption, Nativi∣ty, Presentation, and Conception.

• 1. Being Confessed and Communi∣cated, 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 Proces∣sions 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 vertue of their pri∣viledges) shall say the Mass of the Rosary, gain a plenary Indulgence.
• 2. Or shall cause it to be said, a ple∣nary:
• 3. Or hear it, gain all the Indul∣gences which are granted to them who recite once the whole Rosary, which is a plenary. Paulus tertius ultimo Au∣gusti 1537. The said Mass of the Rosa∣ry thus begins: Salve Radix Sancta, &c. which grant is confirmed by Six∣tus quintus, Dum ineffabilia 30. Jan. 1586.

VII. For saying the Rosary.

THey who shall recite the whole Rosary, gain toties quoties a ple∣nary, Julius 2. and Leo 10. who gran∣ted 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 whol Ro∣sary, toties quoties.

VIII. For the dayes in which the Fifteen My∣steries of the Rosary are celebrated.

THey, who being truly penitent, con∣fessed and communicated, shall de∣voutly visit the Chappell 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 Pur∣gatory. Paulus 3.3^o. 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 inten∣tion, they free a Soul out to Purgatory.

3. All the Indulgences granted to the living, may be applyed to the dead, by communicating, saving Mass of the Rosary, reciting the Rosary, &c. for them. Paulus 3.13. Aug. 1537. see John Carthagena Homelia 6. de Rosa∣rio. §. 3.

X. For them who cannot be present.

SUch Brethren and Sisters of the Ro∣sary, who by reason of sickness, a journey, Imprisonment, Persecution, Service, distance, Danger, or any other lawfull Impediment, cannot be pre∣sent at the Processions aforesaid, nor visit the Altar of the Rosary; may not∣withstanding gain all the Indulgences, as if they were present.

• 1. By Confessing and Communi∣cating.
• 2. Or by saying the Rosary.
• 3. Or the seven Penitentiall Psalms, before some Altar or devout Picture. Greg. 13. Ad augendam devotionem. 29. Aug. 1579. Idem in Bulla cupien∣tes 24. Decemb. 1583.

XI. Of the Stations of Rome.

ALl the Indulgences of the Stations of Rome, are granted to the Mem∣bers of the Rosary, by visiting up∣on these days five Altars; or one only (if there be no more) and reci∣ting before each Altar fiv•• Paters, and five Aves; or twenty-five before that one Altar. Leo Decimus Maii 22. 1518, which grant Clement the 7^th. recites and confirmes 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 priviledges, granted to the Arch-Con∣fraternity 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 generall, unlimited, perpetuall, 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 generall Intention to pray for such ends as are required: (which are the three conditions absolutely ne∣cessary for the obtaining of any of these Indulgences), may gain a Plenary, upon every day in the year; and con∣sequently every hour of their whol 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 Paters and Aves before each Altar or 25. before the one.

The consequence hereof is most cleere.

First, because a Plenary is annex'd to the due performance of these Acts of Piety, toties quoties, how oftsoever they are don, without any restriction.

Secondly, because at Rome, in the Church of S^t. John Lateran, there may be gain'd 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 whol 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 eve∣ry day, (praying, and being dis∣posed as aforesaid) obtain the delive∣rance of a Soul out of Purgatory; which directly follows from the former: First, since all the Indulgences granted to the living, may be applyed 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 be∣fore recited Indulgences may be seen at large in Peter Louuet, Alphonsus Fer∣nandez, Andreas Coppensteínius, and other Fathers of the order of S^t Domi∣nick; who have faithfully collected & published them, according to their ori∣ginalls.

Misericordias Domini in aeternum cantabo. Psal. 88.

Our gratefull hearts. O our Eternall King! Shall ever of your boundless mer∣cies sing.

§. 14. The Generall Rules and Statutes of the Confraternity of the Rosary.

IT is (in the first place) to be presup∣posed, That there be a Priest or Dean of the Rosary impowered with sufficient authority from the Superiors of S^t Dominicks Order to receive such as desire to be admitted into this sacred Confraternity: and to make choice of a Prefect, with such other Councellors and Officers, as he shall conceive re∣quisite for his assistance in order to the managing of the publick affaires of the Confraternity.

Secondly, That there be also a Chap∣pell 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 suppo∣sed, These are the generall Rules with their explications.

The first Rule.

THat all faithfull Christians (of whatsoever calling and condition) may be received into this sacred Con∣fraternity; without any obligation to pay any thing for their entrance and admittance. Leo the tenth Pastoris ae∣terni 1520. pridie nonas Octob.

Annotation.

THe receiving of what is freely given, and offred by devout persons; Ei∣ther 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 inhi∣bited to exact any thing as due, for a∣ny ones admittance.

First, because it is a spirituall and holy thing;

Secondly, to the end the Poor, as well as the Rich, may enjoy this be∣nefit;

Thirdly, because this pious Institut, intend, not the Receivers advance∣ment; but his reall good who is Re∣ceived.

The second Rule.

THere is to be a particular Book pro∣vided, wherein the Names and Sir∣names, of all such as are admitted, must be enregistred.

Annotation.

IF the keeping of such a Register-Book, or this manner of inrolling, be found in some places and Countrey's inconvenient; It abundantly suffices to have the Names written and deli∣ver'd to the Prefect of the Confrater∣ternity, though they be presently burnt and cancelled.

The third Rule.

WHosoever is once thus ad∣mitted in any one place, is made partaker of the pray∣ers and merits of all them that are of this Confraternity, throughout the whol Univers.

Annotation.

AS concerning this large participa∣tion of spirituall Benefits, See the tenth precedent §.

The fourth Rule.

NOt only the living, but also the ••aithfull departed (to wit the souls in Purgatory) may be receiv'd and inroll'd in this Confraternity, and made partakers of these spirituall Be∣nefits and Priviledges; if any of the living Brethren and Sisters, (perfor∣ming 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 obtain'd by the living, are al∣so applicable to the Dead;

The fifth Rule.

ALl the Brothers and Sisters are obli∣ged to recite once every week, the entire Rosary, or whol Psalter; which they may (as themselves please) either perform together, or divide into three parts, for their greater ease and conveniency.

Annotation.

THe whol Psalter or Rosary, (as is before declar'd §. 5.) is compos'd of 15. Paters and 150. Aves: The three parts contain each one five Pa∣ters, 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 lawfull Impediment, the brothers and sisters, causing the Rosary to be recited for them by ano∣ther, satisfy their own obligation.

Annotation.

THis is to be understood of some suf∣ficiently excusing circumstance; for it is dangerous to trust a Procurator, when we traffick for Paradise.

The seventh Rule.

IF through forgetfulness, multipli∣city of Employments, or negligence, (and not out of contempt) they omit this weekly Recitall of the Rosary, It is no sin, but only a privation (for that time,) of such spirituall benefits, whereof they should otherwise have been partakers.

Annotation.

YEa, if through carelesness and te∣pidity, 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 re∣turn to his wonted devotions, and re∣obtain the usuall graces and benefits without any new admission.

The eighth Rule.

ALl the Rosarists should be present at the Mass and Procession, which are uually perform'd in the Head-Chappell, upon all the Feast-days of the sacred Virgin, and first Sundays of the months.

Annotation.

THis is enjoyned by Pius 4. in his Brief Dum Praeclara, &c. Both for the gaining of such Plenary Indul∣gences as are then, and there granted. And also, that the devout Rosarists, may honour their sacred Virgin-Mo∣ther with their presence, and unitedly implore her Patronage and Protecti∣on.

The ninth Rule.

THe Dean, Prefect, and Officers of the Confraternity, are to cause four Anniversaries, to be every year celebrated at the Rosary Altar, for the Souls of their departed Brethren and Sisters, upon the morrows of our Blessed Ladyes four principall Festivi∣ties;

which are her Nativity, Annun∣ciation, Purification, Assumption. At which, all the Rosarists should also as∣sist, that they may expect the same pie∣ty 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 hindred.

An advertisement.

SInce these two last Rules cannot well be practis'd in some places, The devout Rosarists are exhorted to per∣form their devotions, upon the days before specified, at their private homes, and in their severall habitations, with a Relation to such duties as are then so∣lemniz'd in their Mother-Chappell; whereby they may gain the same spi∣rituall benefits, as if they were perso∣nally there present: As is expresly gran∣red by Pius quintus. Inter desiderabi∣lia

28. June 1569. by Greg. 13. Cu∣pientes: 24. Decemb. 1583. And by Sixtus quintus Dum ineffabilia meri∣torum. 30. Jan. 1586.

The tenth Rule.

THe great Feast of the Rosary, is not to be henceforth solemnized (as it was formerly,) upon the 25. day of March, but upon the first Sunday of October.

Annotation.

THis solemnity was thus transla∣ted (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 Apo∣stolus, the first of April. 1573. and or∣dain'd it should be (upon that first Sunday of October) perpetually cele∣brated in the Catholique Church; for an Eternall and gratefull rememora∣tion of that most remarkable and alto∣gether miraculous Navall victory gai∣ned over the Turks, by a handfull of Christians under the conduct of Don

John of Austria, in the Bay of Lepanto in the Gulf of Achaia, upon the 7^th 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's 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 consum'd with fire; as many more inguif'd 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 Chri∣stians freed from their sl••very, and the Catholique Cause asserted from most imminent danger and calamity.

And this glorious victory was ob∣tain'd (as is piously conceiv'd, says this holy Pope Gregory in his Bull afore∣said) by the Prayers of the devout Ro∣sarists, who even at that very time, were making their publick Processions in the severall parts of Christendom for this end, most earnestly imploring the divin assistance, (by the Intercession

of their powerfull 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 declar'd.

The eleventh Rule.

THe third Sunday of Aprill is also to be solemniz'd by the devout Ro∣sarists, 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 signall Miracle which hapned in the City of Pavia; and which was briefly thus.

When in the year 1578. all Italy, and particularly Lumbardy, and more particularly the City Pavia, was affli∣cted with a violent Plague: The Inha∣bitants (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 Chappell, which should be dedicated Virgini liberatri∣ci, after their deliverance from this eminent danger. The Mother of Mer∣cy heard their prayers; obtain'd for them a present redress of their miseries, an entire cessation of the raging Pe∣stilence; and they gratefully perform'd their promises, building a most sump∣tuous Chappell to her honour.

Seraphinus Siccus, Generall of S^t. Dominicks Order, was an eye-witness of this famous Miracle. And Pope Gre∣gory the 13. gave most ample and Ple∣nary Indulgences to all such as should devoutly visit the Chappell 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 Si∣sters into this sacred Confraternity: With the blessing of their Bedes, Roses, and Candles. And a form of Generall Absolution at the hour of Death.

WHen the Dean of the Rosary hath maturely and prudently consi∣der'd the quality and condition of the person who desires an admittance into this sacred Confraternity; [Which is a caution onely necessary for such Countreys and places where the Ca∣tholique 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 Ro∣sary, who humbly petitions for it, un∣less it be such a Person, whose life and conversation is notoriously and pu∣blickely scandalous, without hope of his being reclaim'd from his wicked∣ness:] He writes down his name, and enrolls him in the Register-book of the Rosary.

Which done, he causes the man or woman to kneell down, before the Altar of the Rosary, (if it be there pre∣sent,) or some other devout picture, or in any place whatsoever (as opportuni∣ty shall permit,) with a Rosary-Candle in his or her hand; and speaks to them briefly in this, or the like manner: Think with your selves (dear and de∣vout Brethren and Sisters!) that you are now entring into a spati∣ous and specious Garden, full fraught with all sorts of spirituall 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, oc∣casions to excite them; the Desolate, helps to comfort them; the Weak, cor∣dialls to strengthen them; the Sick, Physick to cure them, and all Faith∣full Christians, fit conveniencies to save their soul's; which is the end of our creation, the period of our preten∣sions, the Crown of all our laborious endeavours in this our earthly Pilgri∣mage.

Now these fruits are not only to be gaz'd upon, and admired, but to be

gathered, swallow'd, disgested: Nor is it sufficient to have your names enrol∣led in the Rosary Catalogue, and to be externally associated to this sacred Confraternity; but you must seriously resolve upon an honest, honorable, ho∣lylife and conversation; a detestation of sin, vice, and vanity; and in brief, a totall reformation of your whol out∣ward and inward man. For since you desire to dedicate your selves this day particularly to Gods service, and to make a speciall profession of honou∣ring 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, vertu, and perfection: That so really corresponding to what you outwardly promise, you may de∣serve to obtain her desired Patronage and Protection.

Say therefore with heart and mouth as follows;

The Form of offering ones self to the Blessed Virgin.

THrice sacred Virgin Mary, Mo∣ther of God! I. N.N. though most unworthy to be registred amongst your servants, yet moov'd (by that Good∣ness which the Angells admire in you) to an ardent desire of honouring, lo∣ving, and serving you; do here this day withall possible humility, sincerity, and devotion, (in the presence of my An∣gell Guardian, and the whole Court of Heaven) make choyce of you for my singular Lady, Advocate, and Mother; firmely purposing to honour, love, and serve you, with all filiall duty, dili∣gence, and fidelity; and to procure (as much as it shall lye in my power) that all others may do the same.

I therfore most heartily beseech you, (O mercifull and compassionate Mo∣ther!) by the pretious Blood which your dearly beloved son, my Blessed Saviour, shed for me in his bitter pas∣sion; That you will be graciously plea∣sed to receive and admit me into the number of your devout Clients, as one dedicated to your perpetuall service.

Be you favourable to me (O Blessed Lady!) and obtain for me of your All-powerfull Son, that I may so be∣have my self in all my Thoughts, Words, and Actions, as never more to think, speak, or act any thing dis∣pleasing to his sacred Majestie.

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, for∣saken, nor abandoned by you; but be al∣ways 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 com∣mitted to me for this end, by the Superiours of the holy Order of S^t Do∣minick: I receive you into the Confra∣ternity of the Rosary of the most Bles∣sed Virgin Mary: And do admit you to a participation of all the spirituall

benefits, which (by the merits of Je∣sus Christ) the Brothers and Sisters of the sacred Rosary do commonly en∣joy.

† 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: say∣ing 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 vir∣tutis 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 sonan∣tibus;

laudate eum in cymbalis jubila∣tionis: omnis spiritus laudet Domi∣num.

Gloria Patri & Filio, &c.

Vers. Dignare me laudare te virgo sacrata.

Resp. Da mihi virtutem contra ho∣stes tuos.

Vers. Cum dederit dilectis suis som∣num.

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 Bea∣tissimae Virginis Mariae Dominae nostrae utero, Angelo nunciante, carnem susci∣pere, crucem{que} ac mortem subire, & tertia die gloriosi a mortuis resurgere

voluisti, ut nos eriperes de potestate Diaboli: Obsecramus immensam cle∣mentiam tuam, ut haec signa Rosarii, in honorem & laudem ejusdem Genitri∣cis Filii tui, ab Ecclesia tua fideli dica∣ta, Bene † dicas, & sancti † fices, eis{que} tantam Sancti Spiritus infundas virtu∣tem; ut quicun{que} horum quodlibet se∣cum portaverit, at{que} in domo sua reve∣renter tenuerit, & in eis ad te secun∣dum ejusdem sanctae Confraternitatis Instituta, divina contemplando myste∣ria devotè oraverit; salubri & perseve∣ranti devotione abundet; sit que consors & particeps omnium gratiarum, privi∣legiorum, & Indulgentiarum, quae ei∣dem Confraternitati per sacram Sedem Apostolicam concessa sunt; & ab omni hoste visibili & invisibili semper & ubi{que} in hoc & in futuro saeculo libere∣tur, & in exitu suo, ab ipsa Beatissima Virgine Maria Dei genitrice, tibi ple∣nus bonis operibus praesentari mereatur.

Per eundem Dominum nostrum Je∣sum Christum Filium tuum, qui tecum vivit & regnat, in unitate Spiritus San∣cti 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 partie.

The blessing of the Roses for the use of the Confraternitie.

Vers. Adjutorium nostrum in nomi∣ne Domini.

Resp. Qui fecit coelum & terram.

PSAL.

ECce quam bonum, & quam jucun∣dum habitare fratres in unum.

Sicut unguentum in capite: quod de∣scendit in barbam, barbam Aaron.

Quod descendit in Oram vestimenti ejus: sicut ros Hermon, qui descendit in montem Sion.

Quoniam illic mandavit Dominus benedictionem: & vitam us{que} in saecu∣lum.

Gloria Patri & Filio, &c.

ANTIPHONA.

Virgo Maria non est tibi similis na∣ta in mundo inter mulieres, florens ut rosa, fragrans sicut lilium.

Vers. Ora pro nobis sancta Dei ge∣nitrix.

Resp. Ʋt digni efficiamur promis∣sionibus Christi.

Vers. Sicut dies verni circumda∣bant eam flores Rosarum.

Resp. Et lilia convallium.

OREMUS.

DEUS Creator & conservator ge∣neris humani, dator gratiae spiri∣tualis, & largitor aeternae salutis! Be∣nedictione tua sacra bene † dicas has Ro∣sas, quas pro gratiis tibi exolvendis, cum devotione ac veneratione Beatae semper{que} Virginis Mariae hodie tibi prasentamus, & petimus benedici, & infundi in eis per virtutem Sanctae Cru∣cis † benedictionem caelestem: ut qui cas ad odoris suavitatem, & repellen∣das infirmitates humano usui tribuisti; talem signaculo sanctae Cru † cis bene∣dictionem accipiant, ut quibuscun{que} in infirmitatibus appositae fuerint, seu qui eas in domibus suis servaverint, vel cum devotione habuerint, aut por∣taverint, ab infirmitate sanentur; Dis∣cedant, contremiscant, & fugiant Dia∣boli cum suis ministris, de habitatio∣nibus

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 no∣mine Domini.

Resp. Qui fecit coelum & terram.

CANTICUM.

NUnc dimittis servum tuum Domi∣ne: 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, &c.

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 Jesu Christe, lux vera, qui illuminas omnem hominem, venientem in hunc mundum! Effunde per intercessionem Virginis Mariae ma∣tris 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 ac∣censa, nocturnas depelunt tenebras; Ita corda nostra invisibili igne; id est, Spi∣ritus Sancti Splendore illustrata, om∣nium vitiorum coecitate careant, ut pu∣ro mentis oculo cernere semper possimus, quae tibi sunt placita, & nostrae saluti utilia: quatenus post hujus soecuti cali∣ginosa discrimina, ad lucem indeficien∣tem pervenire mereamur. Qui vivis & regnas Deus, in saecula saeculorum. A∣men.

OREMUS.

DOmine Jesus Christe, splendor glo∣riae, & figura substantiae Patris, & virginalis uteri fructus! Qui per temporalem Nativitatem tuam divinae Filiationis imaginem per gratiam ho∣minibus contulisti, illos{que} fratres voca∣re dignatus es: Auge in nobis famulis tuis, (in Confraternitate virginis Ma∣tris tuae gloriantibus) Spiritum gratiae quem dedisti, & has candelas quas in ho∣norem Nominis ejus suscipimus, ita Be∣ne † dicere & sancti † ficare digneris, ut quicun{que} cas in manibus accensas te∣nuerit,

ab omnibus liberetur tentatio∣nibus, & in hora mortis suae, remis∣nem 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 applyed 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 & Re∣missionem peccatorum tuorum tribuat tibi omnipotens & misericors Dominus.

Then holding his right hand over his head: he proceeds.

DOminus noster Jesus Christus Fi∣lius Dei vivi, qui Beato Petro A∣postolo suo dedit potestatem ligandi at{que} solvendi; per piissimam suam misericor∣diam te absolvat; Et authoritate ipsius & Beatorum Apostolorum ejus Petri & Pauli, & authoritate Apostolica, Absol∣vo te a vinculo Excommunicationis ma∣joris & minoris, [suspensionis & inter∣dicti] in quantum possum, & tu indi∣ges; & Restituo te Sacramentis Eccle∣siae; 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, quae∣cum{que} toto decursu vitae tuae quomo∣docum{que} commisisti, de quibus cor∣de contritus, & ore confessus es, & quo∣rum memoriam non habes, nec recor∣daris us{que} in praesentem diem, & de qui∣bus confiteri minimè recordatus fuisti, Et Restituo te illi Innocentiae, in qua eras quando Baptizatus fuisti, ac pari∣tati eidem in quantum claves sanctae

Matris Ecclesiae se extendunt. Et per Indulgentiam plenariam a summis Pon∣tificibus, Innocentio octavo & Pio quinto confratribus Sanctissimi Rosarii in articulo mortis constitutis concessam, liberet te Misericordissimus Deus a praesentis & futurae vitae poenis; digne∣tur Purgatorii cruciatus remittere, por∣tas Inferni claudere, Paradisi januam aperire, te{que} gaudia sempiterna per sacratissima suae vitae, passionis & glori∣ficationis Mysteria sanctissimo Rosario comprehensa perducere. Et hoc; si de qua agrotas Infirmitate decedas; si non, ex misericordia Dei, salva sit tibi, plena∣ria haec Indulgentia donec fueris in mor∣tis articulo constitutus. In nomine Pa∣tris, & Filii, & spiritus † Sancti A∣men.

Another shorter form of Generall Ab∣solution out of Antonius. 1^a parte tit. 10. cap 3. §. 5.

AUthoritate Apostolica, mihi pro nunc commissa, concedo tibi plenam omnium peccatorum tuorum Indulgen∣tiam & Remissionem. In Nomine Pa∣tris, & Fi † lii & Spiritus † Sancti, Amen.

§. 16. Of the pious use of Processions.

WHereby the devout Rosarists Re∣ligiously honour God, and the sa∣cred Virgin Mary, upon the first Sun∣days of the months, and upon the seven feasts of our Blessed Lady; to wit, The Purification, Annunciation, Visitati∣on, Assumption, Nativity, Presentation, and Conception, and upon the Satur∣days, and other Festivall days of the fifteen Mysteries.

1. The word Procession signifies li∣terally a passing forward from one place to another: Allegorically, a pro∣gresse from vertu to vertu: Tropologi∣cally, our Peregrination upon earth: Anagogically, our tendencie towards heaven.

2. Processions had their beginning in the Age of the old Patriarks; in which the Ark of the Testament, was reverently carryed 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 pompe and solemni∣tie: As also when David brought the

Ark into the Tabernacle, and Salomon into the Temple, with Hymns, Can∣ticles, and all sorts of musicall instru∣ments, and plac'd 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 Moyses, out of the hands of Pharao: We, by Christ, out of the Clutches of the Devill. [2.] Ensignes were carryed before their Troops: And before us Crosses and Ban∣ners. [3.] A pillar of Fire went before them: Burning Candles are born before us. [4.] There the Levites carryed the Tabernacle of the Covenant, and the Ark of the Testament: Here, the Priests carry the Statua's of Saints, the Reliques of the Martyrs, or the Pix with the sacred Eucharist. [5.] Aaron the High Priest follow'd them in his Pontificall habits; and our Chief Priest follows us in his Cope, and Church Ornaments. [6.] There was Moyses with his Rod: Here is (a Prelate with his Crosier) a Prefect with his Officiall staffe [7.] The people there march'd in compleat armour; the Clergie-men are here cover'd with

sacred vestments. [8.] they were besprink∣led with Blood: we with holy water. [9.] they had a Josuah for their con∣ductor, 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 promis'd home and hap∣py countrey.

4. Our Processions are the Memo∣rialls of our Redeemers mercies, minding us of the Piocessions he made from his eternall Fathers 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 Com∣memorations, and Imitations of the blessed Virgin-Mothers journeys upon Earth: when she [1.] carryed, or [2.] accompany'd, or [3.] follow'd her be∣loved

Son Jesus; [1.] when she car∣ryed him in her sacred womb into the Mountains, to the house of Zacharie and Elizabeth, and into the Bethleem stable: and when she carryed him in her sacred armes into the Temple, and into Egypt; [2.] when she accompany'd him, being twelve years old to Jerusalem: and being thirty years old throughout Judea and Galile in his preachings. [3.] when she follow'd him laden with his Cross to Mount Calvary.

And surely, if all the journeys and pilgrimages from place to place, of Je∣sus and Mary upon Earth, may not properly be call'd Processions: yet they may fitly be styl'd the exemplary Pat∣tern 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 uni∣versally by the Catholique 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 Hea∣ven:

where it is to be noted, that in the Primitive Church, there were made two weekly Processions: one upon Sunday, in memo••y of the Resurrection, and ano∣ther upon Thursday; in memory of the Ascention: Whence sprung up that common Proverb of Thursdayes being neere a kin to Sunday.) But when af∣terwards the Festivities of Saints became multiplied, the Solemnity and Procession of Thursday was abrogated by Pope Aga∣pitus, and transfer'd also to that of Sun∣day: which is therefore still observ'd in the joint memorie of the Resurrection and Ascention, in all cathedrall and conventuall Churches.

7. To these four Processions may be ad∣ded those of the greater and less Lita∣nies; which are also yearly and gene∣rally celebrated; the Procession of the great Litanies, upon St. Marks day, instituted by Pope Gregorie the great, to implore the divin assistance against the then raging Pest••lence, the Processi∣on of the less Litanies, upon the three day's before the Ascention begun by St. Mamertus Bishop of Vienna, to im∣plore a remedie against the many mise∣ries, wherewith France was then affli∣cted.

Both which customs were afterwards confirm'd by the Church, and com∣manded to be kept by all her faithfull children.

8. Having prefated thus much of Pro∣cessions in generall, let us briefly consi∣der them of the sacred Rosary in parti∣cular, which (as aforesaid) are made upon each first Sunday of the month, and the blessed Virgins Festivities.

1. The first Ceremonie in these (as in all other) Processions is the carriage of the Cross, [1.] because it is the ancient and perpetuall custom of the Catholique Church, to carry the Cross before in all her supplications. [2.] because the Cross is the common signe, mark, and cognisance of all Christians. [3.] to shew that the pious Rosarists ground all the hope and confidence of their prayers and supplications, chiefly upon the me∣rits of Christs passion. [4.] because the Devill being once fully conquered by the Cross; is again foyl'd, defeated, and put to flight by these Processions.

2. The second is, the reliques of Saints. [1.] to profess the Communion of the Saints of both Churches, Trium∣phant and Militant. [2.] to declare that we beg the Saints intercessions.

[3.] to honour God in them.

3. The third is, the Statua of the blessed Virgin. [1.] this is the custom of the Church, and the tradition of our Ancestors. [2.] it is a confusion to He∣retiques, and Image-haters: and a mo∣tive to us (at the sight of her sacred Re∣presentative) to pray unto her for their conversion, who is entitled by the Church the confoundress of all Heresies through∣out the whole World; (This praying for the conversion of Heretiques, being one of the principall causes of these our Pro∣cessions. [3.] it is a practice, which Heaven hath frequently approv'd of, by many signall miracles.

Let us insist a little upon this point, and prove this carriage of our blessed Ladies Image or Statua in Processions to have been the continuall practice of the Catholique Church, by producing some few, but most famous examples a∣mongst the multitude which might be cited out of authentick writers: in or∣der to confute, not onely such flat He∣reticks, as fondly affirm these manner of Processions to be no other than modern and monkish inventions: but also such ignorant and criticall Catholiques, as scruple to render this sort of honour to

her, who can never be sufficiently honou∣red by any human industry.

Poor deceiv d, and undevout wretches deserving rather to be pittied for your ignorance, than to be satisfi'd by argu∣ments, in a subject of so clear evidence we will stick stedfastly to our well-taken up Tenents, continue cheerfully in our rightly intended devotions, and pray perseverantly for y••ur illumination, in our sacred Processions, hoping at last to conquer your peevishness by our pie∣ty 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 sa∣cred Rosary.

We therefore (returning to our in∣tended purpose) confidently affirm, that the Examples of our pious Ancestors, and the miracles wrought by the car∣riage of our blessed Mothers 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 whol body of the Ecclesiasticall hi∣stories; from whence we will borrow

these few following instances.

And to begin with our great St, Gre∣gorie (who sate in the Roman chair, in the year of Christ, 601. at which time the Inhabitants of that Citie dyed so∣dainly, lying in their beds, sitting in their houses, walking the fields, standing in the streets: so violently raging was the pestilentiall contagion!) he ind cting a three day's supplication, let us (say's he) O my afflicted children! meet together in the Church of blessed Mary, the per∣petuall 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 remedie of our miseries.

The people being gathered together accordingly, He in his own person, takes the sacred Virgins Picture, drawn by St. Lukes pensill, (which picture is carefully kept, and highly honoured e∣ven till this day, in the same Church of St. Marie ad Praesepe, or, of the manger in a sumptuous chappell, built by Pau∣lus quintus, for that purpose) and car∣ryes it along the street in Procession; when behold the celestiall Spirits, are heard ecchoing forth the blessed Virgins prayses, in answer to their pious hymnes

and Litanies, the ayre is fill'd with the melodious harmonie of angelicall Chori∣sters, in toning sweet Athems to her honour, and saluting her with these sa∣cred words, (used ever since by the Church in the paschall Office.)

Regina coeli laetare; &c. O Queen of Heaven rejoyce, Alleluja. for he whom you deserv'd to bear, Alleluja. Is risen from death as he foretold, Alleluja. To which the holy Pope, by divin inspirati∣on, added of his own.

Pray unto God for us, Alleluja. and an Angell is seen upon the top of the Adrian Towr, putting up a Sword into its scabbard.

The astonish'd St. Gregorie, inferring, from that action, a mitigation of the divine indignation, denounces to the no less ravish'd people, a Quietus est, from the Court of Heaven.

And (O admirable prodigy of the divin mercy! O clear testimony of holy Maryes Power!) there immediately follow'd a full and happy delivery from that dire disease and mortalitie.

And is not this onely miracle, (wrought in the open view of the world, done in the head-Citie of the Universe, acted (as to that part of it which is

cavill'd at,) by the Churches chief Pa∣stor, and Christs vice-gerent upon earth, and registred by so many undeniable and authentick authors) able to con∣found you; O Heretiques and Image-haters! capable to convert you: O half-Catholiques, and dishonourers of holy Mary! sufficient to comfort you: O de∣vout children of the sacred Rosary! yet cast an eye upon some others of like na∣ture, in the succeedding ages.

St. Stephen the third, making a Pro∣cession on his bare feet, together with the Roman Clergie and people, and car∣rying a holy Image on his own shoul∣ders to the same Church of St. Marie at the Manger, implor'd and obtain'd the like heavenly assistance.

Sergius the Patriarch of Constantino∣ple, carryed the sacred Virgins Image in procession about the Citie-walls, and receiv'd a present and miraculous reme∣die against Caganus, and the rest of the Scithians, his besieging enemies.

The same was done under Heraclius the Emperour in his Persian expedition who thereupon obtain'd a compleat vi∣ctory over his enemies, destroying (with the loss only of fifty of his own Soul∣diers) the two vast Armies of Duke

Razates, whose golden Armour he af∣terwards hung up as a trophe to the vi∣ctorious Virgin.

And when the same Citie of Con∣stantinople was again straightned by the cruell Saracens, the distressed Inhabi∣tants making their accustomed addresses to their Powerfull Patroness, and carry∣ing 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 famin, pestilence, shipwrack, and such like severe punishments: In memo∣rie of which miraculous delivery the gratefull Citizens celebrated an annuall Festivity in her honour, by whose help they obtain'd it.

Many more examples might be here multiply'd: in Constantin the last Eastern Emperour, Emmanuel the Conquerour of Pannonia, Joannes Ximisca the Over∣comer of the Russians, Joannes Com∣menius the Triumpher over the Persians. &c. But these few are more than suffici∣ent to vindicate this our pious custom, not only from Innovation, but from all other aspersions whatsoever.

The fourth Ceremonie in these our Processions is the carryage of wax-Can∣dles,

or Torches, in imitation, of the Churches ancient custom, observ'd upon the day of the blessed Virgins Purifica∣tion: of which our St Bede said long since: This good custom speading it self abroad, was kept also in the other Fe∣stivities of the sacred Mother, and Virgin Mary.

The fifth and last Ceremonie is the singing or reciting of the Litanies of our blessed Lady of the Rosary: which Lita∣nies are sung in the Church called our Lady of Minerva in Rome, and in many other Churches throughout all Italie upon every Saturday, by the approbation and authoritie of Pope Gregorie the thirteenth in his Brief bearing date, A∣prill the fifteenth 1580. which Lita∣••ies are as follow's after this Eleva∣tion.

§. 17. An Elevation for the Procession of the Rosary.

O Sacred Virgin-Mother! Con∣duct my foot-steps, my thoughts, and my prayers; [1.] That I may honour your Excellencies, Greatnesses and Glories, [2.] That I may submit to the Sove∣raign 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 my self in accompanying this sacred Pro∣cession, which is now made in your honour by your faithfull children and servants.

I intend also hereby to honour, all your sacred courses and journey's.

The first, (which in your tender age) you made to the Temple, to pre∣sent and consecrate your self entirely to the divin Majesty, dedicating to him your body by a vow of perpetuall Vir∣ginitie; your soul, by a resolution of future affection; and all your Actions, by a Sacrifice of your whol life to his service.

The Second, which (being declared Gods Mother) you made into the Mountains, to visite your Cousin Eli∣zabeth, to sanctify S^t John Baptist, to bless that whol Family.

The third, which (being big with the divin Word Incarnate) you made from Nazareth to Bethleem, to shew your loyall Obedience to an Earthly Princes Edict; but more to profess your prompt subjection to the Hea∣venly Kings Providence.

The fourth, which (bearing your Blessed Babe in your arms) you made from Bethleem to the Temple, to offer up to the Eternall Father, the highest and holyest Oblation that ever was, or shall be offered to his divin Majesty: An Offering which was the full ac∣complishment of all the ancient Fi∣gures and Sacrifices.

The Fifth, which, (to avoid Herods cruelty) you made with your tender son Jesus, and your dear Husband S^t. 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; pain∣fully following him.

The eighth, which (in the time of his Passion), you made to Mount Cal∣vary dolefully accompanying him.

The ninth, which (having complea∣ted 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 jour∣neys, O sacred Virgin! Star of the Sea and Guide of my life!) I will take my stepps in this present Procession; humbly desiring to run after the odours of your sweet perfumes, (that is, to imitate the examples of your he∣roique vertues) that so I may be found worthy to accompany you in Celestiall 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, no∣stras deprecationes ne despicias in ne∣cessitatibus nostris, sed a periculis cun∣ctis 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.

Christe 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,
• Myrrha Conservans,
• Balsamum Distillans,
• Flos Virginitatis,
• Lilium Castitatis,
• Rosa Puritatis,
• Palma Virens,
• Virga Florens,
• 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, & glo∣riosam 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, Cunctas{que} Congreg••∣tiones tibi devotas auge••e & Conservare digneris,

Te rogamus Domina.

Ut hanc nostram, Cunctas{que} Congrega∣tiones tibi devotas, augere, & conser∣vare digneris,

Te Rogamus Domina.

Ut Populo Christiano Pacem, salutem, & abundantiam obtinere digneri,

Te rogamus Domina.

Ut Navigantibus portum, pro Fide pug∣nantibus 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.

Ʋers. Ave de coelis Dulcis,

Resp. Intercede pro nobis Domina.

Ʋers. Sancta Maria, Mater Christi,

Resp. Audi rogantes servulos; & im∣petratam nobis coelitus tu defer Indul∣gentiam.

Vers. Orate pro nobis omnes Sancti Dei,

Resp. Ut digni efficiamur promissio∣nibus Christi.

Vers. Salvos fac servos tuos, & An∣cillas tuas.

Resp. Deus meus, sperantes in te.

Oremus.

SUpplicationem servorum tuorum, De∣us miserator exaudi, ut qui in Socie∣tate sanctissimi Rosarii Dei genitricis & Virginis Mariae congregamur, ejus in∣tercessionibus a te, de instantibus perisu∣lis eruamur.

Deus, cujus unigenitu••, per vi∣tam, mortem, & Resurrectionem in nostrae carnis substantia, nobis salutis aeternae praemia comparavit, Da famulis tuis haec omnia per Sanctum Rosarium recensentibus, imitari quod gessit, senti∣re quae pertulit, & assequi quod promisit.

Tribue, quaesumus Domine, omnes Angelos & Sanctos tuos jugiter pro nobis orare, & cos clementer exaudire digneris.

Ecclesiae tuae, Domine, preces placatus admitte, ut destructis adversitatibus, & erroribus universis, secura tibi ser∣viat libertate.

Custodi (Domine!) famulum tuum, N. Patronum nostrum, pro quo Maje∣stati tuae supplicam us, ut in fide Catho∣lica, constans perseveret, ac vita hujus pericula illaesus pertranseat, nullisq ten∣tati nibus a te summ•• bono unquam so

paretur, Remittantur illi, quaesumus, peccata, quibus iram tuam promeruit: Augeatur in eo justitia, Tibi, Majo∣ribus, & Proximis exhibenda: Voca∣tioni suae, in qua degit, probe satisfaciat: aequè in prosperis at{que} in adversis rebus sese moderatè gerat; At{que} finem Vitae faelicem, te duce, conseqatur; Corpus illius & Animam, Vitam & mortem tuae divinae gratiae magnoperè commen∣damus, ut Benedictionis tuae Virtute in Ʋiis omnibus dirigatur, & contra om∣nes hostium, tam visibilium quam in∣visibilium, 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 Pow∣er, 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 Sons 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, indifferencie to adhere to him, and perseverance to remain with him for evermore.

O Empress of Heaven, Beauty of Angells, 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, counsell in all my doubts, comfort in all my distresses, courage in all my temptations, and con∣fidence in all my troubles.

Help me (O holy Mother of my Lord Jesus!) to be truly humble in my self, truly devout and loyall to my God, truly obedient to my Superiors, and truly meek to all.

Be you alwaies mindfull of me (O my dear Mother!) both living and dying; and then especially have a care of me, when I forget my self by falling into Sin, and when my Soul must be forc'd out of my Body by death; that after death I may see, praise, and love both you and your Son Jesus for all e∣ternity: 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 joyn'd themselvs, through∣out all Italy, Spain, France, Germany, and the Indies. And why should nor the like sacred Association be esta∣blished also in our Countrey, 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 Ser∣vants of our Common-Mother the ever Blessed Virgin Mary) that we intend 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) ad∣mit, receive, and associate unto our selv's, and to a joynt Communication with us in these our prayers; All such as being desirous therof, shall mutu∣ally perform these three following points.

1. Recite daily these Litanies, with the adjoyned Antheme and Prayer, to the sacred Virgin, and to Saint Jo∣seph.

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 obtain∣ing of Grace necessary for that pur∣pose.

ANTHEM.

WE fly to your Patronage (O sacred Mother of God!) despise not our Prayers in our necessities, but de∣liver us from all dangers, O ever glo∣rious and Blessed Virgin! Our Lady, our Mediatrix, our Advocate! Re∣concile 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 chast,
• 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 Powerfull,
• Virgin most Mercifull,
• Virgin most Faithfull,
• Mirrour 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 Patriarchs,
• 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 sa∣cred 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.

Vers. Pray for us, O holy Mother of God.

Resp. That we may become worthy of Christs 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 reco••rse to your powerfull Pray∣ers, Patronage, and Protection.

Imboldned 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 pre∣sent 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 affli∣cted Souls!) but graciously vouch∣safe to hear us, to help us, to protect us, and to obtain for us the accom∣plishment of all our just and humble desires; That we may have fresh oc∣casion to admire your transcendent Mercy, Charity, and Compassion, and to magnify and praise with eternal gra∣titude and thanksgiving, the infinit goodness of your Divin Son, our sweet Saviour, Christ Jesus.

The Verse and Prayer of Saint Joseph.

Vers. The just man shall flourish as a Palm-tree.

Resp. He shall be multiplyed as the Cedar of Libanus.

Let us pray.

ASsist us, O Lord, we beseech thee, by the merits of Saint Joseph, thy sacred Mothers 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. Wherof one or more may be sometimes added after the Litanies of our Blessed Lady, according to each ones Devotion, Occasion, or Necessity.

I. A Filial Recommendation of our selv's to the sacred Virgin-Mothers pro∣tection.

O Sacred and Sovereign Lady-Mother! next after God, the onely hope of my soul! Into that singular faith, commendation, and

custody, wherby your tenderly loving Son, Christ Jesus my Saviour, recom∣mended 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 whol life, and the final end thereof: Most humbly beseeching you, that I may (by your powerfull intercession) be preserved from all sin, from all scandal, from whatsoever may any way dis∣please 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 peni∣tent for all my past offences, that I may manfully resist all present occa∣sions of sin, that I may walk more wa∣rily and innocently for the future.

Let me feel your prompt and power∣full assistance during the whol course of this my lives pilgrimage; and in the dreadfull day of my judgement, be you pleas'd (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 Jesu! I most hum∣bly beseech you by those most bitter pains and pangs which you suf∣fer'd for me in your cruel passion, and particularly in the hour wherein your Divin Soul pass'd forth of your Bles∣sed Body; take pity upon my poor and sinfull 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, as∣sist 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 ex∣piring 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 selvs, our Friends, and the whol 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 so∣lid virtues and perfections, all such as have any relation to us by consangui∣nity, affinity, or familiarity; grant us health of body, peace of minde, quiet of conscience; assist us against all our visible and invisible adversaries; de∣stroy in us all carnal and worldly de∣sires; 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 Con∣fraternity of the sacred Rosary from all contagious diseases, from all plaguy infection, and from all heretical cruel∣ty and incursion. Protect our chief Pastor, our Superiors, the Clergy and the whol Body of the Catholick 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 He∣reticks and Infidels.

O Almighty and all-mercifull God! who seekest and desirest the sal∣vation of all souls; Take pity (we beseech thee) upon all such as are se∣duced with pestiferous errors, and se∣gregated from the unity of thy sacred Church: Pardon them, O Lord! for they perceive not what they do; Illu∣minate the eyes of their understanding, O true light of all spirits! that they may see their own blindness, and see∣ing

it, may speedily abandon it; and that so becoming sincerely reconciled to thee the supream Shepherd, and to thy Church the onely safe Sheep-fold, they may joyfully praise and magnifie thy mercies, together with us thy faithfull Children, for evermore. Amen.

V. A Prayer for a special Friend.

PReserve, O Lord! this your ser∣vant, and our Benefactor N. for whom we humbly offer up these our Petitions to your sacred Majestie; be∣seeching you to grant him a perseve∣rant constancy in the Catholick Faith, a safe passage through this lives dan∣gerous pilgrimage, and that no world∣ly, carnal, or diabolical temptations may have the power to separate him from you his prime and onely good.

Pardon his sins, we beseech you, whereby he hath deserv'd your indig∣nation; Increase his justice, due to your self, and to his neighbour; give him grace to correspond to the calling and condition wherein you have plac'd

him; let him be equally moderate, patient, resign'd 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 frui∣tion of your eternal felicity.

VI. A Prayer for a Friend in Tri∣bulation.

VOuchsafe (we beseech you, O mercifull Creator!) to afford the sweetness of your consolation to your afflicted servant N. Remove (O Lord!) according to your good pleasure, the heavy burthen of his calamities; give him patience in his sufferings, resigna∣tion to your providence, perseverance in your service, and a happy transla∣tion 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 in∣firm, but faithfull servant; and merci∣fully restore him to his former welfare, that he may henceforth walk more worthy of his calling, and make grea∣ter progress in Christian virtue and pie∣ty. But if it be your pleasure (O su∣pream 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; onely let Death finde him well prepared, and rightly dispos'd! 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 in∣firmity, as befits a pious and devout Christian; free from pusillanimity and despair, full of hope and filial confidence: And finally, being strengthned with the Sacraments, re∣concil'd to his Enemies, and setled in your grace and favour, let him chear∣fully 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 mercifull Lord Jesu! 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 pray'd on the Cross for your capital Adversa∣ries; increase within us (we most humbly beseech you) the spirit of Chri∣stian charity, meekness, and sweet∣ness; that we may freely, sincerely, and heartily forgive all such as have any way offended us, injur'd us, or

persecuted us; and that we may con∣quer all our Enemies malice by our fraternal compassion and affection: Bestow on them also, (O blessed Sa∣viour!) the same spirit of perfect peace, love, and charity; and power∣fully defend us from all their treachery and deceits. Amen.

IX. A Prayer for a Woman great with Child, or labouring in Child-bed.

O Most dread Sovereign! who for the just punishment of the first Womans prevarication, have pro∣nounced and imposed a severe and un∣avoydable sentence of malediction upon all Woman-kinde, to wit, that they should conceive their Children in Original sin; that having conceiv'd 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 gratiously pleased by your Blessed Mothers pious intercession, to mitigate

the rigorous edict of this general Law in behalf of this your poor Hand∣maid, (now labouring in the pangs of Child-bed) and to give her courage, comfort, and patience in her sorrows. Grant that in due time she may be happily and speedily deliver'd; that the Child she bears in her womb, may be brought forth into the world, ac∣companied with all such perfections of body, soul, and senses, as are befitting our human nature, that it may live to be re-born by sacred Baptism, and that both the Child and the Mother may become your faithfull servants. Amen.

X. A Prayer to appease the Divin In∣dignation, in any publick or private necessity.

WHen we compare, O Lord! your punishments with our own im∣pieties, we are forc'd to confess, that our crimes do far exceed your cha∣stisements. We are sensible of our sins penalty, but we leave not our sinfull pertinacy; our sick minds are troubled, but our stiff necks are not bowed; our

life languishes under the burthen of our afflictions, and yet we amend not our wicked actions; we acknow∣ledg our misdeeds in the day of cor∣rection, and we forget what we be∣wail'd after the visitation. If you, O Lord! stretch forth your hand to strike us, we make you large promises; if you sheath your sword, we fail in our performances. If you scourge us, we petition you to spare us; if you mercifully spare us, we again mali∣ciously provoke you to scourge us.

Behold, O dread Sovereign! you have us self-accused, adjudged, con∣demned; and we well know, that un∣less 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 faithfull Teacher, our bountifull Nou∣risher! Take from us all vain, super∣fluous, and noxious cares and solici∣tudes; and since you have been gra∣tiously pleas'd to promise us, that your self will make a sufficient provision for us, grant that we may confidently rely in all things upon your sacred providence. Let us therefore six our hearts and affections upon heavenly objects; let us seek onely your King∣dom, and be only solicitous for the ad∣vancement of your honour and glory; let us run on chearfully, couragiously, perseverantly, in the way of your pre∣cepts, 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 mercifull Creator!) and say to the smiting Angel, Now hold thy hand; that the Earth may not become deso∣late, 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 compassio∣nate Lord God!) the prayers of your People; and as we confess our selvs to be justly afflicted for our of∣fences, so be you pleased in mercy to free us, for the glory of your own sa∣cred 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 minde 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 gratious ear to the petitions of your poor servants, grant them the desired effect of their faith∣full supplications, and avert from us the fury of the raging Pestilence; whereby the hearts of all mortal men may humbly and gratefully acknow∣ledge, 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 a∣gainst the Plague.

THe Star of Heaven, whose snowy breast Did suckle our sweet Lord, supprest The Plague of Death, whose origen Was from the very first of men;

May that clear Star at present daign 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 deny'd you by your Son, our Lord, Who honours you, Blest Maid: us, Jesu, save, Which for us, at your hands, she daigns to crave.

Let us pray.

O God of mercy, God of compassi∣on, God of Pardon! who taking pity upon your afflicted people, gave command to the striking Angel, that he should with-hold his hand from further punishing them: we most humbly beseech you, for the love of that glorious Star, whose sacred Breasts you most sweetly suck'd, to expiate our sins; that you will vouchsafe us your

gratious help, whereby we may be preserv'd from all Plague, deliver'd from an unprovided death, and secured from all destructive accidents and in∣cursions; through you, O Jesu Christ, King of Glory, who live and reign with the Father and Holy Ghost, world without end. Amen.

Paul the fifth granted a Plenary In∣dulgence 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 Ma∣jestie, 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

• Antiquitie,
• Excellencie, and
• Utilitie.

Of the Bedes, Psalter, and Confraterni∣tie of the Rosary.

By way of a Preface to this second Book.

ALthough this Argument may seem sufficiently handled in the Oration, which is prefix'd to the beginning of this work: yet since, Nunquam materia deficit laudis, ubi nunquam sufficit copia Lau∣datoris; There can never want subject of prayse, (say's St. Leo) in a subject

which can never be sufficiently praysed; 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 Originall Fountains, for the encrease of your com∣fort 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 Pray∣ers, and Angelical Salutations, hath been variously practised by the ancient Fathers, and described under severall names and notions; whereof some call'd it the blessed Virgins Epithalamium, her Canticle, her Crown, her Rosie Gar∣land, her sacred Quinquagena.

Others relating to the number of the salutations therein contained, call'd it the Virgins Psalter in imitation of the Psalter of David, consisting of the same number of Psalms, or alluding to that Musical Instrument (which the Hebrews nam'd Nahalum, the Greeks Orga∣num, and we a Psalterium) compos'd of an hundred and fifty Pipes, (the just number of these our salutations:)

whereupon the Psalms of David were usually sung to the divin prayse and ho∣nour.

Others finaly call'd it by the now com∣monly receiv'd denomination of the Ro∣sary & that most properly; For as a Ro∣sary signifies literally a place beset with Odoriferous Roses; So this our Rosary betokens mysticaly the sweet fragrancie which replenishes their hearts and souls, who thus devoutly prayse the divin Majesty, and honour the Virgin Mary.

Having explicated its Name, let's pass on to its Antiquity: which undoub∣tedly, as to its substance is of equall standing with the sacred Gospell; Since the Lords Prayer, and the Angelicall Salutation (the materiall parts of our Rosary,) are the very Evangelicall words and sentences: And as to its use, is also of equall antiquitie with our primitive Christianity, since (according to the generall Maxim of our School-Divines) When in Ecclesiasticall matters by the Church Universally embrac'd, no cer∣tainty can be found of their first begin∣ning, they must be believed to have proceeded from the Apostles.

Which mov'd the learned Aquensis, to write thus to Maximilian the Empe∣rour;

This pious custom of saluting the sacred Virgin, cannot be said to be any Novell invention, but may be con∣vinc'd to be as ancient as the Church it self; For when at the beginning, the Priests and Ecclesiasticall persons, being full of Zeal and Fervour, recited dayly 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 inferiour to them in point of learning and knowledg, yet desirous to equall them in Gods love and service:) emulating this laudable custom, (but some of them being una∣ble to read, others uncapable to under∣stand these sacred Psalms) invented and dayly recited a certain Psalter (accor∣ding to the mysticall number of the Da∣vidical Psalms) of the Lords Prayer, and Angelicall salutation an hundred and fifty times repeated; piously con∣ceiving (as well they might) that all the sacred mysteries of those many Psalm's were compendiously contain'd in this singular Prayer and Salutation, since they declar'd him to be now come and present, whom those Psalms had foretold and promis'd.

Which devotion of the Primitive Christians, will not seem any wonder to such as duely consider their great fervour and piety in other spirituall exercises: as may be instanced, in that the whol ge∣nerality of the lay-people receiv'd then dayly 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 weightie a super∣structure.

But when in the following ages (the number of Christians encreasing and the fervour of piety decaying) this kind of Psalter became burthensome to the multitude of Christians (who were now more attentive to their domestick and temporall negotiations, than zealous of the divin service) it was abridg'd into an hundred and fifty Angelical salutati∣ons; keeping still the same mystical number, but changing its denomination into that of the blessed Virgins Psalter; and interlacing each Decade, with the recitall of our Lords Prayer, in imitati∣on of the Clergie, so performing their Church Psalmodie.

This was that Psalter, so much prays'd and practis'd by the Egyptian Hermits

and Anchorits, to which they had re∣course, as to their present solace in all their pressing sadnesses and afflictions, their powerfull Remedie against all thier troubles and temptations, their secure Sanctuary in all their spirituall conflicts and combats.

This manner of Prayer was also fre∣quented and practis'd (not onely as to its substance, which are the Lords Prayer and Angelical salutation; but also as to its forenam'd 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 plac'd an undoubted hope in the suffrages of this Psalter against all temp∣tations, troubles and afflictions whatso∣ever, and especially against the Adversa∣ries of the Christian Faith: nor would he ever settle himself (say's Fossaeus lib. 1. de Psalterio) to any serious reading, writing, or dictating, till he had first implor'd the divin assistance by the reci∣tall of this Psalter

Neither must we omit (say's Alanus de Rupe) to make mention of that most worthy Patriark of Monks, St. Bennet: who chose this Psalter for his familiar and perpetuall companion, and so de∣serv'd

to become the famous founder of Monastical Institution.

Which propagation of the Marian Psalter (say's Bucelinus in his Meno∣logium, March 21.) is none of the least of St. Bennets prayses; the Queen of Heaven her self highly approving and commending the same, endowing her Bennet (for so she was heard to name him) with many signall favours, bene∣fits, and blessings, and chosing the Mo∣nasteries 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 registred, that though St. Bennet from his very infancy, and in the beginning of his conversion, when he laid the first plat-form of monastical Perfection, was singularly devoted to the Empress of Heaven, and a great Promo∣tor of her Honour, Name, and King∣dom; Yet chiefly about this time (to wit, the 59th. year of his age) he pro∣mulgated in the head City, and to the whol World, that sweet, easy, and effi∣cacious exercise of the blessed Virgins Psalter, which himself with his Disciples had so piously and profitably practis'd within the private Cloysters 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 re-established; This Psalter (I say) this very Psalter, did our great Patriarch St. Bennet deli∣ver to the World, and recommend with immortall fruit and merit to his Disci∣ples, who were to be sent into the earths severall Climats to establish monastical discipline, which they undoubtedly per∣form'd with so much the more happy success, by how much they preach'd and promoted the sacred Virgins honour, to∣gether with the sincere faith of her Son Christ Jesus.

Hence it is, that the whol Quire of his succeeding Monks, imitating the exam∣ple of so glorious a Father, became ever since most zealous practitioners and pro∣moters 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 Martyrologe say's thus.

Upon the same day, the Feast or Com∣memoration of the blessed Virgin-Mo∣thers Psalter, instituted to the honour of the glorious Empress of Heaven aad Earth, by our admirable Father and Patriarch St. Bennet, to be practis'd in his whol Order, and propagated through∣out the whol World by his most holy Chil∣dren and Disciples.

And how zealously his said children perform'd this their Fathers precept of promulgating in all places, the sacred Virgins Psalter might be largely de∣monstrated and exemplified in all the succeeding ages.

For of St. Maurus (whom our holy Father yet living sent into France, and who dyed in the year 583.) it is thus expresly written: He promoted the ho∣nour of the admirable Virgin-Mother with all possible diligence, and with in∣comparable fruit and merit, and propa∣gated 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 Solem∣macum, the Bishop of N••yon, the Apo∣stle of many Provinces, a man famous not only for his prodigious sanctity, but

also for his skill in Smithery, who dyed in the year 665.) he was a singular Ho∣nourer of the Sacred Virgin-Mother, whose Psalter he carryed for his Ponti∣ficall Ensign, and made for himself an Episcopall Chair adorn'd with an hun∣dred and fifty golden-nails or bosses, distinguish'd with other fifteen of a greater size and bulk; upon which he dayly perform'd 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 adjoyning Kingdom's) by the preaching of our venerable Bede (who dyed in the year 738.) of whom it is written: that he brought his Coun∣trey men into so great a veneration of the Marian Psalter, that the materiall Rosaries or Psalters, (which in honour and imitation of his name, they call'd Bedes; and which (a thing well worth the noting) are so nam'd amongst us till this day) were hung up every where in the Churches, Chappells, and pub∣lick places of P••ayer, to invite all peo∣ple (who would please to make use of them) to this manner of piety and de∣votion.

And to pass over an hundred and six other famous Prelats and Saints of the same Benedictin Family (which are nam'd and prays'd by our Gabriel Bu∣celinus upon this particular score of ha∣ving been devout servants of the Sacred Virgin, and diligent practisers and prea∣chers of her Psalter.)

St. Dominick (call'd Loricatus, from the Iron Breast-plate wherewith he per∣petually mortifi'd his body,) one of the great Ornaments of our glorious Order, another Baptist of his Age, the mirror (yea andumiracle) of all Peni∣tents, (who dyed in the year 1060. and whose sacred Corps remaining (after his Souls departure) nine dayes uncor∣rupted, was interr'd by our St. Peter Da∣mian, the Eye-witness and faithfull wri∣ter of his admirable life and actions •• us'd to recite his Psalter nine times a day; adding frequently whol nights to his dayes continued and uninterrupted devotions.

Also Peter the Hermite, treating with Pope Urban the second, concerning the expedition into the holy Land, and in∣viting all Christians to that sacred en∣terprise, 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 preach'd and pro∣mulgated by St. Otto the Bishop of Bamberg, and Apostle of Sclavonia, who (in the year 1139.) not only re∣commended 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 interiour affection and devotion towards her: which custom is yet generally kept amongst the Christians of that Countrey, where both sexes are seen to wear Chains and Bracelets of Bedes about their necks and arms, even till this day.

Finally, this pious practise of honou∣ring the holy Virgin-Mother, by the re∣citall of the Psalter, became afterwards very common throughout the whol Church, as may be read in the Tripar∣tite Historie, where it is reg••stred, that the devout Christians made certain Cords, distinguish'd with greater and

smaller knots for that sacred purpose.

St Bernard also, the most zealous servant of the sacred Virgin, and am∣plifier of her honour, compos'd a Psalter to her prayse, in imitation, and accor∣ding to the number of that of King David (sicut & vidi & tenui say's Alanus, which I have beheld with these eyes, and held in these hands) for which and his other devout practises of piety towards the Queen of Heaven, he de∣servd to become her speciall friend and favourite.

St. Mary of Ognia, practis'd the same in a most eminent manner, adding to her dayly performance of the Davidical Psalms the devout recitall of as many Angelical Salutations, which make up the compleat number of our Psalter.

And this custom of joyning together both Psalters, was generally observ'd amongst the Religious persons of those times, and afterwards embrac'd by them of the Carthusian Family, who after each Psalm of David, usually saluted the sacred Virgin, with certain pithy verses, artificially compos'd for that purpose.

All which Examples, (to which ma∣ny more might be added) aboundantly prove this sort of Virginall 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 Charitie grew colder in mens hearts, so all sorts of Devotion decreased, and this manner of prayer became also neglected.

When behold, the divin providence rayses up a Saint Dominick to revive and reestablish it. He lived in Spain, at what time the Albigean Heresie had infected a great part of Christendom; An Heresie so black and blasphemous, that to recount its Tenents, were [methinks] to offend the eares of faithfull Christians: yet whosoever hath the curi∣ositie to know, and can have the patience to read such impieties, may find them largly registred, 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 Heresie: praying, preaching, travelling, and using all possible endeavours to suppress the rage of its contagious infe∣ction: But, [alas!] all his pious en∣deavours were to very little purpose; so deply was the custom of libertie, sin, and sensuality, setled in mens 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 painfull journeys, his so frequent and fervent exhortations, declamations, and dispu∣tations, should prove so fruitless and in∣effectuall? To whom she was graciou∣sly pleas'd to return this answer: No mervail if the Earth wanting moysture, 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 inten∣ded the Worlds reparation, he prepar'd it with Rain, [the Angelicall Salutation] whereby it became blessed and fruitfull; Preach thou also my Psalter, and there will follow a present and plentifull fruit of thy painfull labours.

The Saint did as he was commanded, propagating the sacred Virgins Psalter, throughout Spain, France and Italy, fitting it to each ones capacity, reducing it into a fraternall unity, and confirming his doctrin with such evident miracles, that Christians became every where, not

only converted from the Albigean Here∣sie, but also devout servants of God, and diligent honourers of the Virgin Mary.

Thus (most devout Rosarists!) you have the Virginall Psalter, briefly brought down to St. Dominick, who not only reviv'd its decayed use, but is undoubtedly the Author of the Rosary, (as to the particular method and man∣ner wherein we now recite it) and who is the Beginner of this sacred Confrater∣nitie whereof we are members, as appears by the Bull of Pius Quintus (whose last words we shall only here produce to a∣void unnecessary prolixity in a matter of so great certainty.)

The blessed St. Dominick (say's he) directed (as is piously believ'd) by Gods holy Spirit (upon the like occasion that now happens in the Church: when France and Italy were miserably ore-spread with the Albigean Heresie) lifting up his eyes to Heaven, and beholding that Mountain, the glorious Virgin Mary, Gods holy Mother; invented and pro∣pagated a very easie, plain, and pious manner of praying call'd the Rosary or Psalter of the most sacred Virgin Mary: whereby the said Blessed Virgin is honou∣red with the Angelical Salutation an

hundred and fifty times repeated, con∣formably to the number of Psalms con∣tain'd in the Davidicall Psalter, with our Lords Prayer interpos'd between each Decade; and the rest of the medi∣tations comprehending the whol life of our Lord and Saviour Christ Jesus &c.

Let's now cast a view upon the Excel∣lency, Dignity, and Utilitie of this our sacred Rosary, which can be no better declared than by shewing the Excellen∣cie of each severall part whereof it is compos'd; to wit, the Creed, the Lords Prayer, the Angelical Salutation, and the Meditations upon the fifteen My∣steries; In the Creed we profess our Faith, and by Faith we please God; in the Lords Prayer we speak to God (as it were) in his own dialect, and we may be confident, the Eternall Father will hear•…•… to the divin words, which his own dear Son dictated. In the Angelical Salutation, we gratefully commemorate the chief mysterie of our Salvation, which is our Redee∣mers Incarnation; And in Meditating upon the fifteen mysteries, we sweetly melt away in the admiration of the di∣vin love, mercy, and goodness.

The Creed (wherewith we begin and

conclude our Rosary, and which may therefore be fitly called the first and last accidentall part thereof) contains as many Excellencies, fruits, and pro∣fits, as Faith it self, whereof it is a formall Act and Profession.

Now the fruits of Faith are so ma∣ny, that meerely to relate them, would make up a large volum; and therefore be pleas'd to content your selves for the present (most devout Rosarists!) to take only a compendious touch of such as are expresly registred in holy Writ.

1. Faith purges our sins. Thy Faith (O Woman! say's our Saviour to the Penitent Magdalen) hath saved thee.

2. Faith purifies our hearts, (sayes S. Peter.)

3. Faith joynes, espouses, and unites our souls to God, (say's the Prophet Oseas.)

4. Faith is the very life of our souls. The just man (says the Prophet Aba∣cuc, 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 enobles, exalts and digni∣fies our nature, rendring us Gods adop∣ted children; He gave power (say's S. John) to them who believe in his name to become his children.

6. Faith is here the beginning of the hereafter ensuing eternall life. This is eternall 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 Devill Above all (says S. Paul) take the shield of Faith where∣with ye shall be able to quench all the fiery darts of the wicked: And S. Peter; Your Adversary the Devill goes about, like a roaring Lion seeking whom he may devour, whom resist, stedfast in Faith. And S. John: This is the victo∣ry, 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 Sa∣viour) 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 whol 11^th. Chapter to the Hebrews.

Finally, there are no greater riches, no higher honours, no better substance in this world (says S. Augustin) than the Catholique Faith; which saves sin∣ners, cures the sick, justifies the righte∣ous, 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 aboundantly gather'd by you (O Faithfull servants of God, and devout children of Mary!) by re∣newing, exciting, and professing it in the recitall of your Creed, at the begin∣ning and end of your Rosary.

The second Part of the Rosary, is our Lords Prayer; so called from its divin Author Christ Jesus; and for its own excellencie, as being (says S. Thomas)

an Abridgment of all that needs to be desired, or ought to be deman∣ded.

This sacred Prayer contain seven Petitions; and that not without speciall Mysterie: For as this inferior world is govern'd by seven Orbes or Heavens, which are under the starrie Firmament; and is cherish'd and conserv'd 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 spirituall Perfection depends upon se∣ven vertues; The three Theologicall, and the four Cardinall: And as the gifts of the Holy Ghost, wherewith our souls are adorned, are seven: And as the Beatificall Dowries make up the same number, three of them belonging to the soul; vision, love, fruition; and four to the Body; Impassibility, Agili∣ty, Subtility, Clarity:

So Christ our Lord, the Eternall Fa∣thers Coeternall 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 reap'd by the devout recitall of this divin Prayer, were to run over the large fields of prayer in generall, whereof this our Pater noster is a per∣fect summarie; as hath been already prov'd by the authoritie of S. Thomas; and may be further confirm'd by this saying of S. Augustin: If thou sear∣chest after all the sacred Prayers, that ever were compos'd, thou canst (in my opinion) meet with nothing, which is not herein contained and in∣cluded. And by that of S. Cyprian: O what mysteries are in our Lords pray∣er? How many and how great Sacra∣ments are in this short speech; contra∣cted in words, but copious in spirituall sense, and vertu? In so much as there is nothing at all to be pray'd for, which is not comprehended in this compen∣dium of heavenly doctrin. To which Encomiums of these great Saints, (o∣mitting almost infinit others of Tertul∣lian, 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 prayses, nothing is comparable to the Pater noster: It far excells 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 Can∣ticles: It asks all that is necessary, It prayses God highly, It joyns the soul to God entirely, &c. See Thomas a Kempis Enchirid. Monastic. cap. 5.

But to make you (most devout Ro∣sarists!) yet more enamour'd with your Pater noster: We shall succinct∣ly deliver unto you its manifold fruits and effects in the very sense of S. Do∣minick himself (the Author of this our Confraternity): who (by divin Inspi∣ration) preach'd to his numerous Audi∣tory 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 Fathers help, to hold them by the hand, and direct their unskilfull footsteps? We (most devout Auditors!) are these little weaklings in the wilderness of this world; unable of our selves to walk forward, or work any thing: Let us therefore have re∣course to h••m, from whom is all our force and sufficiencie, humbly, imploring his presence and assistance; by saying, Pa∣ter noster. Our Father.

2. If any were to pass over a Field full of Snakes, Serpents, D••agons, and all sorts of venemous 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 Powerfull Person, who were capable to carry them on his shoulders above the reach of the stings and poysons of these rave∣nous Beasts? We live (alas!) in a land full of Infernall Dragons; Christ only is this holy, valiant, and strong Cham∣pion, who can deliver us from their dangerous morsures; lets therefore in∣cessantly invoke his assistance, saying: Qui es. Who art.

3. If any were to pass through some dismall and darksom place; had they not need of Heavens 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. Lets 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 present∣ly

be adjudg'd 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), dyes, (presently, as to grace, and Eternally, without Gods great mercy): To the end there∣fore that our selves may be sanctified, and that we may be assisted by the Saints, and by the Saint of Saints, lets often say: Sanctificetur. Hal∣lowed.

5. If any were to pass through an unknow Countrey, to an unknown City; had they not need to learn the language, or rely upon some faithfull Interpreter? Our Pilgrimage is through a strange land, to enquire after a far & future Citie, where the Angells lan∣guage is used: and there are two Schools, wherein this celestiall language is lear∣ned; The Lords Prayer, and the An∣gelicall Salutation. Let's therefore be∣take our selves seriously to our sacred Rosary, and there humbly invoke that name, which designs Gods Word by which all things were made; saying: Nomen tuum: Thy Name.

6. If any were to pass through the Territories of some cruell 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 surprisall? 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 enemies Dominion, had they not need of a safe conduct, or letters Patents? The accomplishment of the divin Will (says Saint Augustin) is our chief li∣berty; Lets therfore amidst all our dan∣gers produce these Patents, pronoun∣cing often Fiat voluntas tua: Thy will be done.

8. If any were to pass a Field over∣flow'd 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 hea∣ven for refuge, saying frequently: Si∣cut in coelo; As it is in heaven.

9. If the road be rough and rug∣ged with Rocks, Hills, and Mountains; unpassable by reason of boggs and quick-sands: unsafe through Earth∣quaques,

&c. had not the Pilgrims need to seek out some secure path, whereby to escape such evident dan∣gers? Our souls are such Pilgrims in our bodyes, encompass'd with calami∣ties, shaken with fears and apprehen∣sions, terrifi'd with visible and invi∣sible enemies; Let's therefore walk in the way of our Lords Prayer, which will surely lead us to Paradise, and say often; In terra: In earth.

10. If any live in a barren land, op∣press'd with famin and poverty, must they not make some daily provision for victualls, or els be sure to perish with hunger? We live in a dismall desert, in a place of horror, and vast solitude (says the Prophet Moyses Deut. 32.10.) in a land of death, famin, and miserie: and Prayer (says S. Basil) brings in the bread of life for our spiri∣tuall sustenance: Let's therefore betake us to our Psalter, and pray frequent∣ly: Panem nostrum quotidianum da no∣bis hodie. Give us this day our daily bread.

11. If any were engag'd in great sums, to a severe prince, who would infallibly punish them with death, if they punctually payd not their debts;

yet promising freely to pardon all such as should humbly petition him: were it it not a madness to refuse the asking of so great a mercy? we are debtors to the D••vin Justice; and since we are unca∣pable to pay, we are liable to Eternall Death; unless we will pray humbly, fer∣vently, perseverantly; Dimitte nobis de∣bita nostra; Forgive us our trespasses.

12. If any were presently to suffer a cruell death for their enormous crimes; unless they would condescend to pardon some smaller offences of their neighbors; were they not miserable, unhappy, ob∣stinate wretches to deny it? This Pardon is given, and our own obtain'd by saying cordially: Sicut & nos dimittimus de∣bitoribus nostris, As we forgive them, that trespass against us.

13. If they who are grievously troubled with Diabolical, Carnal, Worldly temp∣tations, might be freed by the carryage 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 Lords Prayer is this pre∣cious Stone, which (say's St. Augustin) preserves from all harms and illusions: who then would not have it alwaies in his heart and mouth, saying evermore:

Et ne nos inducas in tentationem, and lead us not into temptation.

If finally any were to sayl over a boy∣sterous sea, beset on this side with Syrens, Whales, Gryphons: & all sorts of devou∣ring Monsters; on that side full of Rocks, Sands, Gulphs, & all sorts of death bring∣ing danger: And a King and Queen stan∣ding on the shore, should proffer to give them two Gemms indu'd with power to prevent all these perills: might they not be said willingly to perish who will∣fully refused them? This is our case (my Christian Auditors!) who are to sayl 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 shipwrack. O let us gratefully accept them, and frequently repeat in our Psalter. Sed libera nos a malo.

But deliver us from evill, 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 dayly 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 Archangell Gabriel, to St. Elizabeth, and to the Church. A Salutation which the Apostles & Primi∣tive Fathers so highly reverenc'd, that they prescribed it to be recited in their Lyturgies; A Salutation, which (says St. Peter Damian) briefly contains Christs Incarnation, Mans Redemption, the Worlds Renovation.

And surely by this admirable connexion of our Lords Prayer, and the Angeli∣cal Salutation in the Rosary; we are admonish'd; that as in the fall of hu∣man nature both Sexes were guilty, and our common miserie proceeded from Adams and Eves joynt prevarication; so in the reparation and redemption of Mankind, there is the concurrencie of a Man Chr••st our Lord, and also (though in an inferiour degree) of a Woman the Virgin-Mother: and therefore joyning together both these Prayers, we render most humble thanks for this inestimable benefit; Thanks to our blessed Redee∣mer

for having vouchsaf'd to become man for us; And thanks to his holy Mother for having furnish'd him with this humanity, in which he redeem'd us.

But if you desire (most devout Rosa∣rists!) to have a more particular sight of the signall Fruits and Effects of this Angelical Salutation; listen atten∣tively to this compendious Narrration.

• First, of the joyes wherewith it reple∣nishes the blessed Virgin mary.
• Secondly, of the terrours wherewith it strikes the Devill.
• Thirdly, of the profits it brings to mankind.

First, this Salutation (I say) reple∣nishes the sacred Virgin with a new accidentall Joy, sweetness, and compla∣cencie, as often as it is devoutly and re∣verently recited.

For by saying Hail, (or Ave,) that is, sine vae, without woe,) we offer her the Joy of her great Purity, immunitie, and exemption from all the woe and miserie, whereunto all women (except her self, the singularly preserv'd Virgin-Mother) were subject by the fall of our first Parents; For as Ave, is a literall conversion of Eva: so our Mother Mary

receiv's in this Salutation a triple Bene∣diction; [1.] of becoming fruitfull without corruption: [2.] big with child without burdensomness. [3.] and a Mother without feeling the pains of child-bearing, opposite to our Mother Eves triple Malediction; of corruption in conceiving, cumbersomness after con∣ception, and pains in childing.

By saying Mary, we renew in her the Joy of her great D••gnitie, design'd by this glorious Name and Title; First, as it signifies the Star of the Sea, to which [says St. Bernard] she is most fitly compar'd: 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 no∣thing diminish the Stars claritie, nor Mary's child her integrity &c. Secondly, as Mary signifies, illuminated: for she receiv'd from God [as a full Moon from the Sun] a plenitude of the light of Grace here below, and enjoyes a pleni∣tude of the light of Glory there above.

Thirdly, as Mary signifies an Illu∣minatrix to which St. Bernard alluding; Maryes presence [says he] illuminates the whol World, and even Heaven it self shines now more clearly, being irra∣diated

with the beams of her virginall lamp. Fourthly, as Mary [in the Syri∣ack 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 Angells? when therefore we say Ha••l Mary, we say rejoyce, Sacred, Worthy, Noble Virgin, bright Star, illuminated of God, enlightner of Men, fair Lady of the whol 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 Sanct••ty: and Secondly, we pronounce that Grace, which other Saints possess partially, to be in her unitedly, fully, universally. You O Mary! [says the admiring St. Hierom] are indeed full of Grace, for the Grace which was given to others by parcell, was powred into you in a full plenitude.

By saying, our Lord is with thee: we renew in her the joy of her divin Con∣ception, than which, nothing imaginable can be to her more gratefull, pleasing, and acceptable: for hereby, we not only pronounce God the Son to be with you, O Mary! [says St. Bernard]

whom you cloath with your flesh; but God the Holy Ghost, by whom you conceive; and God the Father, who eternally begets, whom you temporal∣ly bear. Yes, O Mary! 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, &c.

By saying, Blessed art thou amongst Women; We renew in her the Joy of her supernall Benediction: As if we should say, Rejoyce, O Mother Mary! who deserved'st to have our mother Eves curse chang'd into a blessing for thy self and all others; and to become the glory, honour, and crown of all Women; consecrating the Virginall estate, before thy Marriage; the Con∣jugall estate, in thy wedlock; and the estate of Widowhood, after thy hus∣bands death, and thy Sons Passion.

By saying, Blessed is the fruit of thy Womb: We renew in her the Joy of the divin prayse: As if we should say, with S. Bernard: Thou art surely Bles∣sed, O sacred Virgin! but we bless him above all, who hath so highly

blessed thee: Not because thou art Bles∣sed, therefore is the fruit of thy womb blessed; but thou art therfore Blessed, because he hath prevented thee with his blessings, in whom all Nations are blessed, and of whose fulness, thou al∣so with others, though far above all o∣thers, hast receiv'd what thou hast, &c.

Behold (O children of Mary, who have your hearts inflam'd with her sa∣cred affection!) what excesses of joyes you present, offer, and renew in your dear Mother, when you devoutly sa∣lute her with this Angelicall Canticle and Jubilation! All which we shall confirm by one only authentick Reve∣lation which her self was graciously pleas'd to impart to one of her dear dar∣lings, a famous Saint of our Order. S. Mechtild, studying which way she might render some gratefull ser∣vice to her glorious Mother, the Vir∣gin Mary: beheld her in a vision with the Angelicall 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 gratifie me, than by reverent∣ly pronouncing this Ave, Hail, where∣with the Eternall father at the first greeted me; confirming me by his om∣nipotencie (ab omni va culpae) from all woe and miserie of sin and impiety: The eternall son likewise illustrating me with his wisdom, ordain'd me to be forthwith the bright Star, where∣with Heaven and earth are enlight∣ned, as by this my name Mary is de∣clared: The holy Ghost also imbuing me with his goodness, rendred 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 sub∣stance of my flesh to his own Divin Nature in one Person; God becoming Man, and man God. Surely the sweet∣ness I then felt, exceeds all expres∣sion.

By the following words: Blessed art thou amongst Women; all Mankind ad∣miringly confesses my singular privi∣ledges, prerogatives, and perfections,

above all other pure creatures. And lastly; By, Blessed is the fruit of thy Womb, he is pray'sd extoll'd and mag∣nifi'd, who made me thus blessed by vouchsafing to be born of me. Thus much of the first effect of this divin Sa∣lutation.

2. This Slutation strikes the De∣vill with terrour, and each word there∣of exceedingly troubles, torments, and confounds him. For Ave or Hail, displeases the Devill; because by Eve he had procured mans wo and misery, which by this Ave is redressed. Mary, 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; be∣cause himself was formerly with Eve, and the greatest part of her posterity, til he became disposess'd by Christs being with Mary. Blessed art thou amongst Women, exceedingly troubles him, be∣cause he by Eve had brought a Maledi∣ction upon all mankind; which by Ma∣ry was cancell'd and chang'd into a Be∣nediction. 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 seri∣ously dive into the hidden sense and meaning of each syllable wherof it is compos'd; we shall every where find some evill to be repell'd, or some good thing acquir'd. Let us therefore fre∣quently make our humble addresses to the most holy Virgin Mary saying:

Ave, Hail, O Immaculate Mother! you were free from all wo, and blemish of sin; help me, who am therewith de∣fil'd; and defend me from the Eternall wo I have thereby deserved. Mary, O Virgin Illuminated of God, Illumina∣trix of Blind sinners, Bright Star of the Sea, and the worlds beautifull Lady; Enlighten my eyes, that I may not sleep in death, and plead my cause at your Sons Tribunall, that I may be preserv'd from blindness of heart, and finall Impenitencie; Full of Grace: O Mary, you found grace with God, to become his dearly beloved Spouse, Daughter, and Mother; to be indu'd with all vertues, excellencies, and per∣fections; to be honour'd and exalted a∣bove all creatures, and to be crown'd Queen of Heaven: Impart to me so much grace out of this your great plen∣ty,

as may procure my reconciliation to your Sons favour and friendship, Our Lord is with thee: And O sacred Mother, let him by your powerfull 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 Wo∣men: O most Blessed Mother! bestow a Mothers blessing upon me your child, and free me by your merits, and inter∣cession from all future curse and male∣diction; And blessed is the fruit of thy Womb Jesus. O Eternally Blessed Jesu! be unto me a Jesus. O Mary! be un∣to me a Mother.

Thus both Saints and sinners, may find sufficient fewell for their devotion in the recitall of this divin Salutation. They, for the encrease of their sanctity: These, for the redress of their misery. And what pious Christian will not be henceforth stirr'd up the fervent and frequent use of this Salutation, which is so short, and yet so sweet, and so full of celestiall 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 resaluta∣tion? O happiness! to be met with reci∣procall courtesies by so holy, so honou∣rable, so powerfull a Mother! and to be repay'd with rich and reall gifts & be∣nefits for our verbal salutations and ser∣vices! For she will not be backward (says Albertus) to answer us, nor silent to resalute us, because she is the Mo∣ther of humility, civility, and courte∣sie; and her resalutation, is a collation of all sorts of spirituall favours, and benefits. Let us therefore, O my Bre∣thren! (says S. Bernard) come before her sacred Image (or Representative) and with bended knees, imprint upon it our kisses, saluting her and saying: Hail Mary full of Grace; our Lord is with thee, &c.

The fourth Part of the Rosary, is the Meditation upon the Fifteen My∣steries; whereof, Five are call'd Joy∣full, Five Dolorous, and Five Glorious; as shall be hereafter more particularly set down and described.

Now since the great fruits and Pro∣fits, which redound to pious souls, by the devout reflexion upon these divin Mysteries, (and the same may be said

of all internall Prayer) are much more easily experienced, than explicated: And also, since this is largly deliver'd by severall learned Authors, upon the subject of Mentall Prayer and Medita∣tion; we shall only here give you (most devout Rosarists!) some few rules and cautions, whereby you may understand how to manage these your Meditati∣ons, for your best spirituall profit, and advantage.

Whosoever therefore will fruitfully meditate upon the Joyfull, and Glori∣ous Mysteries of the Rosary:

First, must do it, with a certain in∣timate and affectionate congratulation of heart and soul: as holy Church in∣vites us in the person of the sacred Vir∣gin: Congratulate with me, all yee that love our Lord; for that I being a little one, have pleas'd the most high, and have born God and man in my bowell•…•…, for by this sincere congratulation, we become sweetly transform'd into the holy Virgins affections; feeling (as it were) the same Joys, wherewith her heart was replenish'd.

Secondly, It must be done, with a due and gratefull thanksgiving, for the Benefitts bestow'd upon us, and

upon the Blessed Virgin: Praysing God for his Mercies with her, and by her example in her divine Magnificat.

Thirdly, It must be done with a de∣vout attention and recollection: without which, all prayer and meditation (as our Reason dictates, and the Angeli∣call 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 vertue, he finds there exemplifi'd.
• 2. To compassionate with our lo∣ving Redeemer, and his dear Mother in their sufferings.
• 3. To admire our Saviours Mercy and Goodness: Considering Who? What? For whom? And from whom he endured.
• 4. To rejoyce at our own Redem∣ption, and at the Angells Reparation.
• 5. To transform our selves by sin∣cere affection, (as it were) into our Crucifi'd Saviour.
• 6. To rest sweetly upon that sa∣cred object, making it our place of re∣treat

• and refuge; and hiding our selves in the open'd 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 repre∣sents for your mentall entertainment, whilst your mouth utters the Vocall Prayers;) you may undoubtedly ga∣ther 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 subli∣mity of the Argument, the slender∣ness of our Capacity, and the Law's and limits of a Prefatorie Oration would permit; the excellent vertues, fruits, and benefits of each single part of the Rosarie and Psalter; to wit, of the Apostles Creed, the Lords Prayer, the Angelicall Salutation, and the Me∣ditations upon the Mysteries: It will be needless to dilate upon such profits, as proceed from the whol Rosary toge∣ther; both for that the praise of the

parts, expresly redounds to the whol Compositum, and also because it were to undertake an impossible taske. For who can worthily commemorate the manifold wonders, and Miracles, the infinit fruits and profits, the multi∣tudes of benefits and blessings, which have been from time to time deriv'd, and do still dayly descend upon all Mankind, by the due practise of this divin sort of prayer and pietie? All Ages afford authentick 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 prays'd, extoll'd, and admir'd subject: Let the frequent Refle∣xion upon those five points (which are in the beginning of our first Book more largly produc'd, and clearly prov'd by the ancient Fathers express Testimo∣nies) content you, comfort you, and encourage you, (O faithfull and de∣vout 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 en∣tirely

• loves you. See Page 49.
• 2. That she will confer large Fa∣vours upon you. page 50.
• 3. That she will assist you in all your afflictions. page 51.
• 4. That she is your faithfull Advo∣cate in Heaven. page 53.
• 5^ly. And lastly, That she will procure for you a happy passage out of this your worldly Pilgrimage; the sal∣vation of your Souls; and the Fruition of Eternall felicity. Read the page 57, 58, 59. To which lead and conduct us all, (by her powerfull patronage and intercession) The All-powerfull and Eternally Blessed Father, Son and Holy Ghost.

THE SECOND BOOK OF THE SACRED ROSARY WHICH IS The Practicall part thereof containing these Particulars.

To the Devout Rosarists.

• 1. OF the sign of the Cross, where∣with 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 contain'd in the Pa∣ter noster.
  • A larger Explication of our Lords Prayer.
  • An Exercise upon our Lords Prayer dilated with Acts, &c.
• 4. Of the Ave Maria, the third part of the Rosary.
  • The Affections contain'd in the Ave Maria, or Angelicall Salutation, with an explication thereof.
  • An Exercise upon the Hail Marie dilated with Acts, &c.
• 5. The manner how to recite the Rosary.
• 6. Of the Fifteen Mysteries in Ge∣nerall; 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 call'd the Bondage of the Blessed Virgin Mary, with Elevati∣ons.
• The third Appendix, Joseph, or De∣votions 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 ne∣cessary Instructions, and encourage∣ments; and brought you (as it were) with your Bedes in hand, ready to re∣cite your Rosary.

Now since the Rosary, is begun and ended with [1.] the Sign of the Cross, and [2.] saying of the Creed; and con∣sists [3.] in the frequent Repetition of the Lords Prayer, and [4.] Angelicall Salutation; and [5.] in the continuall Meditation upon the chief Mysteries of our Redeemer and his sacred Mother: you are first to ground your selves in the knowledge and understanding (at least in some measure) of these Prayers, and of these Mysteries; that so your devo∣tions may prove more efficacious, and your Prayers be perform'd with more gust and satisfaction.

To which end you may profitably

read over and peruse this ensuing ex∣plication of them; and (as often as your occasions shall permit, and your devotion serve) recite them, as they are hereafter affectively enlarg'd and paraphras'd.

§. 1. Of the Sign of the Cross, wherewith we begin our Rosary.

THe sign of the Cross, was prefi∣gur'd and announc'd by the Pro∣phets, taught and recommended by our Redeemer Christ Jesus; and even us'd and practis'd in the Catholique Church.

With this sign all faithfull Chri∣stians ought to begin all their actions (according to that Counsell and com∣mand of S. Cyprian; Make this sign both eating and drinking; and sitting and standing; and speaking and wal∣king: And of S. Hierome: At every action, and upon all occasions, let the hand imprint a Cross): But much more carefull should they be, to be∣gin their prayers & devotions, (which are the chief Acts of Religion) with

this sacred sign; Amd most of all, ought they so to begin the recitall of their Rosary, which (as hath been de∣clared in the precedent Oration) is the most eminent sort of prayer and devo∣tion.

S. Augustin, alleadges severall Reasons for this generall 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 Diabolicall subtilties and ma∣chinations. To which may be added,

1. That this sign of the Cross, is a compendious Profession of the Chri∣stian 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 distinguish'd from Sectaries and Infi∣dells: we are all said to be Christians, (says S. Augustin) for we are all sign'd with Christs signet.

3. It is an Invocation of the di∣vin

assistance in all our actions, for by this sign we invoke the sacred Tri∣nity to our ayd, by the mediation of our Saviours Passion.

4. It affords us spirituall comfort and courage; For if thou art not a∣sham'd (says S. Augustin) to make this sign exteriourly before men; thou mayst confidently expect to feel the divin sweetness in thy Soul.

5. It is a Meditation, and Imitation of our Redemers passion. When thou signest thy self with the Cross, (says S. Chrysostom) ruminate in thy mind the whol cause of the Cross, and thou shalt easily quench the fires of all thy pas∣sions.

6. It gives us hopes of our salva∣tion. 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 A∣postle alluding, exhorts all Christians to remember, at how dear a rate they are bought, and to glorifie and carry God in their Bodyes.

7. It inflames our souls in the di∣vin love and charity. For who can con∣sider

Christ expiring on the Cross for his sake, and continue cold and tepid? God commends his love towards us (say's the Apostle), In that while we were yet sinners, Christ dyed for us.

8. It a verts from us Gods indigna∣tion 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 ene∣myes: so the same Fathers explicate that other passage of the Psalmist; shew some sign upon me for good, that they who hate me, may see it, and be a∣sham'd, because thou (O Lord) hast holpen me, and comforted me.

10. It drives away the Devills. Sign thy self (says S. Cyril) with the Cross in the forehead; that the De∣vill perceiving the Kings character, may be affrighted and fly from thee: And again, This sign (says he) is a comfort to Christians, and a terrour to the Devills: And the Martyr Igna∣tius: The sign of the Cross is a Trophe 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 ver∣tues: 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 Ceremonie had its first rise and ori∣gin? Answer them boldly: Tradition hath taught it, custom hath confirm'd it, Faith hath practis'd it.

Since therefore this sign is of so great power and efficacie, against the De∣vills; so assured an Antidote against all sorts of dangers; so undrayn a ••lea fountain of all desirable good and hap∣piness (as in these few words suppor∣ted by the authority of such ancient and learned Fathers, seems sufficiently declared:) Let us (O devout Fellow-members of the sacred Rosary!) be carefull to arm our selves therewith, upon all occasions, at all times, in all places (and especially at the beginning and end of our Psalter) remembring that we are spirituall Souldiers, listed by Christ our Captain, to fight under the banner of his blessed Cross, against the World, the Flesh and the Devill; & undoubtedly hoping by vertue there∣of, to overcom and vanquish them.

§. 2. Of the Apostles Creed, which is, The first part of the Rosary.

THe Apostolicall Symbol, or Creed; is so called; for that it was made & compil'd (saith S. Clement) by the twelve Apostles, being yet together, each one of them adding what was conceiv'd 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, Compleat comprehension of our Faith, that so its Plainness might corres∣pond to the Hearers capacitie; its Short∣ness to their memorie, its Compleatness to the contained doctrin. For that which in Greek is named Symbolum, is called Collation in Latin because the Catho∣lique doctrine, is compendiously knit and collected together in this divin Sym∣bol; which signifies also Indicium, a mark, note, or token, whereby Ortho∣dox Believers might be known and di∣stinguished 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 confes∣sion and Invocation of the Holy Trinity, (which is don, (as aforesaid) by ma∣king 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 Foun∣dation of Prayer; (as the Apostle expresly tells us; He that comes to God, must be∣lieve) We do hereby most fitly at the be∣gìnning of our Prayer renew, excite, and reduce our Faith from its habit, to an act.

3. Because the Church begins and ends the Canonicall Office with a Creed; and the Rosary (as hath been declared) is an Imitation of the Davidicall Psalter and Church Psalmodie.

4. Because the Fathers do most seri∣ously recommend the frequent recitall of the Creed to all faithfull 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 dai∣ly; when you rise out of your bed, when you compose your selv's to rest, &c. 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 selv's and see whether you believe what you profess, and rejoyce daily in your Faith: Let your Faith be your ri∣chess, and let your Creed be (as it were) the continuall cloathing of your interi∣our. Do you not cloath your body when you rise out of your Bed? So by reciting your Symboll, you cloath your soul least forgetfulness should leave it na∣ked, &c.

An Exercise upon the Apostles Creed.

I Believe.

I Believe, acknowledge, and con∣fess with heart and mouth, all such Articles of Faith as the holy Church proposes to be believed, because God, (who is the Truth it self) hath revealed them.

In particular I believe all that is con∣tain'd

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 dy in this Faith.

O Lord encrease my Faith!

I believe, (Lord!) help my unbelief.

I believe in God the Father Allmightie, Creator of Heaven and Earth.

I Believe in the first Person of the sacred Trinitie, the Eternall Father, whom I acknowledg to be full of all possible and imaginable might and power: and that he produc'd the Heaven, the Earth, and all Creatures both visible and invi∣sible of nothing, by his sole word and command, and out of his own free-will and goodness.

O my Allmightie, and Allmercifull Father! you can as easily bring me back into the dark Abysmus of my first No∣thing, as you from thence powerfully drew me, and gave me this present Be∣ing; Behold, I most humbly acknow∣ledg the absolute and perpetuall depen∣dancie which I have upon your divin Majesty: I confess, that of my self I am nothing, have nothing, can do nothing,

and that my whol 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 sa∣cred Trinity, the Son, whom the Fa∣ther begot from all Eternity, commu∣nicating to him all his own Essence, Greatness, Perfection: who continuing God, became Man for the Salvation of Sinners; was nam'd Christ Jesus, and is the Soveraign 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 Ele∣ction, as you are by Creation and Re∣demption. I freely give and bequeath my self to you for your perpetuall Bondslave.

Live O Jesu and reign in my Soul, as you do in the whol extent of this large Universe.

Who was conceiv'd by the Holy Ghost, born of the Virgin Mary.

I Believe that Gods Son, that he might become Man, did vouchsafe to unite to his divin Person, a Rationall soul and a human body, which the Holy Ghost miraculously form'd in the chast bowels of the blessed Virgin Mary, and of her proper and pure blood: so that he was truly conceiv'd in her, and truly born by her, without any prejudice to her Vir∣ginity; O Jesu! the lover of Purity, who chose the chastest woman of the World for your Mother: by the Immacu∣late Purity of your Conception, and Nativitie, give me the gift and grace of purity of Life and Conversation.

Suffered under Pontius Pilate, was Crucify'd, dead, and buryed.

I Believe that the Son of God Incarnate endured very severe Torments in his humanity for the Worlds Redemption, that he was adjudg'd to dy by the Pre∣fident Pilate: and that after his death he was buryed and laid in a Sepulchre.

O Jesu! the Redeemer of my Soul!

your death is the only hope of my Life: be you graciously pleas'd to apply to me one single drop of your sacred Bloud, and I shall rest secure in this Life, and be hap∣py for all Eternitie.

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 seperated for a time from his Body, to descend into that part of Hell which was call'd Lim∣bus Patrum, where all such souls as from the Worlds first beginning depar∣ted this life in a good estate, were till then detaind; I believe that he deliver'd them from that Dungeon, and that upon the third day, his Soul return'd to his bury∣ed Body, became reunited unto it, and rays'd it up to Life and Immortality.

O most glorious Soul of Christ my Saviour! which thus mercifully visited the Patriarchs lying in the sad Prison of Limbus: vouchsafe to give me also a gracious v••sit, that whil'st I live, I may duly and devoutly love and honour you: and when my Soul shall be call'd out of this imprisoning Body, it may be rays'd up to Contemplate, admire, and prayse

your greatness, goodness, and glorie, for all Eternitie.

He ascended into Heaven, and sitteth at the right hand of God the Father Allmightie.

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 equall) as the chief of all the Blessed, full of glory, and felicity.

O Jesu, 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 Bloud! O King of glory! grant that all my thoughts, words, actions, and desires, may aym at nothing but your only ho∣nour.

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 vi∣sibly

from Heaven in his glorious Hu∣manity, to judg all Manking, both the good and the bad, and publickly to re∣ward to punish every one according to their works.

Ah! just Judg of all consciences! what shall I then do or what shall I answer, when you shall question me concerning my whol lives transactions?

I believe in the Holy Ghost.

I Believe in the third person of the sacred Trinitie, the Holy Ghost, who joyntly proceeds both from the Father and from the Son, and is to them equall in Great∣ness, in Majestie in all things whatsoe∣ver.

O sacred Spirit! the God of Infinit Love and Charity! breath upon my flinty heart, mollify it into meekness towards my Neighbour, and melt it in∣to the sweet affections of your pure and perfect Love.

I believe the Holy Catholick Church, the Communion of Saints.

I Believe the Catholick Church to be the only Church of Christ; that it is ho∣ly,

universall, apostolical, and infallible in things appertaining to Faith, and that in this Church there are found many pious Souls, pleasing to the divin Maje∣sty, 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 Jesu!) that I may improve this signall 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 heynous and enormous) and this especially by the Priests absolution in the Sacrament of Penance. O God of Infinit goodness and mercy! let all Creatures Eternally prayse and magnifie 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 bodyes (though after death they are red••c'd into dust in their graves) shall at the end of the World, and at the great day of generall Judgment, be rays'd to l••fe, by Gods omnipotent command, and his Angells ministry to be then rejoyn'd to their same souls, and to live for evermore.

O Dread Soveraign 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 horrour of this temporall 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 Eternitie; and that the wicked shall live eternally in infernall 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 glorie, in your E∣ternall 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 dis∣ciples, informing them from his own sa∣cred mouth (and in them all Christians) how they should pray, and what they should beg daily of the divin Majestie.

It is the prime Exemplar of all Pray∣ers, the Abridgment of the Gospell the Summary of all our just and fitting peti∣tions; and the absolute Form of implo∣ring all such good things as we can ex∣pect and desire, and of deprecating all such bad things as we are to shun and a∣void.

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 W••sdom it self, the Truth it self, the Di∣vinity it self.

2. In Brevity and facility; as em∣bracing

in few, easy, and intelligible words, all that can rightly be demanded of the Divin Majesty.

3. In vertu and efficacie; For how should our heavenly Father refuse to hear our petitions which are humbly pre∣sented to his Throne of Mercy in the ex∣press terms, and in obedience to the pre∣cept of his dearly beloved Son Christ Jesus.

Affections contained in our Lords Prayer.

• 1. OF a poor Pilgrim and Prodigall child, sighing after his Countrey, kindred, and Fathers house: Our Fa∣ther which art in Heaven.
• 2. Of a Faithfull servant, forgetting himself to procure his Masters honour, Hallowed be thy name.
• 3. Of a loving Spouse; desiring the sweet presence, embraces, and enjoy∣ment of her beloved Bridegroom: Thy Kingdom come.
• 4. Of a dutifull Son; conforming himself absolutely to his Fathers sacred will and pleasure. Thy will be done in Earth as it is in Heaven.
• 5. Of a needy Beggar, asking an Almes at the dore of the Divin Mercy: Give us this day our daily bread.

• 6. Of a guilty Prisoner, deeply in∣debted, 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 Tra∣veller, imploring light and strength that he erre not, fall not, faint not in his journey. And lead us not into tempta∣tion.
• 8. Of a soul Weary of all things which hinder her desired perfection, and craving to be freed from them. But de∣liver us from evill.

A larger Explication of our Lords Prayer: It contains a Preface and seven Petitions.

THE PREFACE,

Our Father which art in Heaven.

THese words put us in mind (at the be∣ginning of our prayers) of the severall parts of our duty.

1. (Our) being a form of plurall sig∣nification 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 owe unto him a filiall Love, Fear, Reverence, Obedience: For if we are Refractory, Irreligious; Rebellious, how can we presume to call him Fathe••? But if we are dutifull children, pliable to Will, and obed ent to his precepts; we may confidently expect from him, chil∣drens 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 Prodigall children, and therefore sigh after our Parents house. We are poor Pilgrims, and therefore stear our course towards our happy Countrey. 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 our selves and all things whatsoe∣ver, to promote and procure the ho∣nour and glorie of our loving Father.

2. We desire that his holy Name, his divin Essence, his glorious Attri∣butes, may be honoured by all crea∣tures, Believed by Faith, loved by Charity, and celebrated with continu∣all prayses throughout the whol Uni∣verse.

3. It is a direct and formall Act of Adoration; For Gods Name being the Representative of God himself; we here Petition, that he may be truly honored, worshipped, adored by all, in all, above all.

4. It is also an Act of Thanksgi∣ving 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 Enemyes.

2. We desire that he will be pleas'd to exercise his absolute Dominion in our spirits, and fully rule in all our fa∣culties: in our understanding by Faith; in our wills, by Charity; in our Me∣mories, by Hope; in our members, by Mortification; in our whol Interiour, and exteriour Man, by totally posses∣sing all, entirely Commanding all, and being truly All in all.

3. We desire, that his spirituall Kingdom, to wit, the propagation of his faith and Gospell, 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 efficacie, 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 pre∣sence and fruition of our beloved Lord in our Souls, and beg for a prefect uni∣on and conformity to his blessed will.

2. We desire that the dispensation of his divin Providence, may be the absolutely directing Guide of the whol world, and the entire measure of all our wills and wishes.

3. We desire that in all our prayses and proceedings we may be evermore pliable to his holy will & pleasure: Re∣signed in all accidents; Patient in all sufferings; unchangeable in al good purposes; submissive upon all occa∣sions; and that we may perform all our duties of devotion, obedience, per∣fection, cheerfully, promptly, perse∣verantly.

4. We finally desire, that as the ho∣ly Angells and Saints in heaven serve

our dread Soveraign with perfect Har∣mony, unity, tranquillity; agreeing all together sweetly, lovingly, peaceably to prayse and glorify his divin Majesty: so all our hearts and Soul's here upon Earth, cancelling all crooked and si∣nister intentions; may live and love to∣gether in an Angelicall Conformity, and jointly please and prayse our So∣veraign Creatour with a Saint-like 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 almes 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 bodyes necessities; that is, a daily Portion of all such things, as we daily want: we are pro∣hibited 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 Gi∣ver pleases, to dispense it, with a con∣stant relying upon his continued pro∣vidence; which therefore feeds us with extemporarie provisions, that being al∣ways needie, we may always be beg∣ging, and being daily supplyed, we may be daily gratefull for the past; joyfull 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, Resigna∣tion.

4. We beg the Bread of Angells; the nourishment of our souls; Contem∣plation, Communion, Union.

The fifth Petition.

For give us our trepasses, as we forgive them that trespass against us.

1. Whereby we confess our selvs to be deeply indebted, fearfull to be con∣demn'd, carefull to be releas'd, and therefore humbly sue for Mercy, Com∣passion, Remission.

2. We here petition for a Pardon, not only of our sins of frailty, ignorance, and sudden surprisall: but those of delibe∣ration, of election, of express malice.

3. We petition for a Pardon, not only of our Sins of Om ssion, but of Commission: not only of our Carnall sins, but of our Spirituall: not only of our known sins, but of our secret ones: not only of sins don directly against the divin Majesty, but also against our Neigh∣bour and our selvs: not only of mortall sins, but of veniall.

4. Forgive us, as we forgive.

By which condition we tacitly oblige our selvs to forgive all such as have any way injur'd and offended us, even from our hearts, not entertaining so much as a thought of Revenge, but truly loving all them that have wrong'd us; for so only and not otherwise: we desire our Creators Pardon for our own commit∣ted 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 erre not, comfort that we perish not.

2. St. Cyprian (out of an old latin copie) 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 sinfull suggestions.

3. Since our life upon Earth is a per∣petuall warfare, and no one can be Crown'd unless he couragiously resist the World, the Flesh, and the Devill, his swo••n Enemies; therefore we instant∣ly implore the divin assistance against them, that we may be able to resist the Devill, 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 sufficiencie is from our Creators grace, mercy, and bounty: which we therefore beg and implore not to aban∣don us in our necessities, afflictions, temp∣tation,

The seventh Petition.

But deliver us from Evill.

Whereby, as weary of all things which hinder our desired union and conjun∣ction, with our beloved Lord and, the only Spouse of our Souls, and the finall End of our Life and Pilgrimage upon Earth, we beg to be delivered.

First, not only from all temporall and corporall Ev••lls, as Famine, Pestilence, Wars.

2. But also from all spirituall Evills, 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 bodyes, which imprison our Spirits.

4 Finally, from all that displeases the divin Majesty, under whose sacred wings we desire to shelter our selvs from the violence of all our adversaries, that so no Temptation may weaken our Faith, discomfort our Hope, distroy our Charity, daunt our Courage, alter our Resolutions, hinder our Perseverance, or overthrow our Glories.

An Exercise upon our Lords 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 paternall Bountie, inflowing upon me all things necessary for my pre∣servation, even to this present Instant, in which I appear before your dread Majesty to adore you, prayse you, and to implore your Mercy.

I humbly acknowledg my own In∣gratitude, Rebellion, Disobedience: all

which notwithstanding, you have still continued the affection of a tender Fa∣ther towards me, in cherishing me, com∣forting me, correcting me, pardoning me, protecting me, and treating me not as a Traytor, a Prodigall, a Slave, but as one of your dearly beloved Children.

Wherefore I adore you as my Sove∣raign Lord God, and I honour you, as my heavenly Father, and I prayse you, as my powerfull Creator, and I love you as my mercifull Preserver; and I promise for the future to obey you more punctu∣ally, to serve you more faithfully, to prayse you more fervently, and to procure the dilatation of your divin honour and glory more zealously upon all occasions, with a syncere, filiall and cordiall affe∣ction.

Hallowed be thy Name.

A desire of true Light.

O what a Father! How full of pity, pa∣tience, compassion, to have so long en∣dured the undutifullness, irreverence, insolencie of an ••ll behaved, uncivill, unnaturall child! who instead of pro∣curing

the sanctification of your sacred Name in all your creatures, and the exaltation of your honour in all his acti∣ons, hath still continued to dishonour your Majesty, to disedify his Neighbour, to misuse your gifts, graces, and mercyes; 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 praysing, 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 willful•• blind••ess and disobedience hath mo•…•… justly de••riv'd me of a Childs title an•• quality, Permit me therefore to presen••

my self before you as a poor Bond-slave, or at least as the Prodigall Child with tears in my eyes, sighs in my heart, and this humble petition in my mouth.

Father! I have offended against Hea∣ven, and before you: I have dissipa∣ted all the graces, you so lovingly and liberally gave me, and forfeiting my whol freedom, am become the ab∣solute slave of sensuality, vanity, impie∣tie, which now over-rule me, raign within me, and render me a rebell a∣gainst your divin Majesty.

Mercy, O most compassionate Fa∣ther! Destroy this Kingdom of Sin and Satan, and Establish yours in my soul! Live Lord Jesu 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-deniall.

I Desire no longer, O Eternall Fa∣ther! to follow my irregular appe∣tites, and to march under the Banner of my own will and opinion, which are the fountains of all my defects, dis∣loyalties, transgressions: No Lord! For your love, I utterly renounce them with all possible horrour and hatred.

All my will, and wish is, that your sacred will may be accomplish'd in me upon Earth, in Heaven, in all things whatsoever, purely, perfectly, eternal∣ly; 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 in∣cessantly contemplate you, which un∣weariedly follow you, which faith∣fully serve you, and perpetually prayse you.

5. Give us this day our daily Bread.

Petition for a supply of our Necessities.

IT is the property of Children op∣pressed with hunger, to address them∣selv's to their Parents with tears and cry's to move them to compassion: Be∣hold here your poor Child, O loving and liberall Lord God! extreamely la∣bouring with spirituall thirst and hun∣ger, exceedingly wearied in the worlds 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 Crea∣tures are but small Crums, falling from your Royall table.

O how sweet and savory is the Bread of teares, and the Water of con∣trition to a truly Penitent, Contrite, Converted Soul! Your sugred words (O Lord!) and your celestiall inspi∣rations are her most delicious sawce, and the participation of your most pre∣cious Body and Blood, her daily Bread.

O my God? Let not the affection to temporall objects, deprive me of spiri∣tuall comforts; nor let any earthly so∣licitudes and greediness after worldly goods choak up the memory and gust of those better goods you have promis'd and prepar'd for me in Heaven.

But let my daily Exercise be to san∣ctify your holy Name; Let the interi∣our feeling of your Kingdom of Love in my soul, be my only pleasure, palace, and Paradise; and let the accomplish∣ment 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 tres∣pass against us.

Reflection upon our Impieties, and Supplication for pardon.

WHen I consider, O Father of In∣finit Clemency! not only my life past, but even my present con∣dition; not only all my enormous and innumerable offences, but even my daily and hourly imperfections, negli∣gences, iniquities, to wit,

• 1. My Time still lost, either in doing Evill, or in doing nothing, or in doing things impertinent.
• 2. My lingring and voluntary com∣placencies in thought against Charity, Chastity, Humility.
• 3. My continued Resistency, con∣tristation, hinderance of your holy spi∣rit in my self or others.
• 4. My Irreverence, Indevotion, Tepiditie in my prayers, recollections, spirituall Exercises.
• 5. My Excesses of Tongue, Eyes, Ears, and all my senses, as well in re∣spect of your divin Majestie, as my neighbour, and my self.

When (I say) I seriously reflect upon these and the rest of my manifold transgressions, I find my self so deeply indebted, that I should undoubtedly turn Bankrupt, did not your fatherly goodness, and my deer Redeemers boundless mercy and merits give me hope, comfort, and encouragement:

For, O my God! In what large sum do I stand ingaged to your sacred Justice.

• 1. I owe thanks for so many sig∣nall Benefits.
• 2. I owe Contrition for so many com∣mitted Crimes.

• 3. I owe love, for love; my life for your Sons death; my whol self, for your self 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.

VVhat other course then can I now take, but humbly to cry out, Dimitte mihi; Pardon your prodigall 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 se∣vere rigour of your divin Justice, whose least drop of blood is abundantly suf∣ficient to expiate the whol worlds im∣pieties.

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, heartily, and sincerely pardon all them who have injur'd, wrong'd, and offended me in any thing whatsoever.

7. And lead us not into temp∣tation.

Recourse to the divin Protection.

I Am day and night, (O most Power∣full Father and Protector!) assaulted with an infinit number of Enemyes, which incessantly seek my utter ruin and destruction: The flesh charmes me, the world enchants me, the Devill cheats me, and every thing becomes an object of Temptation unto me.

Ah! How shall poor I conquer such powerfull champions? I find no other means, than to make my addresses to you (My all-powerfull Father!) and humbly to shelter my self under the wings of your paternall Protection.

For Alas! such is my frailty, that I shall surely fall without the support of your Grace; being faln, I shall be un∣able to rise without the help of your strength; being raysed up, I cannot hope to persevere without the continu∣all influence of your assistance.

Shield me then under your sacred wings; Protect me as the Apple of your eye; command your Angell of

light to preserve me from the darkness of Sin, from the dangers of my Adver∣saries, from the dismall sleep of sudden and unprovided death, from all that is any way displeasing to your divin will and liking.

8. But deliver us from evill.

Aspirations to perfection, fruition, union.

WHen (O Father of Glory!) shall I be freed from sin, from Sathans from my self, 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 abundant∣ly satiated with the sight of your blessed face, and the fruition of your beatify∣ing glory.

There my Debts will be all payd, my sins pardoned, my soul glorified.

There, will be neither Temptation, nor Tribulation; neither occasion of

sin, nor punishment of sin, but all tran∣quillity, all conformity, all perfection.

There lives thy loving Father (O my Soul!) There is thy home and Coun∣trey, there lyes thy portion and patri∣mony.

O Jerusalem, my dear Countrey, my delicious Kingdom, my desired Inheri∣tance, when shall I possesse thee? O sweet Father! when shall I sincerely love you! O my poor Soul! when shall I see thee free from stains and ble∣mishes, full of purity and perfe∣ction?

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 filiall reverence, obe∣dience, confidence; that we may here feel the effects of his Grace, and here∣after enjoy the priviledges of his Glo∣ry.

§. 4. Of the Ave Marie. Or, Angelicall Salutation.

The third part of the Rosary.

THere is no question amongst all faithfull Christians; but that the Pater and Ave are the two most ex∣cellent 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 be∣ing deliver'd and dictated by the divin Mouth of Gods own Son our Redee∣mer Christ Jesus: The other, being pronounced by an Archangell, 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 VVord Eternall. And who can doubt, but that God himself is also the Author of this Salutation, and that he put this

lesson into his Legats mouth, whom surely he sent well instructed in all things which might concern his weigh∣ty Embassie?

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 recitall of the Rosary, may give more gust to their devotion, who will sometimes take the time and leasure to ruminate upon it more dili∣gently.

There is surely nothing more befit∣ting a faithfull Christian, than a fre∣quent Reflexion upon his Redemption: And since the Incarnation of Gods Son in the sacred Virgins womb is the chief Mystery thereof, we must needs conclude, That it is an office of Piety most gratefull to the divin Majesty to revolve often those very words, where∣by so great a Mystery (so long expected, so ardently desired, so zealously begg'd by the holy people of all precedent ages) was first announced to mankind; especially it being directly intended, as a thankfull & dutifull commemoration of the signall benefit of our Redemp∣tion,

and our Saviours Incarnation.

The Ave Maria (says our devout S. Bernard) is of such power and excel∣lency, That it causes Heaven to smile, the Angells to be glad, the Devills to fly away, and Hell to fear and tremble, as often as it is reverently recited.

After whom, said another of the B. Virgins Minions Alanus; The Ave Ma∣ry is a prayer little in words, but large in Mysteries it is short in discourse, but sublime in sense and vertu; it is sweet above hony, and precious beyond the purest gold.

Listen, says he, with admiration to what I shall here tell, O you true Lo∣vers of Mary's name and honour.

All Heaven rejoyceth, and the whol Earth is astonished, when I say Ave Maria.

Sathan avoyds, and Hell trembles, when I say Ave Maria.

The world becomes contemptible, and my heart melts into inward affe∣ctions, when I say Ave Maria. All fear is banished, and the Flesh is con∣quered, when I say Ave Maria.

Devotion arises, compunction en∣creases, when I say, Ave Maria.

Faith is strengthned, Hope redou∣bled,

Charity enflamed, comfort re∣newed, the Spirit recreated, when I say Ave Maria.

This Angelicall 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 Mary full of grace, our Lord is with thee, blessed art thou amongst women) was delivered by the Angell 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 Mo∣ther, Luke 2. vers. 42.

The third part; (Holy Mary, Mo∣ther of God, pray for us sinners now, and at the hour of our death) was added by the Catholick Church, in the generall councill of Ephesus, and recommended to the use of all Christians in opposition of Nestor, and other hereticks, who de∣ny'd the blessed Virgin to be Gods Mo∣ther,

The first and second part of this Sa∣lutation were frequently made use of, even from the first Infancie of Christi∣anity, (as appears by the Liturgie of St.

James, receiv'd in the sixth generall Councill:) and the third part ever since the generall Council of Ephesus.

The affections contain'd in the Hail Mary, or Angelicall 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 prayse both the Mother and the Son, we begg both their blessings, and desire all creatures to bless, prayse, and honour them both.

5. Of Invocation and Petition, foun∣ded upon her Power, she being Gods 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, joyfull, secure and happy, in being made the prime In∣strument of Gods providence and mer∣cy, in order to our Redemption, and to the changing of our Mother Eves here∣ditary curse into a happy blessing for all succeeding generations.

Mary.

Is the proper name of the glorious Mo∣ther of Jesus, signifying, Lady and Star of the Sea.

Full of Grace.

As being full of God, by her speciall priviledg of conceiving the Word Eter∣nall, and consequently full of all vertue, 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 won∣derfully 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 choycest 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 perpetuall Virgin, a priviledg which never any other creature did, or shall possess.

And blessed is the fruit of thy womb, Jesus

Who remaining perfect god, evermore bless••d in his divin Person, became per∣fect man in her sacred womb, to whom we give all possible prayse, homage, and gratitude, for all that we have and are, and especially for this his cloathing him∣self with our human nature in her, whereby he truly becomes our Brother, and provides her for our powerfull Mo∣ther.

Holy Mary, Mother of God, pray for us sinners now, and at the hour of our death.

We make to her our humble ad∣dresses in all our pressing necessities, that by Her we may receive what we want, by whom we receiv'd the Author himself of all goodness.

An Exercise upon the Ave Mary, dilated with Acts &c.

Hail Mary.

All Hail! the most holy, excellent, and admirable of all pure creatures! Princess of Heaven and Earth! Queen of Men and Angells! I desire now to salute you with the reverence of the Archangell Gabriel, with the affection of St. Elizabeth, with the devotion of the holy church, and with all such honour as is due to Gods sacred Mo∣ther.

I salute you, admire you, congratu∣late 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 Vertues, and di∣recting us by your powerfull assistance in this sea of miseries, and place of Pil∣grimage.

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 whol course of your unspotted life upon Earth, full of glory in the happy state of your Eternity in Heaven.

O most Powerfull, and most Com∣passionate Virgin-Mother! out of this your plenitude of grace, vertue, 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 allwayes 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 beatify∣ing presence, he will be there still with you, bestowing on you a continued E∣ternity of glory.

O most unspotted Temple of the sa∣cred Trinity! by this your perpetuall and perfect union with the Divinity, obtain for me that I may pass on this my Pil∣grimage in the dayly exercise, and refle∣ction 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 Mothers! you conceiv'd without Sin, brought forth without sorrow, liv'd without blemish, and after your death were translated to Eternall glory, with∣out the least touch of corruption; there∣fore 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 whol World: you infolded

him in your arms, who encompasses the spacious frame of the vast Universe: you nourish'd him with your breast-milk, who gives Being, life, food to all Crea∣tures. Finally, you were, & are Gods Mo∣ther: in which miraculous word is inclu∣ded all the privileges & perfections, which can posibly befall a creature, and there∣fore you are justly styl'd, and shall be so esteem'd by all succeeding generati∣ons, 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 accomplish'd of all Gods Creatures! by these and all other your numberless Benedictions, avert from me those ma∣ledictions, which I have deserv'dly in∣curr'd by my enormous sins and trans∣gressions.

And blessed is the fruit of thy Womb, Jesus.

O Jesu! the sacred fruit of Maryes virginall body! be your Name and Majesty eternally blessed by all creatures in Heaven and upon Earth.

Blessed be your divin Person, which you thus vouchsaf'd to unite unto a hu∣man

body and soul for the Worlds Sal∣vation.

Blessed be your Will, which was thus inflam'd with the love of lost Man∣kind.

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 your self, and wed us to your sweet affection and friendship.

O Amiable Jesu! 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, virginall Body, which you expos'd to such cruell tor∣ments for our Redemption.

By these and all other the infinit blessings which are in you, and belong to you: (sweet Jesu!) bestow on me the blessing of your grace in this my lives Pilgrimage, and of your glory in your Eternall 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, disdain'd not to dy up∣on the Cross: but in your tender pity and compassion succour 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 powerfull 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 Gods Mother, wherewith he hath honoured you, by the singular love he bore you upon Earth, and the supereminent glory wherewith he hath Crown'd 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 depart out of this miserable World; Then, O then (most charitable Mother!) chiefly assist encourage, and strengthen us, your poor children, and conduct our Souls to the happy mansions which your divin Son, our dear Redeemer hath be∣fore all time prepar'd 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 Eternitie.

If we would thus devoutly reflect sometimes upon these or the like mysti∣call senses, and rayse up our Souls to such like affections, when we recite these divin forms of Prayer, we should pro∣bably reap more Spirituall 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 selvs with the bark and bare out-side 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 your self reverently in the divin pre∣sence, and (seriously recollecting your senses) to cast of all evagations of mind, and extraversions, (which is the generall preparation to all Prayer.)

2ly To the end your understanding and will (both which concur in all well∣order'd Prayer and Meditation) may be profitably employ'd; 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 re∣present before the Eyes of your Soul that mysterie, whereon you are to medi∣tate, as even then acted in your presence.

As for Example, The mysterie where∣upon you intend to make your meditati∣on, is, The Nativity of our Saviour: Imagin your self standing in a privat cor∣ner of the poor Bethleem Stable, behol∣ding 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 Monark of the whol Universe: then pon∣der his love to mankind in generall, and to your self in particular, &c.

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 employ'd your self in the service of little Jesus, and his loving Mother? How willingly would you have pick'd up sticks, made a fire, ayr'd his swaths, and fetch'd or carryed what∣soever might have been usefull for their solace and succour, &c.

Such like reflections will rayse en∣flam'd 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 suffe∣red so much for yours, &c.

And in some such manner you may conclude each mysterie by some particu∣lar resolution (drawn from the subject of the meditation) either of correcting such an imperfection, or of exercising such a vertu: and assure your self, that if you presently apply your self to the practise of such well made resolutions (humbly imploring the divin assistance therein by the blessed Virgins Intercessi∣on:) you shall find it a most speedy and efficacious means to the amendment of your life, the extirpation of vice, the im∣planting of vertu; and finally much con∣ducing to your generall advancement in all sorts of spirituall Perfections.

3 You may also represent to your self the sacred Virgin.

Sometimes as sitting or kneeling in her silent and solitary retreat, and atten∣tively listning to the Angell Gabriels Sa∣lutation and Embassy.

Other times, as infolding gently her sweet Infant Jesus in her sacred arms, imbracing him tenderly in her bosom, suckling him lovingly at her breasts, watching him carefully with her eyes, cherishing him affectionatly with her kisses, contemplating him devoutly with her heart.

Other times as painfully wayting on him from place to place in the time of his Passion, sorrowfully standing by him at the foot of his Cross, cheerfully rejoycing with him at his Resurrecti∣on.

Other times, as gloriously reigning in Heaven, mercifully vouchsafing to hearken to our prayers, and piously pre∣senting them to her Son.

Or otherwise according to the seve∣rall mysteries, and sutably to each ones gust and devotion.

4. You are also here to be exhorted to propose to your self the cause (whe∣ther common or particular) which moves you now to the recitall of the Rosary: as for example, I intend now to prayse my Lord God for the benefit of my Creation, Redemption, Vocation, &c. Or In the honour of my Saviours sacred Nativity, bitter Passion, glorious Re∣surrection, admirable Ascention, &c. Or In the honour of the blessed Virgins Annunciation, Visitation, Assumption, Coronation, &c. Or I intend to render thanks to my Creator for such a particu∣lar favour as for mine own, or my friends Conversion, delivery from danger, &c. Or

any other privat or publick benefit. Or, I intend to implore the divin assi∣stance 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, &c.

Consider therefore briefly at the be∣ginning of your prayers, what it is that you chiefly intend: and if it be any tem∣porall or worldly benefit which you de∣sire 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 Law-sute: success in such a journey, pros∣perity in such an undertaking, &c.

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 Preparatorie 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 wandring thoughts: enlighten my understanding, and inflame my affections: that (reciting this Rosary, with due reverence attention, and devo∣tion) I may be graciously heard by your divin Majesty: through the merits of your Son, our Lord and Saviour Christ Je∣sus.

7. Then making a Profession of your Faith, with heart and mouth, say.

I believe in God the Farher Almigh∣tie Creator of Heaven and Earth, &c.

8. After your Creed recite thrice your Hail Mary, upon the three grains which are commonly plac'd at the head of your Rosary, saluting the blessed Vir∣gin, in honour of her three singular Pre∣rogatives.

Of being

• 1. The Daughter of the Eternall Father.
• 2. The Mother of the Eternall Son.
• 3. The Spouse of the Holy Ghost.

9. Then Reflecting upon the first mysterie: 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 be∣ginning, 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 deaths Pangs assist us blessed Mary.

Remember Virgin that no age hath known,

Any by thee deserted, that has flown,

To thy Protection, or implor'd thy Ayd,

By which encouragement, most sacred Mayd,

Mother of Virgins, I to thee repayre,

And for thy help address my humble prayer,

Mother of God! desert me not but hear,

And listen to me with a gracious eare.

10. And having compleated the Recitall 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 Trinitae∣ti, &c.

To the sacred and undivided Trini∣tie, to the blessed Humanitie of our crucify'd Lord Jesus, to the fruitfull in∣tegrity of the most glorious Virgin Ma∣ry, and to all the Saints universally, be ascribed all prayse, honour, and glory, from all creatures for evermore; and to us be granted (by Gods Mercy) the Re∣mission of all our Sins.

And likewise, ever blessed be the Bowels of the Virgin Mary, which bore the Eternall Fathers Son: and blessed be the Breasts which suckled Christ our Lord; Amen.

§. 6. Of the fifteen Myste∣ries in generall; The fourth part of the Rosarie

THe devout Rosarist is here to be re∣membred of what was briefly rela∣ted in the first book: §. 7. that whilst his mouth is employ'd in the due pro∣nunciation 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 De∣cades, or Tens of the sacred Rosary, and are here set down in that direct order which ought to be observ'd in medita∣ting upon them: which is, First to begin with the five joyfull mysteries.

Secondly, to proceed to the five Dolo∣rous.

Thirdly, to conclude with the five Glorious; For according to this order they were accomplish'd in the Persons

of our Saviour Christ, and his Blessed Mother.

The five Joyfull Mysteries; So cal∣led, for that they contain the chief Joys which the most sacred virgin Mary felt, concerning her Son Christs human nature.

1. The Annunciation of Christs Incarnation by the Archangel Gabriel to the Blessed Virgin Mary, which is briefly express'd in these verses.

Heav'ns loftyest turret to earth's cen∣ter bends, Th' Incarnat Word to our low vale descends, And Eccho's there usher'd by Angells voyce, And by a purer Virgins vocall choyce; While She, according to this word of thine, Humbly reply'd, thy Masters word be mine.

2. The Visitation, which the Bles∣sed Virgin made to her cousin Saint Elizabeth.

Mary salutes Eliza, while from far, Our Sun is brought to light his mor∣ning Star.

The Star, though clowded, feels the welcom ray, And leaps to shew he can fore-run his day. Dance unripe Child before thou com'st to light, An after-dance will cause thy fatall night.

3. The Nativity of our Lord Jesus Christ.

Learn Man, what wonders in this birth appear, The lesser Orbe involves the greater Spheare: Etheriall lightning leaves its native shrowd, Comes forth, not breaking the mysteri∣ous clowd. Angells their God, their Master Beasts discern, Of those above, of these below thee learn.

4. The Oblation, or Presentation of Christ, to his Eternall Father in the Temple, and the Purification of his Mother.

How cheap a thing is light? and more we pay, For oylin flame, than goulden locks of day. His ransom, who from darkness all re∣deem'd, The Priest a two poor Turtle-Doves esteem'd. Jews are wise marchands, this new Sun ere old, Must to the Priests again b'as cheap∣ly sold.

5. The Finding of Christ in the Temple disputing amongst the Do∣ctors.

Found in the Temple midst the Doctors plac'd, Jesus, at once vertu and learning grac'd: If Church and Schools be severd, zeal turns blind, And knowledg lame, they both are perfect joynd.

Adore the Altar, reverence the Chair, Learn what to ask, and then present thy pray'r.

The five Dolorous Mysteries, so cal∣led, for that they contain the chief sorrows which Christ our Redeemer felt in his bitter Passion.

1. His Agony whil'st he was at his Prayers in the Garden.

What man of sorrow with two blood-shot eyes, Ten thousand bleeding pores, there pro∣strate lyes? All middle colours by extreams 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 cruell Flagellation.

Can all these bleeding wounds, that scourging, find No blush in face, no pity raisd in mind?

Behold the Man: you worst of savage beast; Malice enough has done, more Hell de∣tests. Hate forward goes till her loath'd ob∣ject she, Not to be wretched knows, but not to be.

3. His Crowning with sharp Thorns.

The pungent cares on regall Scepters born. Do prove all Diadems be crowns of thorn: Yet Kings from scoffs and low contempt are free, Derisions reach not earthly Majestie. Christs Crown no fewer slights than thorns emboss, More keen than those sharp nayls that pierc'd 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 Earths massie balls,

Simon succeeds; on whose weak shoul∣ders they, The shadow of the Cross, not substance lay. Simon the wood, the weight Christ only bore, A world of heavy sins throng'd in each pore.

5. His Crucifixion, and Death upon the Cross.

Hail Tree of life, whose trunck the table made, Whereon the worlds dear price was told and payd. On thy fair planks, our sinking souls that bore, Poor shipwrackt men layd hold and swim to shore. Raisd from the depth by thee they floa∣ting stood Boy'd up with spring-tides of Christs copious blood.

The five Glorious Mysteries, so cal∣led, 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, brest, Sorrow's old wound makes for new joy's a nest. Jesus himself, and her revives, his light Relumins many a fire long quencht in night. She sees the Patriarks shine with him, his ray, Dimms 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 thier own motion swifter go:

The Sun at his approach, that fabu∣lous 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 con∣veighs Ardours divin the Infant Church to raise, And high enthrone in a majestick Sphear, Above the reach of cold distrust or fear Th' Elect thus freed from bonds of nar∣row sense, In all known tongues all unknown truth dispence.

4. The Assumption of the Blessed Virgin up to heaven.

Enoch alive translated walks with God, Walks, & finds yet in bliss no fix't about The zealous Thesbite undissolv'd as∣cends, And at Heav'n gates the worlds last year attends:

Death's the sole way to life, Maria dyes, Closes on earth, open's in heav'n her eyes.

5. The Coronation of the Blessed Virgin in Heaven.

Tis thy Sons light Maria makes thee shine: The beam's are his, the sole reflection thine; Bright as the Moon thou look'st for bor∣row'd rays, Both tributarie to the Prince of days. The Sun her globe opposed only fills, On thee full light thy Sun conjoyn'd di∣stills.

These fifteen Mysteries for greater ease of the memory are briefly compre∣hended in these six verses.

Annun. Vis. Nat. Present. and Find, Reduce the Joyfull Five to mind. Pray'r 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, Offer'd and Found. He Pray's, is whipp'd, is crown'd, car∣ryes, is kill'd. R••ses, Ascends, sends down: She dyes, is Crown'd.

§. 7. Of the fifteen Mysteries of the Rosary in particular.

The first part containing the five Joy∣full Mysteries.

1. The first Joyfull Mystery: [She's told.]

THE Annunication of Chirsts In∣carnation by the Archangell Ga∣briel, to the Blessed virgin Mary. Luca.

To Blessed Mary th' Angell of our Lord, Announces she shall bear th'Eternal Word.

This first Principall, and Joyfull Mystery (as also all the others here∣after

following,) comprehends under its notion, may other singular and particular Joy's, wherewith the sacred Virgins soul was ravish'd, and reple∣nish'd, upon the news brought down to her from Heaven, of the Eternall Words Incarnation in her womb: which we shall (both here and hereafter) briefly reduce to Ten heads, or points of Meditation, according to the num∣ber of the Angelicall Salutations, which are to be recited in the each Decade: That so the pious Rosarist may entertain his devotion by men∣tally ruminating upon one or more, or all of them, as his leisure shall permit, and his zeal suggest unto him.

Our Father, &c.

The Blessed Virgin Exceedingly re∣joyc'd.

1. At her Eternall Preelection.

THat she amongst all the women of the world, was made choyce off from all Eternity to be the sacred Daughter of God the Father, the wor∣thy Mother of God the Son, the glo∣rious

Spouse, Temple and Tabernacle of God the Holy Ghost.

Hail Mary, &c.

2. At her singular Benediction.

THat she should be that Blessed one above all creatures, indu'd with all the gifts, graces, vertues, and perfe∣ctions, answerable to so high an Ele∣ction.

Hail Mary.

3. At the Reparation of Mankind.

THat she should be ordain'd for the Cooperatrix of the worlds Redemp∣tion, the Mediatrix of Mankind, the Advocatrix of sinners, the Lady, Queen, and Empress of Heaven and Earth.

Hail Mary.

4. At the Angelicall Salutation.

THat she should be thus particularly visited, and thus honorably saluted by so noble an Oratour, and so high an Ambassador, as was the Archangell Gabriel sent purposely unto her from the sacred Trinity upon business of such great weight and concernment.]

Hail Mary.

5. At the Angelicall Consolation.

FOR when she was troubled, (not at his Apparition, because she was well acquainted with Angelicall visits, and accustomed to these like visions, but) at the contents of his message, (which trouble was only a certain fear, apprehension, admiration) the Angell presently and familiarly calls her by her Name, and comforts her, saying, Fear nothing, O Mary! I come not to deceive you, but to de∣clare

divin Mysteries unto you; you have found Grace with God; and what need that Soul fear (says S. Gregory) which is in Gods Grace, favour, and friendship.

Hail Mary.

6. At the Angelicall Revelation.

FOr he inform'd her, that she was to conceive in her womb, (without sin, without seed, without Man) and bring forth a child (without sor∣row, without pain, without violation of her virginall 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 Fa∣ther David, (not his materiall Throne, and temporall Kingdom, but a spiri∣tuall and eternall Jurisdiction over all the Faithfull) And he shall reign in the house of Jacob (in the Church Mi∣litant and Triumphant) for evermore.

Hail Mary.

7. At the Angelicall Instruction.

FOr when she had reverently re∣ply'd; How can this be, since I know not man, (but have vow'd 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 vertu of the most High shall overshadow thee, (and therefore, fear not thy Chastity) but know thou shalt hereby receive an addition to thy for∣mer purity.

Hail Mary.

8. At her being with Child.

FOr she had no sooner signifi'd her o∣bedient consent, by uttering those humble words: Behold the Handmaid of our Lord, he it unto me according to thy speech; (whereby she prayd that God would be pleasd to fulfill what his An∣gell had declar'd unto her) but she im∣mediatly

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 naturall order, but by the Holy Ghosts supernaturall po∣wer 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, cr••∣dit, assistance, and many other im∣portant reasons without the least •…•…∣tion

of carnall Concupiscence in either of the marryed couple.

Hail Mary.

Glory be to the Father, and to the Son, and to the Holy Ghost, &c.

These Prayers Angelicall with bended knee, We offer holy Virgin up to thee: Steer us a prosperous course while here we tarry, And in Deaths Pangs assist us Blessed Mary. Remember Virgin that no Age hath known, Any by thee deserted that has flown To thy Protection, or implor'd thy Ayd, By which encouragement, most sacred Mayd, Mother of Virgins, I to thee repaire, And for thy help address my humble pray'r. Mother of God! desert me not, but hear And listen to me with a gracious ear.

Affections, Elevations, Petitions.

O Eternall Father! who were mer∣cifully pleas'd to send down your

heavenly messenger to treat with Her (who before all time was design'd to be the worthy Mother of your Co-eter∣nall Son, my sweet Saviour Christ Jesus) concerning the weighty Myste∣ry of Mans Redemption by his Incar∣nation: 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 Councills of your Eternall Providence you design'd for me.

Give me (O my Creator!) a promp∣titude to obey your precepts: Give me Purity, Prudence, Modesty, and all other vertues and perfections, which so highly pleas'd you in the Blessed Vir∣gin.

O that my whol Employments might be henceforth so unmixt with worldly affections, so free from vain Interests, so retired from secular dis∣turbances, so conformable to sacred Maries most perefect examples, that I might converse with Angells, con∣ceive Jesus in my soul, nourish him in my interiour with my innocent affe∣ctions, and bring him forth by my actions of Piety towards the divin Majesty, and of charity towards my neighbour.

O Jesu, the only Son of the Eternall Father! who by the Holy Ghosts won∣derfull operation, were graciously pleasd to descend into the womb of an humble Virgin, and there to cloath your self with our Humanity; Let your powerful Grace descend into my poor soul, and adorn it with such ver∣tues and perfections, as are to your self most pleasing and acceptable.

O the profound Humiliation of Gods Son, and the perfect Humility of Gods Mother! He, being the dread Soveraign of Heaven and earth anni∣hilates himself to take a servants form: She being declard Gods Mother, takes upon her a Handmaid's title! O King of Humility! Grant me this Royall vertu, which is the root and Ground∣work of all others, by the intercession of your most humble, and holy Mo∣ther.

O glorious Empress of both worlds! I rejoyce 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 be∣seech you, that I may also conceive

and carry your sweet Son Jesus alwaies in my heart and soul, and continually produce the fruits of good works, an∣swerable 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 eternall Paradise.

The Second joyfull Mysterie, [She visits.]

The visitation which the blessed Vir∣gin made to her cousin St. Elizabeth, Luke 1.

She visits St. Eliza. to rejoyce, With her for what was told by th'An∣gells voyce.

Our Father &c.

The blessed Virgin exceedingly re∣joyced.

1. At the consideration of Gods wonderfull works.

Which were now made known unto her by his heavenly Messenger, for pon∣dring all his words after his departure from her: she admiringly compares her own meaness with Gods Immensity; She ravishtly extolls his mercy, his goodness, his compassion, towards poor mankind; She gratefully acknowledges her own unworthiness to have such won∣ders 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 Sancti∣fication.

For she knew her self to be consum∣mated in the fullness of Grace, adorn'd with the gifts of the Holy Ghost, con∣firm'd in all vertues, absolutely impecca∣ble, and secure of her finall perseve∣rance.

Hail Mary.

4. At her singular Illustration.

For by the Inhabitation of the Eternall word within her, she became enlightned both in soul and body; In Soul, so as to know secrets, to understand sciences, to foresee things to come, as appears by her Propheticall Magnificat: In

body, insomuch as her externall beauty, and comliness, attested Gods inward presence: and we may piously believe (with St. Bernard) that no one, no not her husband St. Joseph, could fixed∣ly behold the beames of her shining countenance: and so the Gloss under∣stands that passage of St. Matthews Gospell; Joseph knew her not, till she had brought forth.

Hail Mary

5. At her journey into the Mountains of Judea.

For reflecting upon the Angells last Speech: Behold thy Kinswoman Eliza∣beth hath also conceiv'd 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, congratu∣late 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 jour∣ney irksome, nor her burden cumbersom, nor her travail wearysom, because she carried him, who supported, encourag'd 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 bear'st in thy womb: Blessed is the Tree together with the fruit: the Stemm with the Flower, the Mother with the Son.

Hail Mary.

8. At her conjoyn'd Vir∣ginity, and Maternity.

For she joyfully perceiv'd that Pro∣pheticall saying, compleated in her own Person; Behold a Virgin shall conceive, and bring forth a Son, and she as joyfully knew her self to be the Mother of God, according to St. Elizabeths 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 voyce and visitation, St. John, St. Elizabeth, and St. Zacharie•• were fill'd with the Holy Ghost.

Hail Mary.

10. At the many miracles accompanying and following this Visitation.

1. In Elizabeth, replenish'd, with Gods holy Spirit.

2. In St. John, clean's from origi∣nall Sin, sanctify'd in the womb, con∣firm'd in grace.

3. In Zacharies illumination, &c.

Hail Mary.

Glory be to the Father, &c.

These prayers Angelical with bended knee. &c.

Affections, Elevations, Petitions.

O what a confluence of joyes 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 extasie of Iubilation; The word Incarnate rejoycingly begins to bestow his blessings on the World, before he is born into it: Elizabeth rejoycingly admires Gods goodness and mercy, and his Mothers charity and humility; St. John rejoycingly dances in the womb after the harmonious musick of their mutuall Salutations, whil'st the holy Virgin her self sweetly in tones her Cre∣ators prayses, who is the true Author and Origin of all these wonders, singing with heart and mouth.

My ravish't Soul extolls his name, Who rules the Worlds admired frame. My Spirit with exalted voyce, In God my Saviour shall rejoyce; Who hath his glorious beams displayd, 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 conceiv'd in her womb, but be carryes her, and she him into the mountains of Judea, to give the life of grace to the young Baptist. O Jesu! the powerfull Sanctifier of all souls, vouchsafe to give mine also a gracious visite, 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 vertu, piety, perfection; and more charitably assist my necessitous neighbour.

And you, O most lovely, most lo∣ving, and most beloved Virgin! be∣stow a visit on this poor house and heart of mine. Here I live in a vale of teares, temptations, miseries; I so∣journ amongst continuall dangers, I dwell in darkness, and the shadow of death; and my being in this world is like that of a child in his Mothers bel∣ly, expecting with fear and hope to be born into the bright-light of a Blessed Eternity. O let your comfortable visi∣tation, and your Sons grace-bring∣ing presence disperse my inward dark∣ness, qualify my fearfullness, for∣tify my hope and confidence, and give me a sweet Antipast of my future hap∣piness.

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 Pi∣ty upon your poor servant: Let your harmonious voyce resound in my souls eares, and obtain for me a tast of your Sons goodness, that I may henceforth relish nothing but himself, and (ac∣cording to your most perfect example) rejoyce in nothing but God my Sa∣viour.

The third joyfull Mystery, [He is Born.]

The Nativity of our Lord Jesus Christ. Luc. 2.

THe Son of God born of a sacred Mayd, Between two beasts is in a manger laid.

Our Father, &c.

The Blessed Virgin exceedingly re∣joyced.

1. At the first sight of the new-born Iesus.

O The Jubily of her ravish'd heart! To see him safely brought into the world, whom she carefully carryed nine months in her womb; To swathe and suckle him, who is the Son of the most high; To kiss him, who was come∣ly above all the children of men; To embrace him, whose beauty the Sun and Moon admire, and whose counte∣nance the Angells desire to contem∣plate.

Hail Mary.

2. At her preserv'd Vir∣ginity.

FOr she now found her self com∣pleatly a Mother of God and Man;

and entirely a pure and unspotted Vir∣gin. O News! (exclaims S. Bernard) never before heard of! A Mother, and yet a Virgin; A Virgin, and yet a Mo∣ther.

Hail Mary.

3. At her bringing forth without pain.

O You Blessed, and the only Bles∣sed amongst women (says the same Saint,) who alone were exempt from the generall 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 Angelicall Iubilation.

FOr She saw the heavenly Court re∣joycing at her Sons Nativity, and heard the alternate Echo's 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 enjoy'd this priviledge in her life-time, (as is the opinion of many learned Fathers) She now surely enjoy'd it in a most emi∣nent manner, when she brought forth Gods Son into the world.

Hail Mary.

6. At the many benefits bestowed on Man∣kind 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 vertu, Sanctity, Perfection; The certainty of Faith; The Erection of Hope; The Encrease of Charity, The conferring of an Eternall Life and Kingdom.

Hail Mary.

7. At the multitude of mi∣racles wrought then for his manifestati∣on to the World.

FOr (1.) A great bright unusuall Star invites the Wise-men to Beth∣leem

stable. (2.) Three Suns appear in Spain; soon after joyning them∣selves 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 gol∣den circle encompasses the Sun, in the midst whereof stands a beautifull Virgin with a child in her bosom, which the Sybill shews to Octavian the then Ro∣man Emperor, with many other won∣ders, declaring to the whol world the divin Majesty and glory of her new-born Son.

Hail Mary.

8. At the Adoration of the Wise-men.

WHo exteriourly summon'd by the appearing Star, and interiourly instructed by the Holy Ghost; came, and fell down at his feet, full of Faith Religion, and Devotion; and there brake forth into Acts of Adoration, and extasies of Admiration.

Hail Mary.

9. At their mysticall offrings.

WHich were Gold as to a great King; Frankincense, as to a true God; Myrrh, as to a mortall man, who was to dy for the worlds Redemption.

Hail Mary.

10. At the Vocation, Con∣version, and Salva∣tion of the Gentills.

WHereof she saw a happy begin∣ning in these holy Kings.

Hail Mary.

Glory be to the Father, and to the Son, &c.

These prayers Angelicall with ben∣ded knee, &c.

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 mise∣ry for our salvation? O Virgin-Mo∣ther, the choyce Chamber, Temple, and Tabernacle of Gods 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 Jesu, My Lord and my Re∣deemer! who were born of a poor Handmaid, wrapp'd in poor Swathes, hous'd in a poor Stable, Bedded in a poor Cribb: Give me true poverty of spi∣rit, and a perfect contempt of all worldly honours and greatnesses, O sweet Saviour of the World! who call'd the Kings to acknowledge and adore you in your Cradle, and commanded them to return back by another way into their Countrey: Call and compell my rebellious heart unto you by the

powerfull light of your efficacious grace, shining in my interiour, and dis∣persing 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 stray'd by my own wilfull malice, negligence, and sin∣fullness.

O my glorious new-born King Christ Jesu! you were pleas'd to want a lod∣ging upon Earth, that you might lodge me in Heaven; To be deprived of all worldly conveniences, that you might heap on me your Celestiall com∣forts; To embrace Poverty, Humility, self-contempt, abnegation, annihila∣tion, that you might inrich me with all the spirituall Treasures of vertu and perfection. And shall I gape after tem∣porall goods and glories, seek for flesh∣ly 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 abandon'd by all, and really resolv'd to submit my self and all to your sacred will and dispo∣sition, that so I might be absolutely conformable to you, my All and All!

O holy Virgin! O happy Mother! how sweetly is my Soul ravish'd in the contemplation of that unspeakable joy and gladness which your dilated heart felt when you first embrac'd the long desired of all Nations in your ten∣der folds? I congratulate this your hap∣piness, O glorious Mother of my good Jesus! and humbly creeping in a∣mongst the holy crew of admiring An∣gells, Kings, and Shepheards, I affe∣ctionately present you with these my meaner Canticles of conjubilation. We were the poor, banish'd, miserable pro∣geny of our unfortunat mother Eve: we were the wretched Bond-slaves of sin and Satan: we were the forlorn, lost and stray'd sheep wilfully fled away from our faithfull Shepheard: We were the Prodigall children carryed abroad by

our own concupiscences from our lo∣ving Father: and by your Sons means. O Blessed, and most fortunate Mother! we are disingaged, deliverd, redeem'd from all these miseries, woes, and di∣sasters. O the happy change of our un∣happy condition! O Eternally Blessed Tree, and Blessed Blossom! Blessed Womb, and Blessed Fruit! Blessed Mary, and Blessed Jesu!

The fourth joyfull Mystery [offer'd.]

THe Oblation and Presentation of Christ to his Eternall Father in the Temple: And the Purification of his Blessed Mother: Luc. 2.

The Virgin's purifi'd; her dear Son warm's Old Simeons breast, presented in his arms.

Our Father, &c.

The Blessed Virgin exceedingly re∣joyced.

1. At the carriage of her sweet Son Iesus.

FOr upon the fortith day after our blessed Saviours birth; she cheerfully sets forth of Bethleem stable with her little Jesus in her armes, and S. Joseph in her company towards Je∣rusalem, to fulfill the Law of Moyses, and to offer up her Son to his Eternall Father in the Temple: And though she had just reason to dread King Herods cruelty, yet she was more afraid to of∣fend the divin Majesty. The way (says Ludolphus) was five miles long; yet she felt not the least weakness, nor weariness; for she carryed him who strengthn'd her, and afforded her a full aboundance of courage and comfort.

Hail Mary.

2. At the compleating of former Prophecies.

FOr as she walk'd on her way, she joyfully reflected upon that Text of Aggeus; The desired of all nations shall come, (to this Temple in Jerusa∣lem); and I will fill this house with glory &c. And that of Malachie. Our Lord whom you seek shall come to his Temple, the Angell of the Covenant whom ye delight in, &c. And such o∣ther Propheticall predictions.

Hail Mary.

3. At the offering up of her Son.

FOr entring the Temple, she puts her self humbly on her knees, and places her Son reverently upon the Altar; entirely bequeathing both her self and

him to the Eternall Father in these or the like expressions: Behold (O hea∣venly Father!) yours, and my Son: yours Eternally begotten, as the perfect Image of your substance; Mine, tem∣porally born, as clad with human na∣ture in my womb: Take both Mother and Son into your fatherly Protection; I here freely offer up to your divin Ma∣jesty, in your sacred Temple, and up∣on 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 Purifica∣tion.

FOr though she punctually perfor∣med each tittle of the Mosaicall Law; paying five sicles of silver to the Priest

for her Sons Redemption, and a paire of Turtles, or yong Pigeons; one as a Holocaust for the Infant, the other as an offring for sin: yet she well knew (to her unspeakable joy) that both her self, and her Son were absolutely free from any such Law; He being far above it, and she nothing concern'd in it.

Hail Mary.

5. At the instruction and example of her Sons Humility and Obe∣dience.

FOr by this Oblation, she plainly perceiv'd that her Son came to serve, and not to be served; to fulfill the Law, not to infringe it; to do, as well as to teach: wherby she also understood her own duty, and that she likewise was to be a pattern of Humility and obe∣dience to the world.

Hail Mary.

6. At the wonderfull Ma∣nifestation and reve∣lation of her Son.

TO wit; Not only to S. Joseph, S. Zachary, S. Elizabeth, the Shep∣heards, and the Kings; but now also to S. Simeon, and S. Ann in the Tem∣ple: For she joyfully consider'd that her Son would therefore be reveal'd to Virgins, to Widows, to wedded people, to all ages, degrees, sexes, pro∣fessions, conditions, because he came to redeem all.

Hail Mary.

7. At Venerable Simeon's receiving her Son in∣to his armes.

O the Jubiley of all the hearts there present, (and especially of the sa∣cred

Virgin-Mother) seeing the good old Prophet, so devoutly falling pro∣strate on the ground, so faithfully ado∣ring the divin Infant, so ravishtly taking him into his embraces, and so zealously proclaiming his prayses!

Hail Mary.

8. At the Blessing of Simeon.

FOr applying his Propheticall dis∣course to the Blessed Virgin, Behold (says he) O holy Mother of Jesus! This Son of yours is set for the fall and ri∣sing of many in Israel, (for he shall be the ruin of the wicked, and the re∣ward of the righteous); and for a Sign, which shall be contradicted (by the Jews, Gentills, Hereticks, half-Christians); yea and a sword of sorrow shall also pierce your own Soul, (so great shall be hereafter your compas∣sion, at the sight of his sufferings). Now although these predictions of Simeon were in themselv's harsh to the tender-mothers

senses, yet they were joyfull to her resign'd soul, in respect of the en∣suing salvation of mankind.

Hail Mary.

9. At the like Devotion, Iubilation, and Illu∣mination of S. Ann.

FOr this holy and ancient Prophe∣tess, 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 Jerusa∣lem, but persever'd 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, praysing our Lord, and spea∣king of him to all that look'd for Re∣demption in Israel.

Hail Mary.

10. At the signification & fruit of this Obla∣tion.

FOr it signifi'd, that her Son Christ should one day offer up himself on the Cross for the Worlds Redemption; and that he should procure a perfect Reconciliation between Man and his Eternall Father.

Hail Mary.

Glory be to the Father, and to the Son, &c.

These Prayers Angelicall with ben∣ded knee, &c.

Affections, Elevations, Petitions.

O My Lord J••su! who thus merciful∣ly permitted your self to be seen, ador'd, embrac'd by your faithfull ser∣vant Simeon; come also into my desi∣rous, languishing, and greedily expe∣cting soul. Purge, and perfect it, O pious Redeemer! and expell from

thence whatsoever is any way displea∣sing to your divin liking. Prepare it as you please for your own purpose, and make it a fit temple for your self to in∣habite.

Give leave, O sweet and loving Sa∣viour! to your sincerely affectionate servant, to embrace you in my Inte∣riour with the two Armes of profound Humility and perfect Obedience; and permit me not to depart this life, be∣fore I there enjoy your happy sight and presence; who are the only Foun∣tain of true light and love, the only desire and delight of my heart, the on∣ly comfort and support of my Pilgri∣mage, and the only Hope and expecta∣tion of my future bliss and felicity.

O Dear Virgin Mother! I dare not presume to decipher the numberless affections which dilated your faithfull heart in this free oblation of your self and your son in the Temple! O when shall I, (comformable to your perfect example) consecrate my whol self, with all I have and can, entirely, cheerful∣ly, resignedly to the divin Majesty?

My Creators Law, and my own duty oblidg'd me to dedicate unto him, not only the first, but all the fruits of

my life and love: And shall I not be∣queath to him, at least, the small re∣mainder thereof, by this my irrevo∣cable will and Testament? If the World, the Flesh, and the Devill have gather'd the fairest flowers of my youth, and manly age: may I not justly be a∣sham'd, 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, In∣gratitude! O my present confusion and self condemnation! To reserve for my Soveraign Creatour, 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, heartily, affectionatly, presented to your sacred Majesty: Ac∣cept I beseech you, this little, (and alas! too long delayd) 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 joyfull Mysterie. [And Found.]

The finding of Christ in the Temple disputing amongst the Doctors Luke 2.

In Seas of joy, the Virgins breast was drownd, When Jesus lost, she in the Temple found.

Our Father, &c.

The Blessed Virgin-Mother excee∣dingly rejoyced.

1. At the sight of her new-found 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 com∣forts 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 posses∣sed, then lost, and now retriv'd a∣gain.

Hail Mary.

2. At the Hearing of his Learning and Wis∣dom.

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 astonish't at so ripe an understanding in such tender years.

Hail Mary.

3. At the fulfilling of that Propheticall saying: I Wisedom dwell with Counsell, and am pre∣sent amongst learned cogitations:

WHich passage, S. Vincent expli∣cates literally of this prefence 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 brim-full of Joy, She brake forth into these ex∣pressions:

O my dear Son! Why have you dealt thus with us? (not making me, your so tenderly affectionat Mo∣ther 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, (fea∣ring you might fall into the hands of Archelaus the Son of Herod, and Heir of his cruelty, as well as of his King∣dom.

Hail Mary.

5. At his Mysticall Ans∣wer unto her.

FOr He mildly and modestly teply'd: 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 in∣to their hearts the hidden Intelligence of his Law.)

Hail Mary.

6. At the Instruction cou∣ched 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 perceiv'd, he was now (even in his tender age) setting forward that great work of mans conversion, Redempti∣on, Salvation, which he was in his riper age to compleat and perfect.

Hail Mary.

7. At his return with her to Nazareth.

FOr he immediatly leaving the Do∣ctors company, and yeilding to his Mothers summons; went down with

his Parents to their dwelling-house in Nazareth.

Hail Mary.

8. At his humble Obe∣dience and Subje∣ction.

FOr the sacred Gospell tells us, He was subject unto them.

Hail Mary.

9. At the consideration of her own happi∣ness, dignity and excellency.

TO wit, That He should become thus voluntarily subject to her com∣mand; to whose beck, both her self and

all creatures, were necessarily subject and obedient.

Hail Mary.

10. At the delicious con∣servation of all his words and actions in her heart.

FOr so the sacred Pen-man of the ho∣ly Ghost informes us: His Mother kept all these sayings, conferring them in her heart. To the end she might (by her daily and diligent study, refle∣ction, 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, &c.

These Prayers Angelicall with ben∣ded knee, &c.

Affections, Elevations, Petitions.

O Blessed JESU! who (for rea∣sons best known to your own di∣vin Wisdom, and all-disposing provi∣dence) 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 yeilding, to wordly vanities, allurements, en∣chantments; by consenting to Satans suggestions, temptations, delusions:

But if through Ignorance, negligence, carelesness, or any other motive what∣soever, I shall unhappily chance to be depriv'd of your sweet presence in my interiour; Excite me (O mercifull Sa∣viour!) 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 Celestiall Jerusalem; sitting on your Fathers right hand, amidst your Angels and Saints, in the Temple of your Eter∣nall Glory.

O Jesu! The rare Patern of perfect Obedience, Humility, and all ver∣tues! you are the All-powerfull God, and you obey poor man: you are the Soveraign Creatour, and you submit to your own Creature: you are the Supreme Monarch of both worlds, and you are subject to your Hand∣maid Mary! And shall any Christian remain any longer rebellious, refra∣ctory, disobedient to his Parents, to his Superiors, or to any other just authority?

Be asham'd proud dust, and ashes! God humbles himself, and wilt thou exalt thy self? He obeys men, and dost thou desire to domineer over them? Is not this directly to prefer thy self be∣fore thy soveraign Lord and Ma∣ker?

But o sacred Virgin Mother! How singular is your Priviledge? To have him subject to you, whom all human and Ang licall nature reverences and adores? O my soul! Admire both; and make choyce of which thou wilt chiefly admire! Either the Sons stu∣pendious condescention; or the Mo∣thers excellent dignity: Both are mer∣vailous, 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 Jesu How doth my Soul lan∣guish, 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 sor∣row and diligence; because I love you not, with true fervour and devo∣tion!

O loving Mother of Jesus! Had I the least spark of that sincere affecti∣on you bore your blessed Son; How sensible should I be of my sad loss? How seriously should I seek to retrive it! But ah my misery? That is lost without much grief, which was possess'd without any great joy; and therfore I find not my loss, because I feel no love; and finally I feel no love because I reflect not faithfully upon my Redeemers reall worth and va∣lue.

And yet, what is there considerable, or desirable in Heauen or Earth, in comparison of sweet Jesus? O my Lord, my love, my lot, and my portion for time and Eternity! Dart one Effica∣cious

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 tru∣ly loving you, I may willingly leave all to look after you; contentedly for∣feit all to find you; and having found you, I may be more faithfull in follow∣ing you, more carefull in keeping you, more sincere, constant, perseverant in serving and obeying you.

Be you my guid (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 loose him by my disloyaltie; 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 Ro∣sary with the Profession of your Faith and the sign of the Cross, saying, I Believe in God, &c. with the Prayer: To the sacred and undivided Trinity,

&c. 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 pray's, his an∣guish'd Brest Is in his face through sweats of blood exprest.

As in the Precedent Joyfull Myste∣ries,

we have shew'd that those five principall and common heads, com∣prehended (under their signall noti∣ons) severall particular Joys of the sacred Virgin-Mother; so each one of these five generall Dolorous Myste∣ries, (like a long chain made up of many links) includes a multitude of particularly aggravating circumstan∣ces in our dear Redeemers Passion, and his holy Mothers compassion: which Concatenation of sorrows, we shall endeavour (as before in the Co∣hesion of Joys) to reduce briefly to Ten Heads, or points of Contempla∣tion, correspondent to the respective Decades of this second part of the Rosary. Our Father, &c.

Our Blessed Saviour was excee∣dingly sad and sorrowfull.

1. At the apprehension of the loss of his cor∣porall 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 o∣thers, by reason of its conjunction to the Divinity.

Hail Mary.

2. At the foresight of his sufferings.

FOr his understanding clearly com∣prehending 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 (say's S. John Damascen), each one of his senses and Powers to act according to its own naturall propertie; it must needs fol∣low, that as his knowledge was most perfect, his sufferings were most exces∣sive.

Hail Mary.

3. At the consideration of Sins heynousness.

FOr he came to suffer for all the of∣fences of Mankind in generall, and for each ones sin (past, present, and to come,) in particular. O the anguish of his soul, at the sight of their multi∣tude and malice!

Hail Mary.

4. At the Iewes Ingrati∣tude.

FOr besides his particular Benefits showr'd down from time to time upon that perverse people, he had now borrow'd his humanity from their Blood, conversed many years amongst them, preached his Gospell unto them, wrought infinit 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 af∣flicted heart, than death it self.

Hail Mary.

5. At the little profit, which Christians would reap from his Passion.

FOr though the least drop of his pre∣cious Blood, was abundantly suf∣ficient to redeem, not only all men, but many worlds: yet he well knew how few would make themselves par∣takers of the fruits thereof: And this foreseen sloth, negligence, and wil∣full ingratitude of Christians, (if we will credit S. Bernard, Bonaventure, and Hugo,) more afflicted our dear Redeemer, than all the corporall ca∣lamities he endur'd 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 cir∣cumstances (says S. Ambrose) much aggravating our Redeemers sorrow.

Hail Mary.

7. At the Scandall, scatte∣ring, and flight of his dearest Disci∣ples, friends, and followers.

O the Affliction of his tender heart! To see Them whom he lov'd so

sincerely; Them, whom he had serv'd so diligently; Them, whom he had so lately comforted and confirmed by his long Sermon, and so earnestly com∣mended to his Fathers care and custo∣dy: Them, whom he had from time to time fed so efficaciously with his sa∣cred Doctrin, and feasted so delicious∣ly with this Blessed Body and Blood in the very last nights Banquet; to fly now fearfully from him; to be scandaliz'd at him, and to seem to doubt of his Divinity: And above all to see Peters Ingratitude, Infidelity, Pusillanimity: did surely pierce his Soul with inexpli∣cable sorrow.

Hail Mary.

8. At his taking, binding, and bringing out of the Garden of Mount Olivet.

IMagin (O my Soul!) What injuries thy Innocent Saviour here suffer'd

by a band of barbarous Souldiers, set on by the spitefull Jews, ledd on by the Sacrilegious Judas, egg'd on by their own malice and fury! See how violently they rush upon him; bin∣ding his armes, baring his head, bea∣ting his body, pulling his beard, tea∣ring 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 a∣gainst him.

O What an affliction! To be tryed by such unjust and partiall Judges; and to be made guilty by such envious and sinister proceedings!

Hail Mary.

10. At his Blows, Buffets, and other opprobri∣ous usage, all night long.

FOr when the wearied Ring-leaders, and wicked Priests, had deliver'd him over to be baited by the rabble of the enraged people; O how inhuman∣ly did they handle the meek, humble, and patient JESUS! His face (says S. Bonaventure) which fills Heaven with Joy, is here defiled with loath∣som spittle, smiten with sacrilegious hands, cover'd with mock-hoods, &c. and nothing was omitted which ma∣lice could invent to torment him.

Hail Mary.

Glory be to the Father, and to the Son, &c.

These prayers Angelicall with ben∣ded knee, &c.

Affections, Elevations, Petitions.

O holy Jesu! the absolute Pattern of heroick 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 accomplish'd; no de∣sires, but that your commands may be obey'd; no designes, but that you may be faithfully serv'd, lov'd, prays'd by all creatures.

Give me (O Jesu!) the gift and spi∣rit of Prayer, which is the chief exercise of Religion: that in Imitation of your example, I may henceforth more seri∣ously addict my self unto it, (especially in the time of my tribulation and temp∣tation) with due humility, fervour and perseverance.

You (O meek Jesu!) receiv'd the malicious Judas with the sweetness of a Saviour; you permitted him to kiss you with the calmness of a friend, you suffered the souldiers to bind you, buffet

yo,u abuse you, with a patience exem∣plary 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 Jesu!) with the en∣tertainments 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 your self 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 rejoyce in sinfull delights?

He lies with his body prostrate on the ground, and snortest thou on thy downy bed, wallowing in thy sensuality?

He is bath'd in tears of blood, sighing, sweating lamenting for thy wickedness: and wilt not thou shed one tear, send forth one sigh, nor give one groan in to∣ken of thy true sorrow for thy own grie∣vous offences? O his love! and O thy insensibility? thou shalt one day sadly sigh, sweat, weep, lament, (O thou ob∣durate Core of mine!) when, alas! it

will prove too late, if thou now pre∣sumptuously delay'st it.

Wherefore (O my God!) look upon me even now at this very instant, retur∣ning, repenting lamenting all my former ingratitude, disloyaltie, impietie: and whil'st you behold my misery, cast also an eye upon your dear Son Jesus, to move you to mercy.

Look (O compassionate Father!) up∣on the face of your Christ, not now out∣vying the Suns Splendor upon Mount-Thabor, yet still the self-same object of your eternall Complacency; See his Garments, not now white as Snow, yet still representing the Robe of your be∣loved Joseph. There he appear'd in Glory; Here sadly prostrate on the ground; There he was elevated with ho∣nour; Here he lyes bleeding, sweating, languishing with sorrow: yet both here and there; He is your Son, and my Sa∣viour, and every where the powerfull motive of your mercy towards poor Mankind.

And you [O sacred Virgin!] the most accomplish'd 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 beautifull a∣mongst 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, condo∣ling with your so dearly beloved, and so deeply distressed Son Jesus!

And thou, [O my soul!] what dost thou? what say'st 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 A∣gony: wilt thou still [by thy sinfull ob∣stinacy] sleight the Sons blood, and the Mothers tears?

No my dear Mother! no my sweet Saviour! I here in your presence pro∣test the contrary: and for the love, respect, and honour I ow unto you both, I ab∣solutely renounce all sin and impiety, and whatsoever is displeasing to your holy wills and likings.

The Second Dolo∣rous Mystery. [Is Whipp'd.]

THe most cruell Flagellation, or whipping of Christ our Saviour. John 19.

While to a Pillar Christs dear hands are bound, His body is Scourg'd till all become one wound.

Our Father, &c.

OUr Blessed Saviour was exceeding∣ly afflicted.

1. At his Presentation to Pilate.

FOr after the spitefull 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 Pilat the Presi∣dent; there anticipating the sentence of his condemnation, by their prejudica∣ting clamors; to the end that Pilat should not dare to absolve whom they all desired should perish.

Hail Mary.

2. At his standing before a Pagan Iudg, in qua∣lity of a notorious Criminall.

O The stupendious Humility of In∣nocent JESUS! He is ordain'd by his Eternall. Father the Supreme Judg of all creatures; and here he stands as a guilty Malefactor before a Petty-President of Judea.

Hail Mary.

3. At the Iews false Ac∣cusation.

AS if he were a Subverter of the people, an Abettor of rebellion

against Cesar, a Broacher of Blasphe∣my against God.

Hail Mary.

4. At his being sent to Herod.

WHereby he was not only forc'd to undergo another tiresom, troublesom, and afflictive jour∣ney: But also to hear and endure new, false, and malicious accusations before this perverse Prince of Galilee, who was a wicked, incestuous, sensuall wretch, and the murtherer of the holy Baptist.

Hail Mary.

5. At Herods scorn, and contempt.

WHo sent him back to Pilat, as an Idiot, in a white garment.

Hail Mary.

6. At the Peoples cla∣mour, to have Bar∣rabas pardon'd, and Christ put to death.

O the hard-heartedness of this Inhu∣man Nation! To prefer a Thief, be∣fore Jesus! a Man-slayer, before Mans Saviour! A Murtherer, before the Life giver! O the Jews blindness and brutishness! Set Barrabas free, and Crucifie Christ! What means this? but, let him dy, who rayses the dead; and let him be dismis'd to destroy yet more of the living.

Hail Mary.

7. At his most cruell and contumelious whip∣ping.

By the Ministers of Pilat, who by their Masters command fall like ra∣venous

Wolves upon this meek Lamb, tear off his garments, tye him to a pil∣lar, and try their strength in tormen∣ting him.

Hail Mary.

8. At his being stripp'd naked before the whol multitude.

O How did this afflict the virginall heart of Jesus, the Lord of purity, and lover of Chastity!

Hail Mary.

9. At the stretching and distorting of his ten∣der 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 seve∣rity, 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, &c.

These Prayers Angelicall with ben∣ded knee, &c.

Affections, Elevations, Petitions.

O Innocent and Immaculat Lamb of God! who wert mercifully pleas'd to suffer these multitudes of shames and sorrows; to be thus hurried from Tribunall to Tribunall; thus treache∣rously betrayd, maliciously accus'd, un∣justly condemn'd, and rudely scourg'd even for my sake, I most humbly be∣seech you, by all the fountains of

blood issuing from your sacred Body, to give me a lively apprehension of sins heynousness; 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 Eternall Son of God should endure one stripe for me? But O the excess of your affection! And shall I by new crimes abuse so signall a favour, despise so miraculous a mercy, provoke so great a goodness, incense so immense a cle∣mency, and inflict fresh wounds upon Gods Son, by my continued wicked∣ness?

Tell me, O my soul! dost thou truly believe, that thy sweet Saviour suffer'd all this for thy sake? That he was stripp'd naked, to cover thy crimes? fastned to a pillar, to loose the fetters of thy bondage? Whipp'd with cruell rodds, to secure thee from the scourges of his Fathers severe Justice? all over beaten, bruis'd, 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 cor∣recting thy life, cancelling thy sin, converting thy self to his love and ser∣vice;

who, for these very ends and in∣tentions underwent all these wofull torments?

O meek Jesu! seeing you thus pa∣tiently bearing all sorts of abuses, shall I storm at the least offer'd injury?

O Son of God! seeing you stripp'd naked in the sight of your Enemies; shall I be asham'd to discover my faults before a Priest?

O sweet Saviour! seeing your whol Body torn with whips, and your flesh turn'd 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 ac∣knowledg 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 my self and you?

You (O charitable Samaritan!) permitted your tender skin to be torn from off your back and shoulders with cruell scourges, to serve as swathes, wherewith to bind up my ulcers. You were content (O pious Pelican!) to have the blood drain'd out of your veines, to make therewith a precious

balsum of oyl and wine, for the effica∣cious cure of my wounds; and shall I yet ly dead and buried in the sepulcher of sin and Impenitencie?

You weep tears of blood over my dead corps, 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 Jesu!) the Abysmus of misery, calls upon the Abysmus of mercy! O when shall I be led out of this loath∣som sepulcher! when shall this head∣kercher of evill customs, sinfull habi∣tudes, vicious inclinations be unty'd and taken off from my eyes and face, which hinder my desired sight and en∣joyment of you my dear Saviour!

Behold I appear upon your sum∣mons; but yet bound hand and foot, and in quality of a guilty Criminall be∣fore you my God and my Judg: I come creeping, as a poor prodigall child, and ready to perish, to you my pious Father. I cast my self 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 Criminall: Receive

and embrace your fearfull Prodigall: 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 Jesu!) and my soul shall be saved.

The third Dolorous Mystery, [Is Crown'd.]

THe Crowning of Christ our Sa∣viour with Thorns. Matth. 27.

His sacred Head is pierc'd with pun∣gent thorns. And made the subject of ten thousand scorns.

Our Father, &c.

Our blessed Saviour was evceedingly tormented.

1. At the pressing of the sharp-pointed thorns into his sacred Head.

FOr Pilat having call'd him in deri∣sion The King of the Jews: the Sol∣diers,

(at their instigation) twisted thorny brakes into the shape of a Crown, boysterously placing it upon his bare head; and violently pressing it into his skull, to encrease his misery, and make him a more ridiculous object of all mens mockery.

Hail Mary.

2. At the pulling it off and on.

WHich was done both upon a pre∣tence of fitting it to his head, and also to augment his torments.

Hail Mary.

3. At his cloathing with Purple:

FOr they sportingly invented all manner of tricks, to please their

fancies, glut their malice, and aggra∣vate his miseries: Not content therefore to have Crown'd him; they would also cloath him as a counterfeit King: and so rashing off his garments, which were now glu'd to his body with the former goares of blood, they scornfully cast a despicable Purple-cloak over his naked shoulders, which was a co∣lour us'd by the ancient Kings.

Hail Mary.

4. At the holding a Reed in his right hand.

THis was intended as a mock-Scep∣ter, being (after the Crown and purple) the third Royall Ensign.

Hail Mary.

5. At the scoffing Saluta∣tions, Genuflexions, Adorations.

ANd the like feigned Actions of Re∣ligion 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 endeavors to be discharg'd; 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 thor∣ny Crown, were driven deeper and deeper into his wounded skull; and the Blood forc'd out of the new open'd surrows, trickled down a fresh upon his neck and forehead, which embody∣ing with the beastly spittle, where∣with they were before besmeared, chang'd our Redeemers sweet coun∣tenance, (which the Angells admi∣ringly contemplate) into an object of horror, and into the likeness of a Leper, most loathsom to be look'd upon.

Hail Mary.

8. At the iterated and multipli'd blow's, boxes, and buffe∣tings.

O Barbarous cruelty! Was't not en∣ough to cane 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 metamorphoz'd in∣to blackness and blueness by your for∣mer beatings: And have you the hearts (hard-hearted 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 shew'd to the people in such a posture.

IEsus came forth (says the Gospell) carrying a Crown of Thorns, and a purple garment: and Pilate spake to them.

Behold the Man, O prodigious specta∣cle! O Jesu, King of Glory! what a Crown, what a Garment, what a Scep∣ter do you here shew for your royall Ensignes.

Hail Mary.

10. At the Iew's horrid clamors and re∣peated vociferati∣ons.

OF, away with him, away with him, crucify him, crucify him: nothing

but his death can satisfie their implaca∣ble malice; O harsh words! yet you sustain'd them, [sweet Saviour!] to free me from the harsh sentence of eternall death and damnation.

Hail Mary.

Glory be to the Father, &c.

These prayers Angelical, &c.

Affections, Elevations, Petitions.

O Jesu! the beauty of Men and Angels! the glory of Heaven and Earth! when I behold your venerable head crown'd with cruell thorns, your ami∣able face besmear'd with the mixture of tear's blood, and spittle: your whol Body mangled with whips and scourges, and all this for my sake: can I choose but loath my self for my sins, and love you for your sufferings?

O my soul! what dost thou in token of thy gratefull acknowledgment for thy Saviours great charity, thus crown'd, wounded, mangled, martyr'd, for the expiation of thy sins, and procurement of thy Salvation?

Canst thou see thy Redeemer doing so much for thee and not be asham'd to do so little for thy self and him, and to live

so unconformably to his example, which should be the modell and pattern of thy life and actions? Is it decent for a mem∣ber to addict it self to sinfull vanities, pleasures, and sensualities, under a head crown'd with thorns? O what an excess, or rather an abuse of love and sorrow, do I here contemplate? Love is mistaken in making choyce of so amiable and ho∣nourable a person, to be the object of undeserv'd derision and torments: and sorrow is as much mistaken, in not sei∣zing upon some odious and abominable wretch, who might have justly deserv'd to be so dealt withall. 'Tis I, alas! 'tis I, who deserve to be thus despis'd, tormen∣ted, crown'd with cruell thorns, and e∣very way punish'd, persecuted, afflicted: since 'tis I that have by my heynous Crimes betray'd my Creators cause, incurr'd his indignation, and willfully forfeited all my claim, and pretention to the Kingdom which he had merci∣fully prepar'd for me.

I deserve to wear no worthyer a Crown upon my wicked head, than one gather'd from the Tree of Malediction, plaited together with perpetuall woes, and in∣terlac'd wirh the sharp prickles of all sorts of punishments, miseries, and tor∣ments.

Such a Crown is according to my de∣serts, O dear Jesu! I most heartily ac∣knowledg 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 wonted mercy, bestow on me some effect of your tender affecti∣on.

Behold, O my most loving, and most be∣loved Lord Jesu! my soul being pierc'd with a lively sense of your severe suffe∣rings for her sake, and desirous to con∣form her self, (O that she could do it perfectly!) to you her most perfect Sa∣viour, makes here a deliberate choyce 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 hea∣venly Kingdom.

A Prayer. In honour of the sacred Crown of Thorns. THE ANTHEM

O Blessed Crown, whereby we are de∣livered from the severe punishments of eternall death, which our sins have justly deserv'd: Thou art the hope of offenders, thou art the strength of weak∣lings, thou recoverest our lost Crowns for us.

Vers. O Christ! we adore your sa∣cred Crown.

Answer And renew the memory of your glorious Conquest.

Let us Pray.

GRant (we beseech you, O Almigh∣tie Father!) that we renewing the memory of your dear Sons Passion, and humbly reverencing his holy Crown of Thorns upon earth, may become wor∣thy to receive from him the happy Crown of honour and glory in his cele∣stiall Kingdom, where he lives and reigns with you and the Holy Ghost for ever, and ever.

The fourth Dolorous Mysterie. [Carries.]

Christ our Saviour painfully carries his Cross to Mount Calvary, John 19.

Of shame and dolour to increase th'ac∣count, They make Christ bear his Cross up to the Mount.

Our Father, &c.

Our blessed Saviour was exceedingly aggriev'd,

1. At the Jews new in∣vented accusation.

FOr they perceiving the unwillingness of Pilate to condemn the innocent Je∣sus, produc'd their last envious Stratagem to strik him dead. This man (say they) hath made himself Gods Son, and there∣fore deserves to be destroy'd as a blasphe∣mer of the divin Majesty, which they so vehemently urge, and so maliciously ag∣gravate against him, till at last they force the fearfull President by their threats and clamors to give way to their unjust desires.

Hail Mary.

2. At the pronunciation of Deaths cruell sentence upon him.

FOr when the Judg saw that neither pity would move them, nor justice could prevail with them: apprehensive of Cesars indignation, and of the peo∣ples disfavour, he sentences Jesus to dy on a Cross; O how easily doth he swerve from Justice, who seeks not Gods ho∣nour, but is sway'd by human respects in his actions?

Hail Mary.

3. At his contumelious leading out of Ie∣rusalem.

FOr the cruell sentence was no sooner spoken, but the greedy hang-men flock about this meek lamb, fastning cords to his neck and hands, and tugging him [as a Traytor Blasphemer, and no∣torious Malefactor] out of the Town towards the place of Execution.

Hail Mary.

4. At his association with Thieves.

THey had already prefer'd Barrabas the murderer before him, and now they place him in the Thieves company, that so the ignorant people might con∣ceive him to be a complice in their Crimes.

Hail Mary.

5. At the carrying of his own Cross on his shoulders.

O Unheard of proceedings! It was ne∣ver known that any wicked crimi∣nall was constrain'd 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 hea∣vy Cross.

WHich was fifteen foot long, [say severall holy Doctors and Fathers] and of a massie thickness proportionable to its length; O ponderous burthen, to his tender and already bruised, weakned, and wounded shoulders!

Hail Mary.

7. At the multitude of people thronging about him.

SOme triumphing at his miserie, and laughing, scoffing, spitting at him, others pressing, pulling, thrusting, stric∣king, and spurning him.

Hail Mary.

8. At the doleful lamen∣tation of the devout women.

WHich were those who had faithful∣ly serv'd him before his Passion, charitably sustain'd him and his Disci∣ples with their temporall faculties, pain∣fully follow'd him from Galilee into Ju∣dea, and now mournfully waited on him to Mount-Calvarie.

9. At the compassion of his most sorrow∣full Mother.

WHo undoubtedly made one, a∣mongst the sad number of his fol∣lowers; O her inexplicable grief to see her dear Son Jesus in this dismall con∣dition. And O the anguish of his affe∣ctionate heart, to behold his sweet Mo∣thers 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 Thea∣ter for the execution of all Malefactors, to shew that he suffered in generall for all Mankind.

Hail Mary.

Glory be to the Father, &c

These prayers Angelicall &c.

Affections Elevations Petitions.

O Jesu my dear Redeemer! are you not equall in omnipotency to your eternall 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 [encir∣cling therewithall the celestiall Orb's, and fix the Earth upon the point of its own upholding center? How then do

I now behold you lying prostrate under the oppressing weight of this one single burthen?

O my Saviour you promise to lend men your helping hand, and send them the assistance of your Angells, to keep them from all harms in their fallings, and your self falls here under your hea∣vy Cross without admitting any succour from your own divin Person, from your Angells, or from Men, in this your ex∣tream necessity?

O my soul! how heynous are thy sins; which ly so heavily upon thy Saviours shoulders? And O my proud & perverse spirit! which refusest to submit thy stubborn neck to the sweet weight, and light burthen of God and his Church! Didst thou ever seriously contemplate thy Redeemer Christ Iesus, groaning for thee under the burthen of his Cross? How then dost thou still continue thy disobedience, ingratitude, impietie?

Or didst thou ever take into thy seri∣ous 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 dreadfull hour, and how thou wilt

be beaten down under the burthen of thy sins?

And alas! who will then assist thee, when thy angry Creator shall thunder his just judgments upon thy head, which like formidable waves, wil overflow and drown thy frail vesell? What succour canst thou expect when a sad dispair sei∣zing upon thee thou shalt vainly desire to ly cover'd in some cranny of the Rocks, or to hide thy head in some hole of the Mountains, or to be deep buryed in some Dungeon within the Earths bowels? Who will then lend thee a charitable hand in this thy extream calamity? or what can comfort a conscience thus cauteriz'd, crucify'd, oppress'd with so many crimes crying out against them∣selves for vengance?

O my soul? Let's not remit our con∣version to that dismall hour, but let's now efficaciously do, what we shall then fruitlesly desire to have done.

Le•…•… in the first place discharge our conscience of its deadly crimes, whilst time and opportunity afford us leave and leasure; Then let's away with all these fardles of ill-gotten Goods; cancell all unlawfull, usurarie, extortionous con∣tracts: cut off all our sinfull customs,

concupiscences, sensualities; and finally shake off the two long carryed, and over∣heavily charging yoake of the World, the Flesh, and the Devill; This done, let's cheerfully receive the Cross of Pe∣nance, 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 easie, he fall under his, that we may stand fast under ours, and we shall neither want strength nor comfort in this our heroick enterprise of vertu and piety, if we frequently cast our faithfull eyes upon our valiant Captain marching before us towards Mount Calvarie, with his royall Standard on his shoulders.

The fifth Dolorous Mysterie. [Is kill'd]

Christ our Saviour is crucify'd and dy's on the cross, John 19. Luke 23. Mark 15. Matth. 27.

With nayles extended on the Cross he dy's. Who's God and Man, for Man a sacri∣fice.

Our Father.

Our Blessed Saviour was put to ex∣cessive pain and torture.

1. At the pulling off of his Garments.

FOr when (by the help of a certain poor fellow call'd Simon) he had train'd his heavy Cross to Golgotha, His Executioners tear off his cloathes, together with his skin and flesh, to which they were in severall 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 Spe∣ctators.

TO be hang'd up naked, was the greatest disgrace they could put up∣on

the most despicable person, and don only to the worst sort of Malefactors.

Hail Mary.

3. At the boysterous stretching out of his body on the Cross.

WHich they rack'd with such vio∣••ence by the help of ropes ty'd to his wrists and ankles, that according to the Royall Prophets prediction, all his dislocated Bones might have been numbred.

Hail Mary.

4. At the Piercing of his hands and feet with nayls.

O Christ, my Rock! out of these sa∣cred holes I may suck hony,

draw forth oyl, and fully tast the sweet∣ness of your affection.

Hail Mary.

5. At the Erection of the Cross, with Iesus upon it.

TO publish his Crucifixion, and shew him to all the greedily ex∣pecting people. What faithfull Chri∣stian will not be now rays'd to hopes of obtaining pardon; When he con∣siders his Redeemers arms thus ex∣tended to embrace him, and his hands thus open'd to bestow benefits upon him.

Hail Mary.

6. At the superscription of the Title; of Iesus of Nazareth, King of the Iews.

WHich was written in a threefold language, that no one might be

ignorant of the cause of this his cruell usage; but that all might conclude, He was justly crucifi'd, who had unjustly usurp'd a Kings title.

Hail Mary.

7. At their continued calumnies, whilst he hung on the Cross.

O Princes and People! How impla∣cable was your hatred, how great your malice, how insatiable your fury; which could not forbear your abuses in his last Agony? But he endur'd your peevishness, and kept his own pa∣tience; and though he descended not now from the Cross, he soon after arose from the Sepulcher.

Hail Mary.

8. At the sight of his compassionate Mo∣ther, standing by his Cross.

O Sorrowfull Mother! you see the Innocent Son of your chast womb, wounded, and cannot cure him, wel∣tring in blood, and cannot wipe it off, inclining, and hanging down his weak and wearied head, and cannot uphold it; &c. 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 naturall thirst of his Body, which was almost ex∣hausted,

and drained dry of all his blood and moysture: But far greater was his Souls spirituall thirst for the salva∣tion of Mankind. What do you thirst after (O dear Redeemer!) (says S. Au∣gustin.) wine of the grape, or water of the River? your thirst, is my salva∣tion; your drink, my Redemption! Be thou also thirsty (O my dry Soul!) and drink thy fill of that blessed Foun∣tain, which thirsts thus after thee.

Hail Mary.

10. At his giving up the Ghost, and expira∣tion on the Cross.

JESUS bowing down his head, breath'd out his soul, and deliver'd up his spirit (freely, voluntarily, un∣constrainedly,) into the hands of his e∣ternall Father. And so compleated and consummated, the penall and afflictive part of the great Mystery of mans Re∣demption.

Hail Mary.

Glory be to the Father, and to the Son, &c.

These prayers Angelicall, &c.

Affections, Elevations, Petitions.

O My Soul! would'st 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 Vineger: There is his habitation, upon the hard Cross: There he reposes, with extended leggs, and stretched forth Arms, to have his feet and hands pierced with horrid nayls. There and thus, he expects thy return from far, O prodigall child! rea∣dy to embrace thee with a Fatherly affection.

And dost thou see thy sweet Sa∣viour hanging thus on the Cross for thy sake; and yet solacest thy self in sinfull delights? remainest still wal∣lowing in the mudd and myre of thy wicked customs? and not con∣tent thy self to commit sin, and give scandall 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 thy self, turn to thy sweet Saviour, and run into the open'd arms and bo∣som of thy beloved Jesus, calling thee, alluring thee, ready to receive thee.

He cry's out to thee from his Cross, I thirst after thy conversion, correcti∣on, salvation. He cry's aloud to awake thee, excite thee, hasten thee, to accept of his proffer'd love, before he renders up his life.

O when will the time come, in which they who are buried in the Se∣pulchers of deadly sin; and ly rotting in the graves of their inveterate crimes, will hear the voyce of God's Son; and hearing it, will return to the life of grace; if not at this present, when he himself dyes to resuscitate them?

When will earthly souls, full of ter∣restriall affection, fear and tremble; if they now remain unmoveable? when will the Rocks of stony hearts be rent 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 confes∣sion

of thy secret sins; if shame, and cowardise keeps it now cover'd, 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 eclyp∣sed?

O Jesu! 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 dy for thee; I dy willingly for thee, I dy purely for the love of thee: And O my heart and Soul! What answer do you make?

O my Jesu! my sweet Saviour, my dear Redeemer, my soverarign Lord and Lover! you dy, and do I yet live? O that I, who have hitherto liv'd so little for you, and so long for the world: That I who have liv'd so long without you in negligence, forgetful∣ness, ingratitude; That I, who have liv'd so long against you in sin, Impie∣ty, rebellion: That I who have employ'd so small a portion of the time and ta∣lents you lent me, faithfully, and sin∣cerely

in your love and service! O that I might (now at least) dy for you, and with you.

Or, if your providence will have my Pilgrimage yet prolong'd; O Let me not live hereafter one moment, but on∣ly 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 Ro∣sary with the Creed, sign of the Cross and Prayer To the sacred and undivided Trinity, &c. 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, reindu'd with breath, Victorious over Hell, and horrid Death.

These five Principall and common heads of the Glorious Mysteries, may be also subdivided into many particu∣lar points of contemplation; which (according to our precedent method in the Joyfull and Dolorous) we shall re∣duce to the number of Ten answerable to the Decades of this third part of the Rosary.

Our Father, &c.

Our Blessed Redeemer, and his sa∣cred Mother exceedingly rejoyced.

1. At his Bodyes cloath∣ing with Immorta∣litie.

FOr by conquering death, it was triumphantly rais'd up to a glori∣ous, immortall, incorruptible life.

Hail Mary.

2. At the joynt Glorifi∣cation both of Body and Soul.

NOt that the Soul of our Blessed Sa∣viour (which was absolutly glori∣ous from the first instant of his Con∣ception) receiv'd now any new en∣crease of glory: but that the Miracle, which retain'd his souls Glory, from redounding into his Body, did now cease upon this day of his Resurre∣ction: So that his Body receiv'd now its hitherto hindred Dowries of Claritie, Agility, Subtility, 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 Judg of the living and dead. All which he deserv'd by his exact obedience to his Eternall Father.

Hail Mary.

4. At his entire victory over all his enemyes.

FIrst, The Jews, who having up∣brayded him of Impotencie in not descending from the Cross, were now utterly confounded at this far greater miracle of his Resurrection from Death; 2. The Devill and all the Infernall Powers whose Pride he abated, whose Kingdom he invaded, whose spoyl's he divided, &c.

Hail Mary.

5. At his delivering the Holy Fathers out of Limbus.

TO wit, Abraham, Isaac, Jacob, Moyses, David, and the rest of the Patriarks, Prophets, and holy Persons, whom he triumphantly led out of their long sustain'd captivity.

Hail Mary.

6. At the now perfected Redemption of man∣kind.

FOr his and his mothers present joy and glory, were commensurate to their former grief and sorrow, under∣gon in his late cruell death and passion.

Hail Mary.

7. At his being the true cause and perfect exemplar of the fu∣ture Resurrection of all Mankind.

FOr as Christ is risen, we also shall arise, to wit to immortality, &c.

Hail Mary.

8. At the filling up the places of fall'n An∣gells.

THe Resurrection of our Saviour (says S. Gregory,) was the festivity of the Angells; for their number was to be compleated, by his calling us to his heavenly Kingdom.

Hail Mary.

9. At the corroboration, consolation, and con∣firmation of the A∣postles.

ANd at the Reparation of their Faith, Hope, and Charity, which were not only shaken, but even lost; and they exceedingly contristated, and scandaliz'd at his death.

Hail Mary.

10. At his frequent Ap∣paritions for forty days space.

TO his dearely beloved Mther, To the pious Magdalen, and the rest of the devout Women; To all his Disciples in generall; To S. Thomas in particular; wherby he manifested to

them the reality of his glorious Resur∣rection, and by them to the whol world.

Hail Mary.

Glory be to the Father, and to the Son, and to the Holy Ghost, &c.

These Prayers Angelicall with ben∣ded knee, &c.

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 out-cast of the people, is now the most happy of all mankind.

He that was crucifi'd, dead, and buried, appears now cloathed with Clarity, Agilitie, Subtility, Impassi∣bilitie.

Behold the Man; look up, O Bles∣sed Mary, upon your beloved Jesus; the lively Image of the Eternall Fa∣ther, the beauty and brightness of Hea∣ven and Earth, the Crown and orna∣ment of Men and Angells! 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 wonted tone and tearms of respect: All Hail, my most honoured Mother! Peace and joy be with you: 'Tis I my self who am the comfortable Messenger of this hap∣py exchange of yours and my sorrows into gladness and Jubilation; both, that you may with me incessantly prayse and bless my Eternall 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 mortall creature.

See and admire the power of the Al∣mightyes right hand, in the person of your Son: The disgrac'd is glorifi'd; the defam'd is justifi'd; the condemn'd is absolv'd, the crucifi'd is resuscitated! Rejoyce then, dear Mother! together with you joyfull Son; for whom you need not now fear any further miseries, persecutions, Crosses; since he is above the reach of mans malice, and the De∣vils power, having put on the robes of glory, impassibility, immortality. The short Winter of suffering is turn'd into a perpetuall Summer of consolation; The stormy showers of blood, into a

sweet dew of blessings: All my wounds are perfectly cur'd, and the scarrs on∣ly remain, as Rubies of my honour, and badges of my victory.

O the excesses of Joy, which trans∣ported your extasi'd 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 gloryes 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 crown'd without conquering.

No, my delicate Soldier! Christ thy King and Captain suffer'd before he entred into his glory: Queen Maries heart was pierced with sorrow, before it was replenish'd with comforts. All the Saints combated, before they were crown'd: And refusest thou all suffe∣rings, all sorrows, all combates, all that thy flesh and blood cannot relish?

O dear Jesu! 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 Chri∣stian soldier, and am indeed no better

than a base and cowardly sensualist?

If I love the glory of your Crown, why dislike I the ignominie of your Cross? If I desire the reward of a Con∣queror; why do I not adventure into the field of the combat?

O why should your painfull death and passion so much affright me; since your glorious Resurrection confirms me in the Hope and Faith of a future feli∣city? why should I more dread, in re∣flecting upon the difficulties occurring in my Pilgrimage: than rejoyce, 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 faithfull Christian, to be confor∣mable to Christ his Captain.

Behold therefore: I humbly pro∣strate my self here at your sacred feet, O my victorious Redeemer! imploring your pardon for my past pusillanimity, and purposing to behave my self here∣after more manfully.

Come all sorts of crosses and losses; all sorrows and sicknesses, all punish∣ments

and persecutions, all derelicti∣ons and desclations: I will no more be daunted or dismay'd; but animated by your example, and assisted by your grace (O Christ my King, my Captain, my glorious Conqueror!) I will ei∣ther pass through them couragiously, or pass by them patiently, or pass over them victoriously.

Yes, (my Lord Jesu!) I will re∣ceive henceforth all afflictions from the hands of your divin providence, as pledges of your paternall affection; and most willingly, joyfully, resignedly embrace them, as the happily offered occasions for the encrease of my merit, the exercise of my vertu, 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 don, and his Commis∣ons given, In Glorious triumph, he ascends to Heaven.

Our Father, &c.

THE Glorious Virgin-Mother ex∣ceedingly rejoyced.

1. At the Ascension of her Son Iesus, in hers, and his Dis∣ciples 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 faithfull friends and followers met to∣gether (by the divin instinct) upon Mount Sion, and march'd from thence pro••essionally to the Mount Olivet, (distant a mile from Jerusalem) to be spectators of this admirable catastrophe of their dear Saviour Christs humanity;

and to receive his last blessing, be∣fore he left the Earth, to ascend into Heaven.

Hail Mary.

2. At his great Power shew'd in his Ascen∣sion.

FOr he elevated himself by his own strength and vertu: nor could he need any forreign help or assistance, whose inhabiting Divinity, and glori∣fi'd soul could move his impassible, and agile body as himself pleased.

Hail Mary.

3. At the joyfull meet∣ing and acclamation of the Angelicall spi∣rits.

WHich undoubtedly descended all, to accompany his humanity, to

congratulate his victory, to echo forth the triumphs of his prayses.

Hail Mary.

4. At his soaring above all the Heavens.

TO wit, above the spheres of the seven Planets, above the Chri∣stallin orbe, above the starrie Firma∣ment, even to the Empyreall seat of the Divinity: according to that sentence of the Apostle: He ascended up far a∣bove all the Heavens, that he might fulfill all things.

Hail Mary.

5. At his ascending a∣bove the Angelicall quires, and all crea∣tures whatsoever.

ACcording to that expression of the same Apostle; God (the Father)

placed him (his son Jesus) far above all principalities, and Powers, and Do∣minations, and every thing that is nam'd, 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 Eternall Father.

ACcording to that of S. Mark, He was assumpted into Heaven and sits on his Fathers right hand: And of S. Paul; His Father set him on his own right hand, in the heavenly places; Which is a Metaphoricall expression, signifying equality and society of Ma∣jesty, honour, power, felicity, &c.

Hail Mary.

7. At his conducting the souls of the saints with him into hea∣ven.

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 Hea∣ven gates for our en∣trance.

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 Christs Ascen∣sion (say's S. Leo) is our Promotion;

and whither the glory of the head is gon before, the hope of the body is call'd to follow after.

Hail Mary.

9. At his being appoin∣ted the Advocate of Mankind.

WE have (say's S. John) an Advocate with God the Fa∣ther, 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 corporall pre∣sence, increases our Faith, elevates our Hope, inflames our Charity; and there∣fore,

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, &c.

These Prayers Angelicall with ben∣ded knee. &c.

Affections, Elevations, Petitions.

O My glorious Lord Jesu! It is just, that you should Ascend to the Highest Heaven, who descended to the center of the earth! And that you should be exalted above all Angells, since you humbled your self under all men.

O my Soul! design'd for an Eterni∣ty! where wilt thou ground thy feet, that thou mayst securely take thy flight towards Heaven, thy happy home, the finall 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 thy self in Humility; and to content thy self with crosses, con∣tempt, and poverty, which were his three individuall companions, during

the whol time of his earthly Pilgri∣mage.

O Jesu! the amiable Object of all my affections! And who should be the absolute pattern of all my actions? I am resolv'd 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 glo∣ries? or what sweet Object can the whol Universe shew my eyes, which can fully satisfie my heart?

And ha! why then should I any lon∣ger (miserable and ill advised wretch that I am!) let my self be surpriz'd with the false lustre of earthly vanities? why should I fix my love upon fond toyes 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. Thi∣ther Christ is ascended: There our Trea∣sure is plac'd, and let our affection be there also fixed: and O what shall hin∣der us? a moment of brutish pleasure? a grain of self-interest? a sparkle of soon fading glory? O meer Nothings and, less than Nothings!

No my good Jesu! I feel my self [by the secret impulse of your inacting grace

in my spirit] so forcibly mov'd to sent you, to obey you, and to bestow on you the whol remainder of my life and love, that if it should hereafter happen; [and ah my frailtie! how can I trust thee, which hast so often betray'd my best in∣tentions, and broken my strongest re∣solutions] If therefore it shall fall out, that my eyes [or any respect of this Worlds most pleasing Objects] hinder me from seeing your beauty, contempla∣ting your bounty, and reflecting upon your mercy: Tear them out of my head, that I may behold you with my spiritual Eyes; O Iesu 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 obliga∣tion and duty; Cut it off (O Jesu my soveraign 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 it self (or that which is nearer and dearer to me than this

fountain of Life) hinders me from be∣queathing my self entirely to you, from purely seeking you, from perfectly loving you, pluck it out of my breast: O Jesu, the only beloved of my Soul! that hence∣forth 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 Pilgri∣mage] in the heart of Jesus, which is my seat, my Sun, my center, my all, till I become happily translated to live with him, and be more perfectly united to him in his eternall Paradise.

The third glorious Mysterie. [Sends down]

Our blessed Saviour sends down the Holy Ghost to his Church, Acts 2.

Our Lord to his Apostles joyn'd in Quite. Sends down the Holy Ghost in tongues of fire.

Our Father, &c.

The glorious Virgin-Mother excee∣dingly rejoyc'd.

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 cele∣brated his last supper, continuing there unanimously in prayer, with Mary the Mother of Iesus, and many other devout men and women, untill the tenth day: when sodainly [about the third hour of the morning] there came a sound from Heaven, as of a rushing mighty wind, filling the whol house, as it were with fire, which dividing it self into severall parts resembling cloven tongues, setled upon each ones head, and replenish'd their hearts with the Holy Ghost.

Hail Mary.

2. At the fullfilling of Christs 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 accomplish'd.

Hail Mary.

3. At the multiplication of tongues, or spea∣king of all langua∣ges.

WHereby the blessed Virgin clear∣ly saw, that the Apostles were not only design'd to preach the faith of her Son Christ Jesus to the whol World, but joyfully perceiv'd they were also in∣du'd with all such perfections as were necessary, in order to the effecting so great a work.

Hail Mary.

4. At the Apostles con∣firmation in grace and goodness.

FOr the sacred Virgin, who had sadly seen their former frailty and the fee∣bleness of their Faith, knew [to her great content] that they were now so streng∣thened with Gods 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 pa∣tience, courage and constancy in their persecutions.

FOr they who were lately so fearfull, are now so cheerfull in their suffe∣rings, that they esteem it a speciall honour to indure shame for the holy name of Jesus.

Hail Mary.

6. At the confutation of the Iew's and Infi∣dels.

FOr the spitefull Pharisees hearing the Apostles speaking all sorts of langua∣ges, sought to undervalue the miracle, by vilifying them as Drunkards: but St, Peter standing up in his own and his brethrens defence, solidly refutes their malicious imputation, to the great joy, admiration, and confirmation of all the Auditors, and confusion of his e∣nemies.

Hail Mary.

7. At the sodain mul∣tiplication of the faithfull.

FOr St. Peters 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 dayes after.

Hail Mary.

8. At the fructification of Christs Passion.

FOr the blessed Virgin-Mother saw not only the present fruits of her Sons death and sufferings spread a∣broad in the Apostles and the new con∣verted Christians: but she also foresaw the future multitude of martyrs, who should couragiously dy for his love, be∣sides the vast number of confessors, vir∣gins, and religious Persons, who should cheerfully take up their Crosses, and faithfully follow him.

Hail Mary.

9. At the great encrease 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 doctrin.

Hail Mary.

10. At the accomplish∣ment of the number of the Elect.

FOr the blessed Virgin joyfully fore∣saw, that all such souls as should de∣part this life in the true Faith of of her Son Jesus inform'd with charity, were to be added to the number of the Saints, and to be admitted to his heavenly King∣dom.

Hail Mary.

Glory be to the Father. and to the Son; &c.

These Prayers Angelical, &c.

Affections, Elevations, Petitions.

O Glorious Creator! How great is your Mercy! how infinit your li∣beralitie? How excessive your affection,

to undeserving and ungratefull Man∣kind.

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 Powerfull Mother upon Earth (Mary the Mother of Jesus) to impetrate for us this extraordinary favour:

It is therefore the Mothers merit, and the Sons Mercy, and the Eternal Fathers liberalitie, and the Holy Ghosts good∣ness, 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 affecti∣ons with his gracious direction; A light which dazels not, a fire which con∣sumes not, a tongue which threatens not, accuses not, condemns not.

O sacred and divin Spirit! you are the Father of the afflicted, the Distribu∣ter of graces, the enlightner of hearts, the comforter of Souls; and alas! how

opposite are my actions to your proper∣ties, 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 per∣chance far better before you than my self] with a spirit of choller and pee∣vishness, 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 up∣on them? shall I under-value my bre∣threns actions, censure their intentions, obscure their reputations, instead of put∣ting a charitable construction upon all things whatsoever?

Change this my crooked and crabbed disposition, [O powerfull Spirit, th•• plentifull 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 fallings, by implanting your spirit of true peace and charity in my interiour, which may keep my heart

evermore burning in the love of you and my neighbour, till I come to be totally absorpt in you, [together with the co∣equall Son and Father] in your blessed Eternitie; Amen.

The fourth glorious Mysterie. [she dy's]

THe assumption of the blessed Virgin up to Heaven: Allegorically under∣stood by Maryes chosing the best part Luke 10.

The Virgins sacred Corps [too rich a prize. For Earth] is born by Angels 'bove the Skyes.

Our Father, &c.

The glorious Virgin-Mothers heart was replenish'd 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 Worlds severall quarters to preach the Gospell: the blessed Virgin retir'd her felf into a privat dwelling, near adjoyning to Mount Sion, 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, Buriall, Resurrection, Ascention, when behold (at the time appointed by the eternall providence) a heavenly Messen∣ger, (probably the Arch-Angell Ga∣briel) reverently saluting her in her Sons name, informs her of her near approach∣ing departure out of this life.

Hail Mary.

2. At the securitie of he•• Glorious and spee∣dy Resurrection.

FOr (as Albertus and all the Doctors agree) she could not possibly doubt of her present and immediate Transla∣tion to Eternall happiness.

Hail Mary.

3. At her dying with∣out any dread ter∣rour, 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 terrifi'd at Deaths ap∣proach who was absolutely free from all sin and impiety? Or, how could

She be troubled at the apprehension of Gods severe Judgments, who was secure of her salvation?

4. At the presence of the Apostles at her de∣parture.

FOr it is a generally receiv'd Tradi∣tion of the Fathers; That all the Apostles were (by divin instinct) so∣dainly gather'd together from the worlds severall climats, to honour her with their personall presence, at this time of her earthly dissolution.

Hail Mary.

5. At the sweet separati¦on of her Soul a•…•… Body.

FOr (say's 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 suffer'd not in childing and dying; She payd at the time of Christs Passion.

Hail Mary.

6. At the Ioyfull Re-u∣nion of her Soul and Body in her Resus∣citation and Assum∣ption into Heaven.

FOr (according to S. Augustin); There was no reason, corruption should seize on her after death, whose integrity was preserv'd in her life, &c. but 'twas fit, she should be always li∣ving, 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, &c.

Hail Mary.

7. At Christ's meeting her accompanyed with the Heaven∣ly Citizens.

WHo can conceive (say's S. Hie∣rom) how gloriously the world's Queen this day appeared? with what affection the celestiall 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 receiv'd her into his divin embraces, and plac'd her above all other creatures, &c.

Hail Mary.

8. At her being exalted above all the An∣gelicall Orders and Hierarchies.

ACcording as the Church sings in her prayses: You, O sacred mother

of God! are exalted above all the Quire•• of Angells, &c.

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 els had he accomplish'd, what himself com∣manded: Honour thy Father and Mo∣ther.

Hail Mary.

10. At her being appoin∣ted the powerfull Advocatrix of man∣kind.

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 chan∣nell, whereby it ran unto us.

Hail Mary.

Glory be to the Father, and to the Son, &c.

These prayers Angelicall, &c.

Affections, Elevations, Petitions.

O Sacred Virgin-Mother! your Dei∣fi'd Soul is not forc'd out of your dying Body, by the violence of pains, but sweetly leaves it, in an extasie of love.

O how welcom, how amiable, how desirable is death, to a Soul that is well setled in the fear of God, and fully con∣firm'd in the divin love and favour? And how easily is that thing quitted without any affliction, which is pos∣sess'd without overmuch affection?

Thrice happy he, who so prudently regulates the use of life; as to be al∣ways

prepar'd to yeild it up to Death.

Happy he, who patiently, cheer∣fully, resignedly, endures the incon∣veniences of this soon-passing Pilgri∣mage, in hope of a never-ending felici∣ty, in the heavenly Paradise.

Happy he, who willingly deprives himself of this worlds most pleasing contentments, upon confidence of lay∣ing up therby more solid pleasures in the Magazin of Eternity.

O glorious Virgin! who have left me so perfect a Pattern of living vertuous∣ly, and of dying happily: Assist me (I beseech you) both in the one and the other.

I humbly acknowledg (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 pittying my pre∣sent necessity; take my perishing cause into your maternall consideration; strengthen my Resolution of living vertuously for the future, and assist me in that dreadfull hour of my deaths a∣gony.

O let your Prayers, patronage, and protection, then fortifie my Faith in its

apprehension of the approaching Eter∣nity.

Encourage my Hope in its conside∣ration of the severe Judgment 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 Em∣press!) seated there above in a throne of Majesty, and satiated with the ful∣ness of glory and felicity; And I also consider you, the still compassionate Mother, the powerfull Mediatrix, the pious Advocatrix of poor Man∣kind: Wherefore, I humbly begg, for the love of your holy Son JESUS, and by all that is dear to you in Hea∣ven 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 tem∣porall death, to an Eternall 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 Mysterie. [Is Crown'd.]

THE Coronation of the Blessed Virgin in Heaven.

The blest Promotress of all Chast de∣sires. Is Crowned Queen of th'Celestiall Quires.

Our Father, &c.

THE Blessed Virgin Mothers Soul was fill'd with inexplicable joy.

1. At her being seated upon a Royall throne in the celestiall glo∣ry.

WHere (says S. Hierom) the Im∣maculat Virgin-Mother was tri∣umphantly

plac'd next to her glorious Son Jesus in the celestiall Palace. A Throne of Kingly glory (says S. Augu∣stin) is prepar'd for you (O great Queen-Mother!) in the Court of the heavenly Kingdom.

Hail Mary.

2. At her being cloathed with Royall Gar∣ments.

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 extasied∣ly exclaims; Gods Mother, the worlds Lady, Heavens Queen, is ele∣vated to the Eternall Fathers Throne; and seated next to the sacred Trinity; Where she stands on the Kings right hand in a golden garment; (To wit, a body most pure and unspotted) encom∣passed with variety (that is, a Soul enamell'd with all sorts of vertues.)

Hail Mary.

3. At her being adorn'd with Royall Iew∣ells, Ear-rings, and Bracelets.

TO wit, the Plenitud of all Pru∣dence, Science, and Intelligence in her Soul; and of Clarity, Subtility, Im∣passibility, in her Body.

Hail Mary.

4. At her being honor'd with a Royall Ring.

TO wit, In her Soul, (which was the singular Spouse of the Eternall King) a singular Joy, Glory, and feli∣city: And in her Body (which was singularly Instrumentall in the Eter∣nall Words Incarnation) a singular beauty.

Hail Mary.

5. At her being grac'd with a Royall Scep∣ter.

TO wit, in her Soul, by a speciall Power which was given her in Heaven and Earth; and in her Body, by a speciall prerogative of glory.

Hail Mary.

6 At her being deck'd with a royall crown.

TO wit; first, with a generall Crown, which is the substantiall and essentiall reward of Eternall glory and Beatitude, consisting in the clear vision, the perpetuall Fruition, and the perfect possession of the Divinity. This Crown corresponds to the three-fold Theologicall vertues in the Soul: To Faith succeeds vision; To Charity,

Fruition; To Hope, Possession; Now as the sacred Virgin excells here all others in these vertues, so her Crown out-shines there all others in Glory.

Hail Mary.

7. At her being crown'd with the silver Au∣reola of Virgins.

FOr she being the Immaculat Mother of God, and the unspotted Queen of all Virgins; (having none like her in the first; nor any to parallell her in the Second) is adorn'd with a Crown as far surpassing the Aureola's of other virgins, as the Suns brightness excells that of the lesser Starrs.

Hail Mary.

8. At her being crown'd with the golden Au∣reola of Martyrs.

FOr as She endured more than all Martyrs, when the sword of sor∣row pierc'd her heart, at the time of her Sons Passion: so she deserv'd a Crown (above all Martyrs) corres∣pondent to her sufferings.

Hail Mary.

9. At her being crown'd with the Starrie Au∣reola of Doctors.

FOr they who instruct others to Ju∣stice (says the Prophet Daniel) shall shine as Stars in perpetuall Eternity: Now the sacred Virgin was the Teacher and Instructer of the Apostles; and

therefore is described (by S. John in his Revelations) with a Crown of twelve Starrs upon her head.

Hail Mary.

10. At her being crown'd with the verdant, and perpetually flo∣rishing Aureola of In∣nocency & Purity.

FOr as she was of such extraordinary Purity, that (under God-man) a greater cannot be conceiv'd (says Saint Anselm); And of such unimitable Inno∣cency, that from the first instant of her Conception, to the last moment of her life; She preserv'd it absolutely entire, without the least spot or blemish; so She enjoyes 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, &c.

These Prayers Angelicall, &c.

Affections, Elevations, Petitions.

O King of Glory! How great is your bounty, and how excessive is your liberality? You confer upon men whol Torrents of pleasurs, and full Oceans of delights, for their Cups of cold water; given for your sake! You bestow on thē magnificent Crowns and blessed King∣doms for their morsells of bread, be∣stow'd upon their necessitous brethren.

And shall we question, whether your own dear Mother, (whose pure Blood gave your Body its Being; in whose chast entralls you so long lod∣ged; upon whose Breast-milk you so sweetly fed) is now highly rewarded by you in heaven?

She cloath'd you (O word Eternall 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 crown'd her with the glittering Jewells of Wisdom, Power, Dominion, and whatsoever may beseem the Soveraign Empress of Men and Angells?

O Virgin! O Mother! How great is

your Glory? How singular your Honor? 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 advantagious qua∣lity (above all creatures) of being Gods Mother; you surely have an ad∣vantagious Crown (above all Crea∣tures) which constitutes you Queen of Heaven. For, to what Woman (be∣sides your happyest self); Or to which of the Angells, (howsoever high, ho∣ly, and perfect) did euer 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 Abyssall perfections, which can possibly fall within the compass of Mens and An∣gells Imagination, thinking upon a pure creature.! Mother of God! Be you praysed, honoured, and admired, (next to your Son Jesus) by all Crea∣tures in Heaven and Earth for ever∣more.

You have sufficiently shew'd me (O sacred Mother!) by your divin example,

the ready way to reall glory and hap∣piness; Which is, To prefer Gods ho∣nour, love, and service, before all things els whatsoever: But, alas! How Poor∣ly have I hitherto practis'd your in∣structions; and how ill have I imitated your examples?

Your continuall Exercise was to magnifie the Divin Majesty with heart and mouth; and therefore you have deserv'd to be blessed, prays'd, and proclaim'd happie by all succeeding generations: because the Almighty wrought great things in you; placing you upon the worlds Theater, as the Prime work of his hands, and the most accomplish'd pattern of all created per∣fections: 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 Judgment day, I must remain accursed for all Eterni∣ty. 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 affe∣ction

be fastned to falshoods, follies, vanities? How long shall my soul be enslav'd to these sordid passions, and to the base customs of my corrupted na∣ture, which are repugnant to Reason, contrary to my Creators Law, oppo∣site to his profer'd grace, destructive of my expected glory?

O my Lord, and my God! I will no longer forget you: I will even now be∣gin 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 affe∣ctions; the first in my actions: For alas! what els have I to esteem, desire, love, in Heaven and Earth; but you the God of my heart, my soveraign good, my All for time and Eternity?

And thou, my poor Soul! Take cou∣rage; Eternity draws on: Thy glorious Mother, (with millions of blessed Saints and Angells, more beautifull than so many Suns in the mid-day of their brightness) invites thee to be (with her) satiated with her Sons amiable countenance, and absorp'd in the boundless Sea of his beatifying delights: Thy beloved Lord himself ex∣pects thee with a Crown of evelasting

rewards in his right hand, and with these sweetly alluring words in his sa∣cred mouth: Come my Love, my Dove, my Fair one, come thou shalt be crown'd, for having serv'd me faithfully, lov'd me fervently, suffer'd for me freely, and accomplish'd my will fully: Live henceforth with me eternally in Satie∣ty, and security.

THE FIRST APPENDIX JESVS, Or the Confraternity of the most sacred Name of JESUS, With Elevations sutable thereunto.

IN so much as there is a certain pious Fraternity of the most holy Name of Jesus, which had its first rise and ori∣gin from that of the sacred Rosary (Et ex illa tanquam ex Matre filia prog∣nata sit) being (as it were) the Daugh∣ter of that Mother; and to which it is so firmly fastned, and so neerly allied, as that generally (in Catholique Coun∣treys) all they who are children of the

Blessed Mothers Rosary, are also thus Members of the Son's Society: It will not be amiss, after this large Declara∣tion of the Rosary, to annect a brief description of this Confraternity, that so nothing may be wanting, which may conduce to the devotion of faithfull Christians, and enrich them with spi∣rituall Benefits.

This pious Confraternity of the sa∣cred Name of Jesus was begun in Ita∣ly 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 Dis∣ciple of that Blessed and famous man Ludovicus Bertrandus.

The Reason and End of the Institu∣tion thereof, was to extirpate that exe∣crable (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 enrolled in∣to a Book provided for that purpose

(as it is said of the Rosary:) or to be ad∣mitted into this Confraternity, (by such as have power from the Superiors of Saint Dominick's Order) by some other legall, lawfull, and formall way.

2. Upon the day of our Redee∣mers Circumcision (which is the prin∣cipall, and indeed the only proper Feast of this Confraternity), they are to Confess, Communicate, and be pre∣sent at the solemnity then celebrated by their fellow members of this Con∣fraternity, in the place appointed by the Chief Director thereof.

3. Upon the second Sunday of each month, they are to Confess, Commu∣nicate 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 themselv's, but also in all o∣thers: admonishing, checking, and correcting (as far as the Rules of Cha∣rity and Discretion will permit) all such as shall inconsideratly and rashly Swear, and Blasphem in their presence and hearing.

5. They are to assist at the Anni∣versary of their departed Brethren, ce∣lebrated 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 Appro∣ver and Confirmer of this Confrater∣nity, endow'd it with most large Fa∣vours, Priviledges, and Indulgences: and amongst the rest he granted to all the Members thereof, who shall Con∣fess, Communicate, and Assist at the divin service (either in whol or in part) upon the Feast of the Circumcision; such Plenary Indulgences of all their sins, as the Apostolicall Seat usually bestows in the year of Jubily upon all them, who visit the Churches in and without Rome.

In the year 1580. (5^th of Septem∣ber) Pope Gregory the thirteenth grants a Plenary Indulgence to all the Members thereof, who shall accompa∣ny the Procession (which, as also the Mass of this Confraternity, he ap∣points to be had upon each second Sun∣day of the Month, not otherwise hin∣dred) having confessed, communicated, and pray'd 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 Catholique Church, &c.

In the year 1598. (2. of Februa∣rie) Pope Clement the 8^th. grants a plenary Indulgence to all the Members thereof (Confessing and Communica∣ting) 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 Indul∣gence at the entrance into this Confra∣ternity to all such, as shall then being truly penitent, confess and Communi∣cate; and also to all such as shall de∣voutly 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 con∣firmes the former Grant of Gregory the 13.

And lastly, in the year 1626. Pope Ʋrban the 8. Grants also a Plenary Indulgence at the entrance into this Confraternity to all such as shall then Confess and Communicate. &c. and to all such as shall devoutly call

upon the holy Name of Jesus at the Article of death.

The Manner of Reciting this Ro∣sary of the holy Name of JESUS in∣vented by Joannes Micon, to implore Christs Mercy for our selv's 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 recitall of one Pater∣noster, Ave Maria, and Creed, begin thus,

V. Intend unto my ayd O. God:

R. Lord make hast 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 Jesu Christ, the Son of David, have mercy upon us] Medi∣tating during the recitall of each De∣cade 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, &c.

The Mysteries of the first Quinquagena, or Fiftieth.

• 1. Christs 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 Baptizing of Christ in the River Jordan.

O Jesu Christ the Son of David have mercy upon us.

The second Part of this Rosary, con∣sists in the Repetition of these words also fifty times [O Jesu of Nazareth King of the Jew's have mercy upon us.] Meditating in like manner during the recitall 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, &c. as aforesaid.

The Mysteries of the second Quinquagena, or fiftieth.

• 1. The washing of the disciples feet.
• 2. The Prayer in the Gar∣den.
• 3. The Apprehension of Christ in the Garden.
• 4. The carrying of the Cross.
• 5. The Descent into Hell.

O Jesu of Nazareth King of the Jewes, have mercy upon us.

The third Part of this Rosary consists in the Repetition of these words also fifty times; [O Jesu Christ Son of the living God, have mercy upon us.] Me∣ditating likewise during the recitall of each Decade upon one of the Five My∣steries

of the Glory of our Blessed Re∣deemer Christ Jesus, and ending each Decade with Glory be to the Father, and to the Son, and to the holy Ghost, &c. 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 Vir∣gin Mary, and the Saints.
• 5. The coming to Judgment.

O Jesu Christ Son of the Living God, have mercy upon us.

A brief Declaration of the Crown of our Lord.

THe devotion call'd 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 pi∣ety and sanctity) who chang'd this life for a happy immortality in the year 1522, since which time this manner of prayer hath been far and near propaga∣ted throughout the whol World, with the Churches generall applause and ap∣probation, and to the great profit and comfort of all faithfull 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 Gods ser∣vants, to all a••d singular the faithfull people of Christ, to whom these his letters shall come, sends greeting, and the Apo∣stolical Benediction.

We have lately had notice from per∣sons

worthy of belief, that a certain an∣tient Hermit of the sacred Wilderness of Camaldula, having already finish'd fif∣teen years of his earthly Pilgrimage in great austerity, as a Recluse shut up within the narrow limits of one only Cell: Hath conceiv'd (by divin inspiration, as may be piously believ'd from whence every right thought proceeds) that it would much redound to the honour of Christ our Lord and Saviour, and conduce to the encrease of devotion in the hearts of all pious Christians: If as [according to the very ancient institution, and gene∣rally receiv'd custom] severall godly people use to recite sixty three Angelicall Salutations, with our Lords Prayer, se∣ven times interpos'd, in honour of the most blessed Virgin Mary, according to the number of years which she is esteem'd to have liv'd upon earth, which kind of prayer is call'd the Virgins Crown, so they would also inure themselv's to recite thirty three Lords Prayers, interposing four Ang••lical Salutations in the honour of our Redeemer for a commemoration of the years, in which he convers'd upon earth amongst men, which would be [as it were] our Lords Crown &c.

We whom it behoves to promote the

honour of our Lord Jesus Christ as farr forth as he shall enable us, and to add fewell to the devotion of his faithfull flock; Do approve and confirm the a∣foresaid manner of Prayer, invented by that ancient and recluded Hermit, and will have it call'd the Crown of our Lord &c. Given at Florence the 18, of Feb. in the year 1516.

The same Rosary or Crown of our Lord was afterwards confirm'd by Pope Gregory the 13. and endow'd with more and greater Indulgences: vide Augusti∣num Florentinum, Lucam Eremitam, Bucelinum in Annalibus Benedictinis, &c.

The Crown therefore consisting of 33. Pater Nosters, or Lords Prayers [con∣sonant to the number of years, in which our dear Redeemer convers'd with men in his human flesh upon earth, to merit for us a happy Crown of Glory in Hea∣ven] and of four Ave Maries, or An∣gelical Salutations with one Creed added for a conclusion is divided into four parts [whereof the three first parts are De∣cades or Tens, there being in each of them a ten-times-repeated Lords Pray∣er, and one Angelical Salutation: and in the fourth part there is only a Thrice-repeated

Lords Prayer, with one Angeli∣cal Salutation and the Creed] and may be recited as it is here distinctly set down, with an additionall point of Meditation upon some of the pious Mysteries of our Saviours life, and a short Aspiration, which may easily be dilated with more affections and resolutions according to each ones Spirit of devotion.

The first Part of the Crown of our Lord. Of Christs coming into the World.

1.

OUr dear Redeemer descended from his royall Throne, from his eternall Fathers Bosom, from his happy Heaven into this vale of misery, and cloath'd himself with human flesh in the holy Virgins Womb.

O Jesu! how excessive is your Mercy, how infinit your affection, how stupen∣dious your condescendency to undeser∣ving 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 conceiv'd] inspir'd his sa∣cred Virgin Mother to take a jour∣ney into the Mountains of Judea, there to visit, salute, and serve St. Elizabeth her Kinswoman.

O Jesu! that my soul were alwaies pliable, docible, obedient to correspond to your sweet and sacred impulses, mo∣tions and aspirations! how cheerfully should I then serve your soveraign Ma∣jesty, and how charitably should I assist my necessitous neighbour.

Our Father.

3.

AFter he had been carryed nine months in his Mothers chast entralls; he was born in a cold Stable, wrap'd in poor raggs, cradled in a hard Cribb.

O Jesu! make me in love with pover∣ty, humility, and mortification, which you have made so amiable by practising them in your own divin person.

Our Father.

4.

THe Angells congratulate his happy birth with their heavenly Canticles,

and the shepheards humbly, joyfully, and admiringly adore him.

O Jesu! let my tongue incessantly sing forth your Prayses, let my heart perpetu∣ally breath forth acts of gratitude for your Mercies, and let my soul sweetly melt away in her reciprocall affections.

Our Father.

5.

UPon the eighth day after his Nativi∣ty he was circumcis'd and call'd Je∣sus.

O Jesu! O sacred and sugred Name! O Jesu, 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 circumcis'd from all su∣perfluous, curious, vitious 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 ador'd by them, and highly honoured by their royall Presents and Oblations.

O Iesu! let me never leave seeking till

I find you, the only belov'd Object of all my affections, and strengthen me [sweet Iesu!] to make a totall Obla∣tion, Consecration, and Resignation of my whol self to your holy will and plea∣sure, entirely, irrevocably, eternally.

Our Father.

7.

HE was carryed to the Temple in his sacred Mothers arms, to be presented as her first-born to his eternall Father, shewing himself in all things subject to the Law.

O Iesu! shall not I humble my self; and submit to all men for your sake!

Our Father.

8.

HE to avoid Herods cruelty; sustain'd a tedious banishment in his tender years.

O Jesu! give me patience in all my per∣secutions, temptarions, and troubles, and let not my grievous sins banish me from your sweet grace and presence.

Our Father.

9.

HE return'd from Egypt after his seven years sufferings.

O Jesu! let your efficacious grace re∣call me from vice to vertu: let me re∣turn into you my first Origin, and let me repose in you my only center and se∣curity.

Our Father.

10.

HE dwelt with his Parents int he City Nazareth.

O Jesu! 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 ha∣ving conceiv'd your divin Son with∣out sin, and brought him forth without sorrow, serv'd him so diligently during the time of his minority: appease him (I beseech you) in my behalf, by your powerfull Prayers and intercession.

Hail Mary.

The second Part. Of Christs 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 Jesu! replenish my heart with solid devotion, that sincerely seeeking you, I may happily find you, and having found you, I may faithfully keep you company in my interiour for evermore.

Our Father.

2.

HE return'd with his Parents to Na∣zareth, and was subject unto them.

O Iesu! 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 baptiz'd by St. Iohn in the river Iordan.

O Iesu! permit not my sinfull soul to pass forth of my body, till it be baptiz'd in a river of tears, and restor'd to purity by the Sacrament of Penance.

Our Father.

4.

HE fasted forty dayes and nights in the Desert, and was tempted by the Devill.

O Iesu! 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 Gospell to the people.

O Jesu! let my soul incessantly thirst after your honour, and the sal∣vation of my neighbour.

Our Father.

6.

HE honoured marriage with his pre∣sence, and with his first miracle, and afterwards (for three years space) he plentifully powr'd forth his miraculous benefits upon all sorts of Persons.

O Jesu! overflow my heart with a generall affection and compassion to∣wards all Christians; and permit me not to grow weary in performing works of piety.

Our Father.

7.

HE often times spent whol nights in Prayer, and suffered hunger, thirst, cold, heat, poverty, and persecution for my sake.

O Jesu! how much have you done and endur'd for me, and how little have I done and endur'd for you, and my self?

Our Father.

8.

HIs chief lesson was humility: Learn of me, for I am meek, and humble of heart.

O Jesu! This is one of the vertues I chiefly stand in need off; Ah! that my heart were truly simple, supple, innocent, and humble! how happy a Scholler should I be (O my Redeemer!) in your holy School, could I as cheerfully practise, as I can easily resolve?

Our Father.

9.

HIs principall precept was Charity, I give you a new commandment, that you love one another.

O Iesu! this is the other vertu I prin∣cipally want and wish for; Ah! that my whol interiour, and exteriour, my heart, soul, body, and senses, were nothing but

pure Charity! that so it might be im∣possible for me to speak! think, act, or breath 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 asse, and he shed tears amidst the peoples applauses and accla∣mations.

O Iesu! give me a true sight of my self, and of the World, that perfectly knowing my own vility, and its vanity, I may incessantly bewail my self∣wretchedness, weep for the Worlds wickedness, and render to you only all honour and glory.

Our Father.

O Sacred Virgin-Mother! who so faithfully, diligently, and devoutly accompany'd, follow'd, and serv'd your divin Son in his manly age: appease him [I beseech you] in my behalf, by your powerfull prayers and intercession.

Hail Mary.

The third part. Of Christs bitter Death and Passion.

1.

OUr dear Redeemer, after his last sup∣per, wash'd the feet of his Disciples, and instituted the Sacrament of the Eu∣charist.

O Iesu! which shall I most admire, your stupendious humility? or your un∣heard-off charity?

Our Father.

2.

HE entred the Garden with his Disci∣ples, where after he had most fervent∣ly pray'd, he fell into a vehement Agony, in which, bloud mix'd with sweat, trick∣led down from his whol body.

O Iesu! how great are my sins, which are the cause of your so great sorrow? place your Passion [I bessech you] be∣tween them and your judgment; O let your sufferings cancel their heynousness, and let your precious bloud wash away their erronious filthiness.

Our Father.

3.

HE was seiz'd on by a crew of armed Souldiers, manacled with cords, dragg'd away to Annas and Caiphas.

O Iesu! 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 whol night of his passion, he suffer'd all sorts of injuries, vexations, and torments.

O Jesu! and shall I repine at small pains and persecutions? shall I faint un∣der the light burthen which your loving hand lay's upon my shoulders? O meek lamb of God! pardon my past impa∣tience, and give me a perseverant Resig∣nation to your will and pleasure.

Our Father.

5.

HE was contemptibly hurried away to Pilate and Herod, and by them scorn'd as a silly Ideot.

O Jesu! 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 ty'd naked to a pillar, and torn with whips and scourges.

O Iesu! uncloath 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, defil'd with their spittle, crown'd with Thorns, every way abused.

O Jesu! the beauty of Men and An∣gels! how are you worried for my wick∣edness? O wound my soul with a deep sense of your sufferings, that I may hence∣forth 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 forc'd to carry his heavy Cross upon his weak and wounded shoulders from Jerusalem to Mount Calvarie.

O Jesu! let me cheerfully take up the Cross of self-contempt, self-abnega∣tion, self-denyall, and follow you till death, constantly, couragiously, perse∣verantly.

Our Father.

9.

HE was stripp'd naked, and stretch'd on the Cross, having his hands and feet barbarously nayl'd unto it, and his side pierc'd with a Launce.

O Iesu! strip me of all that displeases the eyes of your divin Majesty, dilate my heart with celestiall affections, and fasten my ••oul to your self, with the sweet nayls of your sacred Love.

Our Father.

10.

HAving hung three hours on the Cross, inclining his head, he gave up the Ghost.

O Iesu! you dy'd for me, that I might live eternally: O let me dy 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 powerfull Prayers and Intercession.

Hail Mary.

The fourth Part. Of Christs glorious Triumph af∣ter Death.

1.

OUr dear Redeemer, rising victoriously [upon the third day] from his Se∣pulchre, replenish'd the hearts of his holy Mother, Disciples, and Friends, with unspeakable joy and gladness.

O Iesu! give me grace, strength, and courage to shake of the death of my in∣veterate 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 Resur∣rection] amidst the jubily of Angells, in the company of the Patriarks, in the sight of his sacred Mother, Disciples, and Friends, where he sits at his Fathers right hand blessed for evermore.

O Iesu! 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 on∣ly center 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 cho∣sen 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 Iesu! send also your holy Spirit to cure, cleanse, and comfort my sick sin∣full and sad soul; adorn each corner of my interiour with your divin love and grace, that you sacred Spirit may find there a sweet and gratefull habitation; rule, reign, and remain in my heart (O

Iesu! King of Glory!) for evermore.

Our Father.

O Sacred Virgin-Mother! whose soul was dilated with such un∣speakable joy and sweetness in the glo∣rious Resurrection and admirable Ascen∣tion of your divin Son JESUS: ap∣pease him (I beseech you) in my behalf, by your powerfull Prayers and Inter∣cession.

Hail Mary.

Conclude this holy Crown with that A∣postles Creed: saying.

I believe in God &c.

Thirty-three Eleva∣tions and Petitions to Jesus our blessed Redeemer, in ho∣nour of the Thir∣ty-three year's of his holy Life.

• 1. O Good Jesu, the word of the Fa∣ther convert me.
• 2. O Good Jesu, the lamb of God! pu∣ryfie me.
• 3. O Good Jesu, my Master! teach me.
• 4. O Good Jesu, the Prince of Peace! govern me.
• 5. O Good Jesu, the sure hope of pe∣nitent Sinners! behold me.
• 6. O Good Jesu, my Refuge! defend me.
• 7. O Good Jesu, my Instructor! direct me.
• 8. O Good Jesu, my Patience! comfort me.

• 9. O good Jesu, the chief Comforter of sad Souls! refresh me.
• 10. O good Jesu, my Redeemer! save me.
• 11. O good Jesu, my Lord and my God! possess me.
• 12. O good Jesu, the life, the way, and the truth! enliven me.
• 13. O good Jesu, my firm Foundation! strengthen me.
• 14. O good Jesu, the light of the world! illuminate me.
• 15. O good Jesu, my Justice! justifie me.
• 16. O good Jesu, my Mediator! san∣ctifie me.
• 17. O good Jesu, the Physitian of my soul! heal me.
• 18. O good Jesu, my Judg! absolve me.
• 19. O good Jesu, the Son of Justice shine upon me.
• 20. O good Jesu, my King! deliver me.
• 21. O good Jesu, Son of David! pitty me.
• 22. O good Jesu, my sanctification! cleanse me.
• 23. O good Jesu, the living bread de∣scending from Heaven! satiate me.
• 24. O good Jesu, the wine bringing

• forth Virgins! inebriate me.
• 25. O good Jesu, my Father! bless me.
• 26. O good Iesu, the only joy of my heart! visit me.
• 27. O good Iesu, my Helper! assist me.
• 28. O good Iesu, my Protector! protect me.
• 29. O good Iesu, my Love! transform me.
• 30. O good Iesu, my Propitiation! hide me in your wounds.
• 31. O good Iesu, the faithfull Shepheard! feed me.
• 32. O good Iesu, the eternal Life! receive me into the number of your Elect.
• 33. O good Iesu, my Glory! gloryfie me.

An Advertisement to them of the sacred Confraternity of the holy name of IESUS.

AFter the recitall of the Rosary of Je∣sus, 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 Iesus, which contains nothing more than what is before prescribed and expressed:) for though they may be practis'd with very great spiritual profit by all faithful Christians, as containing a most eminent, sublime, and heroick manner of offring up our selv's 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 Gods greatness, admire his goodness, extoll his mercies, and de∣dicate themselv's to his perpetuall ser∣vice, by the continuall remembrance of the mysteries of his Life and Incarnati∣on, which is the end of their devout Confraternity, and the drift of these divin Elevations.

ELEVATIONS TO JESVS CHRIST our Lord: In honour of his severall Estates, and of the singular Myster∣ries of his Life.

TO ADORE

The supream greatness of JESUS: And to offer our selv's to him in way of humble servitude, and absolute depen∣dency, which is due to him in consequence of the ineffable Union, of the Divinitie, with our Humanity.

1. The Eternall Greatness of the word Incarnate.

O IESU, my Lord! King of Angels; Redeemer of Men; Soveraign of the Universe: only Son of God, only Son of the Virgin; Born from all Eternity, in the Eternall Fathers bosom; and in times fullness born of the Virgin Mary; true God, true Man! I adore you in your eternall, and your temporall Greatness, in your divin and human Fullness: in your created, and uncreated Highness.

You are the second Person of the sa∣cred Trinity, but equall to the First, and origin of the Third: you are the Splen∣dor and Glory of the eternall Father; you are his power, and his wisdom, you are his lively Image and perfect resem∣blance; you are his only Son, and his e∣ternall word; you are God of God, Light of Light.

2. The Equality and Consubstantia∣lity of the Divin Persons in a per∣fect distinction, is a wonder in God himself.

YOU are in these Greatnesses by Birth: Such a Birth, which Equalls 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 Eter∣nity; not in the created, but uncrea∣ted Being; and the Prime wonder of Eternity: For you are the first Produ∣ction of the Eternall Father, and source of the last. And by this wonderfull Birth, you are Infinit as he is; All-powerfull is he is, God as he is. Beginning and Originall of a Divin Person as he is: Nor is there any other difference, but that in one self-same Divinity, in one equall Eternity, in one sem∣blable Majesty, He is Father, and you are Son: you are Son, but with∣out inequality, without posteriority: you are Son, yet of even antiquity, of equall authority with him, and Eternall God as he is. You are Son, but with∣out diversity of Essence, or of Power,

or of Wisdom; having the unity of Es∣sence, with the diversity of Subsisten∣cy, 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 whol world as he is.

3. God low's himself to us, and makes himself one of us.

THese Greatnesses dazle our souls, we cannot look upon them from out our Earths obscurity; They are to be adored, not beheld; and we must vail our faces in the presence of this di∣vin object, as did the Angells (by Isay's relation) in the sight of your Throne.

But you are willing to exercise you mercy's upon us; you will cast a cover upon your self, and render your self vi∣sible to our weak spirits, and to our mortall aspects: you will stoop down to us, and become accessible; and by a Councill which even ravishes us with wonder, you will come neer us, and make your self as one of us. For, O LOVE, O MERCY! O MERVAIL! You will unite your Greatness to our Baseness, your Eter∣nity

to our Mortality; your Divi∣nity 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 Eternall Father.

4. Gods Son gives his Eternall Es∣sence and Subsistence to our nature.

I Adore you in this highest Councill 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 Eternall, the other human and temporall. I Adore you as receiving your Eternall Essence from the Eternall Father, and as giving your Essence, you subsistency to human na∣ture united to your self for an Ever∣more, Ʋnited (I say) to your self so in∣timatly, and so powerfully; so glori∣ously and so divinely. O Adorable Estate! O Unspeakable Mystery! O hap∣py Moment of the Incarnation, which makes man God, and God man: Which gives to Heaven a King of Glory, and to the Earth a Soveraign: To Angells. a Repayrer, and to Men a Saviour!

5. Jesus is born, lives, suffers, dyes for us.

O JESU, my Lord and my Saviour. I Adore you as Gods Son, I Adore you as Mans Son, and Man God: I A∣dore you in these two different Estates; The one Eternall, the other Temporall; the one uncreated, the other created; the one divin, the other human; joy∣ned together, and joyned 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 dy; '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 dy upon Mount Calvary; and hang on the Cross; 'tis for us that you arise, and as∣cend into Glory: O Birth! O Life! O Death! O Divin, glorious, heavenly Life! O blessed hour of the Incarna∣tion, of the Expiration, of the glorifi∣cation of Gods Son! O Estates of Jesus in his Fathers bosom, and at his Mothers 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 Jerusa∣lem, 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 Eter∣nity; till when the Earth must remain ignorant hereof; must Reverence them, and must be content with the Crums falling from your Saints Tables, whom you plentifully nourish with this li∣ving, and life-giving bread on Earth and in Heaven.

6. Jesus Adores his Heights by his Lownesses, and rayseth up his Lownesses by his Greatnesses.

• 1. BY their Example and Imitation, I Contemplate and Adore you, O Jesu, my Lord! I Adore you in your Greatness, and in your Abject∣ness; in your Cross, and in your Glory; in your life, and in your death.
• 2. I Adore you as raysing up your Lowness by your Greatness; your hu∣man

• life, by your divin Life; your disgraces, by your glory; and your suf∣fring estate, by your impassible, immu∣table, and eternall condition.
• 3. I Adore you, as Adoring your self, your Greatness by your Little∣ness, your Divinity by your Humani∣ty; your Birth in your Fathers bosom, by your Birth of your Mother-Virgin in the Ox-stall, your supreme Authori∣ty, by your humility; and your un∣created Essence, by your Created Be∣ing.
• 4. And after this Contemplation of you in your self, I contemplate and Adore you, as going forth of your self; as extending and spreading your self; and as filling Heaven and Earth with your Grace and your Glory; with your gifts, and your Mysteries, and finally with your self. O God! O Man! O Man-God! O Infinitly prodigall of your self!

7. Jesus's excessive love in the effu∣sion of his last drop of Blood for us; thereby testifying the effusion of his Greatness and Goodness also up∣on us.

I Inlarge my self in the variety of these thoughts; I am ravisht in these different Exercises, which my Soul makes of your self; and I lose my self in the Contemplation of these so high and great verities. For in honour of that supream Communication which you receive from your Father in the Eternall generation; and in honour of that Ineffable Communication of your Divinity with our Humanity in the Incarnation; I look upon you, I ad∣mire you, I Adore you, O my Lord! as annihilating your self, and as ex∣hausting your self, that you may be∣stow your self on men.

You (as it were) drayn your Divi∣nity powring it out upon your huma∣nity, consuming it incessantly in the furnace of your love; and at last sacri∣ficing it in the Holocaust of your Cross: you shed your Blood in suffering and you dy by the effusion thereof, chosing,

that kind of death, to demonstrate the effusion of your self: And the Nayls and Executioners, being unable to empty it all, the ardour of your love, which cannot be extinguish'd in death it self preserv's liquid in death's cold∣ness that residue left in your heart and body, to be drain'd out, even to the last drop: Such was your good plea∣sure to make an aboundant and super-aboundant Effusion both of your blood, and also of your self 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 my self, for you forget Your self for me: Let me leave and loose my self, for you annihilate Your self 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) In∣carnated, 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 rejoy∣cing. 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 Contem∣plate your self and your Father, and see that you are in him, that you live in him; you frame within me a lively I∣mage of your self, 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 exi∣stent 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 Eternall 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 Interiour, of the Grace, of the Estate, of the Spi∣rit of your Mysteries; let me appro∣priate my self to you, let me appro∣priate them to my self; let me appro∣priate my self to your Greatnesses, and to your debasings; your Cross, and your Glory; your Life and your Death.

9. The Perfection of a Christian re∣quires, 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 ther∣fore I expect it from the new Grace, of the new Man. For this Grace joyns me to him, and placeth me in a condi∣tion 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 In∣carnation, and resembling its own ori∣ginall 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 Jesu, 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 wholsom operations.

You are the Image of God, make me the perfect picture of your self, make me like to your self, conforming me to your Mysteries, as you have been pleasd to make your self like me, con∣forming your self 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 new-born;

born; Let your Infancy put me in the state of Innocency: Let your flight in∣to 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 my self. Let your hidden and unknown life, hide me from the world, and from vanity: let your solitude entertain me; let your temptations strengthen me, let your la∣bours solace me; let your griefs cure me; let your Agonyes comfort me; and let your death make me live, and be new-born in Eternity.

10. The Principall Mysteries of Jesus apply'd to our sanctification; And his qualities and offices referr'd 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 Mo∣ments, the Periods and the Estates of your Life upon earth, be thus apply'd 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 Wis∣dom, I will adhere to your Maxims, and follow your conduct; you are the Doctor of Justice, I will enter into your School and Disciplin; 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 ma∣ny titles: For I am yours by your Greatness, your Powerfulness, your Priviledges: I am yours by your Dig∣nities, your Merits, your Benefits; I am yours by the gift of your Father, who gives me unto you, in giving the whol Earths circumference to you; I am yours by your own gift, whereby you give your self 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 Fathers gift; you are Gods gift in divers and sundry

significations: And 'tis your own self, which thus qualifies your self, telling the Samaritan woman; Didst thou know Gods gift, and who he is that talks wtth thee: This was your discourse of your self to this poor stranger, whom you happily made a Domestique of your Faith, and of your word, and vouchsaf'd your self to Catechize so familiarly.

12. Jesus is Gods 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 Gods 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 your self, and by your Father, I will be yours by my self also, and by choise of my own Free-will.

I give my self then to you, O Jesu, my Lord! I give to you my self, with my whol power, and according to the full extent of your own power and will o∣ver

me. I give my self to the Grace of your Mysterie of the Incarnation: Grace, which tyes me unto you in a new manner: Grace which separates me from my self, unites and incorpo∣rates me in you; Grace, which makes me yours in so noble, so intimate, and so powerfull a fashion, and renders me yours, as a parcell of your self; Grace, of life and of death both together; Grace of annihilating, and also of establish∣ing.

In the strength and vertue of this Grace which hath its origin in you, and in your new estate of God-Man; I annihilate my self 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 els than a pure Capacity of you fill'd up with you.

13. This Christian Grace is form'd upon the Mysterie of the Incar∣nation, which is its Modell; And requires of us a particular manner of Oblation and Dona∣tion to Jesus.

ACcording to the Power & effica∣cy of this Grace, which is pecu∣liar to your Mysterie of the Incarna∣tion, and which is form'd upon it as upon its Copy; I bequeath my self to you, O Jesu, 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 my self slave to your Greatnesses, to your Cross, and to you love. I put in∣to your hands the last hour of my life, which is the decider of my Eternity. I offer my self to you. I apply my self to you, I will transfrom my self into you: I lose my self, and Abysm my self in you: for you are my God, and I am your Creature; you are my So∣veraign, and I your vassall; you are my Redeemer, and I your Bondslave.

14. A totall Reference and Obla∣tion of our selv's to Jesus.

THese are your qualities, and these my endeavours and duties; I ac∣cept of them, and entirely yeild up my self: 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 my self to the motion of your Spirit, and to the efficacious conduct of your Grace, establish'd on Earth & in Hea∣ven, by the new Mysterie of your In∣carnation: And I will have no other repose upon earth, than in your la∣bours, 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 felici∣ty, Paradise in your Paradise, fruition in your fruition, and subsistency in your Divinity.

ELEVATIONS TO THE SACRED TRINITY UPON The Mysterie of the Incarnation.

TO ADORE the Supream Great∣nesses of JESUS; and to offer up our selv's unto him in the estate of humble servitude, and absolute de∣pendency, which is due to him, by rea∣son of the ineffable union of the Di∣vinity with the Humanity.

HOLY, Divin, and Adorable Tri∣nity, in the Unity of your Essence,

in the Society of your Persons, in the fecundity of your Emanations! I prayse and adore you in the sublimity of your Greatnesses; and I Abysm my self in the profundity of your Councills, and in the extent of your Mercies.

1. God Created two Natures ca∣pable of himself; upon one he exer∣cises his Justice, upon the other his Mercy.

YOU have created two Natures capable of your self: That of the Angell, 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 Coun∣cill, which you held from all Eternity in the excess of your miserations; Coun∣cill, most sublime, and most profound; Councill 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 Gods Love and Power: And what is proper to the Person of th•• Father in the Mysteries of the Trinity and In∣carnation.

O Eternall Father! who do produce in your self an only Son equall to your self, and do produce him out of your self by a second and new Nativity, choosing him to unite in his person your nature and ours: I prayse and bless you as God, and as Father, an ds God and Father of this only Son Jesus Christ our Lord. You beget him eter∣nally, and you bestow him as another your self in this unspeakable genera∣tion; and since the Moment chosen by your wisdom, you give him incessantly to this humanity derived from the Vir∣gin. Happy Moment, which serv'd 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 powre out of your self this Celestia••l dew, this divin substance,

this pretious gift which the World and the blessed Virgin receiv's, and in her our nature. Work wherein is accomplish'd the work of your works, the mysterie of your mysteries, the mysterie of the In∣carnation: Moment, in which our nature receiv'd 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 conjoyn'd 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 prayse you, contemplate you, and adore you in your self, and in these two different do∣nations: you eternally produce the Holy Ghost, and give him the same essence which you have receiv'd of the Father; you create and form a new man by a new effort of your grace and power, and you give your self to him, uniting his nature to your own Person: nor do you ever cease in this union and divin dona∣tion: you thus worthily and divinly ex∣ercise

your love; you conspire in unitie with the Father in these two great do∣nations, the one Eternall, the other Tem∣porall, and you fill up with the one times fullness, and with the other the fullness of Eternitie; blessed be you in time, and in Eternitie.

When you discoursed of your self to your most inward and familiar friends, that is, to your Apostles in the last hour of your life; you then nam'd your self Life, and so you are the Life, and Ori∣ginall of Life, and of Love in the thrice sacred Trinity, which Death cannot be∣reave 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 crucify∣ing 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 trans∣forms us into you not only by commu∣nication of qualities, but even by com∣munication of substance. O Son of God!

I love you, and I adore you in this love, in this annihilation, in this powerfull transformation.

4. What is proper to the Person of the Holy Ghost in these Myste∣ries.

FRom you I come to the Holy Ghost, who proceeds from you, as you pro∣ceed 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 my self to you O Fountain of Life! O holy Spirit! Spirit of Truth, of Life, and of Love, and I adore you in your self, 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 Tye, their Love: and I again adore you in the admirable operation, which you exercise in the time ordain'd by the eternall wisdom: for it is the highest and holyest Operation which can be terminated out of your self: 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 center of her nothing, drawing from her these sacred words; Behold our Lords hand-mayd: and ex∣alts 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 Per∣son of the Word: Operation, which ac∣complisheth the Incarnation of the word and the deification of human nature: which remaining human in the very e∣state of this divin union, receiv's uncre∣ated 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 deriv'd from the Virgin, and personally united to the eternall Word; I contemplate and adore you in that mervailous 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 naturall: and I lose my self in the consideration of the inward and secret communications of the divin perfections, which are singularly con∣ferr'd upon a nature rhus resident, thus living, thus existent in the divinity.

6. Contemplations upon the association of the blessed Virgin in the Myste∣rie of the Incarnation.

ANd since the most sacred Trinity chooseth you, (O holy Virgin!) and associates you to himself in this admira∣ble operation; I cannot forget you in this Mysterie, nor ought I to seperate, what God in this work hath conjoyn'd•• Work in which he vouchsafes to you so great and honourable a part, and so pe∣culiar to you only amongst all Crea∣tures.

I prayse 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 accomplish'd, and this divin union between the Humanity and the Divinity is consummated.

In these thoughts there is enough to ravish a Soul, to loose it in the diversity of these Objects, and to swallow it up in their deep profundities: I am confoun∣ded in the contemplation of them, I ca•…•… my self down; I lift my self up; I re∣joyce, I leap out of my self, and I will have share in this new grace, of this new mysterie of the Incarnation.

7. An Oblation of humble Servitude to Jesus, and to his deifi'd Huma∣nity.

ANd expecting untill 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 mysterie; I offer and submit my self, I vow and de∣dicate my self to Jesus Christ our Lord in the state of perpetuall servitude, to him and to his deify'd Humanity, and to his humaniz'd Divinity: and this with a resolution as firm, constant and invi∣olable, as by his grace is possible for me to make: and as the durance and perpe∣tuity of this stable mysterie, permament for all Eternity, doth deserve.

8. A larger expression of this ser∣vitude

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 joyn'd to his own Per∣son: I do unite and fasten my being to Jesus Christ, and to his deify'd Humani∣ty, by the bond of perpetuall servitude; I knit this knot on my part with all my power, and beg of him to give me more power to tie my self to him with a closer and faster colligation, in honour of those holy and sacred connexions, which he will have with us in Earth and in Hea∣ven, in the life of grace and of glory.

9. The Life of the Divinity in the Humanity.

I Reverence and adore the Life and an∣nihilating of the Divinity in the Hu∣manity; the life, the substance, and the deification of this Humanity in the Di∣vinity: and all the actions humanly di∣vin and divinly human, which have pro∣ceeded from this new and mutual life of

the Man-God, living in two Essences, whereof one is Eternall, the other Tem∣porall, 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 con∣secrate to him, my life and my actions of nature, and of grace, and this I conse∣crate to him in quality of the life and actions of one of his Bond-slaves for evermore.

10. The denudation of Jesus's human subsistencie is the cause that his humanity and all its actions are ap∣propriated to the Person of the E∣ternall word, by which it subsists.

I Reverence the denudation and na∣keding, which the Humanity of Iesus hath of its own proper and ordinary sub∣sistencie to be revested with another sub∣sistency, which we may call forreign 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 it self, nor its own to speak properly, but they are all that's actions, which su∣stains it thus denuded of its won peculi∣ar subsistence.

In honour of this Privation of the Humanity, of a thing so inward, and so conjoyn'd to its own nature, and of the new and absolute dependencie which it hath of a divin Person; I renounce all power, authority, and liberty, which I have to dispose of my self, of my being, of all the conditions, circumstances, and ••ppurtenances thereof, and of all my actions; to dismiss my self entirely into the hands of Jesus, and of his sacred hu∣manity; 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 Humani∣ty.

I make unto you, (O Iesu!) and to your deify'd Humanity, an entire, ab∣solute, and irrevocable Oblation and Do∣nation of all that I am by you in the

Being, and in the order of nature and grace: of all that which depends there∣upon, of all the naturall and good acti∣ons which I shall ever perform, referring my self 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 interiour and exteriour Life, and ge∣nerally all whatsoever is mine.

12. JESUS is doubly in the state of a servant: (1.) by humbling his divin Person to a created na∣ture: (2.) by dying on the Cross.

O Great and admirable Jesu! not∣withstanding your greatness; I be∣hold you in the state and form of a ser∣vant, and I see that you have taken this form, and this estate in two severall man∣ners, the one by taking our human na∣ture in the Mysterie of the Incarnation, and abjecting in it the infinite and su∣pream being of your Divinity, even to the nothing of our nature: the other by taking the abject condition of our mor∣tall, infirm, and miserable life upon

••arth, and depressing this humanity thus united to the Word, in the state and mysterie of your mortall, wayfa∣ring, 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, cruell, and servill punishment of the Cross.

13. An Oblation of our selv's to Jesus, in honour of this his double estate of being a servant.

THerfore in honour of this double estate and form of servant unto which you have been pleas'd to reduce your Supream Greatness: I offer and present my self unto you, (O Jesu!) I render my self for ever a Slave to you, and to your Adorable Humanity: I render my self Slave to your Love,

Slave to your Greatness, and Slave to your depressions. I embrace this con∣dition, and make it universally and to∣tally subjecting all whatsoever is in me: For my will is, that all that which I am; my will is, that my life of na∣ture, and of grace, and all my acti∣ons be yours and your sacred Huma∣nities, as things belonging to it, in a new manner, by this qualitie and con∣dition 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 Deifi'd, and thus depressed both together.

14. The Continuance of this Obla∣tion of Servitude.

AND could I but come to the knowledge of any estate and refe∣rence of my self towards you more de∣pendent of you, and any relation more humble, and more strict, than this of bondage and servitude; I would forth∣with embrace it, therby to refer my self to you, as a thing due both to the greatness of the estate to which your

Humanity is elevated by the Hyposta∣ticall union, as also the excess of its love, and of that voluntarie depression whereunto it humbled and annihilated it self for my salvation, and for my glorie.

15. A confirmation of this our, Oblation of Servitude.

BUT alas! what shall I do? your greatnesses are permanent, our du∣ties of Fealtie are perpetuall, and I come late to these lights; and yet they also are unsteady, and our minds do easily permit themselv's to be diverted from things so great, so worthy, and so just. But I will confirm my self in these ve∣rities and in these Intentions: I will repair the time past, I will render my self yours, even for all that time in which I might have known you, and might have serv'd 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, inten∣tion,

and oblation, each moment of my life, and each action of the same, ap∣pertain to you (O Jesu!) and to your sacred Humanity, as if I made a parti∣cular tender of them all unto you.

16. An ardent desire of an insepa∣rable union with Christ.

O Only Son of God! The Tye wher∣by you have fastn'd your self to us, is indissoluble; nor was Death which you suffred, nor Hell which you entred; nor Mens sins which you carryed, able to break it: I would also make with you an indissoluble knot, (O Jesu, my Lord!) You can grant me this fa∣vour: And that on my part, I may dispose my self 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 ever∣more; And I make irrevocable (as much as possibly I may,) this my O∣blation, Donation, and servitude to you, and to your humanity, as being holy and sacred by reason of your Divinity it self, which is substantially and per∣sonally 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 him∣self, 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 materiall minds apply'd this discours to their Temple, and to their stones: But (O Jesu!) ac∣cording to your own Apostle you spake of another Temple; of the Temple of your body. A Temple, principall, sin∣gular, and particular of the Divinity, which was pleas'd to choose this Body & this Humanity, to triumph in it, and by it, and render it self visible in its greatnesses in the midd'st of the Earth.

18. What great things are wrought in this Humanety.

THE Divinity therfore reposeth in you (O sacred Humanity!) as in its Temple. Temple, living, and animated; Temple, consecrated by the unction of the Divinity it self, which is pre∣sent, subsistent, and living in you, to take up there, its repose, to be there acknowledg'd and ador'd, and there to operate divin and adorable actions: And it reposeth in this Humanity, more holily, more divinly, and more ad∣mirably, 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 suf∣fering; and Man-God is satisfying in the tearms of Justice to the Divin Ju∣stice: A thing far surpassing all present and possible condition of Grace and Glory.

19. This Humanity is holy by the Divinity it self, which is a sub∣stantiall sanctity flowing from him into himself, and thence in∣to us.

I Also Reverence and Adore you (O sacred Humanity!) as the most holy thing, after God, which God him∣self finds amongst the Treasures of his Wisdom, and amongst the unexhau∣stible 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 San∣ctity, which is proper to you, is not such as is proper to Angells, and men, which though it were infinitly multi∣ply'd, could never arrive to the shadow of your sanctity, but would be still infinitly distant: But you are holy with a holiness incomparably higher; with a holiness proper to your self; with a holiness which is adorable; with a ho∣liness 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 adjoyn'd and accidentall form of

sanctity, but by the Divinity it self, which renders you holy by a substan∣tiall holiness, by an uncreated holiness, by a primitive and radicall holiness: By a holiness, constituting the Order and admirable estate of the Hyposta∣ticall union; and by a holiness, san∣ctifying, even that grace which is in you, and which flows from your self into your self, 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 it self in you, and by you, an estate and manner of sancti∣ty, which it hath not in it self, 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 it self 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's 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 ele∣vated into the Throne of the Divinity it self, by the Personall 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, yeilding, submit∣ting, and dedicating of our whol selv's to the Deifi'd Humanity of Jesus in the way of perpetuall Bondage.

WHat shall I do in the survey of these things so high and so great? I must Abysm my self in this Ocean: I must lose my self in these Greatnesses: I will make a Collection of them all, and will Reverence all the Excellen∣cies reveal'd and not reveal'd, which follow and accompany an Estate so sublim and elevated, as that of the Per∣sonall union of this created nature to

the uncreated Word: I rayse up my self and unite my self to this nature, and by it to the Eternall Word, and by the Word to the Father who begot it, and bequeath'd it to us. I yeild up my self to the Soveraigntie (which is supream and not communicable to the order of creatures) which this nature possesses by its estate of divin filiation. I submit my self to the power which this admirable Estate gives it over all created things. I dedicate my self, and consecrate all to this Deifi'd Humanity. I deliver my self up to his power, and leave my self to his conduct and love, And my will is that it have a speciall sway over my Soul, and my estate, over my life and my actions, as over a thing be∣longing to himself by a new peculiar and particular right in vertu of this pre∣sent resolution, which I here offer un∣to him, to depend upon his greatnesses; and namely upon the estate of filiation and soveraignty, to which it is eleva∣ted.

Behold, This is that I can do, (O Jesu 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 reple∣nish'd and actuated with your Puis∣sance, and not with its own; for you can with me, that which I cannnot with my self.

O sacred and Deifi'd Soul of Jesus! Act you in my Soul, and daign to take upon your self that power over me. which I cannot give you, and consti∣tute me your Slave in that manner which I know not, and which your self 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 in∣teriour and exteriour life. And I hum∣bly entreat you to esteem and treat me upon earth as your Bondslave, who to∣tally abandons himself to all your de∣sires, who delivers up himself to all your powers, and to all the effects of your Greatness and Soveraignty 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 hence∣forth, as your Sons bondslave, and un∣der this notion obtain for me a Share in his Eternall Mysteries and Mercyes.

THE SECOND APPENDIX MARIA, OR, The devotion call'd, The Bondage of the Blessed Virgin Mary, with Elevations su∣table thereunto.

1. The Author, and Origin, of the Bondage.

THis Devotion of the Bondage of the Blessed Virgin, so much pra∣ctis'd in these our dayes, 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 Countrey, and Bishop of Chana∣din, which is a City in the Confines of Moravia and Hungarie. By whose Counsell and advice, (says Baronius); the most holy King Stephen gave him∣self, and his whol Kingdom by Vow and Oblation, to the sacred Virgin Mother: And the Hungarian Church (says Bishop Cartuitius), did so high∣ly honour this Blessed Virgin; that they celebrated the feast of her glori∣ous Assumption, (which in their lan∣guage they call'd by excellencie Diem Dominae, the Ladies day) with an e∣quall Solemnitie to that of Christmas and Easter; and styled themselves, The Blessed Virgins Bondslaves.

2. An ancient and Authentique Example of the practise of this Bondage.

SOon after S. Gerard, liv'd our S. Peter Damian (the learned Cardi∣nall and Bishop of Ostia); who gives us at large, a rare example of his Bon∣dage, in his brother Marinus, (a de∣vout servant of the Blessed Virgin): n these words.

Marinus (the brother of Peter Da∣mian) whilst he yet flourished with strength and health; uncloathing him∣self of his garments, and putting about his neck the Belt wherewith he was girded; deliver'd up himself to the sa∣cred Virgin before her Altar, as a ser∣vil Bondslave, and treating himself as such a one whipp'd himself in the same place before her, saying: O my glorious Lady, the Myrrhor of virginall Puri∣ty, and perfect Pattern of all vertues! &c. Behold I now give my self to you as a servant, submitting the neck of my prostrate heart, to the Empire of your power. Bow me, mollifie me, receive me; and let not your Pietie despise me a sinner, whose Immaculate Virginity brought forth the Author of all Sancti∣ty. By this small gift, I offer you the Tribut of my servitude and Bondage; and henceforth, so long as I shall live, I promise to pay unto you this yearly Re∣venue.

And so laying a certain sum of mo∣ney, 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 implor'd.

This holy Man continuing this De∣votion during his life-time, deserv'd to be particularly visited and comforted by the Blessed Virgin, at the hour of his death: To whom he spake in this sort: Whence is it (O Soveraign 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 pleas'd to visit with the light of your glorious pre∣sence.

Then turning towards the by-stan∣ders: The Queen of the World was here (says he) the Mother of the Eter∣nall Monark was present: She hath shew'd me the gladness of her counte∣nance, 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 posteritie to the like pietie and devotion.

3. Whereupon this Devotion of the Bondage is grounded.

THis Devotion of Bondage, is chiefly grounded upon that most heroique Act of Humilitie, which the sa∣cred Virgin produc'd at the time of our Saviours Incarnation: when being declar'd Gods Mother by the Angelicall Messenger, she answer'd: Behold the Handmaid of ovr Lord: Luk 1. 38.

Wherby she depressing her self into the center of her own nothing, chose undoubtedly the meanest degree of ser∣vitude and Bondage to the divin Ma∣jestie, upon contemplation that his Infinit Greatness should so humble it self, as to become Man in her womb for the worlds Redemption.

And surely if we will only put toge∣ther the severall sentences of sacred Writ which expresly concern her; we shall find, that she made up the Chain of her Bondage with the links of twelve most excellent vertues.

• 1. Virginall MODESTY, She was troubled at the Angells words. Luk 1.29.
• 2. Mature PRUDENCE. She cast in her mind, what manner of Salu∣tation this should be? Luk 1.29.
• 3. BASHFULL TIME∣ROUSNES. 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 HUMILITIE. Behold the Handmaid of our Lord. Luk 1.38.
• 6. Perfect OBEDIENCE. Be it don to me, according to thy word. Luk 1.38.
• 7. Firm FAITH. Blessed art thou who hast believed. Luk 1.45.
• 8. Gratefull THANKSGIVING. My Soul doth Magnify our Lord. Luk 1.46.
• 9. True POVERTY. She wrapp'd the Infant in swadling cloaths and layd him in a manger. Luk 2.7.
• 10. Invincible PATIENCE. Thy Father and I, grieving have sought thee. Luk 1.48.

• 11. Charitable PIETIE. 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 therfore of these her ho∣ly vertues, and especially of that high Act of Humility (as is aforesaid) by which she rendring her self Gods Bondslave, was rais'd to be his Mo∣ther: (for no sooner had She finish'd that humble speech, Behold the Hand∣maid of our Lord, be it unto me accor∣ding to thy saying, but the Word was made Flesh, and dwelt in her sacred bowells.)

As also, in consideration of the So∣veraign Dominion, which God hath given her in Heaven over the Angells: (The Queen stood at thy right hand. Psal. 44.) on Earth over men, (Kings reign by me, &c. Prov. 18.) And thou alone hast overcome all heresies in the whol world, sings the Church); And over Hell, and the Devill; (She shall bruise thy head. Gen. 3.) And Lastly, in remembrance that Christ Jesus our Re∣deemer, was himself subject and obe∣dient unto her, (Luc. 3.51.

In Imitation, Consideration, and Memorie of these things (I say) this holy manner of honouring the most sa∣cred Virgin, was (as you have briefly heard) invented above six hundred years since, (by divin inspiration as we may piously believe) and is much practis'd 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 spi∣rituall Chain, which links our sincere affection to the sacred Virgin, and moves us to become her servants and Bondslaves, we must wear some little materiall Chain or manacle of Iron, about our middle, neck, or armes.

2. We are to have the Chain, we intend to wear, bless'd by some Priest, in this following manner.

The Blessing of the Chaines.

Vers. ADjutorium nostrum in nomi∣ne Domini.

Resp. Qui fecit coelum & terram.

Vers. Sit Nomen Domini Benedictum.

Resp. Ex hoc, nunc, & us{que} in saecu∣lum.

Vers. Domine exaudi orationem meam••.

Resp. Et clamor meus ad te veniat.

Vers. Dominus vobis••um.

Resp. Et cum Spiritu tuo.

OREMUS.

OMnipotens sempiterne Deus, qui vincula peccatorum nostrorum dis∣rumpis, ut libertate Filiorum gaudere valeamus; & qui ad vincula salutis, hominem advocas, dicens: Injice pe∣dem tuum in compedes illius, & ne ace∣dier is vinculis ejus; Haec vincula quae in signum perpetuae servitutis, ad hono∣rem Beatae Virginis, servi ejus deferre intendunt, Bene†dicere, & Sancti†ficare digneris: Et concede eis, sic de∣votè illa gerere, ut vivendo, candore

castitatis illustrentur, ac moriendo, a vinculis peccatorum absoluti, interces∣sione ejusdem sanctissimae Matris Ma∣riae 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 choyce of some day, dedicated to the Virgins honour, for the entring into this Bon∣dage, and putting on of this Chain to make our Profession more memo∣rable and solemn.

Note, that the most proper and prin∣cipall Feasts of this Bondage, are the Annunciation, and the Assumption: The first, being the Origin thereof grounded upon those words of the sa∣cred Virgin to the Angell; Behold the Handmaid of our Lord: And the se∣cond, being her taking possession of that soveraign Dominion, next after God, whereupon the whol duty of this devout servitude depends. In these days therfore, we are more particularly

and zealously to offer up our devotions in thanksgiving to the Divin Maj••stie, for the supream excellencies bestow'd upon the glorious Virgin; and to re∣new the profession of our Bondage, by the recitall 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 selv's before hand, by some particular Devo∣tion; as Fasting, Mortification, Me∣ditation, Almes-deeds, 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 selv's unto her, in mannner following.

The Prayer and Oblation of our selv's in Bondage to the Blessed Virgin.

O Blessed Mary, Mother of God, Queen of Heaven, and Empress of the whol universe! Behold I N. N. a most unworthy wretch, humbly pro∣strate before the Throne of your Mer∣cy and Goodness, heartily Congratula∣ting

your glory & greatness, and faith∣fully acknowledging your soveraign Power, & Dominion (next after God) over my self and all Creatures; Do here make a voluntarie, absolute, and irre∣vocable Oblation, Donation, and con∣secration of my self unto your Maje∣sty; desiring, intending, and resolving to be hereafter not only your loyall subject and servant, but even your reall vassal and Bondslave. In confirmation whereof, I will continually wear this materiall Chain about my Body, both as a Badge of my now professed Bon∣dage, and also as a token of my per∣petuall affection towards you.

Vouchsafe therfore, O Soveraign 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 de∣parting soul, by this happy Chain, to your Sons heavenly Kingdom; there to prayse, admire, and enjoy, both him and you for all Eternity. Amen.

6. After the recitall of this oblation of your self in Bondage to the Blessed

Virgin; put the chain about some part of your Body, and endeavour thence∣forward, to walk worthy so noble a Profession.

5. The Practises 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 Bond-slave of your greatness.

Or, O my Lord Jesu! I am yours, and your Mothers Servant and Bond-slave.

Or, Holy Mary, Mother of God! pray for us sinners (and your bond-slaves) 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 invi∣ted 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 faithfull de∣parted, rest in Peace.

2 The second Exercise may be a short pair of Bedes, consisting of three Paters, in honour of the holy Trinity and twelve Ave's, in honour of the twelve Privi∣ledges of the sacred Virgin, to be said in this manner.

1. Pater Noster, &c.

Thanking the eternall Father for ha∣ving made choyce of so worthy a daugh∣ter.

• 1. Ave Marie, &c. considering her eternal Predestination.
• 2. Ave, her immaculate Concepti∣on.
• 3. Ave, her most pure Virginity.
• 4. Ave, her most admirable Mater∣nity.

2. Pater Noster, &c.

Thanking the eternal Son, for having made choyce of so worthy a Mother.

• 1. Ave, considering her most happy Child-birth.

• 2. Ave, her soveraign Dominion, not only over the World, but over the Crea∣tor of the World: [He was subject to them, Luke 2.]
• 3. Ave, her excellent Purity of Soul and Body.
• 4. Ave, her continuall and sublim Contemplation.

3. Pater Noster, &c.

Thanking the Holy Ghost, for having made choyce of so worthy a Spouse.

• 1. Ave, considering her sweet de∣parture out of this life.
• 2. Ave, her miraculous Resurre∣ction.
• 3. Ave, her glorious Assumption.
• 4. Ave, her eternall Glorification and Coronation.

3. The third Exercise may be a Crown consisting of five pretious Pearls, in honour of the blessed Virgins five principall Vertues, to be offer'd up to her in the manner following.

1. The Jasper of Faith: Produce Acts of Faith, with most ardent affection▪ saying,

O Soveraign Queen, I firmly be∣lieve

that you were an entire Virgin, both before and after your happy Child-birth: That you are the true Mother of Gods 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, in∣terceding for us wretched sinners &c.

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 Vertu, in honour of the blessed Virgin▪ saying.

O Soveraign Queen! I contemplate you as the hope of the World; long expe∣cted by the Fathers in Limbo; earnestly look'd upon by the Souls suffering in Pur∣gatory; humbly besought by the Children of the Church Militant, who cry out in∣cessantly:

Hail to Queen that reigns above the Sky, Hail to the Mother of true Clemen∣cy; 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 fann'd with sighs, up to your sa∣cred Eares. O then Chast Advocate! on us reflect, From Heavens bright Mansion, your benigne aspect; And make us [after this our Exile] come, To JESUS the blest Off-spring of your Womb; Sweet Virgin, and Gods Mother! pray that we, Of Christs rich promises may worthy be. In this number I rank my self, 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 Towre 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: &c.

3. The Rubie of Charitie; Produce Acts proper to this Vertu, saying.

O Soveraign Queen! I consider you as brimfull of perfect Love and Chari∣ty, and inviting the whol World to par∣ticipate with you of its sweet fruits and effects: saying, come to me, all you who desire me, and be replenish'd with my ge∣nerations; Eccles. 24.

Behold, I come to you with an ardent and enflam'd affection, beseeching you to enrich me with the treasure of true Cha∣rity towards God and my Neighbour.

Receive (most sacred Lady!) this Rubie, which I offer unto you for your Crown, and confirm my love and charity to the end, Amen; Ave Maria, &c.

4. The Diamond of Fortitude: Pro∣duce the Acts belonging to this vertu, saying.

O Soveraign Queen! I behold you as

a valiant Champion: terrible [to the Troops of Satan] like a well order'd Ar∣my. 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, &c.

Receive [most sacred Lady!] this Diamond, which I present unto you for your Crown, and obtain for me an invin∣cible Fortitude to the end, Amen; Ave Maria. &c.

5. The Pearl of Chastity; Produce Acts appertaining to this vertu, saying.

O Soveraign Queen! I admire you as the Mother of Purity, the Mirror of Chastity, the First who vow'd Virginity: obtain for me I beseech you, that all my thoughts, words, and actions, may savour of Purity, be seasoned with modestie, and be accompany'd with Chastity, &c.

Receive [most sacred Lady!] this Pearl, which I present unto you to illu∣strate your Crown, and powerfully protect me against all carnalitie, and impurity to the end, Amen. Ave Maria &c.

4. The fourth Exercise, may be to practice some particular devotion upon such day's as are dedicated to the blessed

Virgins memory and honour, which are all the Saturday's besides the rest of her annuall Festivities; These devotions may be to visit her Altar, to recite her Lita∣nies, to make use of some of these [or the like] prescribed forms, &c.

5. The fifth Exercise, may be the paying of some Annuall Tribute [as St. Peter Damian tearms it] to the blessed Virgin, [how little soever it be] in token of the homage and servitude due to her Soveraign Empire: This Tribute may be tendred at some Altar, dedicated to her honour, together with the recitall of this Prayer.

Receive [O Soveraign Empress!] this small Tribute, which I here most humbly present to your sacred Majesty, in acknowledgment of that supream Dominion, you have [next after God] over my heart: and to testifie the desire I have to live and dye your Bond-slave; Permit not [O sacred Virgin!] that I ever pay unto Sathan, the World, or my sensuality, any Tribute of Sin: and procure for me a happy passage from this my earthly Pilgrimage, to the Hea∣venly Paradise: there to offer up to your Son and You, an Eternall Tribute of

prayse and benediction: Amen.

6. The sixth Exercise, may be that of Penance and Mortification, by dis∣creetly taking a Disciplin, or wearing some harsh thing upon the bare skin, &c at certain times of the year, accor∣ding to each ones strength of body, and the counsell of his Ghostly Father, reci∣ting upon such day's seaven 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 Mir∣ror of purity, and pattern of all vertu! I wretched Sinner, do most humbly ac∣knowledg 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 Re∣fuge left me, I here prostrate my heart before you; [O my compassionate Mo∣ther!] bequeathing my self unto you in quality of a Bond-slave, and submitting my whol self to your holy Empire, and command. Curb, I beseech you, this re∣bellious body of mine, receive this con∣tumacious 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 severall parts, and recited according to each ones opportu∣nity and devotion.

ELEVATIONS TO GOD, AND ADORATIONS To the thrice holy Trinity.

In honour of the share he was pleas'd to give unto the Virgin Mary, in the Mystery of the Incarnation, effe∣cting it in her, and by her, and to ho∣nour the most holy Virgin in that Dignity of being Gods Mother;

And to offer our selves to her in the state of Dependencie and servitude, which is due unto her upon this title; and to correspond by our inward de∣votion to the speciall Power, which she hath over us, by consequence of this her divin and admirable Mater∣nitie.

1. Adoration of the Sacred Trinity.

SAcred Trinity, Adorable in your self, and in your works! I praise, Admire,

and Adore you in the Unity of your Es∣sence; 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, Gods Mo∣ther.

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 Originall of your Mysteries, the Sampler of your Greatnesses, and the Sun of your Mervails: Work, which incloseth 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 don in a Mo∣ment, 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 don in Nazareth; yet not for Nazareth, but for the whol universe. This Work is don on Earth, not in Heaven; but 'tis done both for Earth and for Heaven. This Work, is don amongst men; but 'tis done for Angells, for Men, and for the God of Gods; For it gives a Mo∣ther 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 So∣ciety, which we Adore in the divin Persons: For you who Work all things for your self; and in contemplating your self, would in this Work imprint an Idea of your self; would in the ho∣nour of your own life and commu∣nication (which is divin and eternall) make a life and communication divin and temporall; would enter into socie∣ty and communication with your crea∣tures, to Imitate and honour the com∣munication and Society, which is in

your persons: would in a fair Resem∣blance seem to match the force of your inward love and internall communi∣cation in this outward effusion of love, and externall communication out of your own Essence: And making choice of your lowest creature, would enter in∣to league, into communication, into unity with men, by singularly impar∣ting your self, and peculiarly associa∣ting your self 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 Socie∣ty with the Virgin.

5. The mystery of the Incarnation is divided between the sacred Tri∣nity and the Virgin.

O Infinit condescendency! The Three divin Persons, living and acting in perfect unity, eternally happy, and compleatly content in their own mu∣tuall 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 themselv's in this their greatest ope∣ration; in that (for the full accom∣plishment of their own glory, love, and greatness, being to conjoyn the Crea∣ted 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 choyce of her amongst all Creatures, they made her worthy and capable to give (together with themselv's) this new Nature; and to be Mother of the word Incarnate: thus elevating a human Per∣son to such a pitch of Power, and to so high a Prerogative, and conferring on it, so great a part, in so great a My∣stery.

Blessed be you, O sacred Trinity! in this your divin will, and holy Coun∣cill, which makes the Son of God, Mans Son; and which makes a Virgin, Gods Mother. Highest Councill, therfore worthy the most high! Profoundest Councill, therfore worthy the Fathers Majesty, the Sons 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 hu∣man and Angelicall Persons to∣gether.

IN contemplation of this Councill and this work; Permit me Lord! to address unto you my devout Vows and Elevations concerning this quali∣ty 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 hum∣ble thoughts and devotions.

You herein, (O Great Creatour!) do associate the sacred Virgin unto your own self: you Elevate her up to work with your self, and even to work the work of your works: And as you as∣sociate a Human nature to one of your Divin Persons, you will also as∣sociate a Human Person to one of your Divin works.

Contemplating therfore, this work (O sacred Trinity!) and there finding this Virgin in Society with your self, 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 Angeli∣call Spirits together and unitedly con∣sidered.

7. The Virgin constitutes an Order, Empire, and Ʋniverse apart.

MOreover, you (O sacred Trinity!) made her singly for your self, you have made her, as a World, and a Para∣dise apart: World of Greatnesses, and Paradise of delights for the New-Man, 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 turnes not but about him alone; which moves not but for him alone. You have made her in the Universe, as ano∣ther Universe; And in your Empire, as another Empire: For the sacred Virgin, is her self a Universe, which hath its

different center and motions. The sa∣cred Virgin, is her self 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 maks a new Or∣der amongst the orders of his power and wisdom. Order, surpassang all the Orders of Grace and of Glory: Order, altogether singular, making, and car∣rying a new Empire over Gods works: Order, which is conjoyn'd to the or∣der and state of Hypostaticall union: Order, which hath a direct Reference to the divin Persons: For as the An∣gells are dispos'd into Hierarchies pro∣perly relating to the Divin Essence, according to its distinct perfections and attributes of love, of Power, of light, &c. So also the sacred Virgin in her Or∣der, and in her Hierarchie (which she solely fills with her Greatness) beholds and honours the state and the proprie∣ties of the Divin Persons.

Thus the God of Heaven, who hath unity of Essence, and plurality of Per∣sons, hath divided the Celestiall Court into two different Quires: In one of which all the Angells (which in num∣ber

are almost Infinit, and which are ranged in their severall Orders and Hierarchies) behold according to their Estate the distinct Perfections of the Divin Essence: In the other, the Vir∣gin alone in her Order, (by an Excel∣lency peculiar to her self alone) be∣holds according to her new Estate the divin Persons, as depending on their Personall Proprieties: And this sole Quire of the sacred Virgin, renders more homage, both to the divin Essence, and to the divin Persons, than the Nine Quires of all the Angells together.

8. The Virgin is a singular work of Gods Power; the holiest that ever shall be created. The divin Pater∣nity is the Samplar of this divin Maternity. The Eternal Father and the Son are tyed by the Person of the Holy Ghost, and the Eter∣nall Father and the Virgin are tyed by the Person of the Son.

O God, O All-powerfull Father! who can express, how this Vir∣gin is to you pretious 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 Bountie, and the head-work of your hands: You fa∣shion her, as the greatest, the worthiest, the eminentest subject of your Domi∣nation and soveraignty in the whol round and Circumference of all your Creatures. For in the Order and Exi∣stency of all created Entities, God com∣mands 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 Holyest Virgin. O how highly is she then to be Reverenc'd in this Eminency and singularity of Grace, of Sanctity, of Power!

Yet (O Eternall 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 your self is a Father.

For after you had conducted her to the accomplish'd point of a singular Grace; you being (at your chosen time) to enter a neer Alliance with her, se∣parate her from all things created; you seat her close to your Divinity; and

you unite your self to her, as to a Per∣son, whom you will have the most in∣timately, and neerly conjoyn'd to your own peculiar Person, of all that ever shall have a Being: And she is thus joyn'd to you to co-operate 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 ha∣ving 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 Admi∣rable sublimity! The Eternall Father, who contemplating his own Essence, produceth his Son; contemplating his own Paternity, Source of all Paterni∣ty, 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 Personall Propriety; and which gives him to the Father, and to the world, who is the life of the Fa∣ther, and the health of the world.

'Tis in this happy, great, and gloria our Estate, O sacred Virgin! that the Eternall 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 fruitfull with a divin fertility; and being resolv'd to have of you, One self-same 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 Angells saying is his Son, and your Son toge∣ther. Your Son, as issued from your own proper substance: His Son, as emana∣ted from his own proper vertu, 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 Eternall Persons, the Fa∣ther and Son are divinly link'd toge∣ther, and for their link in their Eterni∣ty, they have a divin Person, to wit, the Holy Ghost equally proceeding from them both; in whose unity they are both Eternally joyn'd together; And these two sacred Persons, the Fa∣ther, who is in Heaven, and the Mo∣ther, who is upon Earth, are also holi∣ly link'd together, and have in like sort

for the Tye of their sacred union a di∣vin Person; to wit, One self-same only Son; who proceeds from them both, and who between them both, is this indissoluble band, whereby they are for an Eternity conjoyn'd together.

O union! which hath Jesus for its Tye: Jesus, I say, who is the Center 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 Incar∣nation; and the uniting of two Persons, the one likewise divin, the other hu∣man, which also establisheth the Di∣vin Maternity, wherein the sacred Virgin is united to the Father, by the production of Jesus; wherein she is link'd to him with so neer a union, so powerfull a union, and so fertill a uni∣on, 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 joyn'd 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 power∣full an effect, so lively an Image of the Divine Paternity.

9. The Eternall Word, who is in So∣ciety with the Father and Holy Ghost before all time, doth in time enter League and Society with the Virgin.

AND you, O Eternall Word! who being her God; will also be∣come 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 co-eternall Per∣sons enter into so inward and hono∣rable a band, union, and Society with a third Person, with a human Person, with a temporall Person: you will be the Virgins Son, as you are the Son of God; and you will have her, for Mo∣ther, 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 Obedi∣ence to her, and become subject to her, during your life upon Earth; and trowning your own handy-works by

your love and wisdom, you in Heaven confer upon her such glory as corre∣sponds to this her sacred dignity and au∣thority.

Be you eternally bless'd and prays'd 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 connexions which are unknown, and ineffable be∣tween the Son of God and the sacred Virgin, as secrets of which the Earth must remain ignorant, and which are reserv'd 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 Bond-slave.

IN the sight, and at the thought of these so great, so high, so holy things: I offer up and submit my self; I vow and dedi∣cate my self to Christ Jesus, my Lord and my Saviour in the state of perpetuall Servitude; and also to his holy Mother

the sacred Virgin Mary.

To the Eternall honour both of Mo∣ther 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; therby to honour more humbly, and more holi∣ly this her so high and so divin qual∣••ty and condition; And I bequeath my self to her as a perpetuall Bond-slave, in the honour of that Donation, which the •…•…ernall word made to her of himself in quality of a Son, by the mysterie of the Incarnation, which he accomplish'd in her, and by her.

11. Enlargment and Explication of this Donation: with the particulars thereof.

Renounce all my own power and li∣berty of disposing of my self and my actions; yeilding up this power to the sacred Virgin, and dismissing my self entirely into her hands, in homage to her greatness, in honour of that perfect demission which she made of her self, to her Son Jesus.

I give to her that power, which God gives me over my self, to be hers, and no

longer my own; to be in her power and tuition, and no more in my own; In ho∣nour of the power, which Gods Son gave her over himself, and of the humble dependency and subjection he was pleas'd to yeild unto her, delivering up himself to her custody, direction, and tutelage, during the whol time of this Infancy and child-hood; I bequeath to her my Being and my Living, during the whol remainder of my Pilgrimage upon Earth, with all the conditions, circumstances, and appurtenances which accompany the same: I yeild 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 my self to you, O sacred Virgin! and I make here unto you, an entire, absolute, and irrevocable Oblation of all that I am [by Gods mercy] in the Being, and in the order of Nature, and Grace, of all that thereon depends, and of all the a∣ctions I shall ever perform; For my will is, that whatsoever is mine, be absolutely yours, and that the power and the grace which is bestow'd on me, be employ'd in referring my self wholy, with all that is in me to your honour.

And I here make choyce 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 interiour and exteriour, and generally of all that any way belongs unto me.

12. This Oblation tends to the ho∣nour of the Virgins Elevation, and Depression in the Mysterie 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 your self even to the very center of nothing, rendring your self then, our lords servant when you are declared his Mother; Wherfore, I honour in you these two motions, and these two diffe∣rent qualities: I honour this Humiliation, and this Exaltation both together; I ho∣nour both your Servitude, and also your Mother-hood: and I reverence you as pronouncing these sacred words: Behold the handma••d of our lord: and as re∣ceiving the effect of his divin will, by yielding your self his Mother, at the same

instant in which you render and profess your self to be his Servant: and in ho∣nour of these two different estates, and of this admirable disposition, which thus depresseth and exalteth you; I give up my self to be for ever your Bond-slave; I put my life and my soul in an estate of Relation of Dependancy, and of Servi∣tude 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 whol 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 knowledg of an Estate more humbling, more subjecting, and more correspon∣ding 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 Soveraignity, 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 ho∣mage to all that you are: For in you all is great, all is holy, all is worthy of sin∣gular Veneration: and you are an abys∣mus of greatnesses, and a world of won∣ders, 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 sted∣fastly behold, and singularly reverence your sacred Maternity, your glorious Soveraignty; your great Sanctity.

Your Maternity, for it unites you to God by a conjunction appertaining to your self alone, and gives you so emi∣nent a degree of affinitie with him, as no one durst have imagined.

Your Soveraignty, for this admirable quality of being Gods Mother, gives you not only an Eminency above all Creatures, but also a Power and Domi∣nion over them all as Mother of their Creator.

And are there any Spirits so little vers'd 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 dark∣ness, and rayse up themselv's 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 naturall 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 pleas'd (as it were) to inclose and bound himself: and yet he passes over this Infinit (yea Infinit times Infinit) distance which is between the Created Being, and the Being In∣created, making himself a Son to one of his own Creatures, acknowledging and respecting you as his Mother, and

giving you a sweet, honourable, and Mo∣therly power over himself.

And can it then be conceiv'd 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 it self, the mark and badg of its servitude towards this supream Dignity? Dignity. which God in his wisdom equally adornes, and accompa∣nies 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 di∣vinly incloses him, and so highly con∣cerns him.

Your sanctity also (O Virgin-Mo∣ther!) is incomparable; for the Ho∣ly of Holies, who vouchsafes to make you his Mother, forms also for you, a New Holyness (far surpassing all other degrees and orders of Holyness, which he hath already, or ever will produce) to make you therby worthy of so high a

preferment, and of so holy an office and employment: and to settle you in a glo∣rious state, answearable to so great a quality.

In the honour therfore of your Sancti∣ty, of your Maternity, of your Sove∣raignty, I dedicate and consecrate my self 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 speciall power over my soul, over my estate, over my life, and over my actions, as over things be∣longing unto your self, both by the title of your own Greatness, and also by this new and particular right, to wit; in vertu of this choyce which I now make to depend hereafter entirely upon your Sanctity, upon your Maternity, upon your Soveraignty, 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 selv's the Virgins 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 Soveraign Lady of all hearts and souls, which are conse∣crated to Jesus!) that you will of your self vouchsafe to take upon you that power over me, which I cannot give you; and that you will render me your own Bond-slave in the way your self best knows and approv's, and which I know not.

Inclose me, I beseech you, within your power and your priviledges, and make me your own in a particular manner, and grant that I may serve you, not on∣ly by my actions, but even by the state and condition of my very Being, and of my whol Life both interiour and exte∣riour.

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 Soveraigntie.

And I beseech you also (O Jesu••, my Lord and my God!) to consider me from henceforth, as the Bond-slave of your blessed Mother, in the honour of her being your Mother; and of your being her Son; and likewise in the ho∣nour of this, that she is the only one a∣mongst all Creatures, who hath this ad∣mirable 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 eternall way's and mer∣cyes.

AMEN.

A concluding Prayer to the sacred Virgin-Mother upon the same subject.

O Holy Virgin, Mother of God! Queen of Men and Angels! Mervail 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 reverenc'd 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 Depen∣dencie in all future time and Eternity.

O Mother of grace and mercy! I make choyce of you for the Mother of my soul, in honour of that choyce which God himself made of you for the Mo∣ther of his Son.

O Queen of Men and Angels, I ac∣cept and acknowledg you for my Sove∣raign Mother, in honour of that Depen∣dency, 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 be∣queath 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 therby to be freed from sin, furnish'd with Grace, and preserv'd from eternall Death.

O take me into your tuition; let me have a part in your priviledges, and ob∣tain 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 Gods Mother

O Virgin, and O Mother both together! O sacred Temple of the soveraign Deity! O Mervail of Heaven and of Earth! O glorious Mother of my God! I am yours by the generall Title of your greatness; but I will be also yours by the particular Title of my own choyce, and by this

act of my own Free-will. Wherefore I give my self wholly to you, and to your only Son Christ Jesus my Lord and Sa∣viour; and I resolve to let pass no day without rendring to him, and to you some particular homage, and some speciall testification of this my dependency and servitude, in which my desire is to dy and live for Evermore.

THE THIRD APPENDIX JOSEPH; OR, Devotions to S. Joseph, the Glorious Hus∣band of the Virgin Mary, and repu∣ted Father of Christ Jesus.

With Elevations unto him.

THE many Excellencies, Privi∣ledges, and Prerogatives of Saint

Joseph, are largely deduced by severall Learned Writers: Out of Whom, these few following are selected, wherupon to ground our Devotion to this great Saint; and to lay a foundation for the ensuing affective Acts, and Eleva∣tions.

1. Saint Joseph, was sanctifi'd in his Mothers womb: Which favour seems (in some sort) due to him, who was to have so neer a relation to the Word Incarnate, (the Source and Ori∣gin of all sanctity) and who was de∣sign'd from all Eternity, in the Con∣clave of the Adorable Trinity, to be the President of Gods great Councill of State upon Earth, the Angell Guar∣dian of the Queen of Angells, the re∣puted Father, and the reall Fosterer, Nurser, Conductor, and Governor of JESƲS, the worlds Messias, and the Head of his holy Family. Now since Gods 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 Great∣ness, Dignity, and Sanctity, and con∣sequently

that he should possess in some measure (by an anticipated par∣don of his Originall sin, and by an advanced favour of sanctifying Grace) that Puritie which the Son possessed by Nature, and the Mother by Privi∣ledge.

2. He was the next after the sacred Virgin, who made an express Vow and promise to God of Perpetuall virgini∣ty. And this Resolution, Intention, and Promise both of Her, and Him, was reveal'd to each other respective∣ly, and renewed by them jointly, be∣fore they were contracted together by formall Matrimony. For how els could Blessed Mary (who had oblig'd her self to virginall Integrity) have con∣sented (either in Prudence or Ju∣stice) to give the Power over her body to a person, of whose Chastity she might be ignorant, or doubtfull of his Constancie? Surely, the known Pu∣rity of her Chast Bridegroom, gave her the confidence to treat and converse with him, as securely as she did with the holy Seraphins.

3. He no sooner perceiv'd his Bles∣sed Spouse to be bigg with child, but he cast about how he might handsomly

retreat from her company: not as har∣bouring the least doubt or distrust of her Innocency, (being more certain of her Invisible Chastity, than of her vi∣sible 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 ho∣nour): But out of a deep and humble sense of his due respect towards her Son and her self; as judging himself alto∣gether unworthy to contemplate with his eyes, and carry in his arms the Di∣vin Word Incarnate, and to converse intimately and familiarly with the glo∣rious Mother of this God Man, who was shorthly after to be born into the World.

4. He govern'd Gods Family for a∣bove thirty years space. As the Di∣vin Providence hath establish'd three Orders in the World; That of Nature, that of Grace, and that of Hypostaticall Ʋnion: So he hath chosen and appoin∣ted three sorts of servants for the con∣duct and government of these Orders. The Angells 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 Je∣sus in the ineffable Mysterie of his In∣carnation. O the Excellency, the Emi∣nencie, the Greatness of Saint Joseph! O his honour and happyness, to enjoy so long the Innocent embraces of Jesus in his Childhood! The holy En∣tertainments of Jesus in his riper years! The divin actions, examples, and in∣structions of Jesus in his perfect age! And to live so long in company and conversation with the most holy and accomplish'd Princess that ever was!

5. He (together with his sacred Spouse) circumcis'd 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 signifi'd unto him by an Angelicall Messenger) impos'd upon him that glo∣rious name of JESUS.

6. He nourish'd, fed, and main∣tain'd Him, with the sweat of his brows, and labour of his hands; who, affords food and sustenance to all li∣ving Creatures. And cloathed him, who furnished the Lillyes, Roses, and flowers of the Field, with all their beautifull Robes and Ornaments.

7. He was (in some sort) the saver

of his Saviour, by sheltring little Jesus from Herods rage and crueltie, 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 com∣mands all earthly Princes and Mo∣narchs; 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 voyce, 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 sublim••tie of Joseph, to command Jesus! O the Humility of Jesus, to obey Joseph!

9. He possessed and practis'd all vertues in their perfection, especially Humility, as being to passe the remain∣der of his days in her company, who being the greatest, was the most humble of all pure creatures; And in his com∣panie, who being the Son of the most high, made himself the least, and lowest amongst the Sons of men. Nor can S. Josephs vertues, perfections, and Great∣nesses, be comprehended and measur'd by any better means than by the great∣nesses

of Jesus and Mary, to whom he was so strictly allied; For he w•…•… Mary's true Husband, and conse¦quently the true and legall (though not the carnall and naturall) Father o•• Jesus. O what Communications o•• affections, what extasies 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, vertu, and perfection great, excellent, and heroique.

10. He was (as the Fathers pioufly and probably believe) elevated to Hea∣ven, both in Body and Soul, upon the day of his glorious Sons triumphan•• Ascension, and remains there in∣thron'd next to the Humanity of Jesus and the Virgin Mary, in the Cele∣stiall Kingdom; as he was neerest and dearest unto them. during the time o•• their earthly Pilgrimage.

11. He is the faithfull, powerfull, and charitable Protector and Advo∣cate 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 Fathers confidence and autho∣rity, 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 Ma∣ster, Guide and Director; of the In∣teriour, hidden, and Spirituall life. S. Teresa happily experienc'd this ve∣rity; and frequently expressed it, say∣ing; They that cannot meet with a Ma∣ster to instruct them in the manner of their Prayer; Let them take the Glo∣rious Saint Joseph for their Teacher and Tutor, and they shall infallibly find the safe and secure way to solid Sancti∣ty and perfection.

A SHORT ROSARY, IN THE HONOR OF S. JOSEPH: CONTAINING, The principall Mysteries of his Life; drawn out of the prece∣dent Excellencies; and distin∣guished into Five Tens, 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 Councill of Gods Eternall Wis∣dom and Providence, to be the wor∣thy

Bridegroom of Mary, and the •…•…puted Father of JESUS.

Our Father, &c.

1.

He was the highest and holiest of the Patriarchs.

Hail Mary.

2.

He descended from the Royall Pro∣genie of David.

Hail Mary.

3.

He was particuarly prefigur'd by Joseph the deliverer of Egypt.

Hail Mary.

4.

He was sanctifi'd in his Mothers ••omb.

Hail Mary.

5.

He was confirm'd in Grace and Vertu.

Hail Mary.

6.

He was a Just man by the testimony of the Holy Gospell.

Hail Mary.

7.

He was instructed from Heaven, in

the Mystery of Incarnation.

Hail Mary.

8.

He was indu'd with the plenty of all spirituall blessings.

Hail Mary.

9.

He was enriched with gifts and qua∣lities, both naturall and supernaturall, sutable to the sacred charge, for which he was design'd.

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, &c.

These Prayers Angelicall, &c. As in the Great Rosary of the Blessed Vir∣gin Mary.

The Second Decade. Of his place, office, and dignity.

SAint Joseph, was appointed the Head, Governour, and Steward, of Gods Family upon Earth.

Our Father, &c.

1.

He was espoused to the sacred Vir∣gin Mary.

Hail Mary.

2.

He was the Guardian and witness of her Virginity; and allotted by Divin Providence to be her Counsellor, Com∣forter, and Companion, upon all occa∣tions.

Hail Mary.

3.

He was her faithfull Assistant in her journey to Bethleem.

Hail Mary.

4.

He found out the Stable for her har∣bour, when the Innes refused to enter∣tain her.

Hail Mary.

5.

He was present at our Redeemer's happy Birth into the world.

Hail Mary.

6.

He help'd the holy Virgin-Mother to swath him, cloath him, and cradle him in the Ma••ger.

Hail Mary.

7.

He was the first, who with the ex∣tasi'd Mother, had the honour to adore the New-born Man-God.

Hail Mary.

8.

He concurr'd with the sacred Virgin to Christs Circumcision, and together with her, impos'd upon him the sweet Name of JESUS.

Hail Mary.

9.

He was reverenc'd by the Eastern Kings, when they offer'd their Royall Presents to his reputed Son JESUS.

Hail Mary.

10.

He with his Virgin-Spouse presen∣ted JESUS to his Eternall Father in the Temple.

Hail Mary.

Glory be to the Father, and to the Son, and to the Holy Ghost, &c.

These Prayers Angelicall, &c.

The third Decade. Of his Flight into Egypt.

SAint JOSEPH took the yong Child, and Mary his Mother, and departed into Egypt; so preserving Jesus from Herods cruelty, who sought to oppress him in his Infancy.

Our Father, &c.

1.

He readily, resignedly, and in the night season, obey'd the Angells admo∣nition.

Hail Mary.

2.

He cheerfully undertook a long, te∣dious, and troublesom journey, into an unknown Countrey.

Hail Mary.

3.

He patiently endur'd 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 li∣ving Creatures.

Hail Mary.

5.

He cloath'd him, who cloathes the flowers of the field.

Hail Mary.

6.

He (next to the sacred Virgin) was the most ardent of all Jesus's lovers; serving him in his Exile, with more than Seraphicall affection.

Hail Mary.

7.

He lov'd the sacred Virgin, with a naturall affection, in respect of her eminent perfections: with an acquired affection, in respect of her reciprocall favours; with a supernaturall affection, in respect of her celestiall dignity:

Hail Mary.

8.

He was an Instrumentall Coopera∣tor with God, in his great design of mans Redemption.

Hail Mary.

9.

He was (in some sort) the Saver of his Saviour, by sheltring him from his enemy's Tyranny.

Hail Mary.

10.

His life was a continued Contem∣plation, Recollection, and Extasy in the perpetuall presence of Gods Son, and Gods Mother.

Hail Mary.

Glory be to the Father, and to the Son, and to the Holy Ghost, &c.

These Prayers Angelicall, &c.

The fourth Decade. Of his return from Egypt: and of his Death.

SAint JOSEPH inform'd by An∣gelicall Revelation of Herods death, returns home with Jesus and Mary.

Our Father, &c.

1.

He, Jesus, and Mary, after their banishment, dwell together in Naza∣reth.

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 unspea∣kable grief and sorrow.

Hail Mary.

4.

He retriv'd him after three days en∣quiry, sitting amongst the Doctors.

Hail Mary.

5.

He reconducts him home to Naza∣reth, where Jesus (the great Monarch of both worlds) was subject and obe∣dient to Joseph's command.

Hail Mary.

6.

And as he had the Priviledg to en∣joy 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, ex∣amples, 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 compleated the course of his Earthly Pilgrimage, he chang'd this life for Eternity.

Hail Mary.

10.

He sweetly breath'd forth his soul in a high act of sigh and love, in the sa∣cred embraces of Jesus and Mary.

Hail Mary.

Glory be to the Father, &c. These Prayers Angelicall, &c.

The fifth Decade. Of his Glory.

SAint JOSEPH was elevated to Heaven, upon the day of his Son's triumphant Resurrection.

Our Father, &c.

1.

He is inthron'd there above, next to Jesus and Mary; as he was here be∣low neerest and dearest unto them.

Hail Mary.

2.

He is adorn'd with a Garland of vir∣ginity; for having preserv'd it unble∣misht to his last breath.

Hail Mary.

3.

He is enobled with the Aureola of Doctorship; for having instructed the ignorant, and particularly the Egypti∣ans, in the time of his so journing a∣mongst them.

Hail Mary.

4.

He is rewarded with a Crown of Martyrdom; for having hazarded his life for his Sons preservation.

Hail Mary.

5.

He is a Powerfull Protector of all them who are particularly devoted un∣to him; as having great credit with the All powerfull Jesus.

Hail Mary.

6.

He is the generall Patron of the Church Militant, as being the speciall 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 neerly allyed unto them.

Hail Mary.

8.

His Petitions are presented to the

Throne of Mercy with a Fathers con∣fidence; and his Requests will not ea∣sily be rejected by Jesus in heaven, who was so obedient to Joseph upon earth.

Hail Mary.

9.

He is the chief Patron of all Contem∣platives.

Hail Mary.

10.

He is the great Master, Guide, and Directors of the Interiour, hidden, and spirituall life.

Hail Mary.

Glory be to the Father, and to the Son, and to Holy Ghost, &c.

These Prayers Angelicall with ben∣ded knee, &c.

Credo, &c. as in the great Rosary of the Blessed Virgin Mary.

Conclude this Rosary with these en∣suing 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 In∣carnate, and the BRIDE∣GROOM of the Blessed Virgin MARIE.

And to offer up our selv's to him, in the state of dependencie, which is due to him upon these titles; and to corre∣spond by our inward devotion to that power which he hath over us, by con∣sequence 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 Councill of his Eternall Wisdom; and of his placing you, at the time appointed by his divin Providence in these two high and sub∣lime estates.

In honour and union of all the sin∣gular graces, prerogatives, priviledges, and perfections, which he plentifully heap'd upon you, in order to render you capable of these eminent offices, and undertakings.

In honour and union of your souls extraordinary sanctity, of your Bodies virginall Purity, of your profound hu∣militie, of your perfect Obedience, of your voluntary Povertie, and of all the rest of your consummated vertues.

In honour and union of your dear affection to Jesus, and Mary, of the continuall application of your spirit towards these two divin objects; of the tenderness of your devotion unto them, and of your silent, solitarie, retired, re∣collected, and contemplative life with them.

In honour and union of all the ser∣vices, you rendred to the Word Incarnate, in the state and order of his hy∣postaticall

postaticall union with our nature.

In honour and union of that last Act and sigh of love, wherein you sweetly breath'd forth your faithfull 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 espe∣cially of the right, power, and juris∣diction you had over Jesus and Mary, in quality of Father and husband, and of the subjection, obedience, and duty they rendred you.

Finally, in acknowledgment of your having been establish'd the Head, the Steward, and the Director of Gods 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 powerfull Protector; for my pious Father, and for my chief Soveraign, next after Jesus and Mary.

And upon this score, I do here yeild and resign unto you all the power I have over my self; desiring to become

your servant and Bondslave; willing to submit my self to you, as my Sa∣viour Jesus was subject unto you; and begging your leave to place all the future transactions, motions, and pas∣sages of my life, during this my earthly Pilgrimage under your sacred conduct, government, and protection.

Make me worthy. (O glorious Fa∣ther!) by your merits, to become (with you) a faithfull Member of Jesus and Maries Family, and to be thereunto firmely and intimately united, associa∣ted, and incorporated by Grace and Sanctity: And obtain for me by your powerfull intercession, that I may ne∣ver be separated from sweet Jesus, and Mary, in my life, in my death, in my Eternity.

Take also (O powerfull Prote∣ctor!) 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, prayse and glory for Ever∣more. Amen.

ELEVATIONS TO THE SACRED TRINITY UPON EARTH. Iesus, Maria, Ioseph. In honour and homage to the Glorious Tri∣nity in Heaven, the Father, Son, and Holy Ghost.

O JESU, 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 sa∣cred Trinity, Jesus, Maria, Joseph! I honour you, reverence you, admire you in your excellent, eminent, sub∣lime Greatnesses, in which you seem to be an express Image of the Incom∣prehensible Trinity: and I adhere to you in union of the perfect homages, which you rendred to the Father, Son, and holy Ghost, by your high Estate, and holy operations.

The deep Mystery of the divin Tri∣nity, 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, up∣pon 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 Eternall; That is Deifi'd and tem∣porall. The one is Adorable; the other honorable. The one is admirable in its greatness; The other amiable in its

sweetness: In the one, is a unity of Es∣sence 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 Fa∣ther, and to the Mother. In the first, the Father and the Son, and the Fa∣ther 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 unitie of spirit.

So that Mary hath an admirable resemblance to the Eternall Father; the Son of Mary hath an express unity with himself; and S. Joseph repre∣sents 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 grea∣ter 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 Tye of the divin Persons; And Joseph hath a union with Mary as his Spouse, and with Jesus as his Father: The Holy Ghost form'd Jesus in the Virginall Cloyster of Maryes Womb; And Joseph fed him, educated him, and preserv'd for us, (far more fortunately than the ancient Joseph of Egypt ••) this Bread of the Elect, this blessed pledg of our future happiness, this Eter∣nall Bliss of Men and Angells.

Wherfore, O Jesu! We acknow∣ledg, honour, and adore you, in your Eternall heights and greatnesses: we prayse, bless, and love you, in your temporall humiliations & sweetnesses: we contemplate you in Heaven with the Eye of Faith, betwen the Father and the holy Ghost: We admire you upon Earth, between Mary and Joseph; And I invite and conjure all Creatures to prayse, bless, and adore your divin Majesty, in both these estates,

O Mary! We also look upon you, as upon Gods sacred Mother; and in this supream dignity, I salute, reve∣rence, and honour you, with the sin∣gular homage of Hyperdulia, which is due to your Excellencies and Great∣nesses.

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 sub∣ject my self to the power which is given you over my soul, by consequence of the Jurisdiction you had over Jesus my Saviour.

I offer my self to you, O Great Saint Joseph, Father, and Husband without Paragon! to be by you presented to Mary. I give my self to you, O glori∣ous Mary, Virgin and Mother with∣out Paralell! to be by you addressed to Jesus. I consecrat my self to you; O Great-little-God-man Jesus! as your servant and bondslave, to become associated in this qualitie, with the domestiques of your sacred Family.

O Jesu, my King! reign in my Soul, and exercise the absolute power you have over my spirit. O Mary, my Soveraign Queen after my King Jesus! possess my heart, and my will, to con∣sign 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 Jesu! annihilate and absorp my

soul in your affection; O Mary! In∣flame my heart with the love of Jesus: O Joseph! Bless all my labours and en∣deavours, and present them to Jesus and Mary.

Let the whol world, be replenish'd O Jesu! with your mercies; be assi∣sted, O Mary! with your favours; be secured, O Joseph! under the shadow of your Protection.

For, You, O JESU! are the Foun∣tain issuing forth of the Terrestriall Paradise (Mary's Virginall Womb) is the Origin of all our happiness: you, O Mary! are the Prime Bason of this Fountain, and the pure Glebe from whence it proceeded. And you O Jo∣seph! are the River, who disperse a∣broad these waters of Life by your effi∣cacious intercessions.

O Jesu! 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 Cheru∣bin appointed by God to guard it.

O Jesu! You are the sacred Pro∣pitiatory of the world: O Mary! You are the Mysticall Ark of our Recon∣ciliation. And you, O Joseph! are the High Priest; who alone are permit∣ted

to enter into this Holy of Holies; to be the faithfull Coadjutor of Gods great Counsell in the world; and the Feoffee in trust of his treasures and se∣crets.

In honour therefore of these three ineffable T••es and unions between these admirable subjects (which are the greatest under Gods command and Ju∣risdiction) I most humbly beg of you, O Jesu, Mary, and Joseph.

1. A chast and filiall Fear of God; that nothing, either in life or death, may separate me from his grace and friendship.

2. A faithfull, fervent, and per∣severant Love of God and my neigh∣bour, with a generous zeal of the di∣vin 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 JESU! Be an Advocate for me your Bondslave to your Eternall Father. O Mary! intercede for me your servant, to your Son. O Joseph! pray for me your child, to Jesus and Mary.

O Jesu! shew your wounds suffer'd for my sake: O Mary! discover your

Breasts, which suckled Gods Son: O Joseph! represent your hands, which nourish'd, the Word Incarnate.

O Jesu! replenish my Soul with the abundance of your celestiall blessings, by the effusion of efficacious grace up∣on it, which may intimately unite it unto you.

O Mary! Poure out the milk of your Chast Breasts upon my heart, by the impression of an humble piety and devotion upon it, which may entirely sanctifie my Interiour.

O Joseph! bestow on me the bles∣sings of the Earth, (that is, of your la∣bours, sweats, and merits) wherby the works of my hands may become pros∣perous, and all my exteriour actions, profitable and meritorious.

That honouring and loving you up∣on Earth, O sacred Trinity, JESUS, MARIA, JOSEPH! I may enjoy your happy sight and presence, O Jesu! with Mary and Joseph, in Heaven; and there render due honour, praife, and glory to the Father, Son, and Holy Ghost, one only God, for all Eter∣nity. Amen.

THE FOURTH APPENDIX STATIONS, Or, a Catalogue of the Plenary Indul∣gences of the Stati∣ons of ROME.

AND FIRST Of the Stations in Ad∣vent, Lent, and other Moveable Feasts, as they are set down in the Bulla Cruciata, publisbed in the year, 1612.

ALL the Indulgences of the Sta∣tions 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 be∣fore each Altar five Paters and five Aves; or Twenty Five, before that one Altar.

Now the days of the Roman Sta∣tions upon which Plenary Indulgences are granted in Advent, Lent, and other moveable 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 An∣gelis.
• The third Sunday, at S. Peters.
• Wednesday in Ember week, at S. Ma∣ria Major.
• Friday in Ember-week, at the twelve Apostles.
• Saturday in Ember-week, at Saint Peters.
• The fourth Sunday in Advent, at the 12. Apostles.
• Septuagesima Sunday, at S. Lau∣rence 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.
• Munday, at S. Peter in Vinculis.
• Tuesday, at S. Anastasia, and a soul out of Purgatory.
• Wensday, at S. Maria Major.
• Thursday, at S. Laurence in Paner∣perna.
• Fryday, at the twelve Apostles.
• Saturday, at S. Peter.
• The second Sunday in Lent, at S. Maria in Domnica, and S. Maria Major.
• Munday, at S. Clement.
• Tuesday, at S. Balbina.
• Wensday, at S. Cecily.
• Thursday, at S. Maria trans Tybe∣rim.
• Fryday, at S. Vitalis.
• Saturday, at S. Peter and Marcel∣line. And a soul out of Purgatory.
• The third Sunday in Lent, at S. Lau∣rence without the walls, And a soul out of Purgatory.

• Munday, at S. Mark.
• Tuesday, at S. Pudentiana.
• Wensday, at S. Sixtus.
• Thursday, at SS. Cosmus and Da∣mianus.
• Fryday, at S. Laurence in Lucina.
• Saturday at S. Susan, and at S. Ma∣ria de Angelis.
• The fourth Sunday in Lent, at the holy Cross in Jerusalem: and a soul out of Purgatory.
• Munday, at SS. Quatuor Coronati.
• Tuesday, at S. Laurence in Da∣maso.
• Wensday, at S. Paul.
• Thursday, at S. Sylvester, and at S. Martins in the Mount.
• Friday, at S. Eusebius.
• Saturday, at S. Nicholas in Car∣cere.
• The fifth Sunday in Lent, at Saint Peter.
• Munday, at S. Chrysogonus.
• Tuesday, at S. Cyriacus.
• Wensday, at S. Marcellus.
• Thursday, at S. Apollinaris.
• Fryday, 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.
• Munday, at S. Praxedes.
• Tuesday, at S. P•…•…sca.
• Wensday, at S. Maria Major.
• Thursday, at S. John Lateran.
• Fryday, at the holy Cross: and at S. Maria de Angelis.
• Saturday, at S. John Lateran.
• Easter day, at S. Maria Major.
• Munday, at S. Peter.
• Tuesday, at S. Paul.
• Wensday, at S. Laurence without the walls. And a soul out of Purgatory.
• Thursday, at the twelve Apostles.
• Fryday, at S. Maria ad Martyres.
• Saturday, at S. John Lateran.
• Low-Sunday at S. Pancratius.
• Munday in Rogation week, at S. Maria Major.
• Tuesday. at S, John Lateran.
• Wensday, at S. Peter.
• Ascension day, at S. Peter.
• Whitson-eve at S. John Lateran.
• Whit-Sunday, at S. Peter.
• Munday, at S. Peter in Vinculis.
• Tuesday, at S. Anastasia.
• Wensday, at S. Maria Major.
• Thursday, at S. Laurence without the walls; And a soul out of Purga∣tory.

• Fryday, 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.
• Wensday of the Ember-week in Sep∣tember, at S. Maria Major.
• Fryday, at the twelve Apostles.
• Saturday, at S. Peter.

Plenary Indulgences which may be gain'd by them of the Rosary, (reci∣ting twenty five Paters 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 Circumci∣sion, 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. Peters.
• 17. At S. Anthony the Abbot.
• 18. At S. Peter, and also at S. Prisca.
• 20. At S. Sebastians.
• 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. Blase. A soul out of Pur∣gatory.
• 22. Chair of S. Peter, at S. Peters.
• 24. S Mathias, at S. Matthew the Apostle.
• 26. At S. Constantia, a Chappell 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 Mi∣nerva.
• 12. At S. Peter, and at S. Gregory.
• 19. At S. Josephs.
• 21. At S. Bennets.
• 25. Upon the Feast of the Annun∣ciation, and all the days within the Octave, at the Minerva, and at the An∣nunciate.

APRILL.

• 23. AT S. George.
• 25. Upon S. Marks day at S. Peters.
• 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. Sebastians 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 untill the 6. of Au∣gust there is a speciall 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. Barnabie the Apostle.
• 13. S. Anthony of Padua, at S. Maria de Ara coeli.
• 24. At S. John Lateran.
• 29. At S. Peters.
• 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 Magdalens.
• 25. S. James the Apostle.
• 26. At S. Anne.
• 30. At S. Mark.

AUGUST.

• 1. AT S. Peters Chains.
• 3. S. Stephen, at S. Laurence with∣out 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 Bles∣sed Virgin, and all the days within the Octave, at S. Maria Major, at S. Ma∣ria de Populo, at Aracoeli, at Rotun∣da, 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 Invio∣lata, at S. Maria de Pace, de Populo, and de Angelis.
• 14. At the holy Cross in Jerusa∣lem.
• 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. Lukes.
• 28. SS. Simon and Jude, at S. Pe∣ters.

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 Saviours Church at S. John Lateran.

• 11. S. Martin, at S. Peters, and at S. Martins.
• 18. Dedication of the Church of SS. Peter and Paul.
• 21. Presentation of our Blessed La∣dy in the Temple, at S. Maria Major.
• 22. At S. Cecilia.
• 23. At S. Clement.
• 30. S. Andrew, at S. Peters.

DECEMBER.

• 6. SAint Nicholas.
• 7. S. Ambrose.
• 8. The Conception of the Blessed Virgin, at S. Maria Major.
• 21. S. Thomas Apostle at S. Peters.
• 24. Christmas Eve, at S. Maria Major.
• 25. Christmas night at the first Mass, at the Chappell of the Crib.
• At the second Mass, at S. Anastasia.
• At the third Mass, at S. Maria Ma∣jor.
• 26. At S. Stephens, in coelio Monte.
• 27 S. John the Evangelist, at S. Maria Major.
• 28. Innocents day, at S. Pauls.

Finally, at the Church of S. John Lateran, which is the first of the seven

Churches of Rome; in the Chappell of S. Laurence, and in the Chapell of S. John Baptist, there may be gain'd eve∣ry day a Plenary Indulgence.

Also in S. Laurence Church vvithout the walls, every Wensday, 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 gain'd all those Indulgences, which are gran∣ted to them who visite the holy Sepul∣cher; where there is every day a Ple∣nary, and a Soul out of Purgatory.

Note also, that upon all the Feasts of the twelve Apostles, there is a Ple∣nary, at S. Philip and James: likewise at S. Peters.

The Practicall 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 Spirituall exercises.

2. Then with an humble and peni∣tent 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 Jesu! who art the Lord of my life, and shouldst be the love of my Soul, did I not like an un∣gracious, and ungratefull wretch, give my heart, and sell my affection to fond, frail, filthy, and fading Creatures and comforts, which are so far from affor∣ding 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, confu∣sion, and remorse, with a world of dismall and desperate thoughts, vio∣lent passions, and vicious inclina∣tions.

Amidst all which disorders, I find no other Refuge, nor Remedy, than to re∣turn to you, my true Center, to con∣vert my self to you my Soveraign Crea∣tor, To cast my self at your sacred feet; my sweet Lord Jesu! And there with an humble and contrite Spirit, to sue for Mercy, Remission, Reconci∣liation.

O Heavenly Father! I confess and

acknowledge my ingratitude, treache∣ry, 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 obedi∣ence; beseeching you, (as a guilty Cri∣minall) to take compassion upon your poor and penitent creature; and to for∣give me the great and grievous trans∣gressions, 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, di∣stasted, contristated, or scandaliz'd me; sincerely knowing, that I deserve no comfort from any creature, but all contempt, and confusion; and not on∣ly to be troubled, and trampled on by all on earth temporally; but even to be tormented by the Devills in Hell eter∣nally.

Ha Crucifi'd Jesu! take pity on my soul, for which you powred forth your sacred blood, and gave up your dearest life on the Cross. Alas! How ungrate∣full a child have I been, to offend so frequently, so heynously, so disloyally, so loving, and liberall a Father, so meek, and mercifull a Redeemer, and

so sweet and soveraign a Majesty? who hath always shew'd himself to me so benign and bountifull; sparing me in my sins, and expecting me to Repen∣tance; wooing me to his love, and cal∣ling me to his service by a thousand means; all which I have either reje∣cted 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 Angells, and to feed on the husks of Swin; 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, meer 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 don? 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 it self, when I thus grievously sinned! And what can I say or do more? I abhor and detest what∣soever I have don, said, thought or

desired contrary to your divin will and liking. I rencunce all company, and occasions which may induce me to of∣fend you.

I cast my self at your sacred feet, to be your faithfull Bondslave for ever. I firmly resolve to take up my Cross, and carry it after you (dear Jesu!) till death, and to do penance and satisfa∣ction 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 Peni∣tent Magdalen, in perpetuall solitude, silence, and submission.

Good Jesu! for your infinit Mercy's and Merits sake, suffer not your poor creature to be separated from you eter∣nally. O amiable Eternity! O Eter∣nall amity of God! Shall I leave and loose thee for filthy pleasures, frail creatures, fond friendships, fading ho∣nors?

No, my dear Lord! Be pleased ra∣ther to take my Soul out of my body▪ than your love out of my Soul; Let me rather dy miserably, than sin mortally; Let me pass on the rest of my pilgrimage in your grace and fear; that I may fi∣••ish it in your friendship and favour.

Grant me this, I beseech you, O meek, and mercifull Saviour! by the merits of your bitter Death and Passion, by the intercession of your most blessed Mo∣ther, by the suffrages of all your holy Saints in Heaven, and happy Souls up∣on Earth. Upon all which relying, as upon the Anchors of my Hope; I ab∣solutely commit and resign my self 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 Eternall 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 In∣dulgences, which are specified page 94. of the first Book.

4. And whilst you Vocally recite the twenty five Paters 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 Re∣deemers Life and Incarnation, which are briefly and pithily comprehended in these verses:

1. Christ's Incar∣nation.

THe Throne and Foot-stool meet, Heav'n Cling's to Earth.

The All conspires to this All-saving Birth.

Dear Partner of our weakness! since we see,

Thy self made us; Oh! change us into thee.

Five Paters, 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!) hee'll set in Blood.

Five Paters, and five Aves.

3. His Circum∣cision.

HEre Innocence, whose unstain'd Pu∣rity, White Robes best sute, wears Crimson's guilty Dy. Enough dear Lord! Mankind is richly won: Oh no; these drops a deluge but fore∣run.

Five Paters, and five Aves.

4. His Finding in the Temple.

RƲn, joyfull 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 Paters, and five Aves.

5. His Baptism.

DO Baptist, with thy puddled Jor∣dan try, To Wash this Spring of spotles Purity. Command doth with Presumption dis∣pence; Pride is not Pride, vouch't by Obe∣dience.

Five Paters, and five Aves, and one Creed.

Gloria Patri, & Filio, & Spiritui Sancto, &c.

O Jesu 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. Heav'n, and th'Apostles both amazed stand.

Ah! my Affections, Feet unto my Soul, Thus wash't, thus wip't, how can you still be soul?

Five Paters and five Aves.

2. The Prayer in the Garden.

HEav'ns Floud-gates are all ope; each widen'd pore, Is made a purple sluce, Griefs painfull dore; Sin drown'd the Earth once in a watry Flood, And now drowns Heav'n, but (ah!) in Gods own Blood.

Five Paters, and five Aves.

3. Christs Appre∣hension in the Garden.

SMall cords, rude hands, on all sides bind th'Immense, Twin'd flax doth pinion weak Omnipo∣tence;

Philistins, now seccure, Samson invade; His greatest strength by's greater love's betrayd.

Five Paters, and five Aves.

4. His carrying of the Cross.

THus burthen'd, and thus faint! See how he droops! Under our load of sin, Heav'ns Bearer stoops. Riddle of Grief, which pain afflicted more, When th'Cross bore thee, or thou bor'st it before?

Five Pater, and five Aves.

5. His Descent in∣to Hell.

REstore thy Prey, proud Hell! Thy Conquerors 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 Paters, and five Aves, and one Creed.

Gloria Patri, & Filio, & Spiritui Sancto, &c.

O JESU 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 Resurre∣ction.

FAir earnest of our second life! this day, Glory reviv'd with a new-burnisht ray. Cheer up my drooping Soul, thou shalt not dy; Thy Lord hath earn'd thee Immor∣tality.

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 thy self return'st to sojourn here, Leave with thy Lord thy best affections there.

Five Paters, and five Aves.

3. His sending of the Holy Ghost.

BLest Fire, Fount, Breath, enkindle, wash, inspire, Our Wills, Hearts, Thoughts, with Love, Grace, pure desire. Souls Life, Gods Finger, Gift, revive, work, win, Our flesh, sense, love, to Spirit, to Grace, from sin.

Five Paters, 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 Paters, and five Aves.

5. The Coming to the last Iudgment.

GReat Day! th' Accomplisher of Bliss, of Woe; Exprest by a joyfull COME, and dreadfull GOE, Rise guilty Dust, and hear, (though thou bee'st loath) At once thy Summons, and thy Sen∣tence both.

Five Paters, and five Aves, and one Creed.

Gloria Patri, & Filio, & Spiritui Sancto.

Sicut erat in principio, &c.

O Jesu Christ, the Son of the liuing God: Have mercy upon us.

FINIS.