AN ADMIRABLE METHOD TO LOVE, SERVE AND HONOUR THE B. Virgin MARY.  
With diverse practicable Exercises thereof. All enriched with Choice Examples.  
Written in Italian by the R. F. ALEXIS DE SALO, Capuchin. And Englished by R. F.  
By john Cousturier.  
M.DC.XXXIX.   


Collegium Emmanuelis Cantabrigiae    

TO THE NOBLE AND VIRTUOUS LADY the Lady Audley.  
MADAM,  
I present you with this translation, not to remain in your hands, but through them to pass unto the public. So shall it doubly be advantaged: First, more gratefully accepted of, coming immediately from one so worthy as yourself, and next be believed worthy the acceptation, that I dare offer it to your sight, so well versed in at the Original Languages. So, Madam, go my obligations multiplying to the Jnfinite, whilst I cannot think of paying you one courtesy but I receive for it two; The whilst I must ever remain.  
Your most obliged, R. F.   

A SUMMARY of the whole contense of this present Book, for the Readers better comprehension thereof.  
THE whole scope of this present Treatise is no other than to teach in a devout and excellent manner how to Reverence and adore with profound Inclinations our B. Lady and mistress the Queen of Heaven; as a preparative to which, we have endeavoured to declare, her heroical virtues, greatnesses, excellencies and sublime prerogatives: And by the way is to be considered that although Adoration be peculiar to God alone, yet according to divines distinction thereof, it also may be appropriated to the B. Virgin, to Angels, and other Saints and thereby become common to God & Man. As we may clearly gather from diverse passages of the holy Scripture as namely in Paralip. chap. 26. when it is said; And they inclined and adored first God, and afterwards the King.  
These Adorations than admit a threefould distinction of Latria, Dulia, and Hyperdulia, where of the first is proper unto God alone, in regard of his infinite and increated Greatness; the second hath reference to such creatures as advance in sanctity and glory above the rest, which sanctity and glory arriving in any on to more sublimity (as in the B. Virgin) with the more sublime honour of Hyperdulia, consequently we are to reverence them: But before we proceed to the exercise of this Adoration we prefix an exhortation to devotion towards her, and declare five Privileges, her servants are endowed with all, setting down (as preamble to the work) those conditions and qualities which are requisite in her devots. Then we pass to the explication of these Adorations, in the first Chapter, declaring their excellency, in the second how grateful and acceptable they are to the B. Virgin, and in the four following ones, four forcible arguments are established to prove her deserving that adoration. The first deduced from her being the Mother of Almighty God. The next for her being elected above all other Saints, and all the Quires of Heaven. The third for her sovereign power and authority, over all Creatures: And the fourth and last for her being an affectionate Mother unto us al. Then we come to the practice of these Adorations, (or Genuflexions) showing how they are devoutly to be performed, as well in the interior as exterior, and heerupon we take occasion to enlarge our discourse touching the Adorations due to God, to his Blessed Saints and Angels, etc. Employing the remain of the following Chapters, in setting down diverse practical ways of honouring the B. Virgin applying to every on its proper Reverence and Adorations: but principally we insist upon those twelve sublime prerogatives of hers, prefigured by the twelve Stars, in her crown of which S. john in his Apocalips make mention.  
Now this advertisement is given to all that although the choice of many exercises of adorations be proposed in this present work, notwithstanding they are only to fix on, which they may find most gust and comfort in, and especially to beware-of entergiving to much at once lest they become thereby but more negligent in performance of them, and a too precipitious desire of coming soon to end, make them but hast too much upon the way, and perform them without fruit and devotion.  
Wherefore we council rather to make choice of some few we may perform with mediocrity of devotion, then of many with danger of tepidity & distraction. Notwithstanding when any feast occurs, unto which we have a particular devotion (as those of our Blessed Saviour his Mother or the like) we may then multiply our Genuflexions to a hundred a day, (for example) or a thousand distributed equally to several days or nights of the octave as we please, as we shall more largely declare in the following Treatise by the assistance of Almighty God, and the favour of his holy Mother, all which we dedicat to the praise of God from whom all Good proceeds, to the Blessed Virgin his most holy Mother, and to Saint Francis our Glorious Patriarch.   

A TABLE OF THE Chapters contained in this Book.  
OR pious exhortation to be devoted to the queen of heaven.  

The first Privilege. How affectionnat the Blessed Virgin is to aldevout Christians who serve and honour her with humble reverence, page. 1.  
The second Privuiledge. Is that the B. Virgin is most Liberal and accustomed to bestow frequent graces and favours on her servants, page. 19  
The third Privilege. How the B. Virgin helps and comforts her faithful servants in their afflictions, page. 39  
The fourth Privilege. Of the devoted to the B. Virgin, which is to have her in heaven for their assured Advocates page. 55.  
The fifth Privilege How the mother of God saves her devout servants, and renders them worthy of eternal life, pag. 73.  
Of the second condition, which the devout servant of the B. Virgin ought to have, which is chastity, page. 117  
The third Condition: which is requisite in the honourers of the B. Virgin, of cleanness and purity of mind, pag. 43  
The fourth Condition, requisite in the servants of the B. Virgin, for the conservation of this purity of hart, which is the frequentation of the Sacraments, especially of that of Confession, pag. 173  
Of the excellency of those Reverences we are to exhibit in honour of the Queen of heaven, pag. 222  
How acceptable to the B. Virgin these reverences and a dorations are, page. 235  
That the quality of Mother of God obliges both men and Angels to the adoring of her, pag. 250  
How we ought to reverence and adore the B. Virgin in regard of sublimity of her glory above all other Saints, page. 266  
That we ought to adore the B. Virgin, for that she is the sovereign Lady of all creatures both in earth and heaven page. 282  
Of the great honour we own to the B. Virgin for her being our most dear and merciful Mother, page. 303  
How the aptest time for the exercise of these devotions, is the particular feasts of our B. Lady, p. 332  
Of the feasts of our Saviour Christ, page. 342  
Of the feasts of Saints page. 354  
Of the adoration of the Angels, page. 362  
The practising of honouring and reverencing the Angels. saying as followeth, pag. 384  
Of the honour and reverence we own unto our Angel Guardian, pag. 391  
In what manner we are to proceed in the exercise of those Adorations, worthily to honour the Mother of Alm. God, page. 415  
How in the like manner we are to reverence God, as also the Saints in Heaven, page. 424  
How, these genuflexions may devoutly be exercised before any Image of our B. Lady, page. 433  
The Reverences we are to make in saying our Beads, page. 448  
Remarkable Instructions how to say the Beads, extracted out of the second Tome of Navarrs Commentaries, and others Authors page. 462  
How alternatim, or, by turn, we may say our Beads, page. 467  
Of the most excellent devotion, of the Rosary page. 472  
Twelve most notable Adorations to be made in the honour and memory of twelve dignities & privileges bestowed on the blessed Virgin by Alm. God answerable to the twelve Stars, which go to the composing of a crown for her most sacred Head, p. 497  
The declaration of the first Star pag. 490  
The second Star declared, p. 494  
The declaration of the third Star, p. 499  
The fourth Star declared, p. 504  
The declaration of the fifth Star, p. 521  
The sixth Star declared, p. 527  
The declaration of the seaventh Star, pa 534  
The eighth Star declared. 529  
The declaration of the ninth Star, pa. 537  
The tenth Star declared, p 545  
The declaration of the eleventh Star, pa. 552  
The twelfth Star declared, 560  
Another sort of Adoration, which for the greater variety of the devout servants of the B. Virgin, I have here annexed, pa. 566  
Twelue Reverences correspondent to the B. Virgins 12. prerogatives, pa. 569  
An excellent way of adoring the B. Virgin in remembering the joys which she had here, p. 579  
Of the interior Reverences we are to exhibit to the glorious. Queen of heaven, and of the place, time, and occasion of exercising them, pag. 590    

AN ADMIRABLE METHOD TO LOVE, SERVE and Reverence the Glorious Virgin Marry our B. Advocate.  
Or a pious Exhortation to be devoted to the Queen of Heaven.  
EVERY faithful Christian is to Endeavour to his utermost to become devot and duly resighned to the service of the Glorious Queen of Heaven whom the Angels serve the Arch-Angels adore, the Thrones honour, the Cherubins and Seraphins respect, and in fine the highest advanced in the Court of Heaven account it their Glory to make Court unto Knowing how advantageous her favour would be to them, for if a Courtier here accounts it for so high a felicity, to have the glory of possessing the heard of some great Princess as promising himself great honours and dignities from thence, and how much more, if besides all this he were assured of that dearer place in her memory as she could refuse him nothing but if he chanced to fall into disgrace, would undertake his defence & reconcile him with his Prince again free him from the punishments he had merited, obtain his repeal if he were banished from the Court, and not only restore him to his former estate again, but advance him higher than ever he was before, what a blessing what an excess of joy would this fortunate favourite receive from thence what would he do, or rather what nor do in gratitude for so great an obligation? what means what sort of services would he most invent to honour her withal! assueredly both night & day, he would have no other thought then how to express his thankfulness to her in some particular manner, and then would be no danger so great, no service so painful he would not, go through with all, to maintain himself in her better graces still.  
And yet far more happy a thousand times are the servants & favourits of the Queen of Heaven, in that they are assured she is perpetually mindful of them that she bears them an unequalled love, that they may hope the Greatest of favours from her and that she cannot be wanting to them in their afflictions that as a faithful Advocate she doth Embrace their protection in all occurrences, that she prevails herself of all occasions to render the Eternal king her B. Son propitious to them, and what is most of all delivers them from eternal pains, & brings them in fine to the possession of the glory and happiness of the Kingdom of Heaven.  
From all which we may gather five rare Privileges those truly devote unto the Mother of God Enjoy thereby the first is that she love's them with a profound and cordial affection; the second that she honours them with diverse particular favours; the third that she is always ready to assist them in their necessities as after as they implore her aid; the fourth that as a most careful Advocate with particular solicitud she undertake their defence and renders them propitious the eternal King of Heaven, reconciling them into him, when they have offended him; the fifth and last that she delivers them from eternal damnation. Let us consider then and examine them on by on which great exactness to animat every soul to the affection of so dear and great a Lady.   

THE I. PRIVILEGE.  
How affectionate the B Virgin is to all devout Christians who serve and honour her with humble reverence.  
ALTHOUGH 'tis true the sacred Virgin being all love & charity loveth all, & like the Sun says the devout Saint Bernard) displays a like the beams of her sweetness & benignity over all the world. Yet certain it is withal she beholds those with a more dear regard who love her and render her the most dutiful services and are most assidual in reverencing her. And most laudable and holy is that obsequiousness by whose exterior signs is manifested the interior affections of the hart, for so (as S. Gregory says) the proof of the affection is the performance of the thing. Now how reciprocal the B. Virgin's love is to us again, herself declares in those words attributed to her by the Holy Ghost; those who love me, I love; as much as to say, I have a particular love for those who affect me with all their hart and soul, and endeavour to render such honour as they imagine the most acceptable; and what sort of love it is herself declares in another passage of Scripture where she says: I am the mother of beauteous love; signifying the love she affects her servants with, to be firm, complete at all parts, and truly worthy so divine and loving a mother.  
This glorious Queen tenders us as her own Children, in that she is our Mother, and so near and straight a bond ties us together, as her being a descendant from our generation, flesh of our flesh, blood of our blood, bone of our bone, for which reason she cannot but affect us much, especially if we endeavour to deserve it by our constancy and fidelity in serving her. She is the Mother of jesus-christ true God and Man, God is our Father: Our Father which art in heaven: his Son jesus-christ our brother: Go to my brothers, (says he to Mary Magdalen: Oh infinite sweetness of love!) Go to my brothers and tell them, I ascend to my father & your father, to my God and yours. The Blessed Virgin is then our Mother, jesus Christ the increated Word our brother, and the Eternal father our father.  
Conform to this, S. Bernard on these words, Ecce matter tua, behold thy Mother, argues thus: If Mary be thy mother, O man, (says he,) than jesus Christ is thy brother, his father thine, his Kingdom thou hast right to, and Consequently the grace of Mary is thy riches, since the mother Usually lays up for the Children, so thy necessities go unto her hart; for the mother for these wants of her Children is moved at hart; O take her then for thine. Thus S. Bernard: that eloquent Doctor. And certainly our condition is most great and highly advantaged above all others, to have the Mother of God, Empress of the Universe, for Mother, and her only son, the King of glory, glory of Kings, and our true God for brother. An honour the Angels could never glory in; For when or where (says S. Paul) did God ever say to them as he said to man, speaking to our Saviour Christ? Thou art my son, to day I have begotten thee.  
These spirits, as happy as they are have never an Angel of them all, invested with their Angelical nature, they can say is God; whilst we invested with our humane have the God of Angels himself we cannot only say is man but even our brother too; nor do we find it was ever said to any of them as it was to man; Behold thy Mother, in the person of S. john, who (according to the Doctors) personated and stood at the foot of the Cross for all mankind, whilst the Saviour of us all delivered him the precious treasure of his Mother in trust. Let us conclude then, that her love is generally towards all; but in a more particular manner towards those who assume her for their Mother, and by most affectionate ways seek out her safeguard and protection.  
Moreover we must conclude this glorious Queen hath showed more affection to men, than ever she did to Angels: In imitation of the eternal Father, whom in her actions, she of all others, most nearly imitats: and for proof that his love is more to us then them, but consider with what precious gifts he hath honoured us, for so the greatness of the presents given by the lover to its beloved manifestly declares the greatness of its affection to it; and what gifts are those the eternal Father hath bestowed on the sons of the earth! Let the Angels hark, and the Archangels lend an ear, and all the heavenly Hierarchies remain astonished at so wondrous a liberality. Behold the infinite present, the infinite gift with God hath given & presented the world withal, never to be enough valued never to be aequalled. God hath so loved the World, as for it he hath given his only son; out of his excessive love to free it from the misery in which it was; and what on the Angels hath he bestowed the whilst? nothing but their eternal beatitud merited (as the Divines hold) by one sole act of their Will; another thing it is, and of other valuation which he hath bestowed on men, to give his own Son to save them, than his giving the Angels their eternal beatitud; so says S. Bonaventure, To give his only Son for the impieties of men was a greater matter, then to the merits of Angels to give eternal life. Let us grant then and freely acknowledge the love of God & his holy Mother, more splendidly shining on men than Angels, since more admirable have been the effects produced of it, towards them then these, and more obliging to repay them reciprocally again.  
But this is not all, nor doth our gracious Mistress stay here, to repay affection with affection, but by the transport of her love she passes to honour her servants, sometimes with her visits, sometimes to comfort them with her own dear presence & her Blessed sons.  
An example of which, amongst an infinity of others, we have in the new reformed Mirror of Examples, and it is this: There was a young Virgin some. 14. years of age, so devoted to the Mother of God, as she employed in her service almost all her days and nights; in which her pious exercises she continued for almost seven year's space, ever beseeching her dear mistress, & patroness so to favour her, as she might behold her B. Sonn just as she had brought him into the world; until at last one night) and 'tis believed to have been Christmas night) retiring herself into an Oratory she had in her father's house, & there with prayers and tears iterating her petition, behold suddenly there appeared unto her the Queen of heaven, accompanied with Myriad of Angels, who graciously reaching her, from her own arms to hers, her heavenly Infant, said: Behold here my dear daughter, what you have so much desired; take him, embrace him, and at your pleasure solace you with him; at this the devout Virgin took him in her arms, and embracing and kissing him, used all the tendernesses à devout love could express an affection in; when in the heat of her kisses & embraces, the divine Infant darting a look at her, had been ableto have pierced a far harder hart, then hers asked her if she loved him? that I do, said she, and confirmed it with a thousand new blandishments: but how much do you love me? more than my body; and how much more? more than my very hart; yet, how much more than that? alas, said she, it is impossible to tell you that, let it speak for me, and so with a profound sigh she concluded the dialogue, and with that her life, her hart bursting in the midst, unable to contain so much of love was in it, when (we may piously imagine) the B. Virgin took her white soul in her arms, & delivering it into the hands of Angels, they with sweet and melodious harmony conducted it to heaven. At sound of which celestial music, those of the house accurring & forcing open the Oratory door, found the dead corpse extended on the ground, and exhaling so much sweetness, as it seemed all the most precious perfumes of the world had gone to the embalming it. Amongst the rest, two Fathers of S. Dominicks Order were present, who, as they dissected her, to find out he cause of so sudden & strange a death, perceived her hart inscribed with these words in golden letters: O my jesus, I love thee more than myself, for having Created, redeemed, and adopted me by thy holy grace. Whereby we may perceive, how great was the love she bore to the sacred Mother and her Son, and how greatly they are advantaged by it, who love them with such tenderness of affection.  
I am invited by this so excellent an Example, to the recital of one other no less excellent, taken out of the first part of our Chronicles of S. Francis, one of the most Exemplar patterns of devotion to the B. Virgin as ever was. This holy Saint in visiting a certain Convent somewhat remote, had appointed him for companion one of raw years and rawer experience in Religion. They being arrived at their journey's end, the Saint after some light refection, retired himself somewhat more early than ordinary to his repose, the bitter to rise at the accustomed hour of Matins with the rest. Mean while his Companion singling out one of the Convent of as little spirit as himself, began with bitter invectives to inveigh against the Saint, saying (by way of mockery) that he could eat, drink, and sleep with the best of them, and even to passion seek his own commodities, the whilst he kept them short enough, and slinted them as he listed; & after many such idle & misbe seeming speeches, resolved at last to watch him narrowly that night; whither he rose at the nocturnal Hours with the rest or no, and so he did. When behold, about the second Vigil of night he might perceive him rise & take his way towards the adjoining Wood, and following him still with his observation, at last he saw him fall prostrate on the ground directing many a sigh to heaven & many a prayer winged with the fire of love unto the Queen of heaven, beseeching her of the favour to let him see her B. Son just as he was infanted into the world: scarce had he uttered this, when the B. Virgin all environed with celestial light appeared unto him & with incredible sweetness presented him from her own arms with her B. Sonn. The Saint ravished with so high a favour, and rendering all possible thanks for it, began to vie kisses & regards of him, to the emulation of his mouth & eyes, whether should take the more delight in him. This amorous duel lasted till break of day (not only to the exceeding consolation of the S. himself, but of that Religious too;) when being constrained to restore his precious burden to his Mother's arm again, the vision ravished. At sight of this so divine a miracle, the poor imperfect Religious man was so moved & edified, as he threw himself presently at S. Francis feet, beseeching him of forgiveness for his fault which he humbly there confessed, and dying afterwards to his imperfections, became to live a perfect Religious man consummate in all virtue and perfection.  
From these two examples results an infallible proof of this first privilege, & the B. Virgins exceeding love to those who hold dear her memory, and employ themselves for her sake in works of piety, whilst they become each day more faithful and fervent in serving her. And these are those she most especially doth regard; these are those she most particularly doth protect, never abandoning them (unless they abandon her) until she hath happily guided her to heaven. Al with the devout S. Bernard in thêse few words doth comprehend: It is impossible for you B. Lady to forsake him, who places his Confidence in you, since you are the Mother of mercy itself. Who would not endeavour then, to the utter most of his forces, to be devout to her? who, to gain the favour of such a Queen, would not count it honour to seek out all occasions of serving her? 'tis no small one, I grant, to ingratiate one's self with an earthly Queen; but with the Queen of heaven 'tis the greatest that can be imagined; an honour not only to be preferred before all the greatnesses of the earth but all we can receive from any Saint in heaven. And thus much may suffice for the first Privilege.   

THE II. PRIVILEGE.  
Is that the B Virgin is most liberal, and accustomed to bestow frequent graces & favours on her servants.  
LOVE that is true & perfect (as daily experience teacheth) is never satisfied in cherishing the thing beloved, and obliging it by gifts and favours, even to despoil itself of all it hath most precious, to give unto it. So, jonathans' love to David was so great, as the scripture says of him: jonathan loved him as his very soul; he plucked off his richer garments & gave to him; & to paint his friendship forth in more lively colours it adds: He gave him even his sword, his cincture; and his bow. Now if worldly love hath such force over the hearts of men, what hath the divine over the hearts of the Saints in heaven, especially of the B. Virgin, who excels all men and Saints together in the perfection of love? Let us unanimously say and acknowledge then, that she is so affectionate to those who honour her, as she never ceaseth showering on them the heavenly dew of the most precious gifts and richest treasures there; for which reason she is deservedly styled by our holy Doctors, the Treasuresse of all the riches in heaven, and dispensatrix of all the gifts of God: A dignity to which his divine Majesty hath exalted her in heaven; an honour to which above all his subjects he hath preferred her. The keys of everlasting riches are in her hands, the coffers of Paradise full fraught with divine treasures are at her command, of which she is nothing sparing; but liberally gives to all that will, to all that ask, to all that can pretend least right unto them; she being most rich and powerful, and her will equaling her power both in heaven and earth.  
To you all power is given (says the mellifluous Doctor devoutly discoursing with her): both in heaven and earth, so as you have ability to do what you will, and so herself avows how rich she is in divine treasures where she says: The grace is in me of all way and truth, in me all hope of virtue and of life. And knowing how much they import us, herself invites us to demand them of her: Come to me all, says she, who are desirous of me, and be replenished with my generations. See how ready our rich celestial Mistress is, to make us participant of her celestial riches, and see how much she affects our good, who offers us so bountiously those goods and honours, as are neither beholding to Time, nor fortune. Why do we tarry then? why are we then so slow, why shake we not off this dulness that possesses us? do we fear perhaps a disdainful repulse from her? a difficult access? a fastidious regard? ah no, she is so far from it, as she is very sweetness, meekness itself, and there is nothing, in earth or heaven more affable, more courteous, than she; as S. Bernard testifies of her, where he says. What humane fragility is it, that fears to approach & have access to the Virgin Mary, in whom is nothing austere or terrible, but she is all humanity, all full of charity and courtesy towards al.  
Let us then with the common opinion of Doctors hold for certain, that whosoever hath, recourse to her in their necessities, and duly implore her aid, are never by her frustrated of their hopes. O sweet Lady (says the ancient Theophylact) you are a powerful protectrix of man; for O immaculate Virgin, who ever placed his hope in you, and was confounded, or who amongst men, hath implored your clemency, and been abandoned?  
Free then from doubt and assured of the truth, let us have recourse in our necessities to this most powerful and pitiful Lady, and make ourselves worthy of those high favours and prerogatives she so bountiously rewards her faithful servants. Withal she is, as we have said, the Treasuresse and dispensatrix of all the gifts of God; she is the neck (said S. Hierom) by which our Saviour who is the head, infuses into his body the Church all that spiritual sense and motion, by 'tis animated and sustained; she is the body of the tree by which the root imparts life unto the boughs, producing flowers, leaves, fruit, and all that in the tree excels either for ornament or use; She is the Concave of the fountain which first receives plenty of its living waters of grace, and after distributs them to several pipes according to their several capacities. Wherefore S. Bonaventure most maturely says: it is wonderful what a collection there is in the Virgin of all the pleintines of grace, & how from thence it is derived to others, as from its proper source so abundantly as S. Bernard affirms, all the Citizens of heaven, all the men in the world, all the sovies in Purgatory, nay even in Hell itself, do homage to her as to their sovereign Lady, bowing their knees before her in submissive & beseeming reverence. So there is no profession nor estate, but is subordinate to her, especially Religious the glory and richest ornament of the Church, which is ever sheltered under the protection of her wings, whose founders have in particular manner still been devout unto her, by which means they have obtained for them and their spiritual children particular favours still.  
Who is not astonished at the admirable love of that great Patriarch Saint Dominick to the B. Virgin from whom next to God, his Order acknowledges a dependency, and to have received all its lustre and conservation. For what remarkable graces and favours hath he not received by her intercession? Of this love unto her service, although there were no other proof, yet that of the invention of the Rosary were sufficient.  
For how many thousand sorts may we imagine hath this holy Saint led by this excellent devotion to the honour and service of the Queen of heaven? how many Princes and Monarches of the world, how many Queens and Ladies of worth & honour, how many of all sorts and professions, even whole people and whole worlds, (as witness the new World Antipodes to ours?) neither can we pass in silence the surpassing affection S. Francis bore to her, which was so great, as he would often in amorous passion compose verses to her praise, and either sing them himself, or cause them to be sung by his Religious. From whence it came, that he still obtaineed whatsoever favour he demanded of Alm: God, for himself in particular, or his Order in general, by the intercession of this beloved Virgin.  
One amongst the rest for its rarity I cannot but recount, and it is one of the greatest and most stupendious miracles of the world, by which such an infinity of souls have been delivered and daily are from the very torments and pains of Hell itself; And this is that great and admirable Indulgence granted at the request of S. Francis by our Saviour Christ in the presence of the B. Virgin and innumerable blessed spirits, to the Church of Assisium commonly called Our Lady of Portiuncula; which by reason all Christendom is so much taken with the devotion, as also it being full of rare mystery and worthy of general notice, we will briefly make you the narration of.  
S. Francis once fervently praying for the salvation of souls, an Angel appeared to him and summoned him to the Church, where it said our B. Saviour and his mother, with a world of Angels were expecting him. At this, he ran thither, where, being arrived he saw our B. Saviour seated on the high Altar. in a majestic seat, accompanied by his Mother, and encircled by multituds of Angels; When falling prostrate at his feet, he was soon excitated by this comfortable voice of his most gracious Lord: Know, Francis, thy prayers are arrived unto mine ears, and for that I know the affection and solicitud of you and your Order for the salvation of souls, demand of me what grace you please for their avail, and I will grant it you. S. Francis at first all trembling at sight of such a majesty, by the sweetness of these words secured at last weighing the importance of them, thus answered: O Lord, not but that I am conscious of my great unworthiness to obtain any grace from you, muchlesse so great an one, but that you are pleased to add this to the number of my innumerable obligations beside; I accept your gracious offer, and humbly beseech of you for the good of every Christian; that all who visit this Church, having first duly confessed and communicate; may obtain a plenary pardon and Indulgence of all their sins: And you O glorious Virgin and gracious advocatrix of every Christian, I beseech you join your powerful intercession with my Petition for it; when in concurrency with it, converting herself towards her B. Son she said: My dearest son, whom I once had the honour to bear in this womb of mine, grant I beseech you this his petition to your faithful servants, since the salvation of souls (than which there is nothing you more esteem) is so much concerned in it. Grant it to my Temple here, to your honour and the edification of your holy Church. When his divine Majesty casting a gracious eye towards S. Francis there prostrate before his throne, say unto him: Francis, though what thou demandest be much, yet thy desire merits much more, in being so conform to mine; wherefore I grant thee the Indulgence thou desirest, with this condition that thou have recourse unto my sovereign Vicar, who hath the free dispose to bind and lose all here on earth, and of him demand from me the grant of it. So the vision vanished; when early the next day S. Francis took his journey towards Perugia where Pope Honorius then resided with the Court of Rome; and there humbly kissing his feet he declared how all had past, and the occasion of his coming there. At hearing of which, the Pope granted him a Plenary Indulgence (in manner afore said) for one day in the year, though as yet what day in the year, was undetermined, it having neither been presixed by his divine Majesty nor his Holiness, until all last upon this occasion:  
S. Francis returned to his Convent, was once at midnight in deep contemplation in his Celestina, when the Angel of darkness transformed in shape and voice appeared to him like an Angel of light, and said: Poor Francis, why are you such a Tyrant to yourself? why will you destroy nature with your superfluous watchings thus? Do not you know the night was ordained for man to rest, and that sleep is the principal stay and support of life? Alas, you are yet in the April of your years, have a care then of yourself & be ruled by me, if not for your own sake, at least for your Orders, whose safety wholly depends on yours; you are of a strong & robustious complexion promising a long life, if you shorten it not by your indiscreet austerityes, believe it, these extravagant devotions are infinitely displeasing to Alm: God, who in all things is most delighted with mediocrity. The Saint hearing this, and by this discovering the malice of the wicked Enemy to delude him by a false suggestion, suddenly, started up, and all naked ran to the adjoining wood, where he so long rolled himself among the sharp thorns & bristy thistles till the blood issued amain from every part of him; when in mockery of his body, now (said he) had it not been better for you, to have attended still to the sufferings of your God, then to suffer this, for attending to the Enemy.  
He had no sooner uttered this, but instantly behold a clear light spread it-self over all the wood, and chase darkness thence; on the one side he saw the ground all icy (for it was in the hart of winter) and on the other close by the thorns (he imbrued in his blood) the white and red rose freshly springing; whilst the Angels in multituds made a lane for him from that place unto the Church, singing in triumphant manner as he went: Go, happy Francis, go where thou art expected by the King and Queen of Heaven; and he knew it was no illusion, by their so miraculously revesting him a new; then gathering four and twenty of those Roses mixed of either sort, he went towards the Church treading on rich tapestry all the way, the Angels (as we said before) making a lane for him on the right hand and on the left; where being arrived, he beheld our Saviour seated & accompanied as in the former apparition; when with all low submission casting him as his feet; Most sacred Majesty: (said he) before whom both heaven and earth do homage, it pleased your goodness to grant me formerly a plenary Indulgence, in that manner (as I desired it) now my petition is, you would appoint a certain day for the obtaining of it, and this for your most dear and gracious Mother's sake: Our B. Saviour thus answered him. Francis, thy deserts are such I can deny thee nothing, wherefore I grant thee thy petition, and appoint the first of August to be it; then the Saint rendering him all possible thankes replied; but how, O Lord, shall this be divulged unto the world, or on whose faith will they take on trust so great a miracle: For that (said our Bl. Saviour) be it my care to provide, in the mean while have you recourse again to my Vicar here on earth, carrying with you eye-witness of this apparition one of your brothers with some of those Roses you have gathered there, and fear not, you shall see your desires accomplished. In this amiable sweet, and admirable manner was granted to Holy S. Francis the famous Indulgence of our Lady of Portiuncula, by the soveraige Monarch of Heaven and earth, a grace so great, a favour so sublime, as never was heard of, never mortal man received the like. By which, and the fore mentioned Institution of the Rosary by the great Patriarch Saint Dominick, whereby his Order hath been so much ennobled, may clearly be perceived, how extraordinarily this bounteous Lady recompenses them, who serve her affectionally and faithfully.   

THE III. PRIVILEGE.  
How the B. Virgin helps and Comforts her faithful servants, in their afflictions.  
THE third Privilege this heavenly Lady honours her favourits which is: never to be wanting to them in their afflictions, a thing which neither aught nor can be doubted of. For if she love's them, and if she love's by effects to show it, what greater effects of it, then in their most necessitous times to receive and secure them, or when is the time to declare one's love and affection, if not then? A true friend love's at all times (saith the holy Ghost) and a brother is tried in affliction; and can we think any in heaven or earth more true to those she love's then the B. Virgin is? or that in her affection she serves the times, & love's not so well in poverty as in riches, in sadness as in mirth, in adversity as in prosperity? Oh, no, A true friend always love's, but especially in time of affliction, for that is the touch stone of true friendship indeed, and then she shows hers most. What a happiness, what a felicity is it then, for those who love & serve her faithfully to have so powerful a friend as she who when the burden of misery lies heaviest on us can lighten us, when we are deserving more of pity then of love, out of pity love's us more; and who lastly in the dark passage of death, where so many lose their way, leads us safely out of it, and not forsakes us then, when all the world beside forsakes us, but comforts us on our deathbeds, when all in this life turns to our more discomfort which we did most affect; and stands unto us, when whole legions of devils are besieging our souls, sheilding us from every harm, now defending us from impatience by assuaging our griefs, or fortyfijng our minds against it, now from sorrow, with the joy she brings us, now from despair with the assured hope of our salvation, and finally with a new re-inforcement of Angels puts all our Infernal enemies to flight.  
The glorious S. Antony of Milan (as is recorded in his life) when he was assaulted with any temptation, used no other weapon then to repeat this Hymn of hers: O gloriosa Domina, etc. when presently he should come off with victory. As it happened one day when being at his prayers, the devil (at defiance still with all good works) set so furiously on him, and strained his throat so cruel hard, as he had almost strangled him, till the Saint having recourse to his accustomed arms, enforced him to lose his hold. In like manner all the article of his death being prepared unto it before with all the sacraments, and saying with his brethren the seven penitential Psalms, he concluded all Devotions with that, to which he was ever so devout: O gloriosa Domina, etc. when behold, the B. Virgin appeared unto him, infinitely comforting him with her apparition, and adding to the Consolation of it, the sight of her dear son and his dear Lord; at which with incredible joy he delivered his soul into his Bl. hands. Go read all histories, search into all records, see if you can find any that ever trusted her with their confidence, and were deceived; who invoked; her in their necessities and were not relieved by her? so as we may well apply those words of the Wise man to her, and say: Behold all ye nations of men and Know, that none hath placed their trust in this sovereign Lady; & been Confounded. And could we but see rising from their sepulchres all those who have been devoted to her and could Demand of them where ever she had failed ' them at their need or no? Infallibly they would all with one accord say with S. Bernard converting themselves towards her. Let him be silent O Bl. Virgin, who can say you were ever wanting to them when they invoked you in their necessities.  
We will add another Example taken out of Scala caeli, of a high miraculous strain, exemplifying this privilege to the life, and so conclude it.  
A certain Matron of excellent endowments, and much devoted to the Queen of heaven, sending her son to serve a certain Prince, in whose service his father had spent his life, charged him before he went by all the ties by which Heaven and nature had obliged him to her, to be devout unto the B. Virgin, in all his necessities to implore her aid, and never omit daily, at least to say unto her honour an Aue Maria, with that short prayer: O B. Virgin, be propitious to me at the hour of death This he faithfully promised, and being at Court inviolably observed, though for the rest, Youth easily falling into disorder, and the Court being a place most slippery, this young Gentleman frequenting the societies of some deboished ones, soon took the taint of their societies, and became as deboished as they; and (as there is no stay in wickedness when one is falling once) at last he was so deeply plunged in it, as the Prince when no admonition would serve the turn first banished him his presence then his Court, and last of all his territory. Impatient for this disgrace; and converting that was intended for his cure, unto his great malady, what did this desperate youth but associate himself with certain thiefs, who harbouring in the woods infested all the Provinces about, and was soon chosen their Captain; when having a more spacious field to exercise his wickedness in, he soon became so ingeniously fierce, so wittily cruel, as in fierceness and cruelty he excelled them all, sparing no humane creature, and no sort of inhumanity. But see Heaven's justice, which comes with the greater force upon us, the greater turn it makes ear it comes at us. He reigned some years thus, in his wickedness, till at last it was his fortune to be taken and delivered up bound hand and foot to the public Magistrate by them to prison, where the same day he was condemned to die; of this having secret intelligence; (straight as if the mask of his wickedness were but then taken off) he began to perceive the ugliness of it, so as to detest it, be wail and curse his fortune, and even wax desperate for the grief and shame it had brought upon himself and his family. When behold while he was in this dispose of mind, there entered dungeon a man of mighty stature and horrible aspect, who addressing himself unto him, Offered, if he would be ru'ld by him, to free him thence; and who are you (said he) almost freed by his promise from the fear of his appearance, I am the devil (said he) sent hither by my Prince to deliver you; obey but his commands; at hearing this, without any long delay, the prisoner (as it is ordinary with wicked men, to prefer the safety of their bodies before their souls,) answered; Whatsoever you are, you will oblige me by so great a benefit to what soever you demand; then first (said the devil) you must renounce jesus Christ, his merits; and all the principality he hath over you; I do (said he) and it suffices to have found a Prince of your Master so ready, to pleasure me; next you must renounce all the Sacraments & communion with his Church: and that too, answered he. Then to Marry his mother, and all your hope of favour and assistance from her; at this he demurred, and entering into himself called all his thoughts together in consult of what he had promised his Mother, & what he had performed till then; when resolved at last he answered? that he would never do, far be it from me (said he) how near soever my life be concerned in it, to offer such an affront to my dear Patroness, and so to injure her who so hath obliged me: No, rather I offer her myself (if she deign to accept it) whether she would have me live or die, to be wholly and absolutely at her dispose. Confounded with this his resolution, the devil vanished, when he touched unto the quick with a repentance for his heinous offences against his Lord & Saviour, at first began to weep & sigh most bitterly, than had his recourse to the ordinary refuge of sinners the Mother of God saying unto her with a sobbing voice, a thousand times interrupted by his grief: O most sacred Mother of mercy, have pity on me miserable sinner, and do not quite reject me from before your sight; I ask not of you deliverance from my bonds, I beg not of you to save my life, for that considering the heinousness of my crimes) were too much for me to ask and you to grant; I only humbly crave you would obtain for me pardon of my sins of your B. Sonn, and assist me as I have often petitioned you at the hour of my death: in this sorrowful and devout manner he passed all night, and the day was no sooner come, but he sent for a Confessors and confessed him of all his sins; this done, he was led forth to execution; the poor soul upon his way ever calling upon the Blessed Virgin his Patroness to assist him at that time of need; On the way it was his chance to pass by a little Chapel, where was erected a statue of our B. Lady, which he beholding vehemently cried out sighing in most dolorous manner: O thou hope of sinners help me; the Image at this advanced a little, and in sight of all the people favourably beckoned unto him with the head; which he perceiving besought the Magistrate he might be suffered to approach unto it, and kiss its feet in thankfulness for so great a favour; which being granted him behold just as he bowed down to kiss its feet, the Image laid hold of him, and held his arm so fast as all the force the Officers used could not take him thence, the people beholding so great a miracle, presently all cried out, a pardon, a pardon, & delivered him whether the Magistrate would or no; in presence of whom he made the full relation of all his passed life, praising and glorifying God in his B. Mother for it, whence returned into his Country, he became so reform a man, as he became as remarkable afterwards for goodness and virtue, as he had been before for vice and wickedness.  
From this History we may understand, that the Mother of God is never wanting to her servants in their necessities, that she is our refuge, our safeguard, our comfort, & remedy of all our pains, griefs and afflictions; for which reason S. German Patriarch of Constantinoble uses these words speaking unto her: There is none saved without you (says he) O Blessed Virgin, none delivered from their greevamces but by you, none but by your mediation receives any gift from God, none but at your suit obtains forgiveness of their sins; O Virgin worthy of all glory and praise, who next to your son takes such an especial care of humane kind, as you; who defends them more affectionately than you? who succours them more readily than you, when they are assaulted by temptations? who extenuats their faults with greater charity? excuses them to God, and exempts them from punishment due to their offences.  
Wherefore (in continuation of his discourse) says this holy Patriarch; Let the afflicted have recourse to you, let those who are lost upon the Sea of this world's misery in danger to be wracked, look towards you as to their Pole-starr, that shall safely direct you to their Port. Thus this pious Saint; By which, and that which hath been said before, this third Privilege is enough illustrated which the devout servants of the B. Virgin have. Let us pass unto the fourth.   

THE iv PRIVILEGE.  
Of the devoted to the B Virgin, which is to have her in Heaven for their assured Advocate.  
CERTAINLY it is a great comfort for poor Widows and Orphans, and such afflicted souls, when their business lies at Court on which depends the safety of their lives or estates, to be assured of the favour of some great one who hath the Prince's ear; but if the Queen herself should take their affair so to hart, as to employ her whole authority therein, an unspeakable comfort would it be to them? Now how much more cause of Comfort have we poor despicable creatures, Knowing we have in heaven for Advocate to Alm: God the Queen of Heaven herself, who defends our causes, undertakes our protections, procures faithfully our faluations, and omits no diligence in fine to render our sovereign judge propitious unto us. O assured hope, miserable sinners have in such an Advocate with Alm: God, so as the Church styles her in her Antiphon: Eia ergo advocata nostra etc. who having in her hands the manage of our affairs, we cannot but she will expedite all to our advantage, which made the elegant Cassian Say: All the help of humankind Consists in the multitude of the favours and graces of the Blessed Mary.  
The holy Church to our no small comforts with suffrage of the common opinion of Saints, attributs to the B. Virgin certain Epithets of honour in expression of the good offices she doth us, callig her Mother of sinners, Mother of mercy, the universal hope and refuge of all, Aduocatrix of mortals, as also Redemptrix, Pacifier, and Mediatrix betwixt God and man. Nor needs there any other proof than experience itself, how much all sorts and conditions of Christians are devoted to her; the Pilgrims call her their Mother, the Pupils their Tutrix, the sick their Physician, the seafaring men their haven, the Culpable their Advocate, the Travaylers their Guide, the Captains their deliverer, the forsake their refuge, the desperats their Hope, the afflicted their Comfort, the oppressed their Relief; In fine, all the world acknowledges her, and calls her the only Refuge of the miserable, and the aim to which all Christian people commonly direct their vows and ardentest desires; knowing for certain she can do all she will, and she will do nothing but what may be best for us.  
For which reason all sorts have recourse to her as to their chief treasure in Heaven, the source whence all their grace's spring, & the gate at which they never knock in vain; In so much as from the midst of the vastest wilderness, from the bottom of the deepest sea, from the jaws of death, served upon the earth bed to it, to be devoured, from execution and the very stroke of the hangman's hands, she hath delivered all those who have duly invoked her, and miraculously feed them from the dangers they were in; so sure and gracious a friend she is at need to the afflicted and distressed.  
So she incessantly makes suit and instance for us, at that great Tribunal, where her B. son presides as sovereign judge for it (as S. Bernard says) these three requisite parts of a good Advocate First, a great repute in the Court she pleads in; and the favour of the Prince or judge '; next the sufficiency to plead; and lastly such an affection to the cause she undertakes, to go through with it what ere it cost.  
Now to declare unto the full, the B. Virgin's authority with her son, not Only exceeds my capacity; but the capacities of all men and Angels. Wherefore let it suffice to say (lest in offering at more we should incur but the repute of presumption) that she is Mother of God; from whence by Consequence we may gather that she is of unlimited power with him, and that the least intimation of her desire carries with it (as I may say) the force of a Command. And so the holy Church desires no more of her but, Monstra te esse matrem; show thyself a Mother; And in another prayer we say: Grant he may ear our prayers, who Was borne for us, and daigned to be thine. So in our ordinary litanies we supplicats her thrice to intercede for us, as one who hath more power and authority, with the Blessed Trinity, than all the other saints. S. Gregory of Nicomedia in his Sermons to her praise, calls her Omnipotent in her advocation; And S. Peter Damian addressing his speech to her; It manifestly appears (says he) O B. Lady; Quod Dominus fecit tibi magna: how great things God hath done for you in giving you all Power in this world and the next, even to be able to afford the most desperate a full assurance of their salvation; for the Omnipotent taking flesh of you, how can you be less than omnipotent with him? and in continuation of his discourse he says; you approach, O Powerful Lady, to the Altar of our humane reconciliation, not in suppliant wise as do the other Saints, but with the authority of a Mother to a son, which is but to ask and have.  
Touching the second Condition of her Capacity of the charge in rightly understanding our necessities, besides that she is styled the Mother of mercy and our Advocate, both, which suppose her abilities for it, this example may suffice out of the Chronicles of the Friar's Preachers, whose Order in a special manner is devoted unto her.  
In the City of Marcels there ws a devout Virgin endowed with all Saintly virtues: who on a certain day being present at Compline in the Church of the Dominicans, while they were singing the accustomed Antiphon, Salue Regina, was ravished in ecstasy, during which she saw four things of singular remark: The first, that when they pronounced these words: Spes nostra salve; hail our hope; the Blessed Virgin with a gracious Countenance returned them their salutation: The second, that at these word; Eia ergo advocata nostra: O therefore thou our Advocate with a lowly inclination to her B. Son she seemed to intercede for them: The third, that at these words: Illos tuos misericordes oculos ad nos Convert: Behold us with those merciful eyes of thine: she cast upon them a most dear and sweet regard: And the fourth these words: Et jesum benedictum fructum ventris tui nobis post hoc exilium ostend: and show us hereafter jesus the blessed fruit of your womb: she by turns presented him there present in her arms to all the Religious: This vision, returning from her ecstasy, she declared to her Confessor, a man both holy, learned, and discreet, with great feeling of devotion and temdernes. Which example may move us, often to have recourse unto this our heavenly Advocate, supplicating her by this devout Antiphon of hers, in which she seems to take so much delight and complacence.  
The third Condition requisite in a good Advocate, is faithfully to acquit them of their charge; & it is impossible for us to comprehend, how faithfully and carefully the Mother of God negotiates for us our affairs in heaven, or to conceive the admirable effects thereof. So as she hath all these requisite parts of a good Advocate. Mary wants not power (says the devout S. Bernard) nor right address to obtain what she Petitions for; for she is the Mother of Wisdom; nor the will to employ herself to the uttermost in our affairs, for she is the Mother of mercy. To which last, in being our Advocate, she is (in manner) bound; For so the jurists hold they are bound, faithfully to negotiate the cause they undertake. Besides being so good as she is, & so affectionate towards us, how is it possible she should not take to hart an affair of such consequence as is that of our salvation; and above all, being our Mother too, as well as his, to whom she interceds for us: a strange circumstance that she should be both Mother of the King, and suitor, of the judge and Criminal, of God and Man; which must needs render her much concerned in the affair to make an atonement betwixt God and us; and (as S. Bernard, says) be even impatient till she have performed it. In being our Advocate than we must suppose her incessantly pacifying her son's anger towards us, and mediating a reconcilement for all those, who have recourse unto her and implore her assistance: which may be clearly perceived from this following Example recorded by john Grithi of the Order of the Minorits.  
There was (says he) a soldier, a man of most wicked life, and violater of all things sacred and profane: whose wife not withstanding (a holy and pious woman) had obtained of him, by solemn vow to fast in honour of the B. Virgin every Saturday, & say an Aue Mary as oft as he beheld her picture which he did, nor ever omitted to do. One day, (more to a void the vehement heat abroad, then for any heat of devotion he had within) he entered the Church: where beholding an Image of the B. Virgin, he began to do as he was accustomed. When behold, he had an apparition of our B. Lady on the Altar holding in her arms her B. son all covered over with wounds and the abundance of blood that issued out of them: Moved to pity at the sight of so pitiful a spectacle, the Soldier (divinely inspired) drew nearer, and had the boldness to ask our B. Lady who had so wounded her B. son? Thou, and such sinners as thyself, (replied she with an angry countenance) who exercise more cruelty on him with your daily crimes, than ever the barbarous jews who crucified him. These words struck the Soldier into so lively repentance for his sins, as he replied with a sorrowful hart & weeping eyes: O B. Lady, it is true indeed, I have been as great a sinner as you affirm; yet do but obtain for me of your B. son a full pardon and remission of what is past, and I here vow unto you to be as obsequious hereafter to him, as I have been rebellious heretofore,  
No, said the B. Virgin, I am resolved to hear you no more, nor be any more deceived by you; for whilst you sinners call me the Mother of mercy, you make me with your sins the Mother of all grief and affliction: Oh B. Lady (said he) be not so inexorable I beseech you to my prayers, but remember you are the Advocate of sinners, and have (in a manner) contracted by it, an obligation to intercede for them, and consequently for me the most grievous of them all, and most needing your intercession: Here the B. Virgin moved to pity with his words, cast a pitiful eye towards her son & said: Pardon then I beseech you, O my son, this poor sinner who so humbly petitions you; no, said the sacred Infant, his offences are too great to be forgiven; but she persisting still to conjure him by all the charms she thought most powerful to move him; at last seeing his anger so resolutly bend nothing would move it, she arose and placing him on the Altar went down ready to cast herself upon her knees before him; which when her B. Son beheld, suspecting her intention, he asked her what she meant to do? why, say she, to cast myself here prostrate at your feet, and never rise till you have granted me my petition; O mother, say the tender Infant, you know the force your will hath with mine; For your sake, I pardon this wicked wretch and in lieu of satisfaction admit him, to kiss my wound; encouraged all this by the B. Virgin, the soldier drew near, and whilst with incredible Consolation, he kissed wound after wound behold, under the touch of his mouth they all healed up. The B. Infant thus recovering, the vision vanished, when the soldier presently having home; distributed all his goods unto the poor, and then by common consent, he and his wife separated, and entered into Religion. O happy souls the while, and happy Conversion which I would to God all sinners would imitate. To cunclude then, since we have so powerful an Advocate in heaven of the B. Virgin; let us make no delay but prefer our supplications to her, expose our necessities, and petition her for a redress of them; the mean while, more to interest her in our affairs, let us be assiduous in honouring her, and ingenious in finding out the way to do it best, omitting neither day nor night to salute her with humble reverence, always remembering that a little of fervorous devotion is better than a great deal negligently performed.   

THE V PRIVILEGE.  
How the Mother of God saves her devout servants, and renders them worthy of eternal life.  
THE glorious Queen of Heaven is not contented yet, to cherish her servants after a dear manner, to ennoble them with singular prerogatives, to secure them in their necessities, and espouse the care of their affairs; but with all she delivers them with her prayers from merited punishment, and directs them unto heaven; which sovereign favours ought to oblige us perpetually to serve her, especially this last which I esteem the principal'st of all, and worthiest of greatest admiration, in that according to the common opinion of Doctors, 'tis in a manner impossible, that any one should be damned who lives & dies devote unto her, be they never so fare gone in wickedness, but they recover at last, and through the mercy of God (as we have a daily experience) make a happy end. Now if any object, that this cannot be without a praevious dispose of Grace and a sufficient sorrow for their sins; I answer, it is true, but this the incessant prayers of the B. Virgin obtaineth for them too, whose power is so great with her B. Son, as by virtue of that, she obtains for them a perfect Contrition, and entire remission of their sins. And this, the devout S. Ambrose in these words affirms: O B. Marry, says he, you embrace with a maternal affection the poor sinner despised by all the World, and never forsake him till God pacified by your prayers hath received him unto Grace.  
Let us Confirm this verity by the example of a common Curtezen converted by the intercession of our B. Lady. We read in the great Marial, of a lewd woman wholly abandoned to vice and licentiousness; who not with standing never omitted daily seven times to bow down in reverence of the B. Virgin, and to say an Aue Maria in honour of her; Now amongst her frequent prostitutions, it happened one of principal quality haunted her company, whose wife being a virtuous Lady and one singularly devoted to the Queen of Heaven; did bear her husband's i'll demeanour so impatiently, as one day prostrating herself before an Image of the B. Virgin she said: O most sovereign Lady, mirror of all purity, how can you suffer this, to see one so shamefully abused, and an impudent woman thus glory in my injury? I beseech you punish her so exemplarly, that she may be a terrible warning hereafter for all the rest; Grant this request O sovereign Lady, if not unto the deserving of my prayers, and heat of my services, Yet at least to the pity of my Cause, and the intolerables of my injury. When behold a wonder, the Image thus answered her; dear servant, it is impossible for me to satisfy your desire, I know your wrongs and the just cause you have to be offended at them; but know whital, she is so devout to me, in midst of all her wickedness, as I cannot proceed against her as you desire; only this I will do, for your comfort, I will petition my Son for her, that he would turn her hart, and that she may turn unto amendment; which was done, for within few days after there happened a miraculous Change in both the Adulterers, both he and she reforming of their lives, and living chastely & exemplarly ever after. And is not this a rare privilege then, of those devoted to the Queen of Heaven, that let them be never so deeply plunged in the abyss of sins, yet she can deliver them thence? I call it a privilege, since for their particular devotion to the Queen of Heaven they are particularly exempted from the law of other finners.  
This affectionate devotion beside to the B. Virgin is a probable and experimented sign of predestination, I say only a probable one, because 'tis true, none knows whether they be worthy of love or hate, and an infallible one in this life there is none.  
With what contented hearts then should we live, did we but exercise ourselves, in good works and frequent acts of devotion towards the B. Virgin? and what hope of eternal felicity should our minds be raised unto free from all those doubts and fears of their salvation, which those who walk not in the way of God and the service of his B. Mother, do meet withal so often? And from hence proceeded the firm Confidence of Saints, grounded on the knowledge they had of the excessive liberality & promises of Alm; God, to Conquer as it were the Kingdom of heaven by the force of Christ's merits and their own cooperations, by which they were so encouraged in the midst of their most grievous sufferances, as nothing could daunt or discourage them.  
S. Bernard in his sermons on Septuagesima said, that although 'tis true no man knows for certain whether he be in the grace of God or no, since in this life no man hath an infallible knowledge of his salvation; Yet (says he,) (and 'tis a saying of unspeakable comfort those who are perseverant in good) we are not to be disanimated, nor give over the working of our salvation with an anxious fear, since we have for our comfort a hope of it arising from so many evident signs of it, as it seldom or never deceives our trust. Hear himself: le'ts never trouble ourselves (says he) with any such doubt as this, for we have such certain marks & manifest arguments of our salvation, as in those who have them, there is no doubt at al.  
The Example of S. Hilarion comes well to the Confirmation of this; drawing towards his end, and being affrighted with the apprehensions of death in this manner encouraged himself; Go out my soul, said he, What fearest thou? 'tis seaventy years since thou begon'st to serve thy God, and now art a feared of death? Behold what an assurance and firm hope of salvation a virtuous life can give to the servants of God, and how clear and evident the marks are of eternal salvation to those who live virtuously. Let every Christian then endeavour to live so, and he shall feel in himself the contentment of this security, which is so great, as it exceeds all the other Contentments we can have in this mortal life. Which S. Francis well experienced, when having had a revelation, how he was predestinated to be saved, through excessive joy for a long time he could utter nothing else, but Blessed be God, blessed be God. And if these signs of Predestination are to be seen in any, in a most particular manner are they to be seen in those who are devoted to the B. Virgin; which from this following Example willbe made manifest.  
S. Anselme in his book of the miracles of our B. Lady, recounts this story: how the Devil (who out of his inveterat hate to man, seeks all means possible to ruin him) once put himself in service to a noble man, having first taken on him a humane shape; whose humour he knew so well to comply withal, as in short space he had all the care of his family committed to his charge; and pursuing the advantage he had over his will and his affections, he was still suggesting some mischief or other to him, now counseling him to wrong this man, now to murder that, so as no day passed in which he made him not guilty of some notable wickedness; now it happened one day, this nobleman walking in his woods accompanied with his crew of ruffians, encountered with a certain holy Priest, whom he violently laid hands on and carried prisoner to his Castle; at night the Priest signified to him he had a secret to impart unto him, in which he was much concerned, but it must be in presence of all his servants; the nobleman with a longing desire to know what it was, assembled them all together except this devil, who retired himself, and took for an excuse some indisposition of health: the Priest by divine revelation knowing the craft of the wicked enemy, told the nobleman his presence was so necessary among the rest, as without it, there could be nothing done. How would you have him come answered the nobleman, since you hear them say he cannot stand on his legs he is so ill? All's one for that, replied the Priest again, some means must be found out to bring him here. The nobleman seeing him so resolute, commanded two of his servants notwithstanding all his excuses to see him brought, which was done, and he came counterfeiting the sick-man unto the life; when the holy-man before them all, Conjured him presently in the name of Alm. God to declare who he was, and to what end he had put himself in service to that nobleman? At this, the devil casting toward him such a look, was able to make tremble the boldest there, answered plainly he was the devil, and his end of serving his Master was, to procure his destruction which he had long since effected, had not the B. Virgin interposed herself: & wherefore, said the Priest? why only for a certain custom this wicked wretch had (said he) daily to salute her humbly on his knees seven times both morning and evening, and as oft rehearse in her honour the Angelical salutation. Which if I could have once persuaded him to omit, as I endeavoured often, I had presently killed him, and taken his soul to hell, and having uttered this in shooting himself like lightning out of the room, he presently disappeared, with his hideous roaring leaving them all in horrible affright, of which the holy man taking his advantage, exhorted them all to penance and bitter life, and especially the nobleman, with whom he prevailed so much, as he wholly converted him and made him as exemplar in goodness, as he had been in wickedness.  
By this example we see this Privilege, and the exceeding value of this interior and exterior reverence exhibited unto the Queen of Heaven. And if this happened unto one so wicked a man as he, how much more special care will she have of all those, who serve her in holiness and purity of life? with what a Dear tenderness will she under, take the protection of those? and what a watchful eye will she have to defend them from the assalts of the Enemy?  
Let us then conclude this holy and profitable exercise with our duly honouring the B. Virgin both with exterior and interior reverence affered up with all becoming obsequiousness; so shall we ingratiate ourselves, with our most dear and bounteous Lady, by whose means we shall obtain that quiet and repose of hart, which is to be preferred before all worldly things.   

The Conditions requisite in a servant of the B Virgin, and first of Humility.  
AS those who are entettained in service of any earthly Prince to obtain their favours, endeavour to appear endowed with all those virtuous: parts and qualities by which they are taken most: so those who would be favoured by the Queen of Heaven, must whilst they serve her, endeavour to be qualified with those virtues she is chiefly delighted in; which are principally those she exercised herself in, whilst she was conversant in this mortal life, as namely Humility, Corporal chastity, and purity of hart, to which we may add our diligent frequenting and receiving the Sacraments, the only means to conserve us in internal purity and to begin with humility, which is the foundation of all other virtues.  
It is certain, no other virtue was more perspicuous in her then that of humility, though she had all the rest in their highest exaltation; and this appears by the account which she made of it, testified by these words of hers: Because he hath regarded the humility of his handmayed: therefore all generations shall call me blessed: as much as to say; that God only in regard of the lowliness of her humility, had elected her to that high dignity, of being his Mother. And if to be humble of hart (according to S. Dorotheus) is to account abjectly of ones self and prefer all before them, of what excellency was this virtue in the B. Virgin, who from those words of her, Because he hath beheld the humility of his handmaid; we may suppose (as F. Arias well observes) she had so humble an opinion of herself, as she reputed herself of all other creatures the most contemptible.  
This virtue then shining so resplendantly in her, we may suppose to have been that, most took the eyes of her B. Son, & made him soon choose her for Mother, as a son in this world if it lay in his choice would soon make election of her for mother, whom he saw endued with those graces and qualities which were most in account with us; and this seems to be inferred by these words of the text: For he hath beheld the humility of his handmaid; and as if she would say; the son of his heavenly Father hath cast a favourable eye on me his humble servant, and thought me worthy of his love; not because I am nobly borne, wise, prudent, conversant in the scriptures, and the like; not for any beauty or corporal perfection, but only because of my humility. For so although all her other virtues were most exceeding grateful to Alm. God, yet that of her humility was most of all, it being as it were the foundation of all the rest. In so much as according to Lyr'as' interpretation, it was in her the principal disposition to the conceiving of the son of God; & so says S. Hierom. God was rather moved to be incarnate in her womb by her humility then another virtue else. In this virtue it was (as S. Mechtild understood by revelation) she so exercised herself and laboured so carefully, as she attained the height & perfection of it; by this she came to so absolute a knowledge of herself; by this she would lessen her own proportion compared either unto God or man. And disclaiming wholly from her own deserts; by this she came to attribute all the favours she received to the sole benignity of Alm. God, and rendered him thanks for them accordingly; by this in fine she came never to utter word in her own praise, or to give willing ear to others praises, never to take vainglory in any thing, but to attribute all the glory to Alm: God, incessantly magnifying and praising him, with rendering him infinity of thanks for his great favours towards her; and so she gins her Canticle; My soul doth magnify our Lord, and my spirit exults in God my Saviour. And to the model of this excellent virtue of hers, are all her devout servants to conform their actions, and express the portraiture of it in their souls; when how grateful will thy appear in the eyes of this glorious Queen, when they present themselves before her in this rich equipage. Certainly there is none hath any understanding or discourse in him, that will not humble himself unto the ground and think him the most abject of all other things, who shall but consider how profoundly humble the B. Virgin was even in that exalted state of hers of being Mother of God, more holy than the Angels, and more pure than the very sunbeams themselves. And who considering his own vileness and extraction only from a little earth, his being subject to such a world of faults and imperfections, his becoming through sin enemy to God, and companion of the devil, will not in imitation of the B. Virgin cast themselves into the bottom of humility, from the top of pride and presumption, whereon they stand  
A great and near Imitator of this humility of hers, was her great servant S. Francis, who was ambitious of nothing so much on earth, as to be accounted the most abject of all his brethren and for his own part he esteemed himself no better than a collation of all the abominable vices in the world, and one of the most grievous sinners as ever was; which in one so great a Saint and in whom so many virtues were assembled, was the more rare, and worthy the greater wonder and imitation.  
And although this in general might suffice to affect us to this excellent virtue, yet I will set you down in particular a Method for the attaining it, given by B. Tecelam a Religious of the third Order, to a certain friend of his: who demanding of him by what means the virtue of Humility was to be acquired, he answered; Contemn thyself, and all thou hast in the world; esteem every one more perfect than thyself; and have a slight opinion of none; make great esteem of thy faults, and little of thy virtues & perfections: count little all the good thou dost to others, and the harm thou dost for great; and thou shalt be in a fair way to Humility. To this we may add S. Bonaventures' advice for the attaining this holy virtue; Abase thyself as lowly as thou canst (says he): Imagine all men thy betters, and thy self hardly worthy to be their? slave, and so thou shalt arrive to a tranquillity of mind, and never be molested with offence or moved to impatience. By which excellent documents we may learn to find out true humility and the ways that lead unto, a journey so profitable for our souls which our B. Savionr persuades us to undertake saying: Learn of me to be meek and humble of hart. And those servants of the B. Virgin: who are so indeed, especially womenkind are to show it in their exterior comportments as they go abroad in public, showing neither pride nor vanity in their looks nor apparel, and compasing both according to the exact rules of virtue and decency For what an unworthy thing were it in them, to appear in the B. Virgin's sight less virtuously adorned or decently behaved, things which she in herself so much abhorred as S. Epiphanius testifies of her together with diverse others, that her own habit was ever plain and simple without all affectation of riches or novelty, and (which is an evident sign of her own purity (never subject to any spot or stain, but still the more whit (as it were) for her wearing it, This humility in their habits then let women learn of her, even for the love of our B. Saiviour Christ who died naked on the ignominious Cross for us, and let not such vanity unworthy of a Christian appear in their habits and exterior garb.  
Surius in the life of S. Elizabeth daughter of Andrea's King of Hungary and wife of the Landgrave of Turing, recounts a story that comes well to purpose here. She (says he) one day attired in her Majestic robes in all her pomp and bravery entered the Church, where beholding just at the entrance a Crucifix, she suddenly made a stand, and in great bitterness and compunction of hart, began in this manner to enter into comparison of herself with it; Shall, my Lord and Saviour, remain all naked nailed to this hard Cross, & shall I miserable sinner as I am, go at pleasure vested in these costly robes, curiously embroidered with gold and precious stone? Shall my sweet Redeemer have these divine hands of his fastened to the Cross with cruel nails, & shall I wear on mine, all the delicacies that can be got? O my jesus, shall I see thee, the only Spouse of my hart, have thy head transpearced with those sharp thorns; & shall I with such magnificence wear a crown on mine? Alas, and can I behold him abandoned by all his friends, and inhumanely left for a prey, to the outrageous usage of his enemies, and set up as a mark for them to shoot their horrible blasphemies at; whilst I myself go with so great a train, waited upon and honoured at every turn? O miserable, most miserable as I am, is this the love I bear to my Saviour Christ, are these my acknowledgement and gratitude for all his benefits? And in saying this a sudden paleness, overcast her face, and a grievous fainting cast her in a trance: when returning out of it, she firmly purposed never to admit of superfluity again in any thing she wore, & de facto ever after she went so mortified in her apparel, as most commonly she had under it a rugged hair cloth, and as often as the Duke's occasions absented him from her, she would be so coarsely attired, as no poor woman but went better clad.  
And certainly it is a deplorable thing ever with tears of blood, to see what excess of apparel & voluptuousness reigns amongst women now a days, so as they seem to place all their their felicity (as it were) in a new-fangled fashion or attire. I would they knew or considered how displeasing it is to Alm: God, or how many souls their vain curiosities and foolish pride have precipitated and cast down to Hell, and what lamentable harms have had their origin from thence; for they are not only the cause of their own sins, but also of others participation with them, whilst in regarding them the bait hath been but laid by the Enemy to draw thousands unto hell. Which perhaps we should hardly Credit, did not the holy Ghost itself affirm it: Turn away thy face (says he) from a woman Curiosity adorned, for many have been taken by the beauty of women, and become reprobate; a horrible thing to imagination. And how many Religious men have we seen drawn by the attraction of beauty, first to insinuat themselves into their familiarityes under the pretence of sanctity and spiritual converse, and after by degrees so deeply engaged in their societies, as without hazard of their salvations they have never been able to get out. The whilst with a deaf ear they have neglected all the inspirations of heaven, flattering themselves with certain pernicious. Maxims grounded upon I know not what imaginary show of good manners and courtesy; For what (will they say) should we turn our backs to them? and what were that but to give them cause to think us Clowns, and justly to accuse us of discurtesy and incivility. But happy is the soul the whilst that rejects these vain fears, in a matter in which their salvation is so much concerned, and prefer their souls immortal good before all other humane respects. Let women therefore take warning and leave off in time, all affectation and superfluity in their behaviour & attire lest they incur as great or greater punishment than she did, whose story I will here relate, out of the second part of the Chronicles of the Frier-Minors.  
A Religious man of the Province of Sicily, praying one day in the Church of his Convent, had the apparition of a woman all naked presented before his eyes, whom he conjuring in the name of God, to declare unto him what she was, she answered with great shame and confusion; I was (said she a woman of fashion and quality in my days, and of plenteous fortune, all which I abused so, to his offence who gave it me, as in all my life I had no other thought, than how to adorn me in most curious manner, and follow still the fashions of the time, till coming to die it, was God Almighties mercy to me, I should repent me of my sins, and with true Contrition make an entire Confession of them, by which means I had them all forgiven me on this condition that I should for penance of my former vanity, off attire, wander in this manner naked up and down the world; and having said this, she disappeared. Where is to be noted, that although the poor soul for its greater Confusion imagined she was a spectacle to all, yet none saw her but those whom God Almighty pleased to reveal this his secret judgement unto, in whom it excited rather a holy fear of the severe punishments of Alm. God, than any unlawful imagination or desire.  
Let those then who desire to render themselves acceptable in the eyes of the B. Virgin endeavour with all their might to become humble both in the exterior & exterior humility being the only virtue on which God bestows his most abundant favours. God resists the proud (says the holy Scripture) and gives his grace to the humble. And the most sure and infallible way to heaven is true Humility. Humility (says S. Augustin) is the Queen of virtues, the destruction of vice, the mirror of Virgins, and the throne of the holy Trinity.  
In fine, humility is that, which best teaches us both to Know the deceits of the devil, & to avoid them, being known; as was revealed to S. Anthony, when beholding one day in vision all the world set with snares about, he cried out; O Lord, how is it possible for one to escape all these? and he was answered by a voice from heaven; by being humble, Anthony; for only Humility stoops so low, 'tis never entangled by them. And so we read, how the devil once appeared to S. Macarius with a mighty scithe in his hand, threatening him as if he would have mowed him off, & crying out against him; O Macarius, what a cruel strife is there betwixt us two, and yet how impossible it is for me to overcome thee: I do all that thou dost and more, for thou watchest sometimes and I never sleep; sometimes thou fastest but I never eat; I think as obiectly, and set as light as by the world's vanities as thou; only one thing there is in which thou surmountest me, which is that profound humility of thine. We see then, what admirable force this Christian Humility hath, to overthrew pride, and triumph over the stratagems and forces of the Enemy; a force so great, as the very mention of it is enough to put all the armies of Hell to flight; which I will confirm by an example taken out of the Friar Minors Chronicle, and it is this.  
In the Convent of Perusia the Province, where S. Francis was borne, there was a Guardian of an austere life, endowed with all the virtues of a good Religious man; now it happened that a noble man of the Country on Christmas-Eue sent an express messenger to desire him to send one of his Religious the next day to say Mass for him, and it happened just at the instant that two of his Religious returning from a long journey, weary with travailing and almost dead with cold and hunger, he presently commanded them to satisfy the desire of the Nobleman; which they as presently undertake without once murmuring and repining at his command or alleging for their excuses their great necessities; Going then with great humility and obedience, behold they were scarce half way on their journey, but they were overtaken by night and involued in so thick a darkness that they could not see their way; which incommodity joined to that of their hunger and cold, made their case the more commiserable; when seeing themselves so destitut of all humane help, they had their ordinary recourse to the divine help beseeching Almighty God, to secure them in their so great necessity, and in the mean time going on, though whether right or no they could not tell; at last they heard the ringing of a Bell, and their ears directing their steps, at last they arrived at a Monastery (as it seemed;) where having knocked, the gate was presently opened, and all the Religious in flock came to salute them; from thence they conveyed them to their chamber, where they had all things prepared for their rest & refreshment with great diligence; At last the Religious departing from them exacted of them a promise to make them some short exhortation before the next days Matins. Well, the morning being come, and it ringing to Matins, the Religious were all assembled, and one of these good Fathers an excellent Preacher began to make them an exhortation taking for his text these words of the Prophet Esaias: A child is borne unto us, and a son is given us; on which he discoursed most divinely of our Saviour's humility in descending so low to take upon him our humane nature, and whilst he was in the heat of his exhortation he might perceive all the Religious one after another slinking away till at last there was only left the Abbot in the Quire. When all amazed demanding of him the reason why his Monks had left him so? yourself are the cause, said he, how is that possible answered the good man again? Why (said the Abbot) you have discoursed in such manner of I know not what humility of the son of God, as they neither would nor could endure to hear it praised and extolled so much: for to discover the truth unto you, we are not (as we seem) Religious men but devils, who in reward of your prompt obedience to your Superior have been, constrained to give you that assistance you have received of us to night, and having, said this, both he & the Monastery and all disappeared, leaving the good Religious men mightily astonished at sowondrous an accident and in the same place where they first heard the Bell, from whence they took their journey towards the Nobleman, all the way thanking and glorifying God for his great favours & benefits bestowed upon them.  
Many other examples of this great virtue I could recount, and especially that of the B. Virgin, who when the Highest had chosen her for his mother professed herself the lowliest of his servants, & in her greatest honours went in visitation of S. Elizabeth, and served her for three space months; then with what greater humility can be imagined? beside how lowly did she match herself, only to a poor Artificer, to whom she continued dutiful and obedient even to death, comforting herself always with those who were most poor and humble; as we may gather by the marriage she was present at of that poor couple at Cana in Galilee, neither refusing her company to the most grievous sinners such as was S. Mary Magdalen and the like; and all this humility in one, who was exalted to so high a dignity, as to be mother of God, and Queen of heaven & earth, was so much the more admirable and rare, that she should never boast her of any honour she had, nor be the more exalted in her mind for being so high exalted in dignity; but neither on this nor any other example for the present will I further enlarge myself, not to exceed the limits of that brevity I have proposed to myself.   

Of the second Condition which the devout servants of the B Virgin ought to have, which is Chastity.  
AND if the servants of the B. Virgin be so grateful and acceptable unto her by reason of their Humility, how great must needs her favour be towards those, who add to this virtue that of Chastity too, which so purifies and embellishes a soul? in how singular recommendation must she needs have them, & how tenderly cherish them? Humility and Virginity were so equally in this Blessed Lady, as to which to give the pre-eminence we do not know; so happy was her Virginia in being adorned with such humility, that admitted of no vain presumption of it, and so happy was her humility in having the honour of such virginity, which defended it from all misprision and contempt; and what clearer testimony can there be of this holy Virgins immaculate Chastity than these words of hers; How can this be, seeing I know not man? And of her humility on the other side, than those which presently follow: Behold the handmaid of our Lord; be it done unto me according to thy word. O what a marriage was here of these two virtues in the B. Maid, where chastity became so humble, and humility so chaste? what higher dignity could there be, then to be Mother of God, and yet she professed herself his humblest servant, aba-sing herself as low as he had exalted her, so as S. Antoninus had just cause to say, that it was chiefly the attraction of her humility, which drew the son of God from heaven, to make in her womb another heaven on death.  
Al then, but chiefly those of her own sex, are to imitate this B. Virgin in her Angelical purity, who is proposed a pattern and example unto al. It was she; that first advanced the standard of Virginity, under whose white colours so many since have fought, and first led the way, which so many Virgine-soules have followed since, of consecrating their virginities unto God by vow; in doing which (says S. Anselme) she savoured more of divine then mortal: neither did the name of Mother any thing deerogate from the dignity of a Virgin, but rather dignified it the more, adding the fruit of a mother to the flower of virginity in a divine & admirable manner. Where fore with good reason she is styled Virgin of Virgins; who began a pattern to all the rest, of Consecrating their virginityes to God; a work so grateful to him and acceptable.  
O happy and thrice happy Virgins, then, who perpetuate their Virginityes by vow unto Alm. God, in spite of all resistance the world doth make; seeing beside the many prerogatives they have above those who are wedded to men; they enjoy by it such a Consolation of mind, as surpasses all the Comforts in the world.  
In confirmation of which, I will relate the excellent discourse of Nereus and Achilles to S. Domitilla in commendation of virginity when they persuaded her to Christianity. These seeing her curious in adoring herself, took occasion from thence to dispose her mind: Madam (said they) if you were but as solicitous to adorn your soul with virtues, as you are in setting your body of, with these superfluous ornaments to please your spouse Valerian, without all doubt you would take the eyes of jesus Christ with it, a far more noble spouse than he, and one who would far more deserve of you, with whom you should live still in an increase of beauty: whilst your other would only live upon the spoils and the decays if it; To whom she answered, (yet unskilled in Christian perfection, and one that knew nothing but what the world and flesh dictated unto her) what can be more happy said she, than the state of marriage, which comprises in it all that is of honour and felicity? Alas, Madam, said Nereus again,) you know no more than the vain pleasures which vanish with this blast of life, and are ignorant as yet (it seems) of those everlasting ones in the other life, and weighs the commodities of marriage all if, you put not its incommodities in the other scale, which I would have you carefully do, before you lose, a good can never once lost be recovered again; And what good is that, say she? your liberty, answered he, which with the little of Virgin you must forgo, changing it for a servile estate and slavish obsequiousness unto one whose humours you know not and which perharps may be such, as out of pure jealousy he may interdict you the company of your nearest friends, and those whom you most esteem, behaving himself so harshly towards you, as no slave but should live a more contented life than you. All this, half smiling she asked him, whither his general rule had no exception; for (said she) I grant you jealousy is a vice but too ordinary in men, which my mother's sad experience renders but too manifest, yet is it not so fatal to all the kind, but there is some so happy to be exempted from it, and amongst the rest, the excellent dispose of my Aurelian promises him to be one. Achilles to this replied, Madam, (said he) be not to confident, for these young lovers in the heat of their poursuite, the easier to attain to their desires, dissemble their natural inclinations, and appear more mild and gentle then they are; but those once attained, off goes the mask of their dissimulation, and then you shall see how jealous they can be, how harsh and cross in their dispositions, how injurious to you in words, and not seldone also in deeds. But suppose them of a more temperate humour and more gently inclined, what privilege enjoy they by it? If you shall give me leave, I will tell you what: To bear a painful burden in the womb nine months together, to wax lean and pale with it, to be subject to a thousand languors and disguifts the while if you have no Children. Lord what discontents, what repinning at it? If you have with what danger? and how often in giving their life do Mothers lose their own? what care and trouble in their education? What fears least all their labours should be lost, and death make his harvest of what they had sown with pain? then what disconforts do they bring their parents with their lewdness and untowardness; some living so as they wish they had neverben borne; others dying so, as they wish-they had never lived; so as both a live and dead, they seem only borne, for their Parent's affliction. At this; Nereus crossing his arms and lifting up his eyes like one in ecstasy, concluded thus: O happy than the state of virginity which exempts us from all these miseries and unites the soul that is honoured with it, to Alm. God O most rich and incomparable treasure, whose possession exceeds all esteem, and repairs all loss; and O Divine love, and more than humane fortitude, by which a weak woman can subdue the flesh, & with a generosity above the weakness of her sex, wage war with the world, overcome her appetites, and vanquish the forces both of death and hell itself; for which they shall one day enjoy a Crown, with which none in heaven shallbe honoured but they. With these speeches of her devout servants, but much more with those which heaven spoke to her inward hart, the Lady was so moved, as she presently consecrated her Virginity to God, for whose love unto the palm of Virginity she after added that of Martyrdom.  
Now we are to note, there are three sorts of Chastitys in the Church, by either of which the B. Virgins devout servants may become grateful unto her. The first is Matrimonial Chastity, when man and wife loyally observe their Conjugal faith to one another: The second is Vidual Chastity, when Widows free from the observance of man, live afterwards in perpetual continency, & this excels in excellency the first degree, as S. Paul says speaking of widows; Yet they are more happy so, says he, If you will Credit me. The third is Virginal Chastity, more excellent than both the other more perfect and more meritorious; and this is, when we conserve ourselves in our integrity of body & mind dedicating our virginities to Alm. God, which, oh, how grateful how acceptable it is to the B. Virgin, who prefers it before all other oblations. Seeing then all these three sorts of Chastity are with proportion both good and laudable, and with the B. Virgin of precious esteem, let those that are devoted to her, be they maid, widow, or wife, endeavour in their several degrees, to present her with this grateful offering, to which end they are to resolve to fight manfully, for the Enemies that oppugn it, are both many and powerful, their Arts full of all ambushes, and their endeavours incessant for the overcoming of us: so as S. Augustine considering the difficulty of the fight, and rareness of the victory, with good reason said: Amongst all the wars the Christians had, that of Chastity was the most sharp, and pressed us most; where the Combat lasted always, and an entire victory was never got attained unto; and those that naturely ponder it find it true. For but consider how few they are, that fight it manfully indeed, in compare with those who cowardly yield unto the Enemy, and we may truly say, the devil gains by nothing more than this; for how many of all ages and conditions, of either sex, doth the Enemy precipitate into this vice, who for the rest stood firm enough? To which purpose S. Augustin hath a fearful saying: Excepting Infants (says he) this only sin is the occasion that so few of the rest are saved. Who at hearing of this, is not astonished? & conceives not a pity of our miserable estate, to see how headlong all run unto this vice. And as for the servants of the B. Virgin, what excuse can they pretend for their excesses herein? what ways they to please her, whilst they displease her here? Do they think, that saying their beads frequently will do it? or their fastings on saturdays and the like? Alas, no, they do but deceive themselves, and the usurping such an honourable title as to be her servants, whilst they are such? Doth but more increase their damnation, whilst they abuse that name to the dishonour of Chastity by which ought to be chiefly honoured, and while they put on the face of wearing her livery, but wear the badge of her Enemy in their hearts. Alas, how many may we imagine now in hell, who were once devoted to the B. Virgin as well as we, till with a foolish presumption of their salvation, they with a deaf ear passed over her saving and divine suggestions & : to which if we desire to be saved indeed, we must lend an attentive ear banishing from our hearts, all motions of sensuality, and entertaining all chaste ones in their place, or else we lose her favour, and it will be woe with us.  
But above all for conservation of our Chastity, it is necessary to fly all occasions and inducements to the contrary, for this is such a kind of victory, as is best gained by flight, and they that frequently expose themselves to danger in it, are overcome at last. Wherefore let none enter into an overwening of themselues or their forces for any former victory, for they may easily lose in a moment what they have been in an age a getting, and slight occasion may ravish from them that, which many difficult ones went to the obtaining of; and let no humane or nice respect, make them be wanting here, to the care they ought to have of their chastity; for many out of punctilioes of honour have stood so long upon it, till they have fall'n, and many by dangerous familiarities have been deceived. Rather let them fly carefully the aspect and haunt of those, whose companies may endanger them, following the Counsel of our Saviour in it; If thy hand or feet scandalise the, cut them off, etc. or if thine eye, pluck it out: which counsel some Saints have followed so near, as S. Bridget in particular, not only avoided in herself all occasions of sinning in this particular, but to avoid it also in others, she prayed to Alm. God, he would convert all the virtue she had into deformity: Others there have been, that have disflgured themselves rather then to give cause to any temptation; and others rather then suffer the effect of it, have willingly departed with their proper lives. Which I will confirm by an example taken out of the second part off the FF. Minors Chronicle.  
A Burgundian Gentleman had a daughter so affected to the service of the Mother of God, that secretly from her tender years she vowed her virginity to her. This virgin had a corporal beauty, joined to the beauty of her soul, so taking, as it attracted to her the hearts of al. Among the rest, a servant of her fathers was one, who omitted no arts not industries to oblige her to a reciprocal affectiou to him; But this not taking, his love grew desperate, and at length engaged him in as desperate a course; For his Lord and all his servants being gone a hunting, he secretly, returned home, when his daughter was either not accompanied at all, or else slenderly only by her maids; and taking that opportunity to execute his wickdnes, went and found her out, where in the Chapel she was prostrate at her devotions before a picture of the Queen of heaven: into which he entered audaciously and without any reverence to the place, or respect to the person, told the reason of his réturne, and how desperately he was in love with her, conjuring her by all the force of a wicked eloquence to the accomplishment of his desires. Whereat the Virgin was so struck at the first, what with the impudence of the fellow, what with the horror and unexpectednes of his demand as she remained a while devoid of speech and sense, till at last rousing her spirits up, with a just disdain and bashful anger, she answered him; Get hence thou impudent villain, and seek out some others more fit to hear and grant thy suit than I: and whence is this insolence in thee? have you ever seen any thing in me, that should thus embolden it? but cease your boldness and your insolence, or I know the way to bring you to dear repentance of it the fellow at this, grown wholly desperate; and raging no less for anger then for love, drew out his sword, & fixing the point against her throat, told her there was but one way with her, either to resolve to die, or to satisfy his desire; thy desire (said she?) rather than by me such a wicked desire shallbe ever satisfied, had I a thousand lives I would willingly lose them all; but you consider better (said he) for assure yourself I am not in jest; Be in what mind thou wilt, replied she, do thy worst, and when thou hast done, go vaunt to such as thou art, how thou hast traitorously murdered thy Lord's daughter in his own house in defence of her Chastity. This put him wholly into the hands of fury and desperation, and made him at one blow cut off her head. When flying instantly to the Vicar of the place who was his Uncle, he made him acquainted with what he had done; Who being much troubled at it, advised him to lie concealed in a secret place which he shown him, till he had done Mass and had further advised what course to take with him. Mean while behold a stupendious miracle. An Angel sent from heaven presently united the trunk of our be headed Virgin so properly to the head again, as there only remained a red streak about the neck in memory that it was once cut of when she restored to life again, had presently recourse to Church to hear Mass, and render thankes to Alm: God for that miraculous favour; Being there, it happened the Curate at the Offertory descending from the Altar, with much astonishment espied her, and believing it rather some phantasm come to fright him, than her returning to life again, suspended his astonishment and his fears, till after Mass, when he repaired unto her more fully to inform himself of what she was; Then she reconted from point to point, all that had happened to her, grievously a complaining of his Nephew's barbarousness, and in particular of his irreverence towards God and his B. Mother: The good man lost in admiration of the accident, as soon as he had found himself, was all in tears, beseeching her to keep secret this heinous offence of his Nephew, and pardon it. For my particular, said she, I do from my hart; but how Heaven will pardon him; I know not; For that, said the Curate, I trust in the infinite mercy of Alm. God, only yours was all my fear, and there upon he produced his Nephew, who on his knees shedding abundant tears besought her of pardon; when she raised him up, and as if she had forgotten how much he had offended her, in this mild manner spoke unto him: My friend, said she, I have already past my promise to your uncle that I will forgive you; only procure by penance to purchase the forgiveness of Alm. God, and his B. Mother, or I assure you, a more rigorous punishment than this world has any, is in store for you: Sweet Mistress, said he, (making profound reverence unto her, and declaring by his sighs; and tears a more profound grief & sorrow) how good and gracious you are, not only to preserve my temporal life, (which if you pleased to take it; were forfeited unto you) but to take such care of my eternal on; yet besides this favour I must needs beg another, which is, that from that mouth, which for so grievous a trespass has pronounced my pardon, I may hear what penance I shall perform for it Since you will (said she) you shall; only take it by way of council not of command, and it is this, That you become a Friar Minor, and before you are so, Confess yourself wholly and entirely of all your wickedness: This the sorrowful soul willingly accepted of: and having punctually performed what she enjoined him, in short space made such progress in Religion, as he became an example of perfection unto al. And by this we may perceive; how succourable the B. Virgin is, to those who for the Imitation of her, preserve this virginity so carefully, as rather to departed with it, they chose to departed this life.   

The third Condition, which is requisite in the honourers of the B Virgin, Of cleanness and purity of mind.  
THE sacred Virgin being not only a bright shining mirror of Humility & Chastity, to its perfection, but also of incomparable purity of mind, we who make profession of being her servants, aught to have her example always before our eyes, to the end the continual Contemplation of these three excellent virtues in her, may excite us to an affectionate desire of them, especially that of purity of mind, it being the most exquisite beauty of the soul, and an ornament which most of all illustrats it. Now this purity of mind is nothing else (according to Albert the great, as he alleged by S. Antonine) but a recession from all impurity, which is sin, and an accession to God the sovereign purity & in this consists the true sanctity of the soul, for the more we weed it of imperfections, the more place is left for perfections to spring up in it; and so S. Dionyse defyning sanctity says, that it is a perfect purity abstracting from all sin, and cleansed from all impurity; whence we may well conclude, that purity is no other thing, than an exemption from all imperfection.  
Let the pious Reader then imagine the purity of the B. Virgin's mind, who of all the Children of Adam was not only exempted from all actual sin, but also from original; and that because of the conveniency (as S. Anselme would have it) that she who was the Mother of God should next to him have all imaginable purity; which could not be, if she had not been preserved from original sin. Besides, God having predestinated her to a degree of honour, the highest that any creature could be capable of, it followed consequently he should endow her with a purity above all other creatures, and so all the faculties of his power wisdom and goodness, (we may imagine) were at once employed in enritching her with such gifts and supernatural preparations, as rendered her of all creatures the most eminent; in such manner as those who had but the eyes of spirit open to penetrate into the beauty and perfection of her glorious soul would infallibly more admire God's workmanshipp, and see more admirable effects of it in her; then in the fabric and creation of the Universal. Never any thing came immediately out of the hand of God, but it was pure, perfect and complete; he created the Angels from the purest of the Heaven's perfect and pure, he created man likewise so, of the most pure-parts of the Earth, and Eve from the purest flesh and bone of Adam, whilst he was yet in the state of Innocency was created pure; and the reason is, because the nigher to the principal of purity a thing is, ever the more pure it is. This being so, what can be more resplendent (says S. Ambrose) than she in whom purity itself close to abide? what finally more unblemished, than she whom the Son of God chose to invest himself withal? And if God hath favoured other creatures with that high prerogative to be borne in grace and exempt from sin, who can doubt but she in a special manner was borne so, and exempted above the rest? For what incongruency else were it to have the mother inferior to her Children the Queen to her subjects and.  then the Angels, and both Adam and Eve more created in grace and in the state of innocency, why should we deny the Queen of Angels, and the repairer of Adam and Eve's offences, the life prerogative? Yet let us pass farther, and affirm the B. Virgin excelling in purity by infinite degrees not only all men and women in the world, but also all Angels, Archangels, and the highest Seraphins in heaven. For this, S. Hilarion affirms of her addressing himself unto her in this devout manner. O soverainely happy Virgin above all women, and surmounting even the Angels themselves in purity.  
Her sanctity then being so great, we may well conclude of her, that there was never in her any blemish of sin, nor the least shadow of imperfection. Let us consider her then, being so immaculate as she was, as an Idea framed by God, of all Chastity, as a lively pattern of perfection in women, model of supreme purity and finally school of all Virtues, Virgin both in mind and body, humble of heart, grave in discovery, prudent in action, never stirring abroad till invited by necessity sober and mortified, wearing always in her countenance a holy bashfulness, her gate well ordered and composed, simple in Clothing, moderate in her voice, never laughing but weeping often, sparing of speech, always well employed, having still in hand some profitable book, assiduous in prayer, during which she seemed still in ecstasy; more abhorring sin, than all the men of the world together as one who better than them all together knew, how hateful and detestable it was to Alm. God: she was of a spirit perpetually attentive to the exercise of virtue and holy life, holding in a generous disesteem all the honours dignities and riches of the world, as knowing how contemptible they were all, in compare with those of heaven, whose sovereign Queen and Empress she was to be: how was it possible than she should ever fall into any sin, being of so excellent a soul, and it being replenished with so many divine graces & perfections? and From whence (says Dionyse the Carthusian thusian) we may imagine these beams proceeded, which shooting from her countenance rendered her so resplendent and venerable to all that regarded her; all which were nothing yet in compare with the inward rays that illustrated her mind, which gave light unto the Angels of light themselves; her regard was such according to S. Ambrose & S. Bonaventure) as her bare sight was sufficient to reclaim even those that were furthest gone in sin; but that which was most, admirable in her, and which most ravishes in astonishment both men and Angels, was her being at once both Mother & Virgin, virgin in purity, & Mother in fecundity; A prodigy of all others the most stupendious, and a prerogative only appropriate to this rare Phoenix of perfection; for to whom else were attributed ever these supreme titles of honour, Virgin before childbirth, Virgin in childbirth, and Virgin after it? Yet? 'tis an Article of saith, and all doubt thereof interdicted by the holy Church; for the Consummation of which, we will here relate a Miracle happening to B. Giles one of the first Companions of S. Francis, and it was this.  
A Religious Divine of the Order of S. Dominick, being once vehemently tempted by the Devil sworn Enemy to the B. Virgin) to call in doubt her undubitable Virginity, and not sufficing by his own forces to shake it off, was resolved to use the help of some other, and hearing the fame of B. Giles for sanctity, resolved it should be he. Being on his way towards the Convent where the holy man resided, who by divine revelation understood the cause of his journey, behold he was ready to meet him, and embrace him with all the friendly expressions of a Religious charity; and e'er ever the other opened his mouth to communicate with him of his temptation, he said unto him; Brother and friend, assure yourself, she was a virgin before childbirth; when raking the ground with a little wane he had, one Lily presently sprung up, then converting himself to him again; so assure yourself, said he. she was a virgin in childbirth, & a second Lily sprung up in confirmation thereof; finally, the third time addressing himself to him he said, assure yourself last (said he) that she was a virgin after childbirth too; and this by the springing up of a third Lily, being confirmed also, the Divine remained delivered from his temptation and rendered infinite thanks to Alm. God, for his so miraculous delivery.  
Let this suffice for a more ample confirmation of the sovereign Purity of the Queen of heaven. Let those then who desire with a due purity of hart to serve this glorious Virgin, endeavour withal their forces to imitat her, in her admirable purity and Innocence of life, that is, to have a hart untainted, and free from all contagion of sin, especially such as are mortal, since, as the Angelical Doctor teaches us; The farther that purity is removed from sin, the purer still it grows; so shall we have part in the benediction: Blessed are the pure of hart, for they shall see God. And to come yet nearer to particulars, those are pure of hart, whose consciences are free from mortal sin; those more pure, are likewise free from venial; but those most of all, who accompany this freedom from sin, with the assidual practice of virtue, and this according to S. Christsostom, is to be pure of hart. S. Hierome defines it, to have a conscience that can accuse us of no sin, at all, such an one as that of our B. Ladies was, who according to S. Bonaventure, was so pure from sin, as it was revealed to a certain person, as her conscience understood not what it meant. O happy and a thousand times happy are such as those, whose breast being pure, & invested with these white robes of purity, do serve in that livery the sovereign Queen of heaven; for these are truly her servants, these truly her favourites, and such as in the next life she peculiary honours and advances above the rest.  
We read of S. Lewis Archbishop of Tholouse, who issue from the Royal blood of France, and was once a Frier-Minor; how he in his life never committed mortal sin; this holy Saint dying at the age of 80 years, a certain Frier-Minor far from the place of his death, and ignorant of his infirmity, had a vision just at the instant of his departure of innumerable Angels bearing his soul to heaven, and singing melodiously on the way; So are they rewarded who serve God in purity and chastity of hart; and for his chastity and purity we have the attestation of all that conversed with him, that all his actions and words savoured of nothing else.  
And as vehemently is the B. Virgin displeased with the contrary vice, as with this virtue she is pleased; as witnesseth this following story recounted by the learned Pelbart; A young Gentleman of a debauched life, exercising some devotions in the honour of the B. Virgin, she one day whilst he invoked her aid (being strayed in a wilderness & almost famished) appeared unto him accompanied with a glorious train of Virgins, bearing in their hands all sorts of  meats, but served in so foul and loathsome dishes, as although his hunger was most urgent, yet for very loathing he would not eat a bit; which the B. Virgin perceiving, aptly took occasion to reprehend him saying; even such are your devotions you offer up to me; Good in themselves, but coming from one so foul with sin, my heart serves me not to accept of them; so she vanished, and left him so strucken with this reprehension by the bitter slain of his former life, as for the time to come he wholly amended it.  
Let those then, who have the honour to be styled the servants of the B. Virgin, that their services may be the more acceptable to her, endeavour to keep up, to the highest point of this perfection of purity of hart, that is, to be so far from the conscience of any mortal sin, as even to decline venial as far as it is possible; from the which the farther they are, the nigher they approach unto perfection, and the more they increase in grace and holiness of life. Happy is that soul then, which growing daily perfecter in this purity of hart, shall find a ready way to every grace and perfection it shallbe desirous to obtain, & merit to have Alm. God amply communicate them unto us, whose property it is to be most bounteous of his favour to the pure, to impart himself unto them in a particular manner, and enrich them with his divine Consolations. And this Hart of ours being a thing of such perfection, each least defect in it, appears to be deformity, it being (as Bro. Giles was used to say) like a bright mirror which the least breath would set a blemishon; For which reason the Wiseman so earnestly recomends unto us the Custody of it. Look Carefully to thy hart, says he, for thy life depends on it. And so we see, how little a thing diminishes of its merit and purity; an idle or ridiculous word a little levity in our actions, a frivolous Curiosity, a less modest regard, immoderate laughter, or such like, which we account of as things light and indifferent. Now the better to conserve this purity of hart, we must be most careful of our Exterior senses, our eyes, ears, smell, touching, tasting, etc. lest the Enemy prevail himself by them against ourselves.  
To express the danger of which F. jacopen of the holy Order of B. Francis, hath an apt similitude; There was (says this holy man) a Virgin of excellent beauty, having for her dower a jewel of inestimable price, who had five brothers all poor and necessitous; the one a Musician, the other a Painter, the third a Perfumer, the fourth a Cook, and the fifth a setter of others chastityes to sake One day the Musician addressed himself, unto her, and with an accent, as charming, as it was pitiful, desired her of pity in his extreme necessity, if ever Charity, said he, were dear unto you, or if ever you knew what pity meant, declare it now in your assisting me; give me your jewel to redeem me from my wants; it is a bold request I grant, both in regard of the greatness of its value, and the smallness of my deservings, but the greater honour willbe yours, with so un-interessed a Charity, to assist a brother in his necessity, and the greater willbe my obligation; and here so paused a while, as if his grief had stopped the passage of his speech; But she remaining Inexorable to his prayers, answered him thus: My dear brother, I would do much for you, but satisfy your demand I cannot; for the same Charity which obliges me to benefit others, first of all obliges me to benefit myself; what a folly were it in me then, by my enriching others, to make myself for ever poor, you know I have nothing but it to maintain my life, and to departed with it were to expose my life te extreme necessity; Well (answered the Musician) then, since you will not give it me, at least sell it me: and what will you give me for it? I will take my Lute, said he, and sing you two of the newest Airs at Court at this she laughing, asked him, when they were done, what remains for her to live upon? no, no, said she, brother you shall pardon me, I will not sell so precious a jewel for so slight a thing. After him the Painter came unto her with the same request, offering one of his best pieces, in exchange, but she refused him as she had done the former. Then the Cook, & the Perfumer came next, this proffering for it, one of the delicatest perfums he had, the other the most savoury dish he could invent; but they as the former failing of their pretences; the fift lewd Companion, addressing himself unto her, who knew well the arts of persuasion, and how to instil his words into the mind, offered her for it, after a world of smooth and soothing word, her choice of a hundred Paramours; But being as the rest rejected, it happened not long after, that a mighty King moved by the fame of this rich jewel, came to demand it of her, off ring to marry her on the condition that he might have it, & give her for dowry his Immortal Kingdom; when she overcome by the greatness of his offers, but much more by the goodness of the Offerer, thus answered him; My Lord, it were Impudence in me to refuse you, wherefore behold I freely give it you, without any reserve at all, and desire no other recompense for it, but that you would vouchsafe to accept it; and excuse the smallness of her merit that gives it you. This similitude the holy man would explicat in this manner; The Virgin is the soul, the jewel, the Free will she hath; her five brothers, her five Corporal senses; the King, Alm. God; as for the rest, is obvious enough.  
And here I could take occasion to inveigh against those, who would beheld devout (forsooth) to the B. Virgin, and have no Care the while of bridling their senses, but let them run on to all licentiousness; nay, which is worse they continue so, till the end of their lives, without any remorse, out of a vain presumption they shallbe saved because of some odd devotions they exercise, than which what greater folly can there be, what greater blindness? not to see how the devil draws them as it were bound hand and foot to hell. For example, you shall see many, (I speak it with grief and shame enough) so addicted to the devotion of the Annunciat, as they would not omit it for a world, (and 'tis commendable in them) but mark how they abuse it; the miraculous effects which they so spread of it, makes them presume the like; for what will they say: never tell me of Hell nor of the pains thereof, though I sin never so much, I serve a Mistress who hath both will and ability to help me out of it, and let me but Confess my sins at the hour of my death, and I am sure of heaven; see how these miserable wretches talk; drawing a wrong consequeuce from an Antecedent most true, that the B. Virgin both can and will secure her servants: but they must be such as make due use of her favours, and employ them in working their salvation: such indeed she sometitimes helps so efficaciously, as in shipwreck she keeps then from perishing in the sea, and frees them from all dangers on land of enemies, thiefs, and Murderers, and all this to bring them to amendment of their lives: But those who rather grow worse by it, or out of presumption of it seek not to amend at all, for my part I hold their safeties desperate. Then there is a difference of sinners, for some sin of deliberate will, and make not due use of their devotion to the B. Virgin, nay, as I have said before, even abuse it to greater licentiousness of life, and such are in a most dangerous estate. Others only sin, out of humane frailty, and by giving too much liberty to their senses, doing it with a remorse of Conscience, and grievous desire to amend their faults, though they be neigligent to put their good desires in execution: and for such, it is easier for them to dispose themselves for grace, and prevail themselves of those Inspirations the B. Virgin procures them for the amendment of their lives, themselves, both the one and the other are to honour the B. Virgin, and reverence her with all becoming reverence, that she may obtain for them of her B. son condign penance for their sins, & amendment of their life. Let them like wise endeavour to make themselves partakers of that laudable devotion of the Annunciat, since those who have been of it, have been in fine recompensed for it, and I exhort as well the Just and those of better life to this, as also sinners and evil livers; sithence if these find such benefit of it, how much more must they, who are intimate friends as it were to God and his B. Mother; as those who are in deadly sin, are capital enemies, as this story taken out of the Chronicles of the Friar's Minors doth manifest.  
A certain Friar Minor of holy life, using to recommend himself unto the prayers of every one he met; it happened he entering once into a town; met a woman there of evil fame, and indeed of as evil life, and desired her likewise to remember him in her prayers to Alm: God and his B. Mother; At which, quite astonished, she answered him, Alas father! what good will my prayers do you, who am the wickedest sinner in the world? be what you will, said he, your prayers will do me no hurt I am confident. When behold a miraculous accident, the woman entering into the Church, and Kneeling before an Image of the B. Virgin to say an Aue Maria for him, was ravished in ecstasy, and behold the mother of God humbly supplicating her son for him; and he demanding of her why she would hearken to the prayers of an Enemeys, although it was for a friend she prayed, Be therefore merciful to her (said she again) and for your friends sake receive her to friend ship also. The poor woman returning from her ecstasy, hastened to find out the Religious man, to whom with great wonder she recounted what had passed, and having made a general Confession of all her sins, she lived there after a most exemplar life in the service of that great Patroness of sinners the Queen of heaven.  
Let all who serve her then, if they desire to please her, carefully avoid all mortal sin, and preserve their hearts pure and innocent; so shall they likewise obtain the favour of Alm: God, since as the holy scripture says, they who love purity of heart, infallibly shall have the king for friend.   

The fourth Condition requisite in the servants of the B. Virgin, for the conservation of this purity of hart, which is the frequentation of the Sacraments, especially of that of Confession.  
ALTHOUGH the profession of being servants to the B. Virgin, be a great stay unto us from falling into sin; neverthiesse, standing on such slippery ground, with this weight of flesh on us inclining us to fall, we cannot but sometimes do it, and contract some blemish by it, and may need the wiping away of it. As for Mortal sin, by the grace of Alm. God we may preserve ourselves untouched by it; as many good Religious do even to the uttermost period of their days; but for venial, it is impossible, nor is there any of Adam's descendants, that at some time or other have not fall'n into it. The Apostles themselves although adorned with richest sanctity, were not exempted from it, only the B. Virgin hath had this singular privilege above the rest, as the holy Church conceives of her in her Office; You are all fair O B. Marry, and there is no spot in you. Now our B. Saviour for the cleansing us from the stains both of venial & mortal sin hath provided us of the remedy of the Sacrament of Confession. And so S. Bernard says: Ama Confessionem, si affectas decorem. Love's Confession, as thou lovest to be fair; meaning that it is the embellishment of a soul, and so certainly there is nothing that more efficaciously purges the soul from vice, then to frequent quent this holy Sacrament.  
All the Sacraments of the Church, according as the Council of Trent defines, were instituted by our Saviour Christ himself, and had their first origin from his sacred side, at what time both blood & water came issuing forth, and are so many rindets as it were, by which his abundant grace is derived unto us. Let them therefore who frequent them, make account (especially this of Confession) that they have recourse by it, to the over: flowing fountain of our Saviour's precious blood, by virtue of which their souls are washed and cleansed from the foulness of their sins: which the Apostle S. john doth insinnuat where he says: The blood of our Saviour Christ purges us of our sins. O how merciful and gracious hath God been to us the whilst? how excessive his love, to give us so precious a remedy, by which as often as we please we may be purged and cleansed from our sins: and as often as we are dead in mortal sin, we may be revived and raised to life again, passing from the death of sin unto the life of grace, from vice to virtue, from eternal pain unto eternal bliss.  
Of all deformities, mortal sin is that, which renders a soul most deformed, in so much as could we but see a soul in state thereof, we should even die for horror, it would be a sight so fearful and hideous: whereas no sooner it hath been cleansed by the sacrament of Penance, but it produces again a new beauty & for mosity. So S. Gregory the great says: Can we but see a soul made to the resemblance of God, even in puris naturalibus, we should admire it to adoration, & believe the Creators' beauty himself hardly superior to it. For which reason (says the learned Tilleman) God hath enclosed it in this corpse of clay, lest it beholding it-self, should be in danger of that Luciferian pride, which was so many Angel's perdition. And for this cause those ancient Fathers of the Egyptian deserts in elevating their minds to their souls high 〈◊〉, and taking the true altitude of their creations, were as it were alienated from themselves; In so much (as we read of S. Antony) as often as he was called on to pay the debt of nature either in food or sleep, or any such corporal necessity, he even blushed for shame, that so noble a substance as the soul, should be interessed in such base reckonings. Now if a reasonable soul be of itself so beautiful, what great addition must it needs receive from the Sacrament of Penance, which restoring it to its native lustre, add to it beside, that of God Almighty's supernatural grace? Certainly there is no eloquence in the world can speak it sufficiently, no living imagination can conceive the hundreth part of its excellence. The Sun (says S. Chrisostome) with his clear rays doth not so illuminat the world as the Grace of Alm. God can do a soul. Which that of S. Catharine of Sienna well declares; who hearing a Preacher once discoursing of the excellency thereof, and how exceedingly it beautified a soul, conceived an ardent desire to behold a soul in Grace, and advantaged with all the beauties thereof; Full of this desire, she was no sooner departed from the sermon, but she heard a voice from heaven saying unto her: Catherine, presently thou shalt see the fruit of thy desire; and retiring her into her Oratory, she there besought God for the performance of his promise, and suddenly beheld a person of incredible Majesty all Circled about with light and shining with clear splendours; at the sight of which, she was so rapt in admiration and reverence, as she presently prostrated herself before its feet with intention to adore it, had it not with these words prohibited her: Catherine for bear for I am not God, as thou imaginest? and who then? answered the Saint; I am, said it, the soul of a certain Murderer you prayed for not long since in seeing me led to execution who being new cleansed in the fire of Purgatory, and going all purified to heaven, after I shall have left you satisfied of your desire by the commandment of Alm. God. And after this time, the holy Saint had a particular in fight by Alm. God bestowed upon her, of the natures of each soul, and she was wont to affirm unto her Glostly, Father, that if he saw but the beauty of a soul, she was assured, he would: spend 1000 & 1000 lives for the saving of one.  
The grace of this holy Sacrament of Penance hath a wondrous virtue, not only to purify the soul confessant from the stains of fin, but also to beautify it with good inclinations, and from a slave of sin and unapt for good, to render it free & expedite; which we will declare by an example out of Caesarius. There was a learned Divine (says he) exemplar in all virtue called Thomas, who approaching to his end, saw in a corner of his chamber the devil appearing in a fearful shape; to whom he with an undaunted couragc thus spoke; What art thou there cruel beast, said he? tel me, I conjure the, what amongst Christians is the thing which afflicts the most? but he forbearing to answer him, the holy man iterating his admiration, in the name of God charged him to speak: when at last the devil thus answered him; Know (said he) there is nothing in the Church of God afflicts us more than the frequenting the Sacrament of Confession, seeing when a man is in mortal sin, he is as it were bound hand and foot, wholly disabled from doing any good, and when he repairs to Confession those bonds are broken, and he is restored to liberty again; and so certainly sins are nothing else but so many chains which tie us as it were unto the gates of hell, and so the Priest in the act of Absolution says: I absolve thee from thy sins; and a mighty power the Confessors hath, or rather a mighty love our Saviour hath of us to instruct & furnish them with so great a power as they have. We see, say the holy Fathers, when a Criminal confessed his sins unto an earthly judge, he is condemned for it, but the contrary happens at the Tribunal of the Church, where the Priest presides and represents the person of our Saviour Christ himself: For those who confess, go away wholly acquitted and absolved.  
All good Christians then, as soon as they are fall'n into mortal sin, are presently to procure to purge themselves of the foul stain of it at the fountain of Confession; and if we be so careful when the least spot appears upon our garments, to wash it out; how much more careful aught we to be to wash out the blemishes of our soul? for the which, although Contrition may suffice accompanied with a firm purpose of Confession, not with standing who can secure his Conscience whether he hath had true Contrition or no, or that rather it hath not been a grief less perfect for his sins proceeeding rather from the fear of punishments than a true love of God Almighty, as it ought to do; such as the Divines call Attrition, neither sufficient of itself to deliver us from our sins, nor constitute us in the state of Grace, nor consequently to free us from damnation should we dye in that state of mind; whereas but join it with Confession, and it is abundantly sufficient, the Sacrament supplying all that was wanting to it of true Contrition. Who sees not then the virtue of this Sacrament, and how necessary it is for our salvation? For which cause, the servants of Alm. God were ever exceeding careful to Confess them even of their lightest faults, especially 〈◊〉 the 〈◊〉 of their deaths, at which time, although they had led such Saintlike lives, as it hath pleased God to testify it even by miracle; yet being to approach to the sovereign purity, they imagined could never be pure enough And so a certain learned Author says, that a soul in Grace at its separation from its body if it should but see the least blemish of venial sins adhering to it, would be so ashamed of it, as rather than to appear with it before the face of Alm. God, it would voluntarily plunge itself into Purgatory there to be cleansed from it; nay, which is more, wondered, he says that should an Angel descend thither unto it while it were suffering the sharpest and most exquisite torments there, & put it to its choice to go to heaven with some blemish of sin upon it, or remain there purging from it till the day of doom; the soul without any demur upon it, would make election of the last, thereby to render itself more worthy the sight of God whom it love's so well, who cannot endure any object of impurity. The purity of hart then being a thing of so singular recommendation with the Queen of heaven, let all who profess themselves her servants seek to purchase it, and purchasing it once embrace it with all their might; to which end let them know, that according to the opinion of all, there is no more efficacious way to do it, then that of the Sacrament of Confession; the benefits of it are so many, that they are impossible to be reckoned up; For those who confess often, heap grace upon grace, purity on purity, beauty on beauty, and make themselves the greatest treasure of it in heaven; those who confess often, have a more vigilant eye to the conserving of their conscience in purity, which in the fountain of penance they so lately purified, those who Confess often have a special care, not to fall into those sins for shame, from which so lately their Confessors helped them out; those who confess often, make more easily the examen of their Consciences, and go with less difficulty to Confession, and are better disposed to the receiving of our Saviour Christ in the Sacrament of the Alas. In fine; those who confess often enjoy both day and night great tranquillity of mind which only accompanies a pure Conscience, and is the greatest blessing in the world.  
This the sacred Catechism confirms where it says; Those who holily and religiously receive this holy Sacrament acquire by it a great tranquillity of Conscience, accompanied with as great content of mind and hart. But what needs other testimoneiss of this, than experience itself? How unwillingly they go to Confession, who have their conscience charged with a long reckoning of sins? how full of sadness and anxiety? how heavy the burden of them seems to be, till being lightened of it at last by Confession, how great Consolation do they feel then in their souls? how cheerful they are? & how embraced with the love of God for which now they could be content to die, who before cared not to live for it! and if the practice of this do often occur, Oh! how happy do they lead their days on earth even as they were in another heaven: to participate of this so great a benefit no Christian if he rightly considered it; but would go a thousand and a thousand miles, rather than want so great a commodity, how much the greater shame is it then for those, who vouchsafe not to stir four or five paces out of their way, to discharge themselves of the burden of their sins. And yet in how far worse estate are those, who remain five or ten years without this benefit, how may we imagine do the Angels in heaven deplore so great a retchlesness? of this sort how many wicked livers are there, who pretend some devotion to the B. Virgin, as saying their beads, fasting on saturdays in her honour, and the like: who for the rest never think of heaven, or of timely repenting them for their sins.  
Of whom what should we say, and of their cruelty to their own souls, whose chiefest contentment they so lightly prize? Certainly we could wish they would at least (since they make profession of serving her) beseech the B. Virgin amongst their other devotions, to obtain for them of her B. Son a true knowledge and contrition for their sins; which if they do with a sorrowful hart indeed, without doubt she will grant them their request, and it will be amain disposition for them to obtain the divine Grace, seeing (as the Divines affirm) the works of charity although done in mortal sin, have yet the force to dispose the sinner unto Grace, and Consequently unto eternal life. An example of which, it being full of rare document besides, out of the second part of the Friar Minors Chronicles we thought good to record.  
Two Frier-Minors going from the Convent of Paris in the depth of winter, were beside the dirty ways so incommodated with continual showers of rain, as the elder of the two towards the evening wholly tired out, said unto his Companion; My dear brother, what shall we do? I am so weary that I am scarce able to stir a foot; alas, Father, said the other, we cannot remain here in the midst of this foul weather and fouler ways; why? answered the father again) it seems to me I spy a house some quarter of a league hence, where perhaps we may be lodged for God Alms sake; I know it well, said the father, but it will be ill coming thither for us, the Master of it being a wicked man, no friend to God, nor to his servants, and such an enemy to himself, as for these 30. years (as the report goes) he hath never been at Confession; howsoever (said the Father) let us go, for there is no remedy now, and God is never wanting to his servants at such necessitous times as this; So they set on towards the house, where being arrived, and ask a lodging for God Alms sake, the Mistress of the place moved with compassion to see them in such piteous plight, told them her husband was forth a hunting, and for herself she was desirous to accommodat them with all her hart, but if her husband came to have notice of it, either of them should incur his grievous displeasure by it, she for receiving them, and they for being received, but come what would she durst not deny them for God Alms sake, and had rather than fall into his displeasure, incur her husbands by it a thousand times; so she entertained them in a more remote part of the house, with the greatest secrecy and charity she could; In the mean time; her husband returning from the chase, finding all things prepared against his coming home, sat down to supper, where he was plenteously served, whilst the goodness of his appetite equaled the goodness of the provision; his wife considering the wants of the poor Religious men, in comparison of the plenty which was there, could not but express some sorrow for it in her countenance; which her husband observing, asked her wherefore she was so sad? and she a while excusing herself, at last he more & more importuning her, she plainly told him, upon his promise he would not be offended with it; how she had entertained those poor Religious men in their extreme necessity for God Alms sake, preferring by it the fear of God before the fear of him, and how whilst they by the fire side were plenteously feasting it, those poor souls pinched with hunger & cold were ready to starve to death, the compassion of whose incommodities with reflection on their commodities the while, made her so sad and sorrowful in her mind: and having this discovered with tears in her eyes, her husband was so moved thereat, as he presently arose from the table, and commanding they should be fetched into the room, he himself went out to meet them, and welcomed them with such signs of affection, as for his own mother he could not have expressed more, this moved the wonder of all that were present there, but much more that which followeth; when he seeing their garments hang all frozen stiff about them, and their feet and legs chapped through the extremity of cold, was so moved thereat, as he presently seating them by the fire caused a bath of hit water to be brought, and he himself washed their feet: then after he had a while refreshed them there, he commanded a chamber next his own to be prepared for them; whither having conducted them he addressing himself unto the father said; My good father, resolve me I beseech you in courtesy; whether one who hath lived all his life a grievous sinner, and yet hath never Confessed him his sins, may possibly be saved? There is no doubt, Sir, answered the Religious man, but whosoever with requisite penance for his sins satisfies the justice of Alm. God, may arrive at last to his salvation, for so God hath said; At what time soever a sinner shall repent him of his sins, he should live: If it be so, replied the Gentleman, for God's sake oblige me so much as to hear my Confession; the good father exceeding weary and oppressed with sleep, considering it a work of much time, to hear the Confession, of such a one as he, encouraging him in his good desires, desired him to defer it till morning, when he might at better leisure examine his Conscience, and consider more maturely of what he was to do; but who can assure me, answered the Gentleman, to live till the morning? but for that, as it pleaseth God, and so he retired him to his rest; mean while the Religious man moved with an extraordinary solicitud of this his new Converts salvation, was no sooner at privacy in his chamber, but casting himself upon his knees, he besought Alm. God to dispose all that concerned him for his greater good, and thereupon be taken himself to his bed; where in the profoundness of his sleep, he beheld in vision, the Angels and devils at great debat about the soul of this Gentleman newlly deceased; the one challenging it to be theirs, the other denying it; the devils alleging for their side the many and grievous crimes he had committed in his life; the Angels for theirs, some slight and few good works which he had done, but with so little success as the judge was even upon the point of giving judgement for his condemnation, when his Angel Guardian interposed and said: I beseech your divine Majesty, remember (what I had almost forgot) the charitable entertainment he gave to those Religious men but yesternight; and I trust it will more than incite you to pardon him; at this the judge demurring, at last in consideration of this one act of his, he gave sentence for his salvation, and so his accusers departed frustrate of their intents. Here the vision vanished, and the Religious man starting out of his sleep, called to his Companion saying: My brother, my brother, the Gentleman of this house is dead, and which is more, is saved; and here he related to him the whole progress of his vision. Hereupon they both rose and calling to them of the house, advertised them of what had happened, telling them for certain that the Master of the place was dead: at this, all were wonderfully amazed, and his wife the most afflicted woman in the world, not so much for his temporal death, as his eternal, which withgood cause she feared, till the Religious assured her that he was saved, and that by the same means he came to the knowledge of his death, by the same he understood of his eternal life; So a great part of her sorrow being taken away, the rest she bestowed upon his Obsequies, all that either knew his life or death, admiring in it the wonderful meroys of Alm. God.  
From this Example let sinners take Instruction, to be always charitable to the poor; & though their sins be never so many, yet never to despair of the sweet goodness of Alm. God, but chiefly let them learn from hence, to correspond to the Inspirations of Alm. God, and prevail themselves of the occasions offered them by favourable heaven, for their conversions & eternal good: for so did this Gentleman both in will entreating the Religious by the Inspirement of Alm. God, & in conceiving a firm purpose for the Confessing of his sins, which nothing but death could hinder the performance of.   

The Continuation of the Fourth Condition; which is the frequentation of the Sacrament of the Eucharist.  
AS the servants of the B. Virgin then to preserve their hearts and minds in purity, ought often to Confess: so likewise to increase it in their souls, the more to illustrate their minds, & unite their hearts more near to Alm. God, ought they to frequent the Sacrament of the Eucharist, where God is gloriously & full of all sweetness imparting of himself, no otherwise then he doth unto the B. souls in heaven. And who can imagine the hundreth part of the greatnesses, marvels, and superabundant advantages, which accrue to those who receive this ineffable Sacrament, much less express it in their discourse and words? for the other Sacraments, confer grace 'tis true, to those who worthily participate of them; but this is the fountain of grace, from whence it springs, which consequently in more plenteous manner is communicated hear; the others come from God, but in this is God himself, the Author of all grace and of all the Sacraments, and the source of all our good; others are means to bring us unto God, but this is the End and brings God unto us; all the sanctity of the rest only helping to dispose to the sanctity of this. With good reason then S. Dionysius the Areopagite, styles it, the perfective and conservative Sacrament, seeing it is the perfection and consummation of all the rest.  
Amongst all the motives that should incite us to the frequentation of this B. Sacrament, none, me thinks, should be more efficacious, than our B. Lady's so often frequenting it, by which with a zeal incredible she daily (as it were) en-wombed her B. Son again; according to the great Albert, S. Antonine, Sotus, and the learned Suarez; nor can any without strange temerity call it in question, who but considers her (as she was indeed the light and pattern of those primitive Times, in which the B. Sacrament was so frequented, as Saint Luke writes of them; They persevered in the Temple in prayers and the Communion of breaking bread.  
And as for the Apostles, ' its certain they all were Priests and Bishops ordained and established by jesus Christ and Consequently according to their functions consecrated and received the Body of our Lord: I have received of our Lord that which I have given you, (says the great Apostle S. Paul of himself; And S. Andrew answered resolutly to the Proconsul exhorting him to Idolatry: I sacrifice daily to the God omntpotent, who is the only true God; not the smoke of incense, nor the flesh and blood of beasts, but the immaculate Lamb, of whose flesh and blood all the faithful do eat and drink that which was immolated, yet remaining entire and alive. S. Albert a devout servant of the B. Virgin descends more to particulars, and says, that S. john was her ordinary Priest, from whose hands she communicated and received the Sacrament, that she continued this devotion all her life, and at her death procured to have ministered, unto her. But who can imagine the excessiveness of her devotion in receiving it? Since if some Saints were so devout when they came unto it, as they ravished the beholders in an admiration, can we doubt but she surpassed them in it, who surpassed them by such infinite degrees in the lively apprehension and understanding of the thing. S. Catherine of Sienna when she would express to her Confessarius the ardent desire she had to communicate of this Sacrament, would only say she hungered, and he understood her meaning straight, and having received it according to her desire, she would remain some five or six hours afterwards in ecstasy. Our S. Francis did so burn, nay ever dye with the desire thereof, as those who beheld him in the Act of Communicating, were astonished at his fervour in it, and none could behold him without having the fire of devotion enkindled in themselues the while he seemed so inebriated with it and transported with the joy, and so great was his reverence of it, as only it was that, which made him abstain from Preisthood, when once beseeching Alm. God by ardent prayer to declare unto him what his pleasure was in that particular, an Angel appeared unto him with a viol in his hand full of pure and crystalline liquor saying unto him; Behold, Francis, those who duly administer the B. Sacrament, aught to be as clean in hart, and as free from blemish in their souls, as this liquor is from all foulness & impurity. With which apparition he was so confirmed in his humility as they could never induce him to any further Orders than he had.  
And S. Clare of the same time with him, had no less devotion to this Sacrament; as it appears in that she never approached unto it, but with her eyes drowned in tears, whilst her hart was burning in devotion. But what wonder that men go to it with so profound submission and reverence, when even the Angels & devils adore and reverence it.  
The B. Brother Stephen (as it is recorded in the Chronicles of our Order, celebrating Mass one day with great gift and devotion, the Acolothite who assisted him falling a sleep, having been over-watched the night before; Two devout women being present at Mass, beheld at the time of Elevation two Angels in most beauteous shapes with torches in their hands performing the Office the while of him that slept; and when the Elevation was done, after their most profound reverences they disappeared; This to their great admiration these devout women observed.  
But what wonder if the Angel's honour and reverence their eternal King, when even the Devils themselves even do it, as is manifest in they story following: In Germany there was a certain Virgin possessed by the Devil, who before this lamentable accident, was of rare virtue and singular piety; It happened once as she was issuing forth of the Church with diverse others, a Priest passed by, bearing the B. Sacrament to the sick, when all the people fell on their knees reverently adoring it, except a certain jew who was there amongst the rest; which this Virgin spying she approached unto him, and striking him said; thou wicked miscreant, why dost thou not adore the Creator and Lord of all? The jew replied (moved with the indignity of the thing,) we are obliged to the acknowledgement but of one God alone, and why then would you have me reverence this, of which there are, as many as there are Hosts consecrated in the world? the possessed person hearing this, took a Sieve, and holding it before his eyes, bid him regard the Sun, and then asked him, how many Suns he saw? when there as many as there were beams that came through the siue, or only one, from whence all those beams were derived? think me not so simple, said the jew, as not to know there is but one only Sun; more simple thou art then, answered she again, to believe that we have more Gods then one, though so many Hosts as thou seest every where derive themselves from his divinity; and at this the jew confounded left the place.  
The B. Virgin not only adored this B. Sacrament, on earth, but now in heaven actually Continues her Adoration; which we may confirm by a story taken out of Vincentius his Mirror Historial the. 17. book, confirmed by diverse other Authors of worthy credit: There was, says he, a Curate of evil life, addicted to his pleasures, and one who studied more to flay and kill his flock, then to feed them; It happened in his parish at the same time there-fel sick a rich Gentleman of prime quality, and a poor widow of a virtuous life; the Vicar choosing rather to visit the Gentleman (as one from whom there was some what to be hoped for) left the widow without help abandoned: and after he had dispatched with him, slightly hearing his Confession and administering the other Sacraments, yet he remained linger there so long impertienntly flattering the Gentleman with hope of life, though he even saw death in his Countenance, (only in hope of some temporal benefit) until the widow mindful of her eternal good; sent for him being almost in her last Agony: but he sticking fast there, in hope of gain, could not be drawn from thence: which his Vicar perceiving, moved with compassion; alas Sir, said he, suffer not this poor woman to dye thus destitute of help, but at least send me thither: if you will not go yourself: Go, if you will, said he, for my part I will not leave this Gentleman where there is hope of some what to be got, to visit a beggar where there is nothing but misery: hereupon the Vicar went with the B. Sacrament for her Viaticum, to visit this infirm creature, poor indeed of worldly riches, but rich in heavenly, without which all is poverty: and he was no soener arrived at the door, where the poor soul lay only upon a little straw, but he beheld the glorious Queen of heaven, accompanied with innumerable troops of Angels and Virgins, assisted at her happy departure, at the sight of which the Vicar suspended in his thoughts a while, whether he should enter or no, at last reflecting from his own unworthiness on the dignity of him who was in the Sacrament which he brought with him, he confidently entered in, when the B. Virgin and all her Glorious train with humble reverence adored it, and presently vanished away. When the good Vicar in extreme consolation approached to the Couch where the poor widow lay, and having heard her Confession and communicated her, the happy soul presently loosened from its mortal bones, took flight immediately to heaven.  
In the mean while, things succeeded clean contrary at the rich man's house; whither the Vicar was no sooner returned, but he beheld the Gentleman's bed, all encircled in with ugly black spirits, with horrible noise, skreekings, and roar affrighting of his soul, whilst he cried out in horrible dismay: help, help, my friends, these wicked spirits are haling me, and with their gripes they even press me to the hart: alas! I am a lost and miserable man: and at last, whilst the Curate and the rest were labouring in vain to comfort him, his aching soul weary of those momentary and painful gripes, issuing out of its body was received by those Fiends, and carried where was nothing but eternal torments.  
Imagine but what impressions the whilst the concurrancy of these two Visions made in the heart of the good Vicar, and how devoutly afterwards he reverenced the B. Sacrament, having seen with what devotion the B. Virgin did it, and all her heavenly train; At least, the professed servants of this B. Virgin ought to make their profit of this Example, and learn from thence to reverence the B. Sacrament; and also to have the often receiving of it in high esteem; not withstanding the frivolous opinions of some, who hold it an irreverence the often frequenting of it; not considering that it is styled our daily bread; that S. Luke and S. Denis the Areopagite affirms it to have been the Custom of the Primitive Christians, to receive it daily with incredible Consolation. For their better instruction, let them hear Saint Ambrose exhorting to the frequent receiving it: The servants of Alm. God, (says he) receive this bread daily, since daily thou hast need of it for thy Comfort refreshment, and purging thee from thy sins; And the Angelical Doctor S. Thomas says, That whosoever experienceth an increase of grace and devotion by their often receiving it, both may and aught to frequent it still, and that although it be Commendable sometimes for humility to abstain from it, Yet it is more Commendable out of love to receive it often. As witnesseth that example of S. Bonaventure, who in his younger years at his first entrance into the Order of the Frier-Minors, out of the profoundness of his humility would oftentimes forbear to communicate; until hearing Mass one day, it pleased Alm. God to send him a particle of the Blessed Host by the hands of Angels to communicate withal, by this singular favour both rewarding his humility, and encouraging him to more frequent receiving it.  
And here we will cease all further Discourse of these Conditions requisite in the servants of the Blessed Virgin, and treat of the due reverence which we own to her; and first we will declare the Excellence thereof.  
Hear endeth the first Part.   

The second Part.  

Of the Excellency of those Reverences We are to exhibit in honour of the Queen of Heaven. CHAPITRE 1  
AMONGST all the most noble and excellent services appertaining to the divine honour, that Adoration which the Divines call Latria, and which is only appropriate to God in regard of the infinities of his Majesty: holds the first rank and place. This adoration according to S. john Damascene, consists in an interior Act by which the Creature testifies his submission unto his Creator, by some exterior sign either of uncovering the head, bowing the knee, inclining the body, or the like. With this supreme sort of Adoration the three Kings adored the Infant jesus in his Mother's arms; And entering the house (says S. Matthew) they found the Infant with Mary his mother, & falling on the ground, they adored him words which excellently well declare the greatness of this adoration; by which the Kings and Monarches of the earth humbly bow the head and knee unto the King and Monarch of the heavens.  
Now to speak of the adoration proper to the B. Virgin, the next degree to that of God, himself, the Divines distinguish it by the name of Hyperdulia from the rest by which all creatures both in heaven and earth count it as honour to adore the sacred Queen of heaven.  
According to the opinion of some Divines, God had no sooner created the Angels, but he let them understand, how his B. Son was one day to become man, and this man should be their God.  
Whereupon the B. Spirits with regard unto the time, honoured him as such, and consequently (as Suares says in following Saint Thomas his opinion) they odored his Mother as her who was to invest him in mortal flesh.  
And 'tis an approved verity of all the Doctors and the chief of them all S. Paul; that the Son of God being come into the world, all the Angels came to adore him. So (says he) when he sent his first borne son into the world, he said; Let all the Angels of God adore him: And S. Bonaventure and other devout writers say, that when the Infant jesus was borne in the Stable, all the Angels in their several Quires came to adore him, and that perhaps visibly in humane shapes, the more to honour his Humanity; After which they did their several reverences to his B. Mother, the one and the other singing divine and melodious Canticles of praise.  
Now if the B. Spirits with such profound reverence adored the B. Virgin while she was yet resident in the world, what excessive honours may we imagine do they render her now in heaven, where next to God she holds the second place? invested with incomparable glory at the right hand of her B. Son? For my part I am of opinion, that their most ordinary exercise is to honour the Son & Mother with incessant adoration; and so we read how S. john ravished in extasye beheld the Angels encircling the Throne of God, and falling on their faces before it adoring the B. Trinity, and the sacred Virgin, daughter of the Eternal Father, Mother of the Son, and spouse of the holy Ghost: by which doth clearly appear the excellency of this adoration, both Latria, and Hyperdulia, exhibited by all the Court of heaven unto their King and Queen.  
If then these glorious spirits honour with so sovereign and magnificent a kind of Adoration the Mother of Alm. God, with greater reason ought we to honour her, by how much greater her favours and graces have been to us, then to them. Let us then honour her with all possible reverence, to show ourselves grateful unto her for her benefits: Of which we read a rare and excellent Example in Scala caeli; and it is this. A certain holy Monk in England being much devoted to the Queen of heaven, and amongst other his devotions using often to salute her with profound reverence, and bow down as often as he heard her name pronounced, this holy name through extremity of age becoming so feeble as he scarce could move himself or so much as stir him in his bed, the Abbot assigned him one to attend on him in his chamber; but he not being able to be always present to his occasions, it happened that once in his absence he desirous to remove himself, and having twice or thrice attempted it in vain, at last having recourse unto his prayers beseeching the B. Virgin's assistance, behold she suddenly appeared to him, waited on by a fair train of Virgins, two of which by appointment set him in that posture which he desired; when the B. Virgin, after she had most sweetly comforted him (as a pledge of her dear acceptance of his devotion) added unto his term of life twenty years, and restored him to his perfect health again. A strange favour, which conferred not so much unto the corporal vigour of the man, as it did to his spiritual in devoutly serving her.  
But in the laudable exercise hereof, we are not so much to regard the outward comportment of the body, as the inward disposition of the mind in framing a devout conceit of the B. Virgin, imagining her present as often as we exhibit to her any corporal reverence, and beholding us the while with a dear regard, whereby this one devotion will become more familiar to us, and our remembrance of her more dear and cordial, so as we shall take pleasure to speak with her and of her, on all occasions, and more confidently prefer our petitions to her in our necessities; And this affection whosoever shall conceive of her in his mind, is in a most happy estate & may well presume of his salvation, and to be one of the number of the elect; whence he cannot but experience an incredible joy of mind, since (according to a certain grave Author:) If thou feel in thy hart (says he) a singular affection and devotion to the glorious Virgin, it is a sign of thy Praedestination to eternal life, and thou mayst well be glad and rejoice at it.  
These holy motions and pious affects of love & reverence were found in that devout woman, of whom it is recorded in Scala celi; That being of noble birth, though fortune were wanting to her nobility; and having two daughters, whom she carefully had educated in devotion to the B. Virgin and the service of Alm. God; It chanced at last that their poverty was so great, as they had nothing to sustain their life, nor defend them from the extremity of poverty; at which the mother exceedingly afflicted, had recourse one day unto the Church, where before an Image of the B. Virgin devoutly kneeling down, she with a voice often interrupted with her sobs and sighs, in this manner devoutly supplicated her: O most holy Virgin, the refuge of such miserable creatures as myself; behold my two daughters here which it hath pleased Alm. God to bestow on me being brought unto extreme necessity, whom now I resign over unto your care and motherly Providence, since mine no longer can avail them; accept them then, and provide for them as you see best, since all humane protection faileth me. Having finished her supplication, and being ready to departed the Church; behold a young man of ravishing feature (we may well imagine some Angel sent from heaven) presented her with a hundred pounds saying; This money, Lady, I have long owed to your deceased husband, pardon my so long delaying the payment of it; So he departed, and she unto her home; where, with the money she made provision what was necessary for the adorning her daughters according to their quality; which made the world (ever inclined to imagine and speak the worst) report them to have by less chaste ways arrived at that plenty which it saw they had: the noble mother no sooner had notice hereof, but with tears in her eyes, calling her daughters to her, she said unto them; My daughters, go to the B. Virgin, under whose patronage you are, and commend your fame and reputation unto her, who now is more concerned in it then I, to fetch you fair & clearly off again; they did so, & with all the attestations as devotion could suggest, they beseeched their divine Mistress, to relieve them in their fame, as she had in their poverty; neither was it in vain, for in short time after, they became so virtuously reported of, as the Prince of the country moved by the common fame that went of them, constituted them Abbesses of two several Monasteries of his foundation.   

How acceptable to the Blessed Virgin these reverences & adorations are. CHAP. II.  
THERE is none so ignorant that doth not know, that the more we honour where it is deserved, the more we ingratiat ourselves with the honoured. This supposed, we having in the precedent chapter declared the B. Virgins meriting in the highest kind, this sort of Adoration which we call Hyperdulia, consequently our honouring her thereby cannot but be most grateful and acceptable to her. It is an exercise, as we have insinuated, practised by the Angels themselves in heaven and who soever practices it on earth, becomes (as it were) by it, equal unto them; Angels of earth in honouring and reverencing the sovereign Queen of heaven. Neither are we to imagine that honour we exhibit unto her here, less grateful unto her, then that which they do there; nay, perhaps there are some men on earth so zealous in her service, who acquit them so well of their devotions and with such vigour of spirit go reverencing her, that their services to her here, are more grateful than theirs here, and consequently in their reward of glory also they shall out strip then far.  
Dul-sighted as we are then, not to see of how great glory we deprive ourselves, when we endeavour not in all we may, to please the B. Virgin in honouring her. Certainly, to fast, to watch, to wear hayrcloth, say our Beads, Offices, or such devotions, are very meritorious and pleasing unto her; but it is impossible for all the learning and eloquence of the Choir of Seraphins, to express unto the life the infinite gladness and extreme pleasure she receives from these Adorations proceeding from the interior of the mind, and accompanied with the respective comportment of the exterior.  
Besides, all the Angels and the Celestial Court do take particular contentment in the honour and reverence exhibited to their sovereign Queen; for if earthly Courtiers rejoice when any new honour redounds unto their Prince, how much more rejoicing may we imagine to be in heaven, when they see their Princess so honoured here? and of this rejoicing the B. Trinity hath its part, when it beholds her reverenced, in whom they have lodged all their supreme and singular delights; the Father rejoices to see his daughter so honoured, the Son his Mother, and the holy Ghost his Spouse.  
Let all men then, of what estate, sex, or condition they be, with all diligence and solicitud procure to honour the Glorious and ever B. Virgin Mary, with all becoming reverence; especially since the honour due to her, redounds unto her B. Son, as the honour done to Saints doth to God who made them so. In honouring the B. Virgin then, as the most excellent of creatures, we honour God her Creator, confessing all those excellencyes we honour her for, proceeding from his liberality unto her, and thanking and praising him for making a creature of our own Condition so worthy and excellent; beside, the honour and services done unto the Mother for the Sons regard, the Son takes as done to him, and proceeding from the love and respect we bear him, nay, which is more, the devotion towards the Mother increases the devotion towards the son, in that she (as most true unto his honour (refers all unto it that is offered her, and lead them unto him, who address themselves unto her. Just so then, as in honouring and glorifying the B. Virgin, we do but honour and glorify God, so we in placing our Confidence in her, but place it in God himself, for what is it to confide in him, but to confide in those means which he hath provided us for our salvation; and amongst all the means one of the most efficatious is to Commend ourselves unto her patronage, as we are instructed by the holy Church in that her Antiphon: Spes nostra salve: eia ergo advocata nostra illos tuos misericordes oculos ad nos convert: Hail O our hope, and O our advocate Convert your eyes of mercy towards us. And that great light of the Church S. Augustine. says to the same effect: You are the only hope of sinners, & from you, o Glorious Virgin. We expect pardon of our sins, & recompense for our good works.  
Knowing then for certain, that in honouring the B. Virgin, we do but honour God, we are often to procure to honour her, and both day and night offer up unto her our reverences, especially in the night when the time is more silent and more fit for our devotions. This how grateful it is unto her, she herself declared to a certain Capuchin of our order, one most devout unto her. This good Religious man had a laudable custom profundly to incline unto her a hundred times a day, till having some special charge of the Convent, the performance of which exacted much time of him, not able to Comply with both, he cutt-off one half of his devotions, & diminished them unto fifty times: Now it happened that one day whilst he was busily employed in his pious exercises, the B. Virgin appeared unto him, invested with most glorious ornaments, wearing a rich mantle over them, with only one half of it embroidered with stars; and addressing her speech unto him she said, how comes it, my son, thy love is grown so cold in thee? that having begun to embellish this mantle with so many bright shiving stars, thou hast given over and left the rest undone? it is a work so grateful unto me the performance of it; as nothing can be more ungrateful unto me then the neglect of it; wherefore as you respect my love, finish your devotions as you have well begun, and so vanished away leaving the good Religious man making his profit of her so mild reproof, & renewing his ancient devotions again, he exercised them unto the end of his life, in that full number he began withal.  
And let none imagine this a devotion only for women or the simpler and vulgar sort, for all are equally obliged to honour her, of what sex, estate, or condition soever they be; the Patriarches & Prophets (as the Divines affirm) acknowledged her worth, and reverenced her for it thousands and thousands of years, before she was borne into the world: But what do I talk of Patriarches and Prophets, when the Angels themselves at the first instant of their creation, beholding her in the Eternal Word, humbly reverenced and adored her, as one that should one day be their Queen in heaven, and be the mother of their King on earth. And what should we say more? even God himself become man was obedient unto her commands, and observed her with all filial love and revence.  
To descend now to the Christians of the Primitive Church, the Apostles reverenced her dedicated Temples to her service, erected Altars to her, and according to the opinions of some consecrated to her the famous house of Loretto. But omitting these, let us come to the Potentates of the world; how many Emperors, Kings, and sovereign Bishops have there been, who have reverently taken their Crowns of their heads, and offered them at her feet?  
What titles of praise and honour by the Doctors of the Church have anciently been bestowed upon her by S. Hierome, S. Augustine, S. Chrysostom, and innumerable others? how Divinely hath S. Thomas spoken in her praise? how devoutly S. Bonaventure? and how affectionately Albert the Great, in humble acknowledgement of the learning which hereceived from her? Let us fix upon Alexander de Hales amongst the rest, as one singularly devoted unto her, and recount the motive he had to leave the world, and inrol himself in the service of our Saviour Christ under the banner of s. Francis of Assisium.  
This Alexander of Hales being English by nation, was of a sublime spirit, and of singular erudition, the first professor of Theology in the University of Paris, & one so affectionately devoted to the B. Virgin, as he made a vow, never to refuse any thing that should be asked him in her name; A certain Gentle woman understanding this, persuaded the Bernardines to make their use of it by winning him to their Order, and illustrating it by so great a light of learning, which they resolved to do, and repairing to him they made their approaches a far off, discoursing of learning and devotion; but God Alm. permitted not, that at that time they should come nearer to him; the Gentle- woman understanding what was done, had recourse unto the Friar Preachers next, animating them and putting them in the way to make him one of their Order as she done the Bernardines before; which was attempted also by them, & just as they were putting him to his vow, by chance two Friar Minors coming in, one of them divinely inspired thus said unto him; Alexander, it is high time for you to with draw yourself from those vanities which have abused you so long; wherefore in the name of God and his B. Mother I conjure you to take the habit of S. Francis, for I know his Order hath need of such as you are; Alexander touched with these words as by the finger of the holy Ghost, and remembering the vow he had made, answered him presently, Go you hence good fathers, and I will instantly follow to the full effecting of your desires; and so he did, taking on him the holy habit, till being in his probation he was grievously tempted to cast it off again, by reason of some austerities he could not undergo so well; and just as he was upon the point of doing it, behold S. Francis appeared unto him in his sleep, bearing on his shoulders a heavy Cross, with which he endeavoured to climb a stipe hill; at which he was so moved with compassion, as he offered him his service to help him up with it; whereupon the Saint beholding him with an angry eye, go offer thy service (said he) to such weaklings as thyself; for if thou canst not carry thine that is so light, how canst thou help me to bear my heavier one? the Novice perceiving straight his mind from this his reprehension, resolved to continue in the Order, not withstanding all the difficulties thereof, and concluded there was no other way to heaven, then by bearing the Crosses which are offered us.   

That the quality of Mother of God obliges both men and Angels to the adoring of her. CHAP. III.  
AMONG all dignities, graces, greatnesses, and prerogatives, with which Alm. God hath honoured the B. Virgin, there is none more high and sublime, then that of being Mother of God, it surpassing all of which any creature can be capable; surmounts the heavens, and the celestial Hierarchies, comes near to divine, immense, and incomprehensible, & in fine goes beyond all that can be expressed by words, or conceived by any Angelical or humane thought. This S. Augustine in the beginning of his book of the B. Virgin's Assumption, doth intimate, where he says: There is no hart that conceive, or tongue that can express the effect of this grace and dignity. And S. Bernard in diverse places and diverse manners aims at the expression of this great dignity. S. Anselme in his Treatise of the B. Virgin's magnituds says; that next to the being God, there is no dignity in heaven or earth can equal hers: To say only (says he) of the B. Virgin, that she is Mother of God, is a thing that exceeds all sublimity, which next to God can be said or imagined. From hence the holy Fathers infer, that the title of being Mother of God, is the fountain from whence do flow all her other graces and prerogatives; for so, say they, whence was it, that from all eternity she was in a particular manner predestinate; because she was to be the Mother of God. Why was she sanctified by the holy Ghost in her Mother's womb? to be the more worthy receptacle of the Son of God. Why in her Conception was she exempted from original sin? that the eternal Word might from her body take immaculate flesh. Why was she exalted above all the Thrones & celestial Hierarchies? but because she was the Mother of God, who is the sovereign King of heaven & earth. Whence in fine, is it, that the Princes of heaven and earth, nay, even of Hell itself, bow down and do reverence at mention of her name, but only because she is Mother to the supreme Lord of all, to whom all do homage, and in whose presence all the great ones that are, shrink up to nothing, and not appear at al. O wonderful greatness of this high and excellent dignity bestowed upon a simple Virgin! Who is not astonished, who is not alienated from his senses with admiration? to be at once a mother, and a Virgin! to contain in the narrow enclosure of her womb, him whom the heavens with all their height & latitud can not contain! to be Mother of the most dear delights of the Eternal Father, and the most glorious objects of Angels, and finally (which is the most prodigious of all) to have produced her Creator, and brought her Father forth. These are things above all capacity, ravishing nature with astonishment and wonder, so as with good reason the holy Church says of her: Nature admired, when you brought forth that holy one, who brought forth you.  
The B. Virgin then merits in being Mother of God, all imaginable honour from one creature to another, and in particular that which the Divines entitle Hyperdulia, which also admits of a subdivision, according to Suarez, into superior & inferior; with the Inferior those are honoured, who have some particular excellence above the rest, as to S. john Baptist, & the Apostles, for their eminency of place, to S. Francis for the singular testimony of his sanctity given by Alm. God in the impression of the sacred Stigmats: but with the superior, the Mother of God alone, who only had the honour to bear, bring forth, nourish, & educat the only Son of the only Eternal God.  
And in regard of this high and most eminent dignity of hers, all Creatures in heaven and earth reverence her, and acknowledge her for their sovereign Lady and Queen, and at her name the greatest Potentats on earth bow down their knees, and do humble reverence; so all generations of the world praise and honour her, as she in her Canticle divinely presaged: Behold from henceforth all generations shall call me blessed; & de facto, what people, what nation is there on the earth, so irreligious and barbarous, who have her not in honour and reverence? Even the jews, & their Rabbins have written in her praise, and the most obstinate of them have experienced and acknowledged her most powerful aid in their necessities.  
As witnesseth this maruaylous story recorded by the learned Pelbert in his Stellary of the B. Virgin; of a jewish-woman, who being in the pains of childbirth, & nearer going out of the world, then bringing a child into it, some Christians (who charitably came to visit her) exhorted her to invocat the B. Virgin for her deliverance; the poor woman did so and lifting up her eyes & voicè to heaven in a languishing manner; O most gracious Virgin (said she) I beseech you to have pity on me though I be of the unhappy race of those who so crucified God your Son & consequently unworthy of your favours) yet notwithstanding if you shall vouchsafe me your assistance in this extremity; I do here vow to relinquish the error of my Religion, and together with the fruit of my womb (as soon as it shall be borne to light) to receive the holy Baptism, and live and die at your devotion: she had no sooner pronounced this, but suddenly behold her safely delivered of a son, which according to her vow within some few days (together with herself) she procured to have baptised; which her husband (who then had undertaken a journey) understanding at his return, he was so mightily incensed at it, and in so furious a rage, as he presently in his mother's arms murdered the innocent child; whereupon she out of fear of her own death, and horror of her child's, fled instantly crying all the way she went, in such a vehemency, and in such affright, as the people flocking about her, & understanding the reason of her laments, ran all towards her home so violently bend against the Murderer, as infaillibly they had torn him in pieces had they encountered him; but he, (what with the horror of his crime, and fear of punishment) prevented them, and fled towards the City gates which finding shut, he was forced to take sanctuary in a little Chapel of the B. Virgin's then open by chance, where having leisure to look about him, he espied an Image of our B. Lady in Relieve, over the high Altar, at sight of which he was so strucken with shame and repentance, as casting him on his knees with a dolorous accent; Too great (said he) too great, O sacred Virgin, is your beingnity to me, who have so grievously offended you, to Protect and conceal me in this my flight; but I see it is true what I have often hard, that your Clemency is the greatest marvel in the world, and that but regard it, & it is unmeasurable every way: I implore then that sweet clemency of yours nont to save my life, for the horriblnes of my Crime, hath asweltaken from me the desire, as the deserving of it, but to forget it, and to forgive and wash it away in the fountain of my tears, & withal to accept his deed of gift of mine to your B. Son and you, of my hart and all I am, who now have no other desire, then to be all, and wholly yours.  
He had prosecuted his speech, but the Officers entering the Chapel, interrupted him, and seapel, interrupted him, and seizing on him, they carried him prisoner to the Provost of the place; where he was no sooner come, but falling on his knees before him, he said unto him with a resolute countenance; I do not this to move you to Compassion of my crime, and save my life, but only to beg this favour of you, that I may have the happiness to be baptised before I die.  
The Provost no less rejoicing then wondering at his demand, gladly granted him his request, and having received him from the Font himself, that Ceremony, being over, he proceeding to the examination of his fact, not letting the pleasure of the one, hinder the displeasure of the other. But behold, while this was in agitation, the mother pouring forth her affection in laments over the murdered carcase of her Child, by degrees perceived it stir, and fix its eyes upon her with a gracious smile, and being in a transport of joy and admiration thereof, at the same instant was brought her the news of her husband's Conversion; whereupon she instantly took her child, and presented it alive before the Provost, no mark nor sign remaining that ever it had been dead, but only a little star where he had given the wound. The Provost beholding this supendious miracle, absolved the Criminal as one who already was absolved from heaven; who being a learned man and a great Rabbi in the jewish law, afterwards wholly converted his tongue and pen to the setting forth the praises of the B. Virgin and the Christian law, which he strongly defended against the errors of that sort.  
Nay, even the Turks themselves, and impious Moors concur in honouring the sacred Virgin; and reverencing her as Mother of God, as appears by the grievous penalties imposed by their Alcoran, on any whosoever shall blaspheme her name. But what should we say of the honour exhibited to her amongst the Christians, when scarcely is any so poor a village or hamlett, where she is not honoured; by some place of devotion dedicated unto her? and her Images and pictures are in such veneration, as who hath not part in the worship of them?  
A young Scholar (as Vincentius in his historial Mirrors recounteth it) being so devoted to her, as he used on his knees, as often as any Image of hers occurred, to salute her in this devout manner. Hail Mary etc. or this: Blessed is the sacred Virgin; womb that bore the Eternal father's son, and blessed the breasts that gave him suck, etc. But as God oftentimes scourges those most, whom he love's dearest, it happened this young man fell into so violent a freinzie, as he would tear and bite his books and every thing he could lay his hands upon; One day amongst the rest being in his furious fits, behod a young man of incomparable beauty, and shining with resplendent light (no doubt but his good Angel) was seen by his bed's side, making for him this pious prayer: O B. Lady, see, see your poor servant here, who so devoutly and often hath prayed unto you; and given a thousand testimonies of his devotion; behold him now in how piteous a state he is, so destitut of all humane Comforts, as even inhumanity itself would commiserat his case; this is the mouth, these are the lips that have so often pronounced your praise; and is it not pity to see them now, the instruments of rage & fury only, which were once only of devotion and piety? O therefore have mercy upon him, who of none with more right can expect it then of you, & restor' him to that health he so well employed in your honour heretofore; This said, he disappeared, and the young man felt instantly the effect of his prayers by his recovery, which was so speedy & miraculous, as acknowledging the B. Virgins particular favour in it, he to gratify her for it, entered into an austere Religion, where he lived & died as became one, who held his life on such a pious tenor of his good Angel, and his better Advocate.   

How we ought to reverence and adore the B Virgin, in regard of the sublimity of her glory above all other Saints. CHAP. IU.  
SEEING the Saints which are now in heaven, in possession of their eternity of happiness, are to be honoured with that fort of reverence which the Divines call Dulia, which is the lowest sort of reverence appropriated to any Saint, & the higher they are in dignity, with the more high and particular reverence are they to be honoured; what supreme honour may we imagine due, unto our sovereign Lady and Queen of heaven, who by so many degrees of dignity is preferred before them all, seated at the right hand of her B. Son, so near and dear unto him as she is, and whom the rest of Saints, only a far off reverence and admire? And if it be true, that each one's glory bears a proportion with the grace they have, & the more their grace on earth the more their glory in heaven; how excellent in glory must she be above them all, who was so far superior to them in grace? for who knows not, how from the very instant of her Conception, when she was sanctified in her Mother's womb, God went heaping more and more graces upon her still, until her death when the accumulation was Complete, and how in all times she cooperated with him in all her actions, in all occurences, still meditating how to add unto it, accompanying all her exterior works with the interior intention of the mind; Which Albert the great exemplifies very well in that treatise of his, de beata Virgin; and S. Bernard more particularly where he says. This Virgin and mother of the highest, not only waking but even sleeping had the fruition of heavenly things in Contemplation, no earthtlye affair being so forcible, as to interrupt her Commerce of thought with heaven, in so much as even in her sleep she was busyed more in Contemplation then the rest of the Saints when they were most perfectly awake. Who then, of what intelligent a spirit soever they be, can comprehend the immensity of the grace and merits of the glorious Virgin, & consequently the infinite glory she had in recompense, seeing as the same Doctors affirms; The more she excelled others in grace on earth, the more glory she obtained in heaven. Let us conclude then, that her glory there, is incomprehensible, and surpasses by infinite degrees that of all the Saints & Angels; Conformable to that saying of S. john Chrysostome: What is there more holy than the B. Virgin (says he;) neither the Prophet's Apostles, Martyrs, Patriarcks' Angels, Trones, Dominations, Seraphins, nor Churubins; in fine, there is no visible nor Created thing more great or more excellent than she.  
And S. Anselme; Ineffable (says he) and evermore admirable is the grace and greatness of this Virgin: And in prosecuting his discourse: And what, O B. Lady: is there more to be said? when but Considering the immensity of your grace, glory; and felicity, I am destitut of forces; and my Voice faileth me. And yet not only from the abundance of Grace which was in her, but much more from her humility may we argue the greatness and dignity which she hath in heaven; for it being an approved verity to all the world that the more we abase ourselves on earth, the more shall we be exalted for it in heaven; as is testified by verity itself: Who humble themselves, shallbe exalted, etc. And that great light of the Church S. Ambrose says: The more abject we are on earth, the more we shallbe exalted for it in heaven: And he adds; That by so many degrees of humility we descend on earth, by so many of glory we shall ascend in heaven. Since no creature ever thought so humbly and abjectly of herself as this B. Virgin did, we may well imagine, that by this precious virtue she so won the hart of God, and got such hold of his affections, that she even obliged him by it to descend from heaven to earth into her womb, and choose her for his spouse and mother, which she in that Canticle of hers Confesses of herself: Because he hath regarded the humility of his handmaid, etc. Which shows the excellency of her humility. And S. Bernard says of it, that when the Angel saluted her, her answering him in that manner so humble, and resigning herself entirely unto the Will of God: Behold the handmaid of our Lord, etc. Was more grateful unto God, and meritorious for her, than all the actions of men and Angels put together, and that by it alone, she merited, the being Mother of our Saviour Christ: Never (says S. Bernard) had she been exalted above the Angels, if she had not humbled herself before.  
And if some Saints, as namely S. Francis, have merited by their humility, to be ranged amongst the Seraphins the chiefest Order of Angels and next to the Divinity; to what immensity of glory are we to imagine the B. Virgin is exalted, for the profoundness of her humility, which descended lower than ever any Saints could do? In consideration of which, we may well imagine, that her glory and felicity as far surpasseth that of all other Saints, as the heavens do a little point, the clear light of the Sun a candle the Ocean a small drop of water, or all the earth the least grain of sand.  
With good reason then, since she is exalted to such a height of dignity, we are to honour her, as the sovereign Queen and Empress of men and Angels; and as eminent as she is in dignity so is she in beauty and amability, able to obscure with the brightness of its splendour, notonly all humane eyes, but even those of the Angels themselves, as appears by this story recorded by Herod Religious of the Order of S. Dominick.  
There was a young scribe (sayeshe) much devoted to the B. Virgin, who being somewhat conversant in the holy Scriptures where her excellent beauty is commended with such Encomiums, he at last grew passionately desirous to see her in that beauty she appeared with in heaven, & praying for the accomplishment of his desires, he heard a voice reprehending him for it, in that he asked a thing above his capacity & which his eyes were too weak to behold, nor could it cost him less than his sight the beholding it; but he willing to put it to the venture, persisted still in his Petition, yet at last upon more mature reflection, he resolved, if the favour were granted him, to reserve on eye at least whilst only with the other he regarded it; And so it happened that she appearing unto him in a most glorious and resplendent manner, that one eye with which he regarded her, being overcome with the excellency of the object, became wholly blind; but so far was he from ever repenting it, as with iterated petition he be sought her, to appear but unto him in that glory once again, and he would be also willing to forgo the other eye; the B. Virgin to content his devotion, did as he desired her, but was so far from inflicting that penalty upon him which he did expect, as she restored him his other eye again, where with we may imagine how contented a man he was.  
Neither doth she exceed all the Angels and Saints in beauty and splendour only, but also in joy and felicity, which with out doubt she hath in as supereminent degree above the rest, as her glory above the rest is more high and eminent; And for that there are diverse Doctors who affirm, that she alone hath more glory than all the Saints together; this being so, imagine of what joy & felicity she is possessed the while, the quality of which is so exceedingly ravishing, that S. Augustine doubts not to affirm of it, that one drop of heavenly felicity but falling into hell, would sweetenal its torments. O strange expression of the wondrous sweetness and deliciousness thereof: if one drop of it could work such effects in hell, what must whole torrents of it work in the hearts of those who are possessed of it? The Apostles upon an arid and barren mountains top, saw but only a little glimpse of the glory of heaven in our Saviour's Transfiguration, and tasted by it but a little superficial joy, and yet you see they could have been content to have remained there all their lives. But that example which I shall now declare, deserves yet greater admiration.  
A certain Religious Monk of holy life, exercised long in the contemplation of the joys of Heaven, conceived at last such a fervent desire of it, that he incessantly besought Alm. God, that (to comprehend it the better) if it were possible he might have some taste of it in this mortal life; and continuing in this devotion many years, at last close by his Cell he heard a bird sing so wondrous delightfully, as ravished with it, he presently lied him out to enjoy more freely its delicious melody, and following it a flight or two, at last it led him into a wood thereby; where it began to sing; and he ravished in hearing it, sat down nigh the tree whereon it was, where he might both see & hear it best, nor did he know, with whether he was delighted most; who when he beheld the beauty of it, wished himself all eyes, when he heard its divine notes wished himself all ears again; In fine, feasting these two senses so long he sat till the Bird ceased its melody, and flew quite away; when he arising took his way towards his Monastery, imagining he had been away only some hour or two; but beig returned back again, he found it almost all rebuilded a new again, and knocking at the gate, the Porter and he were both so strange one to another, as they admired at either, the Porter that the Monk should say he was Religious of the house, the Monk that he should say he had been Porter there many years; In fine, the Abbot came being informed thereof, whom he as little knew as the Porter, and unto whom he was as little known; who in fine examining him, found by the Records of the House that those Religious whom he named, to have lived in that Monastery with him, were deceased so long before, as by computation of time they found, he had been absent three hundred and sixty years. If then so many years seemed but a short hour to that Religious man charmed with the sweetness of that Music he listened unto, performed perhaps by some Angel of heaven; how delicious, sweet, and ravishing must the joys of Heaven needs be, where all the Angels sing together incessantly praising and glorifying their heavenly King.  
And if this good Religious man could remain exposed unto the injuries of the time so many years, ravished with tasting but one drop as it were of the deliciousness of heaven; O God, who can imagine the delight of those, who in all comfortable Eternity shall be feasted with it to all satiety; They shall be inebriated with the abundance of thy house, and drink of the torrent of thy delights; says the holy Scripture. Seeing then the B. Virgin, next to God is Mistress and Lady of this Palace of deliciousness, and as it were the pipe that conveys all its deliciousness from God the fountain of it, to all that participate of its joy in heaven: Let us honour, adore, and reverence her with all those due acknowledgements, of which we have already treated or shall hereafter treat.   

That we ought to adore the B Virgin, for that she is the sovereign Lady of all Creatures both in earth, and heaven. CHAP. V.  
APERSON which is rich, noble, and virtuous, deserveth honour, & the more they excel in it, the more honour they deserve; as we see by experience in persons most eminent in the world. The Blessed Virgin then, being so great a pattern of sanctity, a Compendium of all perfections, chosen by God for his Mother, and elected to a supreme height of dignity above all the Quires of Angels, and finally being Empress of all superior and inferior Creatures; with good reason both Angels and men are to honour and reverence her, as the sovereign Queen of the whore Universe: neither should there be any (me thinks) so impudent to dispute her title to it, nor so impious as to offer to defraud her of those sublime honours due to so sublime a title; she were a Queen, if there were no other reason but only because her son is a King, King of Kings, & Lord of Lords; and who knows not that the King and Queen's honours goes so conjoined in one, as from the dishonouring the one, redounds to the other a dishonour too? The B. Virgin, being (as formerly we have said) daughter to God the Father, Mother of his Son, and Spouse of the holy Ghost, and consequently daughter, mother, and spouse of the holy Trinity, considering her alliance and conjunction with God, and namely with the humanized Word of God the Son, whom this great All acknowledges for King; of her being Queen can be no doubt all; and this S. Athanasius affirms where he says: He being King and Lord, his mother who engendered him, hath consequently the reputation of Queen and Mother. And S. john Damascen: She was undoubtedly declared Queen (says he) of all Created things when she became Mother of the Creator.  
Let us then conclude, that she being Queen of this Universe, hath over it an absolute command, and that all are to obey her, and render her that honour and obeissance, which from Vassals is due to those who are over them; And in admiration of this power of hers, was that devout exclamation of holy S. Bernard; O blessed Mary (says he) all power is given you both in heaven and earth, do as you can do all that you desire.  
Among all the title of Greatness, which our Mother the holy Church honours her with, that of Queen of heaven she uses most frequently, & Lady of Angels: Reginacaeli, & Domina Angelorum, etc. Now the greater the extent of ones Dominion is, the greater ever is their power and magnisicence; so as if one could attain to the Dominion over all the world; how absolute and unlimited should their power to be? and yet what is all this world to the Heaven's amplitude which she is Lady of? and where her subjects are perpetually honouring her, so as we may say of her: The Heavens declare the glory of Mary; and the heavenly Courtiers take it for honour to obey her commands. To conclude, it is but little we can say of her greatness, how great soever that little may seem to be, and arriving even to admiration, which ever there takes up, where humane knowledge leaves.  
And so is it not an admirable thing, that the whole roundour of the earth in comparison of the Heavens should be but as the centre point compared to a mighty Sphere? & who can imagine then the immensity of that, when the earth which contains Empires, Kingdoms and Provinces, is so mere a nothing in comparison thereof? Some are of opinion, that the element of water is ten times bigger than the land, the air ten times bigger than the water, the fire than that, and so with proportion each heaven bigger than another, etc. And to give you some dim light of its magnitud, the Moon which in less than a month surrounds its Orb, would be encircling the starry heaven according to the most expert of the Mathematiciens thirty six thousand years and more; which notwithstanding compared to the Coelum empyreum or habitation of the Blessed, is but a poor little Circle, & for magnitud not worthy the speaking of. For which reason some Authors are of opinion cited by Philip Diez, that if a millstone were thrown from thence, it would be a thousand five hundred years in falling down. Who admires not in hearing this, and cries not out with him: O Lord, I have considered your works, and remain astonished and out of myself with wonder.  
One of the ancient Prophets in consideration of the greatness of this glorious Palace of Alm. God exclaim: O Israel, how great is the house of God, how mighty great is the place of his possession? he is great and hath no limits, he his high and cannot be measured. And we may well imagine it to be great, since every Saint shall have a habitation a part, and a place proportioned unto its merits. And this we have from our Saviour Christ himself in comforting his afflicted Disciples for his departure, where he says: Let not your hearts be troubled for in my father's house are many mansions. And S. Vincent of S. Dominiks' Order, speaking of these Mansions, says that each of the Blessed in heaven shall have assigned them for their habitation a larger circuit them is betwixt the east and west. Now there being incomparably more Saints in heaven, than there be men on earth, I leave it to you to imagine how infinite great the heavenly Kingdom is.  
Now the B. Virgin being Queen of this so immense dominion, hath all the Blessed there consequently for her subjects & Courtiers, who being in due Order ranked about her Throne, always make tender unto her of their services and obsequiousness, and if (as S. john Chrisostome says) while she was yet on earth she was attended upon by such an infinity of Angels to defend her against all the assaults of hell, and conserve unto their king this fair tabernacle of his, Inviolate; how much more gloriously attended is she now in heaven, where she sits crowned in possession of so high a dignity? It is impossible to imagine the number that waits upon her there; which the Prophet endeavouring to speak of says. Ten thousand serve thee, and a hundred times ten thousand assist before thee: setting down a finite number for an infinite. And S. Denys says, that the number of Angels by many parts exceeds the number of all Corporal and material things. And for those, we know, how the sublunary bodies yield in greatness to the celestial bodies, and they unto the t'other, the more high they are; in so much as not a star of the least magnitud, but is far greater than all the globe of inferior things together. We know beside, that every man from Adam to the Consummation of the world hath had and shall have an Angel Guardian to attend upon them, be they good or bad, all equally participating of this benefit; whence it follows, (as we have said before) that the number of Inferior Angels deputed to that charge, exceedeth the number of all men that ever were, are, and shall be; which being so, how innumerous must the superior be, since (as we have formerly deduced) they increase in proportion the more superior they are. Certainly, more easy it were, to number all the stars in heaven, the drops of the Sea, the leaves of trees, the plants of the earth, and the Atoms of the Sun, than the multitude of Angels known only to God himself.  
Let us add moreover, the better to set of the glory of our sovereign Queen, a second wonder in train of this; to wit; That all the Angels, as infinite as they are, have each one yet a diversity among themselves; and if it be such a delightful sight, to see a Garden all planted with variety of flowers, how much more delightful must it be, to see these Angelical flowers adorning the heavenly Garden with each one their several species according to their several dignity and merits? And here our Imagination hath a spacious field, to exercise itself in devout conceits of the B. Virgin's perfections and excellence; for if the Courtiers strive with so much splendour, how much more splendid must needs that Majesty be, on whom they all attend.  
For so these B. Spirits are perpetually attending before her Throne adoring her, and ready at the least twinkling of her eye, to execute her commands, which are commonly for the good and salvation of man. This is the opinion of S. Augustine where he says: S. Michael and all the other Angels have an eye in heaven unto the B. Virgin, to see where she would Command them any things for the good of souls on earth. Let us conclude then; that her Greatness are unspeakable and incomprehensible not only by men but even by the Angels themselves, and that next to God she hath the most sovereign command in heaven, as being Queen of all the celestial Hierarchies there, and Mother of the supreme Monarch and Creator of every thing.  
Neitherdoth her dominion terminate or end here, but as she is Queen of Angels, and of Heaven, so also is she of Earth & the Inhabitants thereof; and for this reason the Divines call her frequently Regina mundi, the Queen of earth. S. Gregory often entitles her to the name of Lady of all Christians; & so with good reason may she be, who was so great a part of our redemption, for God had never been made man but for her, and consequently had never suffered for us, nor gone through with the work of our redemption; which ought to be a powerful Motive to induce us to honour and reverence her.  
Nay, even the very devils themselves do dread her power at the sole invocation of whose name they all are put to flight; When I pronounce but Aue Maria (says the devout S. Bernard) the Heavens do smile, the Angels rejoice, the world exults, hell trembles, and the devils are in dismay. S. Bridgitt in the first book of her Revelations says, that the B. Virgin's ranks and dignity in heaven is so supreme, as the devils are constrained to honour it; and she adds: That as often as any shallbe molested by their temptations, let them but invocat her sacred name, and presently they all shall vanish and be put to flight, of whose sole Command they more stand in awe, then of all their torments; so as whensoever she undertakes the cause of any soul, they dare not withstand her in it; as witnesseth this story registered in the Promptuary of her Miracles, and taken out from thence by Pelbert in his Stellary of the B. Virgin.  
There was a man (says he) of a nature so evil inclined and perverse, as he never was exercised in any good, but only in some few reverences and prayers which he daily offered up to the B. Virgin. This man, though often inspired to leave his wicked life, was yet so far from it, as he persisted more obstinate in it every day, until at last in drawing his latest breath, he imagined himself hurried by a crew of devils, with horrible noise and howl unto the tribunal of the judge; where they demanding justice, and the judge putting them to declaration of the cause, they clearly proved him a most wicked man, and as such desired sentence should be given on him; When the B. Virgin standing up in his defence, declared whatsoever good she had known by him, like a most faithful Advocate; but scarce had she finished her speech, when in an insolent manner the devils argued against her thus; is this all you are able to say for him? unless you defend his cause better than so and bring more proofs of goodness in him, what, for his bad, will become of him may be easily seen; & here he began to add unto the list of his offences thousands and thousands more, when the B. Virgin seeing their number so great, as by the way of justice there was no hope for him, she straight addressed herself by that of mercy, and prostrating herself before the judge's feet, no sooner he had raised her up, but she began: if these pretenders to justice (said she) were interessed in the cause more than out of malice, they should carry it and I would not so much as dispute it with them, but to what end all this long recapitulation of crimes what concerns it them whether your inspirations were obeyed or no? or since when have they been so jealous of your honour, that they should care so much where you were dishonoured? certainly, if there be any fault, it is chiefly theirs, and if there be any offence it is only yours; it is you only whom he hath offended, and to you alone he is ready to make satisfaction, not with any boast of merit, or that he stands on justifying his cause, but with repentance in his heart, tears in his eyes, & sighs in his mouth, to obtain of your mercy, what of justice he cannot hope for. I confess the quantity & quality of his crimes are so enormous great, that they deserve nothing but death & damnation; but if my prayers were ever powerful with you now hear my prayers for him, and by these breasts which had the honour once to give you suck, I conjure you; for so many drops of milk you have received from them, to bestow one drop of blood of the abundance you have shed for sinners, to wash this man from his sins; for his life hereafter I will undertake, so as you will pardon what is past; for I see all signs of a repentant sinner in his heart, his eyes, and all; and concluding here with a profound reverence, the judge remained a while with his eyes fixed upon the ground in great suspense, now weighing the mightiness of his crimes, now of her power that interceded for him, whilst either part was wavering betwixt hope and fear; at last lifting up his eyes, & casting them on her with a gracious regard: Though it be exceeding much you ask, said he, yet were it much more I could not deny it such an intercession; for your sake than I pardon him this once, but never let him hope for pardon again, if he abuse it now; having said this, the devils confounded departed with horrible cries saying; We knew well enough what would be the end of it, she ever hath the better of us, and 'tis our folly to contend with her, she is too powerful an Advocate, and too gracious with the judge: so they vanished away, and the poor man returning to himself again, recounted to all this horrible vision, and deceiving the Physicians for his corporal health, and the devils for his spiritual, he recovered both, making of either such use for the time to come, that he entered into Religion, and there to his dying day led a most holy life.  
By which we may see the preciousness of the sacred blood of Christ our Lord, and how prevalent with him and powerful over our adversaries is his Glorious Mother and our most faithful Advocate.   

Of the great honour we own to the B Virgin for her being our most dear and merciful Mother. CHAP. VI  
THE Blessed Virgin standing at the foot of the Cross on Mount Caluary accompanied with S. john; Our Saviour Christ beholding her with a pitiful and gracious eye, said unto her; Woman, behold thy son; meaning S. john, and then addressing his speech to him he said; Behold thy Mother; & from that time (says the holy Scripture) he made account of her as his own, and to the end of his life observed her accordingly.  
From hence the learned gather this great mystery; how our Saviour in recommending her unto S. john for his Mother commended all the faithful unto her for her children; for if S. john (say they) represented them all (as there is no doubt of it) the B. Virgin being assigned him for Mother, was likewise assigned unto all Christians. Whereupon S. Bernard falls into this devout exclamation: O worthy of all admiration! behold thy Mother, etc. for know thou, if Mary be thy Mother, jesus Christ is thy brother, & his Father: consequently thine then embrace thy happiness in her; And so assuredly it is, God is our Father; Our Father which art in heaven: We are brothers to our Saviour Christ: Go unto my brothers, etc. says he to the holy Magdalen, and for the B. Virgins being our Mother, there can be no doubt at all; and hear S. Anselme proving it; jesus Christ the son of Mary, is our brother, (says he) & therefore consequently his Mother must be ours. How much then ought we to rejoice, and how excessive great our contentment ought to be, having for our Mother the Mother of God himself, Queen both of heaven and earth.  
And not only she is our Mother, but a most benign and gracious Mother, savouring of nothing but mercy and sweetness, & exercising nothing but the works of piety and pity towards us. So as her most ordinary title is the Mother of grace and mercy: Maria matter gratiae, matter misericordiae, and so in that other Antiphon she is called Mater misericordiae, etc. where we, who lie sighing and weeping in this miserable vale of tears, implore her aid and gentle pity of our calamities. And wherefore is it, that in every public place her Image occur unto our eyes holding her sacred Infant in her arms, but only to signify she is always in actual tendering of him unto us for our good, as if she would say, here take my son and the son of the Eternal Father who for your sakes descended from heaven to earth, and put on the vestment of humanity in which he suffered so many indignities even at last to undergo an ignominious death, fear not but approach unto him here with confidence, he is all gracious, all pitiful, and affable, and if your sins deter you from coming near, remember how to make you great, he is become a little infant, and their angers are ever easily appeased; on my word take him then, and enjoy him as a gift from me, whose possession can not but much advantage you; and to render yourself more worthy of the interest in him, wholly renounce all interest in vice, and casting yourself humbly at his feet, resign unto him your hart, and your best beloved desires, and in recompense thereof he will bestow on you a lasting good and happiness above the injury of death or time. O happy, and a thousand times happy are those souls who hearken to these silent invitations of hers, and having recourse unto her in all their afflictions know how to prevail themselves of her benignity; let them assure themselves they shall never find the gates of her liberality shut, nor sit down with a repulse of what soever they law fully desire. God forbit (says devout S. Bernard) that I should think you can ever abandon those, who have placed their Confidence in you. And Theophilus in the Book entitled, The mirror of the B. Virgin, is introduced saying: I know, O sovereign Lady your Care of us how excessive great it is; for who ever hath hoped in you and been confounded; who ever implored your aid, and been abandoned? And to this purpose is that saying of Origen: I hold for certainly true, that the B. Virgin being instantly beseeched for any thing, is never wanting to the necessities of him who beseeches her, for that she is all mercy, and so full of grace, and therefore she cannot choose but have Compassion of those who crave her help. Excellent words, and able to animat the most desperate to a hope of his salvation, and allay the most outrageous affliction which was ever in any breast. Being our Mother then, she cherished us with a maternal love, and hath more care of us then ever any Mother had of her only child, never failing us with succour in our necessities, assistance in our dangers, comfort in our afflictions, nor finally deliurance from any evil what soever, when soever with confidence and devotion we importune her for it. So is she our advocate in heaven with Alm. God, where she gladly undertakes our protection, defends our cause, procures to assure us the possession of Eternal bliss, and finally neglects no occasion of putting us fair with her B. Son, and working us into his grace. In consideration of the great prerogative we have in heaven by such an Agent for us, S. Bernard encourages man to present himself without fear before Alm. God: Go, Go, with Confidence, says he, before the throne of his divine Majesty where the son beholds the Mother; and the father the son; the son shows his father his hands and feet and side all wounded: the mother unto her son her sacred breasts that gave him suck, so as there is no fear of a repulse where so many signs of love and charity are.  
But yet this is not all, nor doth this careful Lady and Mother of ours only procure us favours, but she assures them us by appeasing her Son when we have offended him, and reconciling his love unto us again; but for her, how often had the world been thundered by that just judge above? how often had the souls therein, for their offences, been precipitated and cast down head long into Eternal hell? Of which a more clear example cannot be, than that memorable vision of S. Dominick, who praying one night, behold in vision our Saviour Christ seated at the right hand of his Alm. Father, all inflamed with wrath & fury, holding three terrible thunderbolts in his hand, ready to discharge on earth in punishment of three sins then frequently reigning amongst men, Pride Avarice, and Luxury; when the Blessed Virgin to mitigate his wrath prostrating herself before his feet, and straight embracing them; I appeal, I appeal (said she) from this your anger how ever just it be, unto that wont clemency of yours, beseeching you by it, if not absolutely to revoke your sentence, yet at least to surcease for a while the execution of it; for, alas, what will you do? against whom do you prepare these arms? and whose ruin have you resolved upon? will you annihilate your own workmanship, and be the perdition of those whom you have saved with so much cost of pain and blood? and would you) replied her son, having raised her up, & seated her by his side) would you have such crimes as these unpunished? who would not then in hope of impunity commit them hereafter in despite of me? no, it were but to prostitute my justice to their abuse not to exercise it here; and now to pardon them were to make my pardon for ever more vile and contemptible? why alas dear son (said she) as they are apt to offend, so are they to be sorry for it, doubt not then but at your first summons of them to repentance, they willbe obedient to it; and to this effect behold here ready two servants of yours (pointing out to S. Francis and S. Dominick) apt ministers to employ therein, and to exhort them unto penance, after which if they persist in their wickedness, do your justice what it will with them, I have done with them. Hereupon his divine Majesty let his thunder fall out of his hands, his boiling anger cool, and at his Mother's prayers was for that once content to pardon man.  
Having then a Mother in heaven so powerful as she, let us have recourse to her, and put us in shelter under her, as children do under their Mothers when they fly their Father's wrath; and that especially when we find ourselves most pressed with ill fortune or calamity, and say unto her: Sub tuum praesidium, etc. O mother of God and of us, we put ourselves under your paotection, refuse us not in our necessities, nor abandon us unto the afflictions that threaten us; and have a firm confidence that she will secure you, and have pity of your miserable estate, who never refuses those who have recourse to her. In so much as a holy Doctor says; If so great be the enormity of our crimes as we fear to appear with them before Alm. God, our best course were to address ourselves to her, and she infallibly will secure us. And S. Chrysostom in one of his Sermons says unto her; You have been chosen from eternity (says he) Mother of God, to the end that those whom God in justice cannot save, should arrive by your pitiful intercession unto salvation.  
And with this accords well that Vision which B. Leo had, one of holy S. Francis companions, in which he had a representation of the final judgement day, where he saw two ladders reared up, the one a read one reaching from earth to heaven, where our B. Saviour all in terror sat; the other of white, just of the same proportion extended to the B. Virgin's throne, where she sat in all sweetness and affability; and he observed that those who mounted up by that read one, did fall to ground again some from the neither rounds and so upwards even unto the very top, until Saint Francis called to them, and admonished them to climb by that white one, and he would assure them of better speed; and he saw that those who followed his counsel were graciously received by our Lady & introduced into heaven. From which vision, and we have before deduced, results an evident proof of her motherly Care of us, and how she love's us ever to passion procuring with extraordinary solicitud all we stand in need of both in heaven and earth. With good reason than ought we to reverence her, and have her in honour and veneration; with good reason are we to serve her affectionately, and consecreate unto her the best desires of our hart; and this all laws both divine and humane exact of us, to wit, that if she be our mother, we should love and honour her; and if a love and honour be due from us to our parents who engender us into this world, with how much more reason is it due to her, who so carefully procures our regeneration to a better life?  
Let us not cease then to love & reverence this sovereign Lady both of heaven and earth since God himself doth it as well as we, and (according to Methodius) hath a kind of obligation also to do it, she being his Mother, and consequently the precept of honouring our parents having also reference unto him, yea and it seems in more particular manner unto him then us, since she was more particularly his parent then any can be ours, both because he had no other on earth but her, as also because she could have no other son. You have good reason to rejoice (says the said Methodius) since you have him in a manner on the score with you, to whom all mortals are indebted else. And so he went still honouring her here on earth, as his dear Mother, and as such was obedient to her; et erat subditus illis, as the holy Scripture says; neither doth he less honour her now in heaven, but (as some devout Doctors said) after his glorious resurrection first saluting her with a Salve sansta Parens; he iterated it at her Assumption into heaven, and there seating her at his own right hand, all the Court of heaven doing reverence to her the while, he constituted her in absolute power and authority over the trine Empire of the Universe; where all bow down before her, as to the daughter, mother and spouse of the Alblessed Trinity, the Queen of Angels, Empress of the World, and most faithful Mediatrix of all Christian souls unto her Blessed Son, who grants all things at her request.   

How to put these reverences in practice, whereby the B. Virgin is to be honoured. CHAP. VII.  
IN the precedent chapters we have seen of what excellency and valour is the exercise of Reverences to the B. Virgin, and how acceptable unto her it is, we have moreover sufficiently informed ourselves of the reasons which should move us unto her reverence, as that she is the mother of the king of heaven, her surpassing glory there, and that she is of higher dignity than all the quires of heaven, that she hath all power here on death, and finally that she is our Mother and sovereign Lady also. And yet much more could allege I allege to move us to devotion, did not the fear deter me of ingulfing myself into so wide and profound an Ocean. Wherefore now it remains that I treat of the Method we are to use, to put in practise this so laudable devotion.  
First then I say, we are to endeavour by often genuflexions and inclinations of the body to honour her; in which the better to actuat ourselves we are to banish from us all tepidity and drowzynes; and make choice of time and place most convenient for it: and first, touching the circumstance of place, privary is the chiefest thing we are to regard; of time, the night seems fittest as that, which is freest from distraction, & best composeth the mind.  
We read in Surius, how S. Elizabeth daughter of the King of Hungary exercised herself with such affections in this so laudable devotion, as she appointed one of her women every night to awake her at a certain hour by some secret way she had, when she would rise unknown to the Prince her husband, and spend most part of the ensuing night in these adorations which the Roman Breviary makes mention of; She rising in the nights (says it) from her husband, and the time in prayer and genuflections. At which time, no doubt, but the Angels rejoiced to see her virtuously employed, being rich and noble by birth, but far more by virtue and her true devotion, and finally her performing that on earth, which the Angels account themselves happy to do in heaven.  
Now for the number of them, I will prescribe none, but leave it to the devotions of those who are desirous to exercise themselves therein, nor the manner how it is to be done, either of bowing one knee to the ground, or both, of lifting up their hands or crossing them before their breasts, but let them choose that posture which likes them best, and which makes most for their devotion.  
Only I will speak a word or two in the commendations thereof in general, as first, of the facility wherewith it is done, there being none so much employed or infirm, who cannot with ease do somewhat in this kind, either in bending the knee, or bowing the head, actions which are compatible with all, in what estate or employment soe'er they be. Then it is a king of devotion (this of adoration) of all others the most noble and acceptable to the Queen of Heaven, the office of Angels, and who then would not be ambitious of it? to do the same on earth, which all the celestial Courtiers do in heaven? and I beseech devout persons, that they would but consider, how diligently and with what care your earthly Princes are served and honoured by their followers and Courtiers; which whosoever shall, but observe, must needs blush for shame, if they be not as careful and assiduous in serving their Queen of Heaven.  
And to incite our devotions thereunto, it would do well to read of the diligence of Saints in this particular; as namely in Surius of S. Albert, how he bowed his knees a hundred times a day, and fifty times prostrated himself on the ground, saying each time an Aue Maria in honour of the Queen of Heaven; And of S. Catherine of Sucina daughter of S. Brigit, how (according to the same Author) she was from her tender infancy so exercised in prayer, as besides our Lady Office which she recited every day, with the Penitential Psalms & other such devotions, she employed herself four hours every day continually in this exercise of genuflexions unto the B. Virgin's honour, accompanying it with many tears. As for that which S. john Damascen hath left written of Simon Stilites, it doth more cause our wonder then imitation; his standing on a pillar, exposed unto the rigours of winters and scorching of summer's heat; thirty fix cubits high, situated on an eminent Mountain's top; and this continued for more than thirty years, making a thousand and a thousand genuflexions and inclinations every day; and one of the servants of B. Theodoret Bishop of Cyrene observing him one day, counted above a thousand two hundred and forty inclinations of his, and that of those more painful ones, he bowing (as it were) even round in performing them.  
So of the glorious Apostle S. Bartholomew we read; that, a hundred times a day and as many by night, he used to bend his knees, which was more in one who was so perpetually and assidually employed in preaching and converting of the world, than a hundred times so much were in another man. Well did he understand of how high price and value with the B. Virgin these Reverences and adorations were,) understanding things in such an illuminative manner as he did) or else he had never been so careful & punctual in performing them.  
But no wonder that the holy Saints and friends of Alm. God have produced such strange effects as these, & left to us so little hope of imitating them, since the divine grace that superabounded in them, the ardent fire of the holy Ghost that incessantly inflamed their hearts, and that height of perfection they had attained unto all concurred unto the rendering them active vigours and diligent in this holy exercise. But as for us weaklings as we are, destitut of those spiritual forces which they had, and that mind to apply those forces to the best; if we cannot imitat them so nearly, yet at least a far off we may do somewhat in their imitation; and bitter is it so to do, & do it devoutly, then weary ourselves by enterprizing too much, and so become wholly dulled and disanimat, and rather lose spirit than gain by the excess.  
There is an Example concerning this, taken out of the Mirror of examples which is this. A certain Religious woman had a daily devotion to say an hundred and fifty Aue Maries, accompanying each one with a profound reverence; but she growing cold in the performance of them, by reason the number seemed excessive great, was divinely admonished in vision to diminish them to a third part, under the condition that she should say those with greater fervour & devotion. And S. Hierome to this purpose says, it is far better to say one Psalm devoutly and with alacrity of spirit, than the whole Psalter with negligence and tepidity. Notwithstandiug, supposing all be equal, certainly much better it is, to do more than less, in these or any other exercises of piety, since good works are the more meritorious still with the more difficulty, they are performed and the more grateful is the doing of it, to those unto whose reverencs it is exhibited.   

How the aptest time for the exercise of these devotions, is the particular feasts of our B. Lady. CHAP. VIII.  
THE Church ever guided by the holy Ghost, hath in all times erected Temples, and consecrated Altars, in reverence of the sacred Queen of Heaven, and hath honoured her with vows, Hymns, Canticles, and Laudes, and diverse other devotions and services, which the fear of detaining the Reader too long, makes me forbear the relation of; but above the rest, some feasts it hath commanded to be kept, whereon she is more particularly honoured.  
Those may be divided into two Classes, the greater & the lesser, the greater include her Conception, Nativity, Purification, Annunciation, and her Assumption into heaven: The lesser (& which are not of precept) her Praesentation, Visitation, & others; among which we may add the Saturday. To begin then from the lowest, the Saturday is dedicated by the holy Church unto her honour, & namely in the Council of Trent, where it is ordained, that Masses, and Offices, should be said of her, on those days, when they concur not with any other feast. Moreover it hath been an ancient custom of devout Christians, to fast that day in her honour; which kind of devotion is most acceptable unto her, as appears by this following story.  
S. Anselme writes of a certain Thief, who entering once into a poor widow's house, with intent to despoil her of what she had, and finding her so slenderly furnished as he imagined it not worth his pains, he to decline the suspicion of what he came for, asked her what victuals she had, & whither she had broke her fast that day? God, forbidden, replied she, that I should violate so my vow I have made to the B. Virgin, of fasting in her honour every saturday: why so? said the thief: because, (said she again,) I have heard a certain learned preacher say that whosoever did it, should never die without Confession: The thief was so strucken at the report of this, as remaining a long time in consideration of his wicked life, at last he started out of that melancholy posture wherein he was, and setting one knee to the ground, and lifting his hands and eyes to heaven: Seeing, it is so, O B. Vigin, (said he,) and that each poor thing that is done for you is so richly rewarded I here promise and vow in imitation of this devout servant of yours, every saturday to fast in your honour, as long as it shall please Alm. God to give me life and health; which afterwards he inviolatly observed, but for the rest continuing still his haunt of robbing, it happened once that being over matched by passengers, he had his head cut off, and they thinking they had made him sure, went on their way glorying in what they had done, when behold, the head cried out, Confession, for the love of God, Confession; when imagine in what affright they were, unable a long while for amazement to stir or move, until at last they came unto the next village, and certified the Curate of what had happened; who running thither accompanied with many of his parishioners brought thither by Curiosity, behold, rhey having joined the head unto the body, he with a love and audible voice that all might hear him, said: understand all of you, that I never did any good in all my life, but only in honour of the B. Virgin fasting saturdays, for which reason when my soul was issuing forth of my body, as it was separated from my head, and the devil's ready to intercept it, were all assembled, behold the B. Virgin hindered them, nor would she suffer it to issue forth of my body, until by Confession it were expiated of its crimes; and thereupon having confessed himself, and desiring all the assistants to pray for him, he exchanged this life for a happier on.  
This day then being particularly consecrated to the honour of the B. Virgin we should do well; to add unto our fasts this devotion of lowly inclining and reverencing her; It being of such excellency as we have declared before, of which each one may offer up as many as his devotion shall suggest, and time and place permit. How ever for the more certainty, might I prescribe them a taxed number, it should be the number of the Beads, to wit sixty three, in honour of those years, which (according to some Doctors) the B. Virgin lived upon earth, and so it were best to number them upon their Beads, performing them the while with that attention, as if the B. Virgin were really present there; and while they do it, they may at earth one pronounce those first words of the Angelical salutation Aue Maria, which some are of opinion the Angel pronounced in actually bowing his knee and lowly reverencing her, with bowing down his head; But of this we shall speak more amply in the 11. chapter of this book, where we shall teach an apt Method of putting in practice this exercise; and what I say of the Saturday, may be observed when any of her lesser feasts occur.  
As for the Greater feasts, the greater the solemnity is, with the greater devotion we are to solemnize it; wherefore it were well if on such days as those, we increased to a hundred the number of those reverences, it being a number much celebrated in the holy Scripture for perfect and mysterious; but I would not wish you to perform them all at once, for fear of taediousnes, but to divide them so, as both morning, noon, afternoon, evening, and night, may have its parting, which in the former number of sixty three I would likewise have observed, that we may come to it with fresh devotion, and renew the memory of our B. Lady more affectionately and often; And if the feast be celebrated with an Octave, we may celebrat each day of the Octave with this devotion, when if we begin the vigil with a hundred and ten, and so continue the Octave out, we shall make completely up, the number of a thousand, a number perfect, sacred, and mysterious.  
This excellent devotion was most frequent with S. Margaret daughter of the king of Hungary Religious of the Order of Saint Dominick, who (as Doctor Querin of the same Order recounteth in her life, was so affectionately devoted to the Queen of heaven, as she no sooner saw her Image in any place, but she presently kneeled down before it, reciting in her honour the Angelical salutation, and on the Eaveses of her most solemn feasts she always fasted with bread and water; from which day till the conclusion of the Octave she said a thousand Aue Maria's; at each one of which she humbly prostrated herself on the ground, making it her greatest delight next to honouring Alm. God, to honour his B. Mother.   

Of the Feasts of our Saviour Christ. CHAP. IX.  
UPON occasion of treating of the feasts of our B. Lady, I am put in mind to speak a word of the feasts of our B. Saviour which we are to honour above all the rest; and with good reason, for if the feasts of creatures (as we have said) may be celebrated in their honour, how much is the Creator on his feast to be honoured? All those devotions we may exercise on his feast, which we have taught to be exercised on the feasts of our B. Lady: always provided that we reverence him in a higher strain of Latria, only proper to God himself: Thou sbalt honour & serve the Lord thy God, &c  
The principal feasts of our Saviour Christ which are celebrated with their Octaves are five; the Nativity; the three King's adoration; the Resurrection; the Ascension; & that of Corpus Christi. or the blessed Sacrament of the Eucharist; amongst which I place in the highest rank that of the Nativity, because on that, all the Quires in heaven descended unto the earth, to adore their King then an infant lying in the manger or in his mother's lap. And so the devout soul that exerciseth these devotions on that day, is to frame a lively imagination of the place imagining themselves in Bethleem, and adoring amongst the rest him, whom all both in heaven and earth adore.  
The feast of the three Kings puts us in mind of nothing but adorations, since on that day they all adored our Blessed Saviour in his Mother's lap, and in them all the nations of the world; and with how much devotion it was accompanied may be gathered from this pathetical expression of it by the Evangelist Saint Matthew: And entering into the house (said he) they found the infant with Mary his Mother, and falling on the ground adored him.  
The glorious Resurrection; to the dignity of which, all other feasts give a kind of pre-eminence, deserveth Adoration likewise; because on it our Saviour rose again all victorious and victory, charged with the spoils of hell, while the Angels adored him rejoicing at his triumph, and singing in his praises their songs of joy.  
And what should I say of his most glorious Ascension, on which our Lord and Saviour after his victories, made his magnificent entrance into Heaven, and there being seated at the right hand of his Eternal Father, to whom he was every way equal in power & virtue, all the heavenly Hosts the while humbly inclining before his Throne, did him most prosound honour and reverence.  
Now let us come to the feast of Corpus Christi, or the B. Sacrament, in which all the others are comprised, and consequently more than all the others we are to reverence it. And is not this continually celebrated each day, and in each place (almost) throughout the world? do we not behold a world of Masses said, and people daily communicating throughout all Christendom? do we not see in every kingdom & almost every little village the B. Sacrament kept, and adored with unspeakable reverence, where our Saviour Christ is as really present as he is in heaven, where Angels and Saints are incessantly adoring him. Wherefore we are never to enter into any Church, or pass by any Altar where the B. Sacrament is kept, but we are humbly on our knees to reverence it. And happy are those, who perform this devotion not perfunctoriously, or for custom, as many do; but with gust of devotion and from their hearts, relishing the sweetness of the exercise they do; perhaps they may deliver some soul out of Purgatory by it; (with such devotion it may be done): which arriving unto heaven, will there become perpetual intercessors for them to Alm. God; than which a greater benefit cannot be imagined.  
But alas, (I cannot speak it without tears) we see Christians the while scarce vouchsafe to uncover their head or bend a knee before this B. Sacrament, so unreverent and weak they are in their faith of it; Impudent and irreligious as they are, not to know how this mystery surpasses all discourse and all humane capacity, and that faith here is all the light we have. Let faith Commend to us what we can neither see nor comprehend, says the holy Church in one of its Hymns, and in another place: Ad firmandum Cor sincerum, sola fides sufficit: For to Confirm a hart sincere; only faith sufficient were. And yet how many clear testimonies have we had of the verity of this by evident miracle: sometimes it hath appeared in the form of a little child in the Priests hands at the Elevation: some times the very beasts themselves (less beasts than some men therein) have acknowledged their Lord and Creator in it: as witness those Miracles which I shall here recount.  
Al Paris in the year. 1258. a certain Priest saying Mass in a Chapel adjoining to the Palace, as he elevated the sacred Host, a little child of incredible beauty appeared in the place of it; Which Miracle being reported to S. Lewis King of France; and some soliciting him to go and see it amongst the rest, he made answer worthy of so pious a Prince; Let those go who doubt of the reality of his being there (says it); for my part I behold him daily with the eyes of faith.  
The other Miracle happened at Tholouse in France, recorded in the Chronicles of the Minims, as also by Surius and diverse others, and it is this: S. Anthony of Milan being there, had a fierce dispute one day with an obstinate heretic, denying the reality of our Saviour's body in the B. Sacrament, who being vanquished by the reasons of the Saints, Yet not willing to Confess it; said unto him; What need all these words and disputations by which although by Sophisms I Confess I am overcome, yet my reason remains un-conuinced: If then you will do any good with me, let me see a miracle in confirmation of what you say, and I promise you I will turn to your opiniion; the Saint accepted of the condition, and confident that the Author of the verity would not be wanting to the confimation thereof, he bid the Heretic (to convince him the more evidently) name himself what miracle he desired should be done; and he answered him, he had a mule at home, which he would keep fasting three whole days, and then procure him in the public market place, where let one of your Priests be (said he) with your God in the Sacrament, and if the mule refuse to eat of the oats I shall offer him, to adore him there, I will promise you I will be ready to adore him also; This was done, and at the fame of this, there being a mighty confluence of people from all parts to behold what the issue of it would be; The day assigned being come, & all things ordered as was agreed upon, the mule at sight of the oats even wild with famine running towards them, and having taken some of them in his mouth, was in this manner conjured by the Saint with the Blessed Sacrament in his hand: In the name of God (said he) whom I although unworthy hold here betwixt my hands, I command thee to leave that provender, and come presently hither to adore and reverence him: When behold a most stupendious miracle, the beast not only forbore to eat any more, but even let fall out of his mouth that provender it had, and ran presently bowing down the head, and on his knees adored the holy and blessed Sacrament, to the unspeakable joy and alacrity of all the Catholics, the Heretics confusion, and the conversion of the man.  
Now Friday being the day dedicated to the memory of our Saviour in particular by reason of his death and passion; I would advice the devout Christian, besides his ordinary devotions in honour of his five precious wounds to make five reverences, which can not but be very meritorious and acceptable to the Majesty of Alm. God.   

Of the Feasts of Saints. CHAP. X.  
HAVING spoken of the adoration of our B. Saviour, and his holy Mother, it will not be out of the way of my purpose, to say somewhat also of the adoration of Saints, since the holy Church celebrates them for no other end but to incite us unto their reverence. This article of faith is confirmed and ratified by many Counsels, and lastly by the Council of Trent in the 25. Section, where Angels and Saints are declared honourable with the reverence of Dulia proper and appropriated unto them.  
On the days then when any Saints are to be honoured; especially the more principally sort of them, we are to do it with the foresaid reverences. On simple feasts and those of lesser obligation, it may suffice before we go to bed, to incline only once or twice in their reverence; and when 'tis the feast of those to whom we have any particular devotion, or whom we have chosen for Patron or Advocate, we ought with more particular Adorations to honour them more or less according to the devotion & affection of every one.  
Let all those than who desire with due reverence to honour those Saints, to whom they are devoted, accustom themselves before they go to bed, to make profound reverence unto them, imagining the while them really present, and beholding what they do; for so, although corporally they be not there, yet spiritually they are, and both well know and understand what is done in their honour there, and have a particular care and protection of those that are devoted unto them, perpetually procuring for them favours and assistances from Alm. God; & this verity is Orthodox, confirmed and approved by many Counsels, and holy Doctors.  
Now for the Saints Founders of Religious Orders, which by excellence are called Patriarcks, because as Abraham (for example) was styled by that name for that so many people descended from him; so from them so many Religious are propagated in the Church: Of this sort is S. Benet, S. Augustine, S. Francis, and S. Dominick, and of later-yeares S. Ignatius, etc. All which are to be had in highest veneration by those of their holy Orders, not only on the particular days when their feasts are honoured; but every day of the year beside; and that Religious man who desires to augment in him the devotion: he hath to the Founder of his Order, should do well, to assign a particular day of the week for honouring him, & that Wednesday in particular, as the most convenient for this effect; when with some extraordinary devotion of fasting, praying, reverencing him, and the like, he is to procure to honour him more particularly & refer unto that end all which he doth that day, which finally hath reference all unto the honour of our Saviour Christ, and to employ some hours of the day in the meditation of the particular virtues of that Blessed Saint.  
It is the general doctrine of the learned, that the Founder of each Religious Order hath a particular care not only of the Order in general, but also of each Religious in particular (more or less according as their merits are) and that they assidually defend them, strengthening their forces, and weakening the enemies who oppugn and fight against them. Of which great privilege and prerogative Brother Leo in particular had an excellent revelation, vision of holy S. Francis, which I will here recount.  
S. Francis being happily departed unto rest, having rendered his body to the earth and his soul to heaven, Brother Leo one of his most affectionate disciples bearing impatiently the absence of one whom he loved so dear well, prayed instantly unto Alm. God to make him so happy, that once more in this life he might enjoy the happy aspect again of his beloved Master, and iterating his petition both earnestly & often; it pleased Alm. God; that one day he being retired into a solitary place, he beheld S. Francis appearing unto him in a strange mysterious shape all shining with glorious light, but for the rest winged with golden wings and tallonted both hands and feet with eagle's claws; The Brother transported with joy all sight of him, was running to embrace and kiss his hands and feet, but espying in what strange equipage they were, he all amazed demanded of the Saint, the reason why he appeared in that sort: the Saint answered again, understand these are no other than marks of the affection I bear my Order and the Religious thereof; and these do signify, that amongst all the other rich prerogatives his divine Majesty hath honoured me withal since my arriving into heaven, one is the authority & power to vindicat my Religious from their necessities, and defend them from any adversity that presses them, as often as with confidence they invoke my aid; and these wings and talons now I have assumed, to signify my readiness and promptitud in succouring mine, and the force and violence with which I oppugn all those who injure them.  
Good reason then have the Children of this great Pattiarcke to rejoice on earth, for having so powerful a protector of him in heaven, so loving a father, and so careful an Advocate; I would advice them to be assidual in honouring him with those reverences of which we have spoken; and particulary to salute him every day with five times bowing their knees unto the ground in honour of the five wounds so miraculously impressed upon him while he lived, rejoicing and congratulating with him for so high and so sublime a dignity; It being no doubt one of the most acceptable devotions we can exhibit unto him now he is in heaven.   

Of the Adoration of the Angels. CHAP. XI.  
AND if we be obliged to honour the B. Saints with that due reverence appropriated their worship, as we have amply proved in the precedent Chapters; with far more reason are we to honour the holy Angels, as the noblest in substance of all created things, and representing most lively their Creators' unlimited power and magnificence. And although it be true, that both men and Angels are both Creatures of Alm. God, and works of that sovereign Artificer; that they are either framed according to his Image, and by the faculties of their memory, understanding, & their will, capable of his grace and of being participant of his glory and eternal felicity; and that many circumstances there are, which equal Man with Angels; yea and in consideration of the Hypostatical union, and the Mother of our Saviour Christ, it may pretend some pre-eminence above them also. Yet if we weigh their natures, and balance them equally one against the other no doubt but we shall find the one far exceeding the other; and as lead can never arrive to the excellency of silver, nor silver of gold: no more can a body any way equal in excellency a soul, nor the soul of man naturally speaking, the most inferior Angel that is in heaven. Unto which our B. Saviour infallibly alluded when he said: Verily I say unto you, amongst the sons of men hath not been borne a greater than john Baptist; nevertheless the least in the Kingdom of heaven is far greater than he.  
But now before we wade any further into this matter, we are to understand, that the word Adoration is a notion general to good Angels and men. In conformity, to which we find it in holy Scripture indifferently used for either; as where it is said that the Israelits adored both their king & God; they bowed down, says he, and adored God, and afterwards their King. So the Children of Israel adored their brother joseph then Governor of Egypt; & after his brothers had adored him, etc. For which reason, the Doctors both ancient & modern have distinguished it into three several species of Adoration; Latria, Dulia, and Hyperdulia; the first being exhibited only unto God himself, as a soweraine kind of adoration, only fitted to the sovereign power he hath; with the second we honour Saints and Angels; And as for the third, it appertains to the B. Virgin alone, and unto her who surpasseth in excellence both Angels and all rest of Saints beside; and of this in the precedent Chapters we have discoursed at large.  
In brief then we establish this conclusion: we are to adore Angels and men deserving it; and this is an Article of faith (according to Suares) defined by Pope Felix the first of that name in the Council at Rome, the 7. th'. Synod; And S. Augustine speaking of the B. Apostle S. Peter says: An infinite number of the believers adored the B. Fisher Peter. And in another place: Men merit (says he) to be respected and honoured, and to say more, adored. Conformable unto which verity we find in the holy scriptures many men to have adored the Angels; as Abraham in particular three, and Let his brother two. So josua the famous Captain of the Israelits adored one, who appeared to him in the likeness of a man; he'fel prostrate on the ground, and adored him.  
Seeing then we really own them this honour, let us endeavour to discharge the debt, in honouring them with such frequent genuflexions, as our own devotions shall incline us to, as the most excellent Creatures of heaven, full of grace and glory and participant of the divine nature.  
And amongst all the motives to incite us to it, me thinks one of the most principal should be, the sublime privileges they are endowed withal in heaven. For if we consider their lives, we find them to be incorruptible and immortal: of their nature and condition, they have no body, and consequently are above all its necessities, and are superior to all those miseries and afflictions to which we are subject here. If we cast our eyes on the agility and promptitud with which they operat, we shall see nothing in this universe to equal them, and even the heavens themselves come short of them, whose velocity we so much admire. But what should we say of the capacity excellency of their understanding, that comprehend perpetually without discourse, and from the first instant of their Creations had a perfect knowledge of all natural things? What of the constancy and efficacy of their Will, wherewith they will earnestly, what soever they desire, and are irrevocable in all that they intent? what of the tenacity of their memory, which never forgetts what it hath stored once? lastly what of their so great and unmeasurable power, that one Angel only in a night slew one hundred eighty five thousand of the Assyrians? and which is more, that one only can turn with an incredible facility the primum Mobile, in comparison of which all this great machine of earth and water is but like a little point: and that with so even and regular a motion, that in so many thousand years was never observed the least disorder or deviation. And to omit nothing that may confer unto their honour, I will here declare the several orders of them and numbers which they contain.  
In the first Hierarchy then: which is that which receives immediately the splendours and illustrations from Alm. God, there are three Quires or Orders, to wit, the Seraphins, Cherubins, and Thrones: of which the Seraphins in seruor of charity excel the rest, the Cherubins in plenitud of knowledge, and the Thrones in seeing farthest into God the causes and origins of his divine effects. In the second Hierarchy are likewise three other Quires or Orders to wit, Dominations, Virtues, and Powers; In the third, three others, to wit, Principalityes, Archangels, and Angels. For we must understand, though this name of Angel be common to all, yet in a more particular manner, to those of the third choir, it properly signifying a messenger, and so is rather a name of Office than nature, which because they are more ordinarily delegated to that function than the rest, hath a more particular reference unto them.  
Notwithstanding we must observe, that S. Paul speaking of the superior Quires of them says: that they are ministers of God, employed for those who are to participate of his inheritance: which words of his S. Denis the Areopagite his disciple, S. Gregory, S. john Damascene, and S. Thomas interpret thus: not that he means the first Choir of them are employed immediately with men; but the second receive their intelligence from them; the third of them and of what they are to do. Yet S. Gregory Nazianzen, S. Cyprian S. Chrysostom, S. Augustine, and many other Doctors, are of opinion, that although ordinarily they are not employed about the affairs of men, as the inferior are, Yet notwithstanding when any important business concerning them is to be done, Alm. God sometimes employeth them: as a Seraphin to purity the Prophet Isays' lips; the Archangel Raphael to accompany young Tobias on his way; the Archangel Gabriel to Annuntiat to the B. Virgin the divine mystery of our Saviour's Conception; and lastly, S. Michael in a particular manner to have a care and protection of the Church,  
Now if the division of their quires and Orders be so admirable and great, far more admirable and great is the number of them, which none can truly tell but Alm. God himself, although many have given a guess thereat. Certain it is, that if God for the Conveniency thereof hath furnished this inferior world with such infinite diversity of creatures corporal, much more abundantly would he store the superior world with creatures immaterial and spiritual, invisible and incorruptible, such as the Angels are.  
And for their Number, I leave you to conjecture it, from this Consideration how this world in comparison of that, is no more than the Centre point is in respect of an infinite Circonference and consequently how many Inhabitants must go more to that then this. And so job speaking of them says: There is a multitude of his soldiers: And if the Majesty of a King on earth, is declared most in the number of those that serve and fight for him, as the Holy Ghost in express terms affirms: The dignity of a king Consists in the multitude of his people, and in the small number of them the Prince's shame. We must needs conclude then to be infinite, in respect of the Majesty of Alm. God. Touching their number in particular, I will here declare what Albertus Magnus amongst other Doctors hath left written of them. She says then, that there are nine Quires of Angels, and that every choir hath its Legions, that each. Legion of them contains. 6666. and that there are, as many Legions in every Choir as there are Angels in a Legion. Others say, there are ten times more in the second Choir then in the first in the third then in the second, and so with proportion to the highest Quire. So as there being, for example, in the Choir of Angels four and forty millions, four hundred thirty five thousand, five hundred fifty six Angels, that of Archangels hath ten times as many; that of the Principalities as far in number exceeds them, etc. Who is not ready to issue out of himself, with admiration of such infinite multitude exalted by Alm. God for his service and our benefit? and who entering into himself again, can comprehend with what profound reverence they serve his divine Majesty of which job speaking says: Those who move the heavens, bow down and lie prostrate before him, and the Pillars of heaven tremble at his sight. So the Royal Prophet speaking of their readiness & promptitud in executing his commands, says of them: And ye Angels praise our Lord, who are so powerful in performing of his will, and obey so faithfully the voice of his commands. And this is the first reason, that should incite us to render them service and reverence.  
The second yet is more forcible, and that is, our many obligations to them for their many good Offices done us perpetually, which although it be at the appointment of Alm. God, and they in their performance are but his Ministers; yet they being derived unto us by them, from the sovereign fountain from whence all our good proceeds, we are to receive them from them most gratefully, & with a thankful acknowledgement. I will not enlarge this Chapter to sum them up, but remit the Reader to the holy Scripture, where they shall find them recorded both very particularly and frequently. Now let us come to the exercise of this devotion. To render them then that honour which is due to the abundance and sublimity of Glory which they have, in being of so near access to God the fountain of it all, and participating by it of his divine nature; we are (to do well) for to retire ourselves, and there recollecting us in the interior of our soul, (excluding all earthly cogitations) to be the whilst the more in heaven, we are to imagine their Orders and array, their beauty, sublimity, riches, splendour, and in fine their glory and admirable perfection, and thus discourse within ourselves: this Choir than the rest, is more sublime, this more specious, this fuller of merit and lustre, with a thousand other considerations on a subject of such great worth and amplitud. Then we are to salute them troup after troup, with a comportment full of reverence and respect, making the longer stay, where our devotions shall detain us longest, either amongst the Seraphins, Cherubins, etc. Congratulating with them their great splendours and prerogatives; and afterwards prostrating ourselves before the throne of God, we are to praise and render him humble thankes for creating creatures so perfect and excellent for his service and the honour of his Court.  
The like manner of proceeding we may use in honouring the Saints, as Patriarcks' Prophets, Apostles, Martyrs, Confessors. Virgins, and the like, especially those which we are most devoted unto, addressing us to them, by the foresaid acts of congratulation, and adoring them, and taking delight to maintain discourse with them in our hearts, communicating with them our affairs and necessities, and instantly commending ourselves to their prayers: seeing (according as the Doctors affirm) they behold in God, and know all our necessities, our most secret wishes, and the affections of our hearts, and all the reverences and actions we do in honouring them.  
Besides, I think it fit, and would counsel it to the zealous Catholic, who desires to go on, in honouring these B. spirits; to prescribe to himself a certain number in reverencing them; as that of Nine in honour of the nine Quires of them, etc. But because the holy Church makes reverend mention of three of them in particular, S. Michael, S. Gabriel, and S. Raphael; I would consel to begin with them: As first, with S. Michael, who is Prince of all the rest, seeing as Laurentius justinianus says, although we are to honour all the soldiers of heaven, yet their General deserves more peculiar reverence, for the greatness & highness of his qualities and prerogatives, his invincible force, the singular love which his sovereign Emperor bears him, and finally for his fidelity to his service and admirable valour; of which he gave so rare proofs in that great battle he fought against the Infernal enemy and all his follows. And certainly with good cause doth the holy Church so reverence him, acknowledging him for her protector, and one that receives into his patronage all departed souls that die in grace and the favour of God almighty. Next S. Gabriel, as he that had that happy embassage committed to his charge of Annunciating to the B. Virgin the Incarnation of the son of God. Thirdly, S. Raphael the guide & defender of Pilgrims in this life, as he did by the young Tobias in all his pilgrimage.  
If thou be then desirous to perform these devotions, and hast retired they self to perform them the better, putting thyself in their presence (as it were) who really behold at all times what we do; thou art twelve times to bow down and do reverence honouring by the first Adoration S. Michael, General of the host of heaven; by the second, S. Gabriel, who brought the Embassage of our salvation; by the third, S. Raphael, and by the rest in their several Orders the nine Quires of Angels, etc.  
For the better performance thereof, I will here set down a most easy method (for all sorts of people,) of this devotion.  

The practising of honouring and reverencing the Angels: saying as followeth.  
I HONOUR and reverence you, O Glorious Saint Michael, chief of all the Angels.  
I honour and reverence you Blessed S. Gabriel, for delivering that so grateful Embassage to the B. Virgin.  
I honour and reverence you, affable S. Raphael, for rendering to the young Tobias so clear a testimony of Alm. God's ineffable goodness to man.  
I honour and reverence you most ardent Seraphins, who burn continually in the flames of the love of God.  
I honour and reverence you most holy Cherubins, who in clear knowledge and plenitud of the science of God surpass all other Angels.  
I honour and reverence you most happy Thrones, seeing in you the eternal Majesty doth repose, and by you our fowls are disposed to peace and tranquillity.  
I honour and reverence you most noble Dominations, who by the great authority bestowed on you by Alm. God, rule all other spirits of inferior rank.  
I honour and reverence you most powerful Virtues, who are deputed by the sovereign King of heaven to the regency and government of all the soldiers in heaven.  
I honour and reverence you mostvaliant Powers, who by your might repress the insolency of the powers of hell, and oppose yourselves to all the machinations & designs they have upon us continually.  
I honour and reverence you invincible Archangels, to whom is given the protection and care of people, & Kingdoms, and to reveal unto them for their good most sublime mysteries.  
I honour and reverence you likewise most humble Angels, who disdain not to converse with men, and undertake their patronage and protection.  
But if any be so defective of memory, as not to be able to retain by hart what is before set down, It will suffice only to say: I honour and reverence you O glorious S. Michael; I honour and reverence you O glorious S. Gabriel; and so of all the rest, only adding the simple names of Seraphin, Cherubin, Thrones, Dominations, Virtues, Powers, Principalityes, etc. So likewise they may, more to facilitat the memory, begin with the lower Quires, and so by degrees ascend to those more high. And if there be any yet so wanting memory that they cannot remember this, it may suffice they make nine reverences, with intention to honour each Choir of Angels by it, without pronouncing any word at all, but only imagining with themselves; now I honour the first Choir, now the second, and now the third, etc.  
Now it rests, that we assign one day of the week for the exercise of this Devotion; and what more proper than that the Church hath appointed to honour the B. Angels on? to wit, the Tuesday: Let that then be it, and on that day let us most particularly honour them, those that all Priests saying Mass of the Angels for them, those of the laity devoutly hearing it, etc.  
And because Psalmody is exceeding grateful to them, (: if it be accompanied with due attention of spirit;) those who are employed in that laudable exercise, are to endeavour to comport themselves with all due reverence and devotion; imagining themselves in presence of the Angels while they are performing it: I will sing Psalms in the presence of Angels, I will adore in his holy Temple, and praise his holy name. And to this accords well that which we read of S. Bernard in the history of the illustrious men of the Cistercians, how he saw the B. Angels, while Te deum was sung, to go from one Choir to another, encouraging the Religious to sing it with fervour and devotion: Another time he saw them busily writing down what the Religious pronounced, those in golden better which were pronounced with force of spirit and from the hart, those in silver which were uttered with attention but not such fervour as the former were; those in ink, which proceeded from them with a little admixture of distraction; and those finally in puddle-water, which were pronounced without all sense of devotion. Moved then, by this example, and knowing that the B. Angels are assistant at our devotions, let us perform them with such a spirit, not only worthy of the Oratory that we are in, but also of the Company that is there. Happy and thrice happy are they who shall so honour them, since they shallbe rewarded for it, not only by the Angel's intercessions in heaven continually for them; but also by their assidual assistance of them here, from all dangers both of bodily and ghostly enemies, till at last receiving us at the honour of our deaths, they take us out of this transitory and miserable life, and tranfferr us to a happy and eternal on.    

Of the honour and reverence we own unto our Angel Guardian. CHAP. XII.  
AND who sees not, how reasonable it is, in lieu of so many benefits we receive from them, to honour and reverence the B. Angels for it; and in particular our Angel Guardian, who hath the care & protection of us committed to his charge. For certain it is, & averred by all learned men, that (excepting our B. Saviour) each man hath his peculiar Angel attending still on him: whence we may perceive, how great is the goodness and charity of Alm. God towards man; who (we being such contemptible creatures as we are) hath not only been contented to create the Elements for our service, mixed bodies for our use, and finally all corporal creatures else; but also hath encharged the holy Angels with our protection and defence, creatures so excellent, so sublime in glory, wisdom, and power, to be our instructours in virtue, and our guides to truth.  
But if goodness be to be admired in bestowing them upon us; no less admirable is his power in creating them in such innumerable multituds, that the very lowest Choir of them is sufficient to furnish with Angels guardians, not only all the men that are, but all that have been or shall be as long as the world shall last: so according to the probable conjecture of the learned, there being a matter now of some million million of souls in all the world, not only every one of them hath an Angel guardian, but one so particularly unto himself, as he was never Guardian to any one before, nor ever shallbe to any after him; God whensoever he creates a soul, appointing a pecular Guardian that never in that office was employed before. And who can imagine then, how many millions of millions there must be to serve for so many millions of men, that have been & shall be until the general judgement day? And this opinion is the more probable, not only because of God's omnipotence which is more illustrated thereby, but also of a certain congruency on the Angel's part, who if they should not suffice in number to afford each one a Guardian, it would follow that the number of men would exceed that of them, which would argue a deficiency in them, and take from that proportion by which it is supposed, that as the Archangels exceed the Angels ten to one, etc. so there should be ten times more of Angels then of men,  
The necessity we stand in of their celestial aid, is great and urgent; first because our souls are spiritual, and consequently spirits can best see their necessities next because we ourselves are weak and ignorant of the force and imagination of the Enemy to ensnare and overcome us were it not for them; Who watching continually by us observe all their ways, and carefully meet them with prevention.  
But here some may object, how can they be continually by us when our Saviour says, they continually behold the face of Alm. God, in whose vision consists their cheisest beatitud: Angeli eorum semper vident faciem Patris mei qui in caelis est. To this I answer, with S. Gregory, that it is true the Angels are still in heaven, even when corporally they are employed elsewhere; else we could not reconcile that other place of Scripture with this, where it is said; that God employs them on his Embassages here on earth; so as while in contemplation of the heavenly essence they are still in heaven, we must grant them really the while to be on earth.  
And to incite in us a greater devotion towards them, I will endeavour to sum up the many good offices they daily do us; which although infinite in themselves, may yet be reduced to three heads. The first is; they deliver us from many evident dangers, by their careful custody of us, which the holy Prophet testifies where he says: He hath given his Angels charge of thee, to look to thee in all thy ways, and bear thee in their hands lest thou shouldst dash thy foot against a stone. And here let each one Call to mind, how manifold dangers they have escaped Here, one the falling of a house upon his head, which if he had not suddenly changed his mind, he had gone just under it as it did fall; and to whom can he attribute this change of mind, but to his Angel Guardian: Another, being prepared to go some voyage puts it off, he knows not why, and after wards understands that if he had gone, he had fall'n into the hands of Pirates or of thiefs, and this was the work of his good Angel also; with a hundred others the like. Which the Patriarch jacob acknowledged to come from his Angel keeper, when blessing the children of his son joseph he said: The Angel who hath preserved me from all evil, bless these children, etc. And so did judith returning victorious from Holofernes camp. So it hath seemed good unto our Lord (said she) whose Angel hath guarded me, in going forth, in remaining there, and in returning back.  
And though the B. Angel's care extends itself as well unto the bad as to the good, yet not withstanding they more specially impart their aid unto the just; as the Psalmist testifies where he says: Qui habitat in adiutorio Altissimi, etc. Who dwelleth in the aid of the Highest, remains in the protection of the God of heaven: And there is no doubt, but God hath a most particular care of the just and virtuous, and consequently commends them in a most dear manner unto their Angel's Guardians; as may be gathered out of that passage of holy Scripture: He hath given his Angels charge of you, etc. As if he would say, those who are Gods faithful servants, may go securely in the midst of dangers, for God hath given the charge unto his Angels to have especial care of them. Whether they sleep, or wake, they need not fear; for being in this particular protection of God and their Angel Guardian, it may be said unto them: They may walk on the Aspic and the Basilisk, and tread the Lion & Dragon under their feet. What a wonderful privilege is this? to be able to contemn the Aspic and Basilisk, which even kills with its sight, and the Lion and Dragon the most formidable of all other beasts? and who restrains the kill looks of the one, or cohibits the others fieccenes, but only our Angel Guardian?  
The second benefit which we receive from them, is the wholesome Counsel and advice, which they are still infusing into our minds. And of this we have a clear example in the Angel that accompanied Tobias on his way, and gave him such wise and prudent instruction, in point of his marriage, how he should comport himself with his new spouse for to escape the fate which had sent so many of her husbands unto death: as namely, that he was to begin his marriage (quite contrary to the custom now a days) with watchings, prayers, and devotion. In the like manner an Angel Guardian is continually suggesting wholesome counsels unto us, now deterring us from evil, now inciting us to good, which without their incitement we should never do: now proposing to us the example of our Saviour Christ before our eyes, now of some other Saint, for to awake our Imitation; then inflaming our wills to embrace the occasion of imitatating them; lastly, they go sometimes spurring us on by the consideration of the mercy of Alm. God; & now refraining us again by that of his justice and severity; so ever directing even our course betwixt heaven and hell, that neither the consideration of the one extol us too much, nor the other too much depress us.  
And tell me now, have you never experienced, when you were about to commit any grievous crime, a remorse of Conscience, and certain shrink back, and bidding us forbear? and what should this be; but our Angel Guardian, appointed to this office by Alm. God? Besides, how oftentimes may we imagine God offended with our crimes, to have been in mind to have plucked us from the earth, like unfruitful trees, and thrown into the fire of Eternal hell, had it not been for their interceding for us? like him who said unto the man in the parable, being minded to pluck up his figtree, which for three years he had observed never to have borne fruit that he should have, patience with it another year, and after he had cultivated it, if it bore not fruit he should do his pleasure with it; The Doctors in explicating this passage say: We are these unfruitful trees, Alm. God the Lord of the Orchard, and our Angel Guardian he that intercedes and undertakes for us: Imagine then how much we contristat him if we be wanting unto his promises and to the hopes which he conceives of us  
The third and last benefit for which we are liable to our Angel Guardian is, that he accompanies us perpetually from the hour of our birth to the final period of our lives, and never abandons us even when we are abandoned by every one beside; and such a friend we have of him, as the world hath none; For behold a beauteous Virgin in the flower of her years and pride of her beauty, how many, servants she hath that make court to her, and with what obsequiousness they observe her, till that flower fading, and the winter of her years and decays of age fall'n on her beauty once, they fall of as fast, and she is left only to solitud and neglect, who was before the only one frequented, and to whom all respects were paid. Whereas our good Angel is so constant a friend of ours, as no change of fortune qualifyes, or time makes us go less with him, but he is ever the same, and never altars in love unto us, even when he sees us hated of God and man; and the reason of this, is, because he knows not as yet the final reprobation of him whom he hath in charge, otherwise he would not have such care of wicked men, as most certain it he hath.  
Another benefit for which we stand infinitely obliged unto them is, that they carefully present our Petitions unto Alm. God our alms, watchings, and all our good works we do; which by those words of the Angel to Tobias is rendered evident: When thou prayedst with tears, and buriedst the dead, when thou didst leave thy repast, and didst conceal the dead by day in thy house; and didst bury them by night, I offered thy prayer unto our Lord. And this by that mystical ladder of jacob was understood, where the Angels were seen ascending and descending, betwixt heaven and earth, to signify the continual commerce they have with either for our avail, not by local motion, but by a far more ready way. Sometimes one Angel presents to Alm. God the generous victory of this man over his temptations; another says, behold, O Lord, the profitable use which this soul makes of that precious blood you shed for it upon Mount Caluary, and of all those other graces which with so liberal a hand you have bestowed on it; A third cries out, Good Lord receive this charitable persons alms bestowed upon you in the person of the poor, or these devout tears shed only out of an affectionate love of you; Another finally present the oblation of this good Religious person in wholly renouncing all worldly commodities, or this Priests piety and zeal, in offering up the holy sacrifice of the Mass, or meditating our Saviour's Passion; and this the Canon of the Mass confirms saying: jube haec perferri per manus sancti Angeli tui in sublime Altar tuum in conspectu divinae maiestatis tuae: Command this to be carried by the hand of your holy Angel to your sublime Altar in the fight of your divine Majesty, etc.  
And as they are assistant to us during our lives, so at our deaths are they much more powerfully defending us from all the assaults of the Infernal Enemy; as testifies B. Aloysius Gonzaga of the Society of jesus, in that his devout meditation of our Angel Guardian where he says, that our Angel Custos at the time of our death is most diligent in assisting us against the Enemy, preserving us chiefly from those two sins which are most incident to men in that article of time, Infidelity and despair, to the end that making here a happy end they may repair with them to heaven, unto their everlasting habitation; And in prosecuting his discourse he says, that as soon as the soul once is free from the captivity of the body, its Angel presently conducts it to the Tribunal of Alm. God, animating and encouraging it on the way, to put its chiefest confidence in the merits of the sacred blood of our Saviour Christ; and if it chance (the better to be purified from its sins) to be adjudged unto the purging flames, he visits it often there, comforts it, brings it the suffrage and succour of those prayers and merits which are offered for it in the other world, and encourages in midst of its sufferances, with the hope it can not be long in suffering; and in fine when the time is expired, he conducts it out, and all bright and purified leads it unto heaven, and in the twinkling of an eye, presents it unto Alm: God to receive from him the Crown of eternal beatitud, prepared from all eternity for those, who here sigh after it in this vale of tears. O happy and a thousand times happy is that soul, which having been faithful to its Creator, and pliant to his hand to be led whither soever his least motion carried it, in following his good Angel for guide leaving the world full of the virtue of his example arrives at last unto that Kingdom of eternal felicity, where with God and his Saints it shall for ever reign.  
But now touching the practice of this particular devotion to our Angel Guardian; first being assured that we are committed to his Regency, and that so noble and excellent a creature, as all the eloquence of the world rather diminishes then add to its commendations, vouchsafes to keep us perpetual company, and defends us from all evil, with his careful watchings & his comfortable advice, we are on our parts to endeavour a requital: First, by comporting ourselves with all devotion and due respect unto his presence and next honouring him with all competent honour. Let us then consider if we stood perpetually in the sight of some earthly Prince or Monarch; how careful we should be so to compose our outward behaviour, as might render us most grateful in his sight; & with how much more care and diligence ought we in the presence of our Angel Guardian to comport ourselves? Hear what S. Bernard says in explication of these words: For he hath given his Angels charge over thee to guard thee in all thy ways, etc. O mortal man, says he, what reverence, what devotion and confidence art thou to conceive in thy breast from these comfortable words of the Royal Prophet; reverence in standing in presence of thy Angel, devotion for his love of thee, & confidence for his care. Be therefore vigilant never to exceed the bonds of thy respect while these holy spirits are always in thy sight by the appointment of Alm. God himself attending them thy preservation in all thy ways, and wheresoever thou art, either in private or public, be always careful never to commit that indecency before him, which before me thou wouldst not do. Thus S. Bernard in his devout and pious manner.  
Secondly, we are to honour them with these reverences we have formerly treated of, which may be best performed when into private we have retired ourselves; especially before we retire ourselves to rest with a profound inclination we are to say, Angelo Dei, qni Custos es mei, etc. beseeching him to keep us in our sleep from the assalts of the Enemy, that ever watches to harm and mischief us; so when we awake, we are to commend ourselves unto them that day following, & whatsoever business we are to undertake, that it may sort a wished conclusion; and we should do well often to commend unto them in some vocal manner a devout conception of our hart in our occurrant necessities, beseeching them to assist us in the manage of this or that particular affair.  
This devout custom had one Alexander Luzaqua an Italian Gentleman of a most holy and virtuous life; that as often as he saluted any man, he mentally intended that reverence unto his Angel Guardian whom he saluted; and an excellent consideration it was, to think a celestial spirit, more worthy the salutation than an earthly worm. Let us imitate this devotion, and in saluting any say thus in our minds I offer this reverence to the Angel Guardian that attends upon him or he whom I salute. And most happy it will be for us if we do so, for by this means we shall endear ourselves in the love and care of those B. spirits, who can do more for our real advancement and good, than all the world beside.   

In What manner We are to proceed in the exercise of these Adorations, Worthily to honour the Mother of Alm. God. CHAP. XIII.  
WE being composed of two parts, the superior & inferior, of body and soul by the singular providence and goodness of Alm. God, that we might honour him with both, both here and in the world to come; a great part of our corporal honour Consists in these fore said Adorations, which not only the Saints have practised, but even our B. Saviour himself, we often read how he bowed of whom his knees unto his eternal father, and prostrated on the ground; as namely the night preceding his Passion, when according to the Evangelist S. Luke: He kneeled and fell prostrated on his face. And. SS. Matthew & Mark; he prostrated on the ground: by which words we may gather, how our Saviour reverenced his eternal Father in spiritu & veritate, in spirit and verity, with each part both of body and soul.  
Let the devout Christian then desirous to render honour to the B. Virgin, accompany his interior devotion of the soul, with the exterior of the body; & first, when thou art retired in secret, for so, when thou wouldst Pray, enter into thy chamber, says the holy Scripture; thou art to begin with this Consideration, how excellent she is, whom thou art to reverence, and the excellency of the reverence thou exhibit'st to her, which the whole Court of heaven take for highest honour to be employed in. And touching the exllency of her, thou art to consider her large portion of glory above all the other Saints, and represent her to the eyes of thy mind, Enthroned in a most glorious manner above all the rest, as becomes the sovereign Empress of them all; all full of glory and of Majesty, encompassed round about with innumerable Saints and Angels perpetually making Court to her, and honouring her with humble reverences; amongst whom thou art to imagine they self, and making thy first approaches of adoring her, without uttering any word, but only fixing thy mind upon her excellent beauty and Majesty, procuring to beget in thy mind the whilst frequent acts of affectionate love and complacency in so much beauty and Majesty as thou conceivest to be in her, congratulating with her that her high dignity of being Mother of God, and consequently Queen of heaven and earth; Acts which if they be performed with due intention and devotion, it is impossible to imagine how grateful they will be to her, and how profitable for those who are exercised therein.  
We have an example of a devout Religious woman recounted by F. Heroide Dominican) who being afflicted with a grievous malady after much pain and sufferance died thereof, whose soul appearing some days after to the subprioresse of the Convent said amongst other discourses; Know, Mother, that the reward which Alm. God bestows upon the least good work of ours, is so excessive great, as if it were put to my choice, I would return even from the joys of heaven unto the earth again, and suffer all my former afflictions, only to recite one Aue Maria, that returning thence again, I might acquire a new merit by it in heaven, and this, although I were not certain to say it without tepidity or distraction, so that I were but in grace the while, and free from all mortal sin. And if this holy Religious woman would have exposed herself to such cruel pain and sufferances, only for the merit of so small an act, how great shall their merit be, who exercise themselves in this devout exercise of reverencing her, being one of the greatest & most excellent services which a Christian can render unto the Mother of God.  
Hitherto we have treated of the interior comportment of the mind during this our actual reveencing the B. Virgin; Now let us come to the exterior of the body. First, we are to bow the knee, in crossing our hands before our breast with a little inclination of the head; and after having prayed in that manner, we are to rise again, and iterat the same devotion for the second time, and so forwards as our devotion shall instruct us; the which Adorations we likewise may perform only with bowing one knee to the ground, joining of our hands, and fixing of our thoughts on the Majesty of the B. Virgin the while; and if any through infirmity find difficulty in these inclinations, they may help themselves by leaning or the like, or only bow down their body, or make some light inclination with the head.  
Always remembering that this exterior behaviour is not the chiefest thing we are to regard, but that which is proceeding from the interior, as the words pronounced, or by the hart or mouth the whilst, now saying: I adore you o sacred Mother of God; & repeating it as often as we make our reverences, or else pronouncing these two words only of Aue Maria, with which the Angel Gabriel saluted her, and in that reverend manner (it is supposed) which we here prescribe to her devout servants to imitat: so doing we shall perform that Angelical office too, as well as he, nay in a manner more excellent, for he saluted her but as a humble Virgin, we as the Mother of God, and daughter of the most holy Trinity; he in the lowly house of Nazareth, and we in the high Court of heaven, where she sits majestically enthroned and crowned Queen of the whole Universe; he finally while she was yet subject to mortality and the incommodities it goes annexed withal, but we now when she is above it, participant of eternal life glory and felicity. Great then is their prerogative who salute her so, and great shall their merit be, if they do it with that due devotion and reverence, as they ought.   

How in the like manner We are to reverence God, as also the Saints in Heaven. CHAP. XIV.  
HAVING spoken of the Interiour & Exterior reverences, we are to honour the Mother with all: Let us make application of them unto God himself with the sovereign honour of Latria due to his most divine Majesty. We must then procure to reverence him so, as these exterior devotions may proceed from the redundancy of the Interiour; to which effect be fore we put in practise the foresaid reverences, we are to fix our interior eyes on the Majesty of Alm. God, confidering his immense greatness & incomprehensible perfections in which we are infinitely to take complacence; as in his being what he is, so exceeding good, & so exceeding great; and then we are to accompany this Interiour act of ours with most profound reverences and inclinations, bowing even unto the ground before that Majesty, before whose glorious Throne the Angels themselves, adore in prosterning their faces on the ground.  
And to acquit ourselves the better of this devotion, we are especially every morning when we rise, as at night when we retire to rest, most profoundly to reverence this our Alm. Lord, and whilst we remain in that humble posture on our knees, we are to cast the eyes of our mind with an affectionate regard on that high & incomprehensible Majesty, so to beget interior acts of joy and complacency of the sovereign power he hath, and sovereign goodness accompanying it.  
And this let us do, as often as we bow our knees in reverencing Alm. God, accompanying it still with some interior act of the love of him, an act, which no creature in heaven and earth can truly imagine the excellency of it; being an operation which God continually is exercising in himself, to wit of joy and complacency in his infinite goodness, whence doth proceed the love of it which must likewise be infinite; These acts of love than let us endeavour to stir up in ourselves, and assure ourselves that the least of them is sufficient to raise a soul to a most high degree of perfection.  
As witnesseth this story extracted out of the second part of the Chronicles of the Friar's Minors. A certain Religious matron beheld in vision thirty Religious of the Convent of Paris all departing this life at once, whereof five only were condemned to Purgatory, the rest went all immediately to heaven; & one amongst the rest had his place assigned him amongst the Seraphins: She being returned from her vision and astonished thereat, had recourse to the Guardian of the Friars where she lived, and declared unto him all that she had seen; who like a prudent man, advised her, to beseech Alm. God in continuation of his former favour to reveal unto her the name of him who was so highly advanced above the rest; thereby more particularly to know the truth of the vision: she did so, & it was revealed unto her that his name was Venance; here-upon the Guardian dispatched an Express to Paris to inform him of those who were lately dead in that Convent; whose number being given him up, he found them exactly to agree with that of the Vision; and that this Venance was only a simple lay Brother amongst the rest, whose Office was to have care of the Friars habits, and mend them when they were torn; which it seems he had executed with such charity, as he had merited by it that high place in heaven.  
Now if this good Religious man, in exercising this slight and manual Office could merit so high a degree of glory, those who are exercesed in this Angelical devotion which we treat of, if they do it with that attention as they ought, how far more high an one must they needs merit by it? And for our encouragemenr, it were good to consider, how far more profitably we may be exercised in it, than the blessed Angels whose continual employment it is: for they with all that they can do, can never advance higher by it, an Angel can never become an Archangel, an Archangel can never sit equal with the Thrones, nor a Cherubin in fine be embraced with the fire of a Seraphin; whereas we may not only accumulat merits so, to raise us from men to Angels, but even surpass them themselves, and being elevated higher than Principalities and Thrones, become even equal with the Seraphins: and by this only exercise may all this be effected.  
So likewise may we apply this devotion to the honour of Dulia proper to the Saints, by the only turning of the minds intention, and this more particularly on the days whereon they are honoured, and their feasts are celebrated; when besides these external reverences we are to procure to honour them from our hearts, by elicit acts from thence of congratulaion for their felicities, and thanksgiving unto Alm. God for having predestinated them from all eternity to that high dignity to which he hath promoted them, & to which they have arrived, by so many virtuous and meritorious ways, leaving to us their Imitation, to trace their glorious foot steps after them; That day likewise we are to ascend in mind to the particular actions of their lives, considering the ardent charity of this one, this others profound humility, and the like according as their lives shall give occasion.  
In conclusion, this advertisement I will give, out of that holy Cardinal Bellarmine touching these exterior reverences, to wit, that they are only to be distinguished (whether done in the honour of Alm. God, of his B. Mother, of Angels, or of Saints) by the internal intention of the mind, and the merit and excellency of those they are directed to. As for example, we adore and reverence Alm. God for the immensenes of his gratnes and Majesty, for his infinite goodness, and for being both our beginning and final end. We honour the Saints, as those who participate of his divine grace and celestial glory; and the B. Virgin, as Mother of Alm. God, and surpassing in excellency of title, all Creatures both, in heaven and earth. Conformable to this, we see in holy scripture, how Abraham with the same sort of veneration, bowed down both to God, Angels, and men, indifferently honouring them according to their dignities; and in this manner we are to understand the holy Scripture when it occurrs to speak in any other passage of these venerations.   

How these genuflexions may devoutly be exercised before any Image of our B. Lady. CHAP. XV.  
IT is an ancient Custom of the church, to honour Images both of our Saviour, his B. Mother, and his holy Saints, nay an article of faith from Apostolical Tradition received, as we are taught by diverse Concels. This only is to be noted, that while we honour them, we direct not our reverences unto them, as they are materially what they are of wood or stone, etc. but as they represent them whose Images they are; it represents according to that ancient axiom; the honour of the Image is referred to those whom it represents. And this the Council of Trent inferts where it says: In the Images, which we honour and fall down before, we adore jesus Christ, and reverence his Saints. And so the 7. Synod says; Who adore the Images, adores the sovereign king it represents: the like we may say by the Image of the Queen of heaven; and it is confirmed by Origen where he says: Who beholds any man's Image, (says he) may be said to behold him whom it represents.  
This verity then so Catholic, for the better performing this holy exercise we should do well to procure some Picture both devout and fair, before which we are to do our reverences (although of this there be no necessity;) I say fair, for fair objects do soon stir up the affections of the mind; as appears by that example of S. Bernardine, who while he was but very young, was so taken with devotion to a certain picture of our B. Lady, more comely than the rest, that he was never well but when he was on his knees before it; and here it was where he laid the foundation of his sanctity, which afterwards he built so high upon, as it was an admiration to the world.  
Which manner of adoring the B. Virgin in her Images, is a forcible remedy against the temptations of our infernal Enemy; as this following example doth declare, taken out of S. john Damascen by F. Suarez of the Society of jesus. There was a devout Religious man (says he) accustomed to worship the Mother of God in a certain Image of hers; who being one day fiercely assaulted by the Enemy, with a grievous temptation, as he was carefully employing all his force for the repelling it, the devil appearing to him promised him, if he would forbear to honour that Image, he would not only free him from that present temptation, but never molest him with the like again. But the good Religious man in defiance of him, fell a fresh to honour it before his face, and the devil and temptation both vanished away.  
And a great help it would be to this devotion, to imagine the B. Virgin the while beholding us from heaven (as without all doubt she doth) & taking complacence in our honouring her; & to make the Imagination work the livelier, let us frame a conceit, that if an earthly Queen should take such delight in being honoured in picture, as she should place herself where she might behold with what alacrity and affection it were done, and bountiously reward those whom she saw most forward in their honouring it; what concourse would there be by all who desired to ingratiat themselves, and endear their services to her Majesty: and if this for an earthly Queen would be done with such forward & greedy desire, how much more prompt and ready aught we to be, to do it to please & gratify the Queen of heaven? which while we do, devoutly, we may suppose her graciously regarding us, and taking notice of each particular action, pointing us out to the Angels about her, thus such one doth, and thus such a one, therefore have a particular care of them to defend them from their enemies, and when their souls are free from their mortal prisons, be careful to conduct them higher unto me. Which is confirmed from this ensuing example recounted by F. Razzi a Dominican, in his Hortulus, of a certain Shepherd's daughter axceedingly devoted to the Queen of Heaven, in so much as seeing her picture in an old ruinous Chapel (one day while she was tending her father's sheep) and much grieving to see it so neglected, she said: O B. Virgin, were it in my power, this your Image should be in greater veneration; but what it wants in exterior ornament, I desire my interior devotion may supply; which desire of hers was so grateful to the Queen of Heaven, as minding to reward her for it and her innocent life with an everlasting crown of glory, she sent her first a sickness the forerunner of her death, and just as that was ready to approach unto her. Two devout Religious men, the one in vision, the other in prayer, had either of them this revelation. Concerning her; they first saw a Procession of Virgins richly habited, all shining with glorious light; which passing by them, another troop followed them more rich and glorious than the former, all clothed in white, and lastly a third whose garmentsbeing red, in ornament and beauty far surpassed and out-shined all those that went before; in the closing of this last train, a Queen of incomparable Majesty appeared, infinitely exceeding all that can be imagined of venerable and amiable; at the feet of whom those Religious men prostrating themselves, desirous of her to be informed who she was, she thus answered them: I am the Mother of God, and all those troops, you see marching before, are those who have conserved their virginities all their life time; the first troop, not fully resolved of their course of life, have yet died Virgins, and received the reward thereof, the second is of those, who have consecrated their virginities by vow unto their heavenly Spouse; and the last, who to the Crown of virginity have added the glorious palm of Martyrdom; all which are now attending me to a hamlet here to receive the departing soul of a poor shepherdess; whom for her devotion to me in mine Image, I mean to place amongst these heavenly Quires, and reward her with the glory of an everlasting Crown. This Revelation (it happened) these two Religious men communicated each to the other, when enquiring who this poor Shepardesse should be, at last they were directed to a little cottage where lay this poor young Girl upon a pad of straw, even ready to breathe her last, When seeing these Religious men entering in; Good Fathers (said she) in reward of your charity I would to God I could show you what a glorious Company is here awaiting to bear my soul to rest; & having said this, she rendered up her soul into their hands, who willingly received it. By which example we may see, how acceptable to the B. Virgin are our reverencing her devoutly in her Images.  
Now to the end the frequent aspect of her Images may excite us frequently to hononr her; I would counsel every devout Catholic too adorn their chambers with some Image of hers, or procure rather to have some portable one, which they are never to departed withal; In imitation of S. Heduing a Duchess of Polonia, who to honour the glorious Mother of God more frequently, would never be without her Image in her hand; the two first fingers & thumb of whose right hand at the opening of her Tomb some five and twenty years after her decease were found whole & incorrupt, (all the rest of her body being wasted unto to bone) holding betwixt them an Image of the B. Virgin so fast, as neither when she died, nor then, could they take it thence.  
So when in any place her sacred Image occurs unto our sight, we are devoutly to honour it, in uncovering the head, bowing the knee, etc. According as the ancient Chrestians were accustomed: the like reverence we are to do when we hear her name pronounced; a devotion so punctually observed by the ancient Christians, & Saints as S. Gerard Bishop of Pannonia commanded it through all his Diocese.  
And that which we said of reverencing her name, invites me likewise to say a word or two of the reverence we own to that of our Saviour Christ. First, for the name of the holy Trinity how venerable it is in the holy Church, witnesseth that verse in the conclusion of every Psalm: Gloria Patri, etc. Glory to the Father, etc. in pronouncing of which, all rise up and do reverence, not only the Quires on earth, but also in heaven itself; as is manifest by that wondrous example recounted by Petrus Damianus. There was a devout man (says he) who one night, while they were singing Matins, ravished in ecstasy, beheld the B. Virgin accompanied with an infinity of Angels & Virgins entering the Church, and leading the Procession up the high Altar, he saw them all kneel down, and whilst each Gloria Patri, etc. was singing, they all fell prostrate on their face; who demanding the reason of his extraordinary reverence, it was answered him, that as often as thatverse was sung on earth, they in heaven were particularly touched with the reverence exhibited unto the holy Trinity, and rejoiced that their ordinary exercise in heaven of adoring the All Blessed Trinity, was in such vogue on earth.  
And how severely any irreverence unto this sacred verse, is punished by Alm. God, we have a clear Example in the second part of the Fr. Minors Chronicles, of a Religious man, who for not inclining while this verse was pronounced out of a negligent custom he had got, was after death punished in this manner; she was punished placed on a most high and narrow pillar, environed about with sea, where a hundred times a day and as oft by night, he was condemned, to most profound inclination until he had satisfied for his neglect of them, in the other world. Which punishment being expired, he revealed unto one of his fellow Religious, that at every inclination he felt such a horrible fear, as if at the instant he had been falling into hell.  
As for the B. name of jesus, there needs no other testimony, nor incitement to honour it, than those words of holy Scripture where it is said: That at the name of jesus, all knees should bow both in heaven, Earth, and the Infernal deeps below. So likewise do we reverence those words of S. john's Gospel Et Verbum Caro factum est: and the word was made flesh: and that other particle of the Nicen Creed: Et incarnatus est, etc. by which we are reduced to memory of the sweet goodness of Alm. God, and his infinite love; which caused him for our sakes to undergo so many torments, & afflictions in this mortal life; and that man were a very monster of Ingratitude, should he refuse to honour him for it.  
Admirable truly and worthy the notice of all the world is that history which Cesarius an author worthy of credit recounts. There was (says he) a young Gentleman of a proud and haughty nature, who being present once at Mass sung in the Cathedral Church, whilst all at pronouncing these words, Incarnatus est, etc. bowed down their knees in humble reverence, he never offered to stir or move him from his seat; In punishment of which irreverence, it pleased Alm. God to permit the devil presently to appear unto him in a most horrible and frightful shape, who giving him a furious blow on the face, said unto him; Poor impious man, dost thou not know that the Eternal God became man for thee? and art thou not ashamed then to Sit while others kneel, & bear thyself so high, for whom God stooped so low? and what art thou more than others or what privilege hast thou above therest? ungrateful as thou art; if he whom thou neglectest so much, had done but a hundred part so much, for me, as he hath done for thee, I would not only bow down unto the earth unto him, but even unto gel itself.  
For the honour which appertains to Images, having by the way spoken of it before, I will here omit it, and pass unto.   

The Reverences We are to make in saying our Beads. CHAP. XVI.  
HAVING spoken of diverse sorts of Adorations, that which we intent to speak of now, humbly to incline ourselves at every Aue Maria in saying of our Beads, of all others is the most excellent, we may gather from the excellency itself of Rosary and the Angelical salutation.  
And first for the Beads or Rosary, its excellency Consists in this, that it is a devotion wholly composed of our Lord's Prayer & the Archangels words, with and addition of Saint Elizabeth's, out of the holy Gospel, etc. unto which the holy Church hath no devotion comparable. Then for the number, it consisting of. 63. Aue Maria's, being the number of years the B. Virgin lived on earth, it is both devout and mysterious; wherefore it were good, that in saying over the Beads, we inclined at every Aue Maria in memory of each year of her B. life, and each virtue in which she was exercised the while; which if it be duly performed, what an excellent devotion must it necessarily be, whilst we commemorat, how she lived an infant, how in woman's state, and how all her life in every age thereof, according to the several decades of our Beads ' upon every one, whilst we make devout and humble reverence me thinks we exceed in devotion, even the Angel whom we imitat, for he only once saluted her, but we as often as there are Beads in the Rosary, and as oft as we shall say them over.  
And whilst we are exercised in this devotion, what do we else but compose a Garland for our selves of the Roses and lilies of immortal life, with which after this mortal life we shallbe Crowned, or rather she doth it for us, to whom we offer up this our devotion; as whilst a certain devout Virgin say her Beads, an Angel was observed on a golden thread for each Aue Maria to thread a Rose, for each Pater noster a lily, which the following Miracle gives worthy credit unto, taken out of the third part of the Fr. Minors Chronicles, and it is this: A certain Guardian had commanded a Novice of his called Lewis Albanois, to say every day his Beads over before he eat or drunk. This devotion! the good Novice once by chance (hindered by other business) did omit, which the Guardian understanding instantly commanded him to perform, it (just when they were then sitting down to eat,) sevearely reprehending him for his negligence, the Novice obeyed, and repaired unto the Church, where after he had for some good space remained, the Guardian sent one of the Religious to seek him out: who going, found the Novice on his knees before the high Altar devoutly saying his Beads, and saw an Angel clofe by him threading of roses and lilies on a golden thread) as we have said before): whereupon he remaining astonished at the thing the Guardian dispatched another in search of him, who having found him out, joined with him in astonishment at so rare a spectacle; In fine, one in train of another, being sent, and none returning thence, the Guardian at last with the rest arose, and all repairing to the Church, were all witnesses of the Miracle; In testimony of which, after the Angel disappeared, (which was not till the Novice had finished his take) the place remained ', for a long while as freshly savouring of roses and lilies, as if they had grown there.  
For diverse reasons is this devotion of the Beads to be exceedingly esteemed, First for that the Angelical salutation cosists of words invented first in the consistory of the sacred Trinity, and afterwards pronounced by the Archangel Gabriel one of the chiefest in heaven; for which reason Albertus magnus says on these words Missus est, etc. that the Angel saluted the B. Virgin with these words Aue gratia plena: hail full of grace; not in his person, but of the B. Trinity, Secondly, be cause they are words pronounced first by one of the highest Seraphins, according to S. Gregory the great and diverse others; and certainly there was a congruency in it he should be one of the highest in the Court of heaven, who should be employed from Alm. God in a business of the highest Consequence on earth.  
Thirdly, by reason of the objects dignity, which is the B. Virgin, whose sovereign greatness and perfections are far transcending all other Saints.  
Fourthly, because of the magnificence and respectful manner this heavenly Embassage was delivered her by the Angel Gabriel, who accompanied with multituds of Angels apparelled in a white vestment set of with shining beams of light, with countenance full of cheer and humble demeanour saluted the B. Virgin with the glorious titles of full of grace, & our Lord being with her, Aue gratia plena, Dominus tecum: etc. so as with good reason the holy Scripture says, she was troubled at the aspect of so great Majesty and magnificence, and especially at so unaccustomed a salutation, attributing so much honour to her, and dignity; for (as Lyra well observes) it was that, and not the Angel's presence she was so amazed at, for they had often been present with her before; but Aue gratia plena, Dominus tecum, she had never heard before; and so the scripture says, she stood musing at that salutation, comparing the dignity of it with her own unworthiness (as she imagined) and that high favour with her low estate. The excellency finally of this Angelical Salutation consists likewise in this, that it contains all the virtues, graces prerogatives, dignities, and greatnesses, which God hath advantaged his Blessed Mother with all, it comprehending the highest and deepest mysteries of our redemption, and there shining brightly in it the infinite love and immense goodness of the sovereign wisdom and incomprehensible omnipotency, of God. Which being so, with how much devotion and reverence ought the devout servant, of the B. Virgin to pronounce it, and how high esteem are they to conceive the whilst of so mysterious a prayer? what sweet resentments and gusts of joy are they to conceive, while they pronunce these words so full of sweetness and consolation? But what should I speak of the dignity thereof, of which the Angels can never speak enough.  
Those then, who would devoutly indeed perform this exercise, are before they begin their Beads, to imagine the B. Virgin seated in a high Maiestik throne environed about with innumerable Angels and Saints, honouring and reverencing her; which I magination being framed (as soon as we have been speaking it) they are to begin their beads, making at each a profound reverence in bowing either the head or knee, and let the meditation of their heart accompany their words of the high titles of honour and dignity attributed unto her therein, and although they reach not fully the sense of the words, yet it will suffice that they keep the eyes of their I magination fixed upon the B. Virgin imagining they speak in person to her; which will much avail to stir up in them, a lively devotion; and this is the advice which Navarr gives us in his Commentaries, to recite with attention the Pater noster, and Aue Maria.  
Besides we must observe, that we are to make our reverence at pronouncing of these words Aue Maria, etc. natural reason teaching us that in pronouncing of the name of those we honour, & giving them All hail, we are to make the greatest demonstration of Reverence. And how grateful unto the B. Virgin this devotion is, if devoutly indeed performed, and how it Crowns her as it were with celestial honour; we may learn from this Example recounted by the B. Bernardin of Felthe at Verona in public Sermon. There was (says he) a devout Religious man, who one day saying his beads before the high Altar of the Church, another who secretly observed it beheld the Angels at every Aue Maria he said crowning the B. Virgin with a crown of sparkling diamonds, which action they iterated at every bead which he let fall, whilst others presented her the whiles with several flowers of lilies roses and the like. Which devout vision ought to be all of great consolation to those who are piously exercised in this devotion.   

Remarkable Instructions how to say the beads, extracted out of the second Tome of Navarrs Commentaries, and other Authors. CHAP. XVII.  
THE advice of this great Doctor is, to divide the Beads or Rosary, and say them at several times (even those we are to say of obligation) now one or two decades, and as many another time, more or less as our commodity shall serve; so as there pass no hour of the day that may not have part of our devotions; and he instances in the Canonical Hours, all which although they integrat one Office, yet the Church divides them into several hours, and assigns several parts of the day for the reciting them; so says he, although the Rosary be but one prayer, as it were, yet may it be divided into several parts to be said at several times.  
And what on excellent commodity is this, for all sorts of persons, even in the midst of the press of their affairs, to be able to comply with their devotions, to her, who of all other creatures can best proper them; the merchant or citizen may say his beads, one part as he goes in the streets, the other at his rerurning home, the lawryer in going to the Hall, the Courtier to the Court, without any danger of distraction, or interruption of their devotions on the way; the Sodalists of our Lady whilst the Sodality is assembling, the devout persons whilst they await the beginning of a Mass, or return homewards after it is done.  
And by this devotion of the Rosary, or any other particular prayer, the pious Catholic reaps a world of good: For first he often entertains discourse with Alm. God and his B. Mother, by their several prayers, and that in a manner most succinct & brief; which is the best, if as the saying is; short prayers do soon penetrate the heavens; For which reason S. Chrysostome in one of this Homilies, counsels the people of Antioch, rather to the exercise of jaculatory prayers, that is short and often repeated, then to seldom and long prayers, for this (says he) soon begets tediousness; and he confirms it from the doctrine of S. Paul, and of our B. Saviour himself; and this (according to Cassian) was much in use with the ancient Fathers of the Desert. The second good which we reap from it is, that the more short and brief it is, with the more fervour and attention it is said; for we see by daily experience that when we have much to recite, we make more haste with it, then when we have but little; which haste takes much away from our fervour and attention.  
The third Good is, that it puts us more often in memory of the B. Virgin, and consequently awakes our love of her, more often too.  
And lastly, it actuates us more frequently in these Adorations and Reverences of our sovereign Queen & Empress of Heaven.  
Now if by business any one be hindered from saying their whole Rosary in a day, they may do it in a week (in this manner) saying each day a several decade of it, etc. which is so facile and easy to persorme, as none in reason can excuse themselves from it.  

How alternatim, or by turns, we may say our Beads.  
THIS learned person also teaches us, how in manner of Choir, we are likewisse to say our beads, one answering the other; which Responsory Custom was very frequent in the Primitive Church, and we read in the Ecclesiastical History of S. Ignatius the Martyr who lived in the Apostles time, that he ravished one day in ecstasy, beheld two Quires before the Throne of God, one answering the other in this manner; and so the ancient Hymn of Angels says: Alternantes concrepando, melos damus vocibus: which confirms the received opinion to be, that the Angels in that manner sing in magnifying God and his B. Mother, whom men to their no small joy and comfort ought to imitat.  
The manner then to say the Beads alternatly, or by turns, is this; Two, or more, are with their beads in hand to say a Pater noster first unto themselves, and then with an audible voice recite the Aue Maria gratia plena, Dominus tecum; the other answers; benedicta tu in mulieribus, et benedictus fructus ventris tui I esus; when the first resumes again, or both may join together and say: Sancta Maria etc. and so forth unto the end. And this may be done either walking in the fields, or visiting the stations in the streets, or the masters or mistresses of family's convocating them together may distribute them in Quires, & do it with much profit & devotion; which if it be done with due attention, it is impossible to imagine how grateful it wilbeuntothe Queen of heaven. To conclude this Chapter then, I will only recount a certain Miracle in confirmation thereof.  
What time the B. Brother Bernardin of Felthe preached at Pavy, a certain noble Matron had this devotion to teach all her children daily before they went to school, to say their beads before a certain Image of the Queen of heaven which she had in her Chamber; now it happened that one of the least of them, one day fell into the River in passing over a bridge; of which accident the Mother being advertised, she presently casting herself upon her knees before the Image of our Lady in lifting up her eyes to heaven, all bedeawed with tears; O mother of God, said she the, usual hope of the afflicted, if it be your blessed will, save my poor child, if not, your B. will be done; and concluding with the Angelical salutation devoutly said; she ran to the place where many people were assembled to save the child, and was no sooner arrived at the bridge, but behold she saw her child floating upon the water and calling her by her name; at which much rejoicing she cried out, take strong cheer my child, call upon the B. Virgin, and my life for yours; when presently the child was taken up safe, and brought unto its mother, when embracing it; the child, said unto her its is not to men I own my deliurance, but to our B. Lady, before whose Image you so often instructed me to pray; and thereupon it recounted unto her, how being fall'n in, she had received it in her arms, and bore it above the waters; At this, all the Assembly moved to devotion towards the B. Virgin, did render praise and thankes to Alm. God, and his B. Mother, for being so favourable and succourable to those who devoutly invoke her in their necessities.    

Of the most excellent devotion of the Rosary. CHAP. XVIII.  
THOSE who are diligent in serving of great princes, are still inventing some new way of honouring them; and so we Christians being servants of Alm. God and of his B. Mother, are to do the like. Now amongst all the Inventions of which devotion hath been most fertile, none hath been comparable to the Invention of the Rosary.  
And to say nothing of the name, or whether it were fo called to signify, that as the Rose holds the first rank amongst all flowers so the Rosary amongst all devotions; or that the contexture of it seems to be as a Garland of roses, for to crown the head of her whom we honour in it. Finally there is none more universally exercised then this devotion of the Rosary, whose Invention the whole Christian world owes to that great Patriarch S. Dominike; as the propagation thereof unto the Religious of this Order, who take care to celebrate it every where on earth.  
Neither is it celebrated on earth alone, but the very Angels in heaven do exercise it too, as is confirmed by this vision, recorded by two grave & learned Authors Lanspergius the Carthusian, and Blosius the famous Abbot in his spiritual Mirror, as followeth: The Prior of the Carthusians at Trevers a very holy man, and one much exercised in this devotion of the Rosary, one day ravished in vision, (as he was frequently) beheld the glorious Citizens of heaven, praising and blessing with ineffable joy our Lord jesus-christ and his B. Mother by commemorating the mysteries of the Rosary, and recommendation of all those who devoutly exercised it here on earth; beside he observed that singing in their praise as often as they repeated the glorious names of jesus and Maria, they made humble obeissance to it; and lastly it was revealed to him that those who devoutly exercised this devotion on earth, should obtain by our Lady's intercession a plenary Indulgence of all their faults, with diverse privileges in this life, and more than can be imagined in the next. From whence we may gather the excellency of the Rosary, & how acceptable it is to our Lord and Saviour Christ, to his B. Mother, & all the Court of Heaven. Wherefore we are to endeavour to perform it with all due reverence & attention, if we desire to be grateful unto them, and to have them propitious unto us.  
The whole Rosary consists of fifteen Decades of Aue Matias and fifteen Pater noster, that is, a hundred and fifty Aue Maria's which admitting of a triple division, your beads of five decades are those, most ordinarily in use. Now the manner of Meditating on them, the several mysteries of our Saviour's and B. Lady's life, is this. On the first five decades they use to meditat the five joyful mysteries, to wit, upon the first, the Angelical salutation; when the Eternal Word by the holy Ghosts cooperation, was conceived: Upon the second decade, the Visitation of S. Elizabeth: On the third, the Nativity of our Saviour Christ: On the fourth, the Presentation in the Temple of our Saviour Christ, where holy Simeon and Anna the Prophetess foretold to his glad mother his future greatness and miracles, And on the fifth, our B. Ladies finding her B. Son in the Temple disputing with the Doctors. etc. On the five next decades, we are to meditat the five Dolorous mysteries; The first of which is, our B. Saviour's prayer in the Garden, where he fell into that bloody Agony: The second, the cruel Flagellation, or his whipping at the Pillar, till he was all gory blood: The third, the crowning him with thorns, their spittings in his face, buffeting, reviling him, and the like: The fourth, the Carrying of the cross on his B. shoulders to Mount Caluary, when his body so enfeebled as before, must needs sink often under the heavy weight: The fifth, his Crucifixion, or nailing upon the Cross, with unspeakable cruelty, and indignity.  
On the last 5. Decades we are to Meditat, first our Blessed Lord and saviours glorious Resurrection, next his Ascension into heaven; Thirdly the happy departure of the B. Virgin hence; Fourthly, her Assumption into Heaven: Fiftly and lastly her glorious Coronation there, where she is declared Queen over the universal Kingdoms of heaven and earth.  
Where is to be noted, that for the obtaining of the Indulgences granted to the sodality of the Rosary (than which I do not know any more ample) it is not requisite to meditat all these mysteries in order as we have set them down; but it may suffice to entertain one's mind the while, with meditating any one or two of them in which we shall find the greatest devotion, nay only to say our beads over vocally (according to Navarrs opinion) is sufficient, so it be done with due attention and devotion.  
Now for the more ignorant, that they may participate likewise of the fruit of devotion, before they begin their beads I would counsel them, to frame an Imagination of the B. Virgin, in one of these three manners, as vulgarly they are accustomed to delineat her: Either with the Angel saluting her, or holding her B. Son betwixt her arms, or finally all glorious in heaven, ready to hear and grant our Petition; and this there is none but may make benefit of, for the stirring them up unto devotion; And that learned man Navarr when he was fourscore years of age, not only made use of this Imagination in reciting of the Rosary, but also in all his other devotions, and prayers, still Imagined the dignity of the person to whom he directed them. Which manner of stirring up attention is both easy, recreative, and devout, maintaining the spirit in attention and recollecting the memory the whilst, & opening a way to great familiarity with Alm. God and his B. Mother; which if (as we ought) we practise and esteem according unto its dignity, we shall in short time make wondrous progress in the way of spirit, and shall heap up in heaven riches enough to make us happy for all eternity. There only rests, that I add to this, a most stupendious accident, by which we may see the great importance of this devotion, & the great benefit those of the Confraternity of the Rosary enjoy thereby, & it is extracted out of a little book entitled, The Rosary of our Lady.  
At what time S. Dominik preached in the Kingdom of Arragon, a certain young Virgin of good account called Alexandria made instance unto him as he came down, from out of the Pulpit (where he had omitted nothing might make for the commendations of the Rosary) to be admitted into the Sodality thereof, which she obtained although for the rest, her life was no ways accordingly, she being one who spent much more time in adorning her body, then to have her soul well adorned. Now it happened, that two Gentlemen at once making suit unto her, it was sufficient ground of quarrel (as they in their madness thought) one to challenge the other into the field, where they both remained dead upon the place. The friends of either hearing of this sad accident, and imagining her (as it was true) the cause to be revenged on her, they rushed into her house, and notwithstanding she desired at least, but so much respite as to confess herself, they would not allow it her, but presently cut of her head, and threw it into a pit. But our B. Lady, who has ever a special care of her devoted servants, (though never so defective) revealed the fact unto S. Dominick, who in order to her merciful commands, went to the pit, & called on Alexandria by her name, when behold (a wondrous accident) the Angels visibly in sight of all the people, brought up the head from the bottom of the pit, which joined unto the body, she besought the Saint to hear her Confession; which being done, she declared three things worthy of particular note, arrived unto her both before and after she was dead: The first, that by virtue of her being of the Confraternity of the Rosary, she had a perfect act of Contrition at the instant of her death, without which infallibly she had died eternally: The second, that as soon as she was dead, the devils putting her to great affright, she was marvellously secured & comforted by the glorious Queen of Heaven: The third, that for Penance and satisfaction of the death of those two Gentleman, she was condemned to Purgatory for two hundred years, & for five hundred more, for her vanity in attire the cause of, that so lamentable effect. But that she hoped by the merits of the same Confraternity, to be soon delivered from that punishment, and having said this, after she had remained a live two whole days, for the confirmation of the miracle, and to augment the devotion of the Sodality: she left this life again, whose body was honourably interred by the sodalists there. When fifteen days after, she appeared again unto S. Dominick all in glory clothed in resplendent beams of light, declaring unto him after a world of thankes for the inestimable benefits she had received of him, two things of especial note concerning this devotion of the Rosary; the one was, that she was delegated to him from the souls in Purgatory with a Petition to be likewise enrolled in the Sodality, to receive the benefit of it amongst the rest; The other, that the Angels much rejoiced at the erection of his Sodality, and that God instiled himself the Father of it, the B. Virgin the Mother, etc. And having said this, she flew away to heaven.  
This example ought to be a great incitement unto every one to make themselves of this Sodality, and the better to become participant thereof to recite every week the whole Rosary, at least a pair of beads cannot be burdensome unto any one of what employment soever they be; at the end of every decad thereof they are to make a profound inclination, saying with hart and mouth: O most holy Mother of God, I adore you, and wish the Saint and Angels may reverence and adore you a thousand and a thousand times together, with whom I have firm confidence through the grace of Almighty God, and your favourablé assistance, to bless, praise, and adore you hereafter for ever and evermore.   

Twelve most notable Adorations to be made, in the honour & memory of twelve dignities and privileges bestowed on the B. Virgin by Alm. God, answerable to the twelve Stars, which go to the composing of a Crown for her most sacred head. CHAP. XIX.  
THE B. Evangelist S. john in his sublimes Revelations of the Apocalypse beheld a woman of incomparable beauty, evironed with Sun beams, the Moon under her feet, and on her head a crown of twelve brighter stars: by which according to the exposition of the holy Doctors and Interpreters, our B. Lady is understood, by the Sun, the glory and Majesty which she shines withal in heaven; by the Moon which she treads under foot, is signified how all that is under God, such as are sublunary and earthly things she is Superior too, and for the twelve stars which adorn her head, are prefigured twelve singular privileges and prerogatives, which Alm. God hath endowed her with all, above all the Monarches in this world, and highest Angels and Seraphins in heaven; and these her words have a relation unto it, in that so excellent Canticle of hers, where after she professes her soul doth magnify our Lord, she adds the reason why, quia fecit mihi magna qui potens est, because he hath done great things for me (says she) which, in that she specifies not what they are, we may imagine to be above all expression. These then how infinite and unspeakable they are, we shall endeavour to speak a word or two of, reducing them unto the number of twelve, answerable to the twelve Stars, which go to the composing of her Crown.  

The declaration of the first Star.  
THE first star, or rather prerogatives; which our heavenly Lady is adorned with all, is her Eternal and particular Predestination, who before the Creation either of heaven or earth, & before all times was divinely elected and predestinated unto sanctification, the plenitud of Grace, and the accumulation of all heavenly gifts, to the end that she adorned therewith, might be the better disposed to the Conception of the Eternal Word. The holy Church makes mention of her divine predestination in these words of the holy Scripture attributed unto her: Dominus possedit me ab initio viarum suarum: the Lord hath had the possession of me from the beginning of his ways. And this other: Ab initio & ante saecula Creata sum, etc. from the beginning I was created & before all times. So S. Bernard discoursing with the B. Virgin upon this point, You have been predestinated (says he) in the Spirit of God, before all creatures, to the end you should engender God himself, This than is the first star which crownes the B. Virgin. Where we may observe, that, what is future and to come to us, is present, and as it were passed unto Alm. God. So S. Paul speaking of the predestination of Alm. God, speaks of things to come, as if they were already past: Those whom she hath praedestinated (says he) he hath called, and justified, and glorified. This B. Virgin then having ever been present to the eyes of Alm. God as the most endeared object of his love, may well say of herself; ab initio & ante saecula creata sum: And so at the first instant of the Angel's creation amongst the Ideas which they beheld as in a Crystal mirror presented unto their eyes one of the most beautiful of all next to the humanity of our Saviour Christ, was this celestial Virgin; when with what delight and delectation may we imagine them to have contemplated her, and in her the mystery of her redemption, and the restauration of humane kind: Where were you (says the Wiseman) when the morning stars did praise me, and all the children of God joyfully cried out?  
Having been then in so particular a manner of predestination elected before all creatures; by consequence in excellency she was to excel them all, for so undoubtedly being honoured with the greatest dignity which a creature could be capable of, she likewise had as great grace and sanctity as in any Creature possibly could be, with all the other endowments requisite, for one who was to be Mother of Alm. God, who in preparing her unto that dignity, hath heaped upon her more perfections, and shown greater proofs of his Omnipotence, wisdom, and infinite goodness in creating her, then in creating the whole Universe beside; and so whosoever had an eye so clear and piercing to penetrate God Alm. work in her, would admire it more than his work manship in all other things beside, in perfectioning of whom he hath been more exact, then in whatsoever else.   

The second Star declared.  
THE second Star which adorns and imbellishes our dearest Lady is, the prerogative of her sanctification or Conception; in which, her most pure soul when it was united to her body, received no stain of original sin at all, it being endowed even at that instant with more abundant grace then any celestial or terrestrial creature else, even at their greatest height of sanctity; for which it necessarily follows, that in the womb of her holy Mother, she should have more perfect use of reason, than any other at the ripest years; by which she both knew, loved, and contemplated her God and Creator in a more perfect manner, than all the Congregation of Saints and Angels could together. Naturally speaking it is true indeed, as descendant of Adam she should have been subject to original sin, as also all other miseries which follow in train thereof, had not God with his superabondant Grace prevented her, as one whom he had chosen to be his Mother, from all eternity, and so by an especial Privilege exempted from the common condition, which all the rest are generally borne unto, through our first Father's disobedience, and so it was most convenient, if we consider the excellency and dignity of the Son of God, and his B. Mother; Now the manner by which was done was this.  
At the same instant as Alm. God created the soul of the B. Virgin, and infused it into her body, them newly receiving form in S. Anne her mother's womb, it pleased Alm. God to enrich it with his grace; so as to free it from the contagion of all sin, which else naturally it had been infected with, in such manner as the devil never had any interest in it; but to say, in what abundance it was, not only exceeds my capacity and expression, but that of all other creatures beside. For God at that instant did not consider her, as issuing from Adam a sinner and his enemy, but as his Mother chosen out for the reparation of our sins, and to bruise the head and trample on the pride of the Infernal Enemy. Which being so, if (as they say) the Empyreal Heaven be composed of so noble a substance, and shine with so pure and rarified a light, only because it is the medium, wherein the object of Alm. God is seen; how pure and noble must the B. Virgin have been, who was chosen to be the tabernacle, where he was to inhabit, and in which the eternal Word was to unit himself to his holy Humanity.  
And what a glory is this for humane one of their own lineage, not only thus exempt from all original and actual sin, but also from the very instant of her nativity, to begin to lead a life full of grace, celestial, and divine? What a consolation is this for poor sinners, who desire to convert them from their sins, to have one to aid them, who hath so gloriously triumphed over them? what comfort to those who fight against them, to have her assistance in the fight, who formerly hath overcome them? But yet, not only men, but Angels themselves, rejoice and glory in it, to see their Queen, and the mother of their king, graced with so rich so rich endowment, with so many graces adorned, and accumulated with so many privileges, all derived from this her immaculate Conception. For which reason S. Vincent Ferrerius says, that at what instant the B. Virgin was conceived, there was universal joy throughout the court of Heaven.   

The declaration of the third Star.  
THE third Star, or prerogative, that goes to composing the Crown of our B. Lady, is her Virginal purity, with which she was endowed by the holy Ghost, at the first instant of her Immaculate Conception; and if, before her birth she was so pure and holy, how pure and holy must she necessarily have been afterwards? finally, so pure she was, as S. Anselme says of her, that next to God there was not to be imagined the like; & Theodoret says, she surpassed in purity all the Angels in heaven, treating of these words of the Canticle; There are sixty Queens amongst the saved souls of men, (says he) she who had the honour to bring forth jesus Christ, the Virgin Mary his mother, no doubt surmounts both the Cherubins and Seraphins in purity; And so holy, so pure, was this B. Virgin still, as she held that strict guard over her affections, that never any disordinate action came near them, never any unlawful desire, or repugnant to her devoir had never any access unto her, finally never had she committed any venial sin as the sacred Council of Trent obliges us to believe, seconded by the opinion of all the most famous Doctors of the Church; And the exceeding affection she bore to this Angelical virtue (as S. Anselme says) was it, which made her consecreate to God her virginity from her most tender years, so as she was the first Inuentrix of this rare and excellent virtue, which equals men with Angels, and the first who by perpetual vow hath offered up her virginity to God, and led the way which so many since have followed, so as with good reason she is styled Virgo virginum, the Virgin of virgins; beside we must believe, a rare purity was requisite in her, who was to be the habitation of the holy Ghost, Mother of the Eternal father son, the light of Heavens, and mirror of all purity and perfection. Besides, such an affectionate love she had to this precious flower of Virgiginity; as in her tender years she left parents friends and all worldly delights; to retire herself within the enclosure of the Temple amongst other Virgins there, where she remained till the fourteenth year of her age, the great fortunes which accrued unto her by her father and mother's death, (which happened about the eleventh year thereof) not being able to divert her from her holy resolution; mean while she refused all offers of marriage, being at marigeable estate, professing that she had consecrated her virginity to God, and that she had rather suffer a thousand deaths, than once in the least thought violate her vow.  
Whereupon the Priests of the Temple suspended at the strangenes and novelty of the thing, betook themselves to prayer, and consulting the divine Oracle how they were to comport themselves in this affair, it was revealed unto them, they should assemble all the men of the Image of David, and he to whose lot she fell, should have her for his wife; which, being done, (she having a revelation on the other side that such was the will of heaven) it was S. josephs' lot to marry her, who had the happiness by it to be the Foster-father of Alm. God.   

The fourth Star declared.  
THe fourth star, which in splendour and beauty surpasses all the rest, is her being the Mother of Alm. God; so great a prerogative (according to S. Augustin) that no mortal greatness can equal it, and nothing can go beyond it but God himself, so much it hath in it of the Infinite (as S. Thomas says) being so nearly conjoined with the infinite person of the Son of God; and this dignity of hers it is (says he) that implies in us an obligation, to adore her with a more excellent sort of Adoration, than any other Saint.  
But is it not a wondrous thing, that a Virgin in the closet of her womb, should contain him whom heaven and earth and sea cannot contain, who hath appointed to the Sun and Moon, and stars, their several orders and stations; which marvels are sufficiently expressed in these three verses: Quem terra, pontus, aethera, etc. Cui luna, sol, & omnia, etc. Beata matter munere, etc. Is it not a wondrous thing, the same woman should be both mother and a maid, that one should conceive and bring forth a child, without any detriment of her Virginity? that she should have a mother's facundity joined with the purity of a Virgin, that she should have a son both in heaven in his father's bosom, and on earth in his mother's womb together which son in heaven should be engendered without mother, and without father on earth? These are the exclamations of the great and learned Origen on these words; Cum esset desponsata, etc. O grace (says he) to be admired! O incredible sweetness! O Sacrament eneffable! the same is both mother and Virgin, the same both mother and servant too, and engendered one at once both God & Man! who hath heard of such wondrous things as these: so far Origen.  
And so great and incomprehensible is this divine mystery, as the B. Virgin herself, although she were most extraordinarily illuminated by the holy Ghost, yet could she not comprehend, when the Angels told it her how it could be, that she who was a Virgin could conceive a child without any detriment of her virginity, as appeareth by her; Quomodo fiet hoc, quoniam virum non cognosco? etc. neither could the Angel too inform her how? but he remitted her to the holy Ghost; Spiritus sanctus superueniet in vos; for the understanding of the mystery. O mystery of mysteries; & maternal dignity to be admired both of Angels and men, and never sufficiently to be understood! but let us yet proceed to delineat her praises more unto the life.  
When God out of the ribs of Adam had framed Eve, he waking out of his sleep, said to himself; this now is bone of my bone, flesh of my flesh; wherefore a man is to leave both father and mother, and joining himself to his wife, to become one flesh with her. Let us apply this mystery now to our Saviour Christ and say, that in like manner the humanity of our Saviour Christ, by its union with God united humane nature so straight with the divinity, that the B. Virgin might as properly say of our Saviour Christ; this is flesh of my flesh, bone of my bone, etc. seeing, as S. Augustin says, the flesh of Christ, was the B. Virgin flesh.  
From whence S. Peter Damian infers, that God not only was present to her by his unlimited being as he is universally withal, nor by his grace as he is only with the Just, but in a far more excellent manner of Identity, in that that the son of God, is her son also, and (as we have said) flesh of her flesh, etc. having taken from her the substance whereof his sacred body was composed, a dignity in her so great, as admiration must there take up, where humane discourse lays down, and with its tongue of silence only celebrat it.  
This so strait union or Identity betwixt Alm. God and the B. Virgin, is by the Angelical Doctor S. Thomas styled Parentela, or affinity betwixt God and her, which can be said of no other creature living besides herself, neither of man nor Angel, to be naturally allied, with God like her, having the natural son of God for her son. In consideration of which, S. Anselme says; The Eternal father had not the hart to suffer, that his only beloved son, should be only his son, but would withal he should be truly the only and natural son of the B. Virgin also; and this not as of two several persons but the person of the son of God, was likewise the person of the son of the Virgin also; and so the contrary. By which we see, that she was truly the Spouse of the holy Ghost, who wrought in her womb the Conception of the son of God, and by this she becomes every way allied unto all the persons of the B. Trinity. To conclude then, this dignity and prerogative we say (as we have said before) is the greatest in a creature, as can possibly be imagined.   

The declarotion of the fifth Star.  
THe fifth star brightly shining and adorning this celestial Princess, is the Illustration of her spirit, by the holy Ghosts over-shadowing her, conformable to that which the Angel said in her salutation: Spiritus sanctus superueniet in te, & virtus Altissimi obumbrabit tibi: which divine obumbration was then, when the Son of God was incarnate in her womb, the disposition to so miraculous a conception; and overshadowing her with its divine virtue, the better to enable her to endure those celestial ardours which inflamed her breast the while, and which doubtlessly but for it, had wholly consumed her, the flames of divine love were so vehement the while.  
Neither (according to S. Augustin and S. john Damascen) did the holy Ghost obumbrat her body only, but her soul likewise; which obumbration is no other than its light and grace, which was conferred upon to her most abundantly, when the Son of God was Incarnate in her womb, at which time her spirit was enlightened, & the darkness of ignorance wholly expelled from thence by which divine light was clearly revealed unto her the profound mystery of the Incarnation, and diverse other mystical secrets of heaven; as also the understanding of the holy Scriptures, and the spirit of Prophecy was communicated to her thereby, in a more ample manner than it ever was before to any other of the Prophets.  
And it is the opinion of diverse Saints and learned men, as namely of S. Antonin, S. Bernard, S. Cyprian, Vrsin, and Cassal, etc. that what time the Sonn of God was Incarnate in the B. Virgin's womb, she was often ravished up to the Third heaven, where she beheld the clear vision of Alm. God, more face to face, than either Moses or S. Paul. And Rupertus on these words of the Canticles: Oculi tui columbarum: thy eyes, are the eyes of Doves, clearly says that she was ravished up to the third heaven, where she beheld in a more excellent manner then S. Paul did, those secrets which it is not lawful for me to know. This if it were granted to any, (as most certain it is, it hath) no doubt but it was to the B. Virgin; who as far excels all Saints and Angels, as the Sun in splendour and brightness a little Star. But what tongue can worthily express the sacred motions of her hart, while the Sonn of God was Incarnate in her womb? the light and splendour which illustrated her mind and understanding? the fire and ardour which embraced her will? the joy finally, which her blessed soul possessed, when the Word eternal taking flesh from her, ennobled her with the high title of his Mother.  
What beams and rays of light, may we suppose, reflected from her countenance, while the Divine spirit illustrated her soul, in whose eyes were two continual fires burning with Divine love, all who beheld her, and yet in an admirable manner quenching all carnal love the whilst; And if Moses issuing forth from conversation with an Angel, had his face shining with such majestic beams, as struck an awful reverence in the children of Israel's hearts; what may we imagine of the B. virgin, who was perpetually accompanied with Angels, who took it for honour, ever to be serving her.  
In the mean while, her understanding was so clearly illuminated as she had perfect knowledge of the Creator and all his creatures, and how much love she was to bestow on every particular thing; and so she burned in the love of God, as she loved him not only above all earthly things, but above her very soul, above her life both spiritual and temporal, above all glory, and finally above all desired felicity and beatitud in heaven. So she enjoyed such a tranquillity of mind, and had all her apprehensive and concupiscible powers so wholly at her Command, that the inferior part of her soul never rebelled against the superior, but was always in subjection & subordination to it. Whence it was, that she breathed forth in all places where she came, so excellent and sweet an odour of sanctity, which increased in her daily more and more, the longer she went with our B. Saviour in her womb; which sanctity of hers we cannot better praise nor speak of, then by silent admiration; notwithstanding every one is to make some reflection on it in his mind, and seek to draw forth from thence some spiritual profit by it.   

The sixth Star declared.  
THE sixth star of the B. Virgin's Crown, & which was one of the chiefest motives the Omnipotent God had to choose her for his Spouse; Was her plenitud of divine grace, and of every virtue else. Of this there needs no other testimony than the Angels words unto her: Hail full of grace, etc. Which plenitud of grace in her (says S. Augustin) was a disposition no less than necessary for conceiving the Son of God. And although many Saints have been said to be full of grace, and of the holy Ghost, as Zacharias and Elizabeth, with S. john Baptist their son; the Apostles, the seven Deacons, and many more; Yet none of them all in that plenitud as she, the word admitting a superlative; one B. Saviour as the fountain of all grace deriving it unto others from himself according to their several capacities now the B. Virgin being the most, capacious of all, no wonder she had more in her then all the rest. But yet it was a greater plenitud the Angel meant by saluting her so, and the greatest indeed that possibly could be in any Creature; aplenitud which (as S. Bernard says) deriving it self to others, gives liberty to the captive, comfort to the afflicted, to sinners pardon, grace to the Just; to the Angel's joy, glory to the holy Trinity, and to the Eternal Word the substance of her proper flesh. Besides, as S. Hierom says, Grace was given unto others by parcels only, but to her, fully and in its entire perfection, in that the fullness of all was included in her; and consequently by this fullness of grace, she must be full of all other virtues else, which ever yet any Saint was endowed with all; Nay, the holy Fathers, and in particular S. Cyril and S. Hierom say, she was not only full of grace, but had all other virtues, divine gifts and endowments congregated in her alone, which in scattered pieces were dispersed amongst all the other Saints. There is nothing (says S. Herom) if we consider it well, of pure, splendous, or of virtuous, which shins not in the glorious Virgin most particularly.  
Now if so large a portion of virtues fell unto her share, before she was Mother of God, how must they afterwards be augmented, when shed was indeed? assuredly, no tongue is able to express, how infinite & incomprehensible they were, (says S. Bernard) the greatnesses & perfections of God being infinite and incomprehensible, his Mothers who conceived him in her womb, must needs participate of the incomprehensibility & infiniteness of them also.  
Besides, there was also congregated in her all moral virtues in greater measure than ever was in any one, nay had an Angel come to the earth invested in humane flesh, it could not have been more perfectly accomplished than she; for proof of which assertion, I will sum up in a catalogue those most excellent parts of hers, which are recorded to have been in her by diverse holy men; the admirableness & perfection of whose life, was proposed as a pattern for virgins to imitat by S. Ambrose in these words: Never did she offend any (says he) though she had never so just a cause; but she both wished and willed well unto every one, and did well them too; she was reverend towards her superiors, and no way molestful to her equals; she shunned all boast, all her actions were conformable to reason; and she loved all virtues with her heart; she never contristated her parents, and never with friend or acquaintance entredinto contest: she disdained not the humble, derided not the simple, nor thought it shame to accompany the poor; there was no affectation in her behaviour, nor dissolution in her gate, and her words were so tempered, as the modesty which shined in them and her actions sufficiently declared her interior sanctity, and in ward virtue & perfection of mind; no otherwise then a sumptuous Portal doth the magnificence of the Palace that is within. Never but to the Temple did she stin abroad, and then never but accompanied with her father, Mother, kinsfolks, or the like: & within doors she was delighted with solitud, and employed her thought always in some what of good and profitable for her soul. This much S. Ambrose, who hath much more beside.  
And S. Hierom describing her Heroic virtues & celestial manner of life in the Temple amongst the sacred Virgins, says: She always endeavoured to be the first at Vigils of the night, to be best instructed in the law of God the most humble in her demean, the most eager in the works of Charity, the purest in purity and most perfect in all sorts of virtues and perfections, she was assidual in prayer, & (as the Prophet says) meditated night and day in the law of God, she was jealous of the honours of those she conversed with, and that without any disgust or molestation of theirs; Deo gratias was her answer to all salutations; and in fine, her whole life was such as for prayer, humility, modesty, solitud, silence, virginal bashfulness, and the like noble virtues of her sex, she was a pattern and model for all to imitat.   

The seaventh Star declared.  
THe seaventh Star nothing inferior in brightness to the rest, is her near Communication of trust and secrecy with Alm. God, so as no earthly Prince was ever more confident with Secretary or chamberlain, than he with her, nor none ever more secret and faithful than she to him. When he was an Infant, she with incredible care and diligence attended him, made him ready and unready, gave him milk from her sacred breasts, and with her virginal lips tenderly kissed him; All which she did with such devotion and respect, as (according to Albertus Magnus) she never laid him to rest nor took him up, but she adored him first with profound reverence, and entered so far on the consideration of his infinite love, that made him do what he did for us, as for the most part she fell into ecstasy. Afterwards for the space of 30. years, in all times, in all occasions she was present to his necessities, in all his travails, miseries, and calamities both winter and summer, in cold and heat, rain or snow, she ever willingly would accompany him; neither was he wanting on his part to correspond unto the dearness of her affection communicating with her the greatest secrets of his divinity; so as she never desired him to unfold any hidden mystery as of the Trinity the Quires of Angels, the vocation of the Gentiles, the union of the faithful with his holy Church, but he did it presently; & if he revealed to his disciples with such candour and promptitud, the secrets of his heavenly Father I call you no longer servants but friends (says he) for what I have heard frommy Father, I have declared to you: much more would he do to his B. Mother, we suppose; And if in frequenting of his company & hearing of his doctrine only, during his last three years he could render them so learned & expert in the divine mysteries, how much more learned & expert must she needs be, who both frequented & heard him for more than 30. years? whilst he revealed unto her those mysteries here on earth, which the very Angels of heaven were ignorant of. As Princes than use to ennoble those with great titles of honours and dignities, whom they entrust with their persons and secrecies; so not only did our Saviour here on earth advance the B. Virgin to eminent dignity, but much more now in heaven doth he entitle her to the highest degree of glory and excellence, not ranking her with the quires of Virgins, Confessors, Martyrs, Apostles, Prophets, nor Patriarches, but to a high sublimity above them, and above all the heavenly Hierarchies he hath advanced her, seating her at his own right hand, where she sits installed Queen of heaven: The Queen is at thy right hand, (says the Prophet David) adorned with all varieties; whilst all the Blessed grant her the precedency willingly, and defer it unto her as their sovereign Queen. Finally she rules over the whole Universe; and all the most important affairs of the B. Trinity, in a manner, do pass through her hands, so as all the heavenly Citizens, the inhabitants of the earth, the souls in Purgatory, nay even hell itself acknowledge he power and reverence her for it with all humility.   

The eighth Star declared.  
THE eight star is the high Privilege she had of Contemplation and enjoyed all her life; so as from the very first instant of her sanctification in her mother's womb, (according to Suarez) she had the use of reason, & converted it to the knowledge, love, and contemplation of Alm. God, from which nothing could divert, her ever after; and he confirms it, for if this gift (says he) was bestowed on the Angels at their first Creation, with greater reason may we imagine it bestowed upon the Mother of Alm. God, and Queen of them. Whilst she was resident in the Temple with those other consecrated Virgins, she was still in highest contemplation, supplicating the divine Majesty with the fervorous prayer often interrupted with amorous sighs for the Incarnation of the Messiah that was to come the whilst there are grave Authors who report, that the Angels daily administered her her food, still entertaining her with some heavenly news, or some divine rapts she had during those nine months the Incarnate Word lay couched in her sacred womb. Some times she being wholly transported from herself, and absorbed in God, at other times her soul making such sallies forth, per modum transeuntis (according to some) as clearly to behold God face to face; and no wonder, she having so spacious a field for her Contemplation to walk in even to the third heaven, and farther if it were possible as her B. son then actually present with her, his heavenly ffathers' delight and Mother's joy; who can say, or so much as imagine her sweet transports through the consideration of the marvelous excess of that love of his, that had enclosed him in womb whom the Heavens cannot contain, and held him in the restraintof a little body, who in his hand held all that is comprised in this great universe? for my part I am of opinion with SS, Bernard, Bonaventure, and the learned Canisius, that she continued whole nights ravished in contemplation of these divine and wondrous mysteries; for we may believe, she was of a complexion and temper so excellent, as she required but little sleep, and during that little time she slept, F. Suares is of opinion, that she was so inflamed with the love of God, that she often started out of her sleep, (as love is a restless thing) and was transported by the force of love to God the only object of her affections; and S. Bernardin affirms, that she enjoyed so supernatural a contemplation, that she had the use of it in sleep, in a far more excellent manner, than ever any Saint in waking had. Howsoever, whether waking or sleeping, or howsoever employed, we may well affirm with the learned Canisius, that she never interrupted her meditations, but t'had all her life was but a continual exercise of ecstasy and contemplation; whilst every thing ministered matter to meditation; she read with incredible affection the holy scripture, which she understood exactly well, both by her own clear understanding, as also by the light communicated unto her from Alm. God; and to her meditations a great help was the moderatnes and temperature of her diet, which together with her solitud and silence disposed her spirit to meditation and union with Alm. God, with whom she was so perpetually united, as she rather seemed divine them mortal. For which reason perhaps it was, that God would have no mention made in holy Scripture, neither of her father nor mother; to wit, that we might consider her rather a celestial creature coming from heaven, than a terrestrial, borne on earth. Mean while, the Angels, that she might the more wholly attend to contemplation, did daily bring her food; a miracle, which we are the less to admire, since we read of S. Paul some what to the like effect, who was one by infinite degrees inferior in sanctity and perfection unto her.  
And what wonder is it, that she should seem more divine than humane, when she was arrived to such a high degree of innocency, that she never fett into the least defect, nor was ever transported so much as with the first motion of any disordination; which were no wonder, if (as a grave Author affirms) she were borne impeccable, a quality, says he, but, in a manner, necessary for her, who was destinat to the high honour of being the Mother of Alm. God. Neither was it possible for her to be other wise, considering how Alm. God took up all the lodging with in her for himself; while she considering her own humility on the one side, and the high honour on the other, to which God had advanced her, was so studious how to comply with her obligation to him for so great a benefit, as her thoughts had never leisure to think of any thing beside; To say nothing of the absolute mortification of her body and exterior senses, and the continual watch the Angels kept over her by turns, that no evil should approach her, as one who was the living Tabernacle of the living God. As for the devils, they fled her more than they follow others, as we may well imagine if S. Antony, S. Bernard, and other Saints were so formidable to them as they durst not approach their sight; And for her, she fled sin more than any wicked person followed it, as knowing that whosoever sinned, ipso facto felt into the disgrace of Alm. God, a thing which of all other she dreaded most so as all her delight was in the exercise of virtue and sanctity of life. To conclude, she despised all honours of the world, as knowing she was shortly to go to the possession of that supreme honour of being Queen of Heaven having nothing then to divert her from it; and all helps and incitements to it, how could she choose but be perpetually in contemplation?   

The Declaration of the Ninth Star.  
THe Ninth Star of our B. Lady's crown, is the Dignity she is exalted to, above all creatures both in Heaven and earth, which by proper name, we may call her Exaltation; since by it she is exalted above the highest heavens, above all the Orders of Saints, and Hierarchies of Angels, as the holy Church sings of her praise: Exaltata es sancta Dei genitrix super choros Angelorum ad Caelestia regna. Neither can we admire, that next unto himself, the sovereign king of glory should advance her to the greatest he had, for she being his Mother there was a kind of obligation on his part to honour her and do her all good he could, since the honour which Children are bound to give to their parents, Consists not only in words and ceremonious respect, but much more in effect and really doing for them. Wherefore (says Hippolytus) he who hath commanded this: Honora patrem & matrem: honour thy father and thy mother, to fulfil the law which he himself prescribes to others, would not (we must suppose) be wanting to his Mother, in soever honour grace and glory he could bestow upon her. Now all the privileges and advantages above others which the B. virgin hath, are founded upon these two principals; the first, the infinite power of her B. son; in consideration of which S. Augustin speaking of her Assumption both in soul and body. says, that God could do it and why he did it not, those who denied it were to give him a reason for it, The like argument we may use in point of the B. Virgin's glory,  
The seconc is her dignity in being the Mother of God, who is infinite, wherefore as the title of Sonn of God is the foundation on which we ground the excellency of the humanity of Christ; so the title of Mother of God, is that, on which we ground all her prerogatives, her singular graces, and her supreme glory; for natural reason teacheth us that the mother is more nigh to her son, (excepting the Father) than any other kynn. Wherefore the B. Virgin being the Mother of jesus Christ, who was Incarnate in her sacred flesh, must needs be nigher her son, in grace and glory, too, than any else besides.  
So he would not rank her amongst the Hierarchies of Angels, for then there had been others higher advanced than she amongst the Powers and Thrones; nor amongst them, because the Cherubins and Seraphins surpassed them in dignity; but next unto himself, as was most fit, that his Mother might not be inferior unto his servants, nor the Queen unto her subjects, where she sits enthroned with incredible pomp and Majesty, making a Hierarchy more high and excellent by herself, than any of them al.  
But what understanding can comprehend, or what tongue express the Glory she is possessed of? For if the eye hath never seen, the ear never heard, nor the hart of man ever conceived, what God Alm. hath prepared for those who love him; how can one conceive, what he hath prepared for her, who not only loved him, but brought him forth, nourished, educated, and served him with such affection & diligence? Only this we may imagine and say of it that glory and felicity next to Alm. God's, is the greatest that is in heaven, and that in comparison of creatures she is holy above all holyes, happy above the happiest, hath more grace than those who have most besides, and hath more glory than the most glorious.  
The holy Doctors speak marvayles of this Exaltation of hers, and amongst the rest, S. Bernard says, that the glory she enjoys in heaven, bears a proportion to the plenitud of grace she had on earth above all creatures else; and adds, that as on earth there was not a more sanctified place then the sacred Temple of the Virgin's womb, which contained God himself, so in heaven there is not a more glorious than her Throne, where she sits exalted at the right hand of God. In another place he says, the understanding of man cannot conceive her glory, nor his tongue declare it, which puts the Inhabitants of heaven itself to their admiration in beholding it. Andraeas Cretensis says, that her glory can not be comprehended, for that it exceeds the glory of all the Saints and Angels put together. S. john Damascen, that there is a mighty difference betwixt the servants and the Mother of God. S. john Chrisostom, that the B. Virgin is more glorious incomparably than the Seraphins. B. Laurentius justinianus, that all the glory and felicity which in scattered pieces is distributed amongst the Saints, is found united in the B. Virgin And the Seraphike S. Bonaventure says, that the greatness and goodness of God doth more manifestly appear in the B. Virgin only, then in all the rest of creatures, and that all their perfections are in a more excellent manner to be found in her then them; and he concludes, that as in grace and merits she surpasseth all other Saints, so likewise doth she in felicity and glory. This and much to this effect is said by them of the B. Virgins high exaltation answerable to the height of her other merits and prerogatives, who being Mother of God, the supremest dignity which any creature could be advanced unto, on earth. Correspondent to it is this ninth Star, and one of the brightest in her glorious Crown of being advanced to so supreme a dignity in heaven.   

The tenth Star declared.  
THe tenth, and that a most resplendent one, is the Empire and sovereign command she hath over the whole Universe, all creatures both in heaven & earth and in the deapes below, acknowledging her superiority in reverencing her for it, and adoring her; there being a congruency, says S. john Damascen, that the mother should partake of the son's dignity; And since he (says S. Athanasius) who was borne of her, is King and sovereign Lord of all, consequently she who bore him, is to beheld for sovereign Lady and Queen; so says S. Bernard; who can deny her a legitimat claim to be Lady over all, of which her son is Lord. Let us then acknowledge her authority over all, to be as great and unlimited as her wil In consideration of whose greatness S. Bernard breaks forth into this exclamation: All power, O sovereign Lady, in heaven and earth, is given you to do what you will withal. S. Brigitt in one of her Revelations says, that at the instant of her solemn entry into heaven, God advanced her above all the heavens, gave her the Empire of all the Universe, and constituted her Lady and Mistress of the Angels; and she confirms it in these words dictated unto her by the holy Ghost: The principality of all people and nations she had (says she) and by her virtue she treads upon the hearts of the Proudest and highest there. And truly a wonderful dignity it is, which equals her (in a manner) with the Lord of all; but a more wonderful and stupendious it is, that she should have an authority even over him; which that it may seem less strange unto the ears of flesh and blood, let us remember only, that she is his Mother and our admiration will cease, for that filial obedience he owed her here on earth, he stands not so quit of in heaven, but it induces a kind of obligation in him to grant her whatsoever she desires; whom there we may Imagine speaking unto her thus: Demand of me, dear Mother, whatsoever you please, it is not lawful for me to turn away my face.  
This our triumphant Empress, to express unto us more unto the life the greatness of her dignity, declares unto us in these remarkable words four things: I alone have encircled the round of heaven, and have penetrated the depth of the Abyss, and have walked on the waves of the sea, and have the principality of all nations: signifying by the first part of the text the dominion she hath in heaven, by the second, that which she hath in hell; by the third, the benefit the souls in Purgatory receive by her; and by the fourth, her dominion over all the world, and what can be more said of her dignity? Unless what a devout servant of hers in a certain prayer unto her hath said; O most pure (says he) and singularly happy Virgin, all full of grace and glory, the most blessed amongst all women, who surmountest the Angels in purity, and all the Saints in benignity next to your B. Son, you only command over this world in chief, extending your favourable hand to all who lie and crave your aid; and there is no hour nor moment equally amiable and admired, who have conceived the Son of the Highest, and brought for the Saviour of the world; O Mother of salvation, & fountain of mercy, we miserable sinners in rendering of them up, without last breath's sigh and groan to you, praying, saluting, and acknowledging you Queen of this world, rejoicing at your greatness, congratulating your glory, your sovereignty and the place you hold at the right hand of you B. Son, where becoming wholly in a manner divine, and having nothing of mortal in you, you govern the heavens at pleasure, illuminat the Sun, rule the world, trample under foot the pride of hell, and have dominion over the stars, the elements serve you, the seasons obey you, the Angels adore you, the devils stand in awe of you, whole nations and Kings bow their knees before you, and do you honour and reverence: O Lady of heaven and earth & hell, your Majesty and Empire is so great a thousand tongues cannot speak it to the full; and even the fowls of the air, the beasts of the land, and the fishes of the sea do all acknowledge it at your beck, the flowers spring up, plants grow, and seeds sprout forth, the earth is fertilized, rivers flow, & winds do blow, the lest will of yours can incline the destinies, and order second causes, whilst the first is wholly at your dispose. Cast a gracious & pitiful eye upon us poor sinners here, & declare the greatness of your power, by helping us to overcome ourselves, and to obtain remission of our sins, grace here, & glory in the life to come by your prayers and merits, unto which is nothing impossible; that after this miserable life, we may come to enjoy that happy life, where we shall see our sovereign Lord, in whose sight consists all our felicity.   

The declaration of the eleventh Star.  
THE eleventh star, whose splendour not only adorns her head, but the rays of it thence do likewise reflect on us, & crown us with a supreme felicity, is her Mediation betwixt God and man; one of the chief reason's according to the holy Doctors, why God from eternity chose her for Mother, that as a most powerful mediatrix her maternal prayers for sinners might mother at the rigour of the divine justice, and occasion a reconcilement.  
jesus Christ (says S. Bernard) was sufficient) it is true) for our reparation, from whom proceeds all that sufficeth thereunto; but it was well for us he joined with him such an one as she; for although, as he is man, he be our most faithful and powerful Advocate, Yet such dayeling beams break through his humane nature from his divinity that we cannot look upon him with that confidence; and though he be infinitely gracious, yet being judge with all, offenders have small hart to approach unto him; for which reason the B. Virgin was chosen for Advocate, and meditatrix betwixt God and man, to whom there is none can fear to approach, she having nothing in her of formidable or austere; but rather being all sweetness and benignity and abounding in all goodness and mercy. Thus S. Bernard.  
None then, how great sinners soever they be, but may be confident of their salvation, if they have but recourse to this our sweet and pitiful Lady, who being constituted the mediatrix betwixt Sinners and Almighty God, most faithful performs the charge, and like a true Mother of mercy stands always with open arms ready to embrace those sinners who have their refuge unto her, & it is impossible they should perish, if they have but recourse unto her as they ought, if you will believe S. Anselme in his Book of the miracles of the B. Virgin: O happy Mary (says he) as the sinner whom you forsake and detest cannot but perish: so who converts him unto you, and you receive, and our Saviour, cannot but be saved. To which concord's these excellent words of S. Bernard so frequent with preachers to give hope unto the desperate sinner: O man (say this great Doctor) thou hast a sure access to God, where the son, beholds, the mother, and the father beholds the Son, whilst the Mother shows her son the breasts that gave him suck and her chaste womb; the son to his father his wounds & pierced side; where so many loving signs concur to the entertaining thee, thou canst not be repelled.  
And this cannot but be a great comfort to poor sinners, that they know they have with the Eternal judge such an Advocate still present, or rather a mother indeed who is his mother also. For so in the person of S. john, our Saviour on the Cross by these words, Woman behold thy son, commended her for mother unto us all; at which time she had two sons on Mount Caluary both dead, the one in body, the other in soul, one by the torments of the cross, the other by languishing of spirit; of which one was her natural son, the other only by adoption, the one innocent the other culpable. This in these words S. Anselme would say: O sure refuge that we have, (says he) the Mother of God is our mother also, and either of her children suffered death, in his passion, the one upon the cross, the other by Infidelity; judge you in what bitterness of mind the while was the B. Virgin, etc.  
And so there is no Mother would more rejoice, to see her only son revived from death to life again, than the B. Virgin doth when a sinner reputes and hath recourse to her; and for me I am of opinion, that she glories in no title more (excepting that of Mother of God) then of being Mother of sinners, and consequently is most glad when she may show it most: Maria matter gratiae, matter misericordiae; says the holy church; the very sound of whose name, me thinks, hath a certain sweetness in it, that promiseth all grace and clemency: In confidence of which, S. Ignatius the martyr who lived in the Apostles times, thus supplicats unto her: Receive me then, says he, in the bosom of your maternal piety, you who are the mother of the sovereign Deity, true Mother of our Saviour and of sinners by Adoption. She is painted in a long vestment, under which many are protected, to signify the maternal care she hath over them; & amongst the rest, the Fathers of S. Dominicks Order, are pictured so, upon this occasion, (as S. Brigit received it by Revelation); S. Dominick near his happy end, thus with tears in his eyes converted himself unto the B. Virgin and said; Receive, O sovereign Queen, receive my brothers, whom with such care I have nourished and educated under the spreading veil of your great mercy; govern them, and give them such force and courage, as their ancient Enemy may never prevail against them; To whom she answered; I promise you, my beloved Dominick for that you have loved me better than yourself, to take a tender care and protection of yours, & to receive both them and all those who shall embrace your Rule under the covert of my veil, which is my mercy, the benefit of which and but demand it, I refuse to none. From whence we may perceive, how great her mercy is to her devoted servants, to sinners who have recourse unto her; and finally to all, in that she is the Mother of God, the Mother of grace and mercy, the mediatrix betwixt God and man, one, of the greatest dignities she hath in heaven.   

The Twelfth Star declared.  
THe twelfth and last Star, which diffuses over the world its brighter rays, is the Universal honour, exhibited to our B. Lady, both from the Angels in heaven, and men on earth, all calling her Blessed, in fulfilling that prophety of hers: Behold, all nations shall call me blessed; and she gives the reason; Because the Almighty hath done great things for me. Thus this divine Oracle of verity hath presaged of herself. that for her gracious privileges, and sublime dignities heretofore declared, she should be called Blessed by all the nations of the Universe.  
And so it is, for there is no climate so remote, no nation so barbarous no people so uncultivat, where the mother of God is not blessed and adored, and her name celebrated by the tilt of the Queen of Heaven and earth, The first Christian consecrated Temples and erected Altars to her honour those now make solemn vows, and institut Sodalities in her name, so as there is no country great or little, fertile or barren, where some Church or Oratory is not dedicated to her name, nor any man so impious and wicked, who hath not some particular devotion to her; yea the jews themselves, according to josephus in his Antiquityes, though mortal enemies to the name of Christian, are yet effused in her praise; and S. Bonaventur says, this they affirm of her, that though on the one side she was exceeding beautiful, yet on the other she never stirred up in her beholders other then chaste desires, her modest and majestic presence repelling all unchaste thoughts, and purifying their minds with whom she was present. Neither do the Nations more Infidel & Barbarous render her less reverence; since according to S. Antonin in the third part of his Sum, the very Turks and Moors in their Mosques praise and honour her, and have her name in such veneration, as whosoever blaspheme or speak irreverently of it, they punish them most rigorously. Whence we may see, how universally honoured she is, which is the dignity represented by the Twelfth Star, with which we conclude the contexture of her glorious Crown.  
The faithful Christian then, who would call to memory these twelve prerogatives of the B. Virgin, or rather would crown her with these 12. bright stars, must every day in memory of them make twelve reverences or inclinations; which while he doth) in profound silence) he is to call to mind the immensity of her greatness in them, and endeavour to produce as many Acts of complacence and congratulation with her for them, according to the instructions we have given heretofore. There are many spiritual persons, who in memory of those 12. stars, use to recite twelve times the Aue Maria, saluting her as often in that manner as the B. Archangel S. Gabriel did.   

I would counsel also, to do these reverences with more devotion, and to stir up our affection more to the service of the B. Virgin, that at every reverence they would express by word of mouth, her several dignities and prerogatives, which for that purpose I have briefly here expressed.  

1. I reverence and adore you, O blessed Mary, the most illustrious Daughter of the sovereign and eternal Emperor.  
2. I reverence and adore you, the celestial Spouse of the holy Ghost.  
3. I reverence and adore you, the glorious Mother of the Incarnate Word.  
4. I reverence and adore you, Mother of the Omnipotent God.  
5. I reverence and adore you, both Daughter, Spouse, and Mother of the holy Trinity.  
6. I reverence and adore you, who are highly seated in a Throne of glory above all the Hierarchies of Heaven.  
7. I reverence and adore you, Treasurer of all the riches and graces of the Divinity.  
8. I reverence and adore you, most glorious Queen of Heaven.  
9 I reverence and adore you, most worthy Lady of the Angels.  
10. I reverence and adore you, Empress of all the Universe.  
11. I reverence and adore you, our most pitiful Mother and faithful Advocate.  
12. I reverence and adore you, whom all Kings and Monarches of the earth do reverence, and whom all heavenly Courtiers adore.   
Another sort of Adoration, which for the greater variety of the devout servants of the B Virgin, I have here annexed.  

1. I Reverence and adore you, O B. Virgin Mary, with all the Angels of heaven.  
2. I reverence and adore you, with all the Archangels.  
3. I reverence and adore you, with all the Virtues.  
4. I reverence and adore you, with all the Principalities.  
5. I reverence and adore you, with all the Powers.  
6. I reverence and adore you, with all the Dominations.  
7. I reverence and adore you, with all the Thrones.  
8. I reverence and adore you, with all the Cherubins.  
9 I reverence and adore you, with all the Seraphins.  
10. I reverence and adore you, O B. Virgin Mary, with all the Nations of the world.  
11. I reverence and adore you, with all the faithful departed souls.  
12. I reverence and adore you, with all Creatures of Heaven, earth, and depts below.   
These 12. reverences the zealous honourer of the B. Virgin is to make with great resentment and reflection of mind, because of the profound mysteries contained in them; And by so doing, he shall adorn the head of the B. Virgin, a more grateful Crown of these 12. Stars, then if it were all composed of 12. of the richest jewels in the world, nay of 12. of the most radiant Stars in heaven.  
Touching the acts of complacence, which we formerly mentioned, I have here set down a form of them, which each one may exercise according to their devotion.   

Twelve Reverences correspondent to the Blessed Virgins 12. prerogatives.  
1. O Blessed Virgin, I heartily congratulat and rejoice with you, for your being predestinate from all eternity to be Mother of our Saviour Christ, and the living Sanctuary of the holy Ghost.  
2. O B. Virgin, I heartily congratulat and rejoice with you, for being conceived without all spot of original sin, in such manner as you outshine in purity & splendour the very Angels themselves.  
3. O B. Virgin I heartily congratulat and rejoice with you, for your being the first in consecrating your Virginity to God, which so many Virgins have imitated since.  
4. O B. Virgin, I heartily congratulat and rejoice with you, for being Mother of the Omnipotent, the highest honour which you have in heaven, and on which all your dignity depends.  
5. O B. Virgin, etc. for the holy Ghosts illuminating you, in so excellent a manner, at the holy Incarnation of the Son of God.  
6. O B. Virgin, I heartily congratulat and rejoice with you, for your being so replenished with divine grace, & endowed with all rare virtue and perfection.  
7. O B. Virgin, etc. for your dignity of being of nearest trust and secrecy with the sovereign Monarch both of heaven and earth.  
8. O B. Virgin, etc. for that high privilege of yours, to have perpetual fruition of the wisdom of Alm. God.  
9 O B. Virgin, etc. for your being so highly seated in an eminent Throne above all the Quires of Angels.  
10. O B. Virgin, I heartily congratulat and rejoice with you, for the great power and authority you have over all the Universe, and for that both heaven earth & the depts below, obey your Commendements.  
11. O B. Virgin, etc. and with ourselves, for your being our reful & affectionate Mother, and like a faithful Advocate procuring every way our greater good and advancement.  
12. O B. Virgin: etc. finally for that all the world honours and adores your name, celebrats your praises, and praises your graces, merits, & perfections.  
And this devotion of taking complacence in the B. Virgin's perfections and dignities, is soverainly grateful unto her; as was manifest to S. Brigit in her Revelations upon this occasion. Her son being a brave and noble spirit, dying in the holy wars, she anxious for his soul, besought the B. Virgin to reveal unto her, in what estate it was; when behold, when she was in the greatest fervour of her devotion, the B. Virgin appeared unto her, and comforted her in this sort; my dear daughter, said she, be no longer solicitous for your son, for I have taken care of his salvation, in visiting him before his decease, and rendering his hart inaccessible to all sorts of temptations, and so as no doubt of faith could bow it from the rectitud it was in, nay more, I made the passage of death both sweet and easy for him, to the end the fear and terror of it might not transport him either to impatience or despair. So, I cleared his chamber of those devils assembled there, to lay snares for his soul, and intrapp it at its departure thence, and at the instant of his soul and body's separation, I took it in my ne aryves, under the protection of which, I carried it safe away from its infernal enemies.  
And the reason of this tenderness of hers she declared in another revelation, when one day the holy Saint making her prayers at the Sepulchre of Christ, was ravished in ecstasy into a sumptuous Palace, where she beheld our Saviour Christ on an Imperial Throne, and his B. Mother seated by his side, with an infinity of Angels encircling them about; Presently after, she beheld her son present, all trembling & in great dismay before this Throne to receive his judgement there, his Angel Guardian on his right hand, and the devil on his left, who with a horrible voice thus cried out: most omnipotent judge, I appeal to you for justice, and right of the greatest injury that was ever offered me; your Mother against all equity hath ravished that wicked soul out of my hands, entering his chamber at the hour of his death, and excluding me and my company, hath debarred me of that privilege which you have granted me, to tempt every soul at the article of time, when it will best be testified whether they belong to me or you, than which greater injustice can there be imagined? To this, the B. Virgin answered, though thou art the father of lies, yet in this thou hast but declared the truth, I have done all this indeed, and my reason for it was this: This soul, while it was cowersant in the world, was so devoted to me, as it rejoiced and took complacency in my dignity of being Mother of Alm. God, and at my exaltation above all the quires of heaven, the pleasure of which it would not have exchanged for all the contentments and pleasures of the world; judge then if I had not just reason to do what I did: O but (replied the devil), all this cannot excuse it from an Injury to me, your debarring me access to tempt him, as also your receiving his departing soul, and conveying it hither which chiefly belongs to me; when converting himself unto the judge he said, of you than I demand justice (who ought to be as equitable, as you are powerful) against this wicked soul here, who being arrived unto the years of discretion, in steed of taking the right hand way of your commandments, went on the left, in his transgressing them; wherefore I demand but justice that he be condemned; and here he insisted in particularising his mortal and venial sins; at this, his good Angel interposed himself saying; thou wicked fiend, all this is but true, I grant what thou hast said; but knowest thou not, that his holy Mother's prayers incessantly offered up unto Alm. God for him, have canceled these, and obtained for him a true contrition, and sacramental absolution for them before he died; besides her, and his many other holy works done in satisfaction of them, how then canst thou have the impudence to urge them any more? go home, and keep company with damned souls, look not after him, for he is a saved one. At this, the devil vanished away.  
And by this we may see, the benefit of being devoted to the B. Virgin, of the prayers of others for them, and of dying in a good estate, prepared unto it by true contrition and Confession.    

An excellent way of adoring the B. Virgin, in remembering the joys which she had here. CHAP. XX.  
THE common opinion is, that the B. Virgin had in this world, seven joyful times in particular.  

The first was, at her Annunciation.  
The second, the Visitation of S. Elizabeth.  
The third, the glorious Nativity of our Saviour Christ.  
The fourth, the Adoration of the three Kings.  
The fifth, at the finding of her B. son in the Temple.  
The sixth, at our B. Saviour's apparition to her after his most glorious Resurrection.  
The seventh, her happy decease, and glorious Assumption into Heaven.   
Now her devout servants may daily administer her matter of fresh joy, by calling these unto remembrance, and occasion to themselves a great increase of merit and glory. The Angel Gabriels' salutation to her of Aue, etc. was no other than an Invitation to rejoice, according to the interpretation of Origen; so the holy Church sings her Antiphon: Gaude virgo gloriosa, etc. and in other: Regind caeli laetare etc. and bids her rejoice and be glad; and in a third; Gaude & laetare Virgo Maria.  
Let us then announce unto her joy by commemorating those her seven joyful mysteries, in this following Method, making at each one of them a low reverence.  

1. Rejoice, O B. Marry, for that upon the salutation of the heavenly messenger, you concerued in your sacred womb your son, to the incredible consolation of your soul.  
2. Rejoice, O B. Marry, for that you burning with divine love, and incited by the holy Ghost, overcome the toil and labour of passing over the high mountains of jury, and visited your cousin Elizabeth, where you heard her uttering your celestial praises, and magnifyed in spirit your Lord and Saviour.  
3. Rejoice, O B. Marry, for that at the end of nine months, you brought forth into the world, the so long expected Messiah, bright as the sun of heaven, while all the celestial Angels played in the beams of him, to your unspeakable comfort.  
4. Rejoice, O B. Marry, for that you saw the three Kings adoring your B. Son, and conceived a fortunate presage from thence, of the Gentiles conversion.  
5. Rejoice, O B. Marry, for that after three days search, you found your B. Son, to your excessive gladness, amongst the Doctors in the Temple, where you were astonished amongst the rest, to hear him expound the deepest mysteries of the holy Scripture, so clearly, and with such admirable perspicacity.  
6. Rejoice, O B. Virgin, for that after three days deluge of tears, by the appearing of your glorious Son in his Resurrection, they were all dried up, and you exceedingly rejoiced and comforted.  
7. Rejoice, O B. Marry, for that all the Apostles being assembled together at the happy hour of your departure out of this mortal life, the third day after you were gloriously Assumpted into heaven, where now you sit crowned and instated by the holy Trinity Queen of Angels and of all the Universe.   
S. Anselme, amongst our B. Lady's miracles, records this for one; that a certain devout Religious man, whose custom it was, daily in his devotions, to remember the 7. joys of our B. Lady, being now near his end, and exceeding fearful of that last Agony, our B. Lady appeared unto him, and comforting him said, my son why should you fear? you who have so often rejoiced me with the remembrance of the greatest joys I had in my mortal life? take courage, and assure yourself no evil shall happen unto you, but you shall soon be partaker of those joys which you have so often announced to me: with whose celestial presence he was so comforted, that forgetting his sickness while he endeavoured to rise, and through joy to cast himself at her feet, his soul prevented his body, and went out before to the fruition of those joys which she had promised him.  
The foresaid joyful mysteries may be distributed to each Hour of the Office of the B. Virgin, The first, at Matins; the second, at Prime; the third, at the Third Hour; The fourth, at the sixth; The fifth, at the Ninth; the sixth, at Vespers; and the seaventh, at Complin; On each one of which we way devoutly meditat the while, and so in the like manner we may meditat then on our Beads; a devotion most acceptable to our B. Lady, as from this Example we may perceive, recounted by Pelbert in the Stellary of the B. Virgin.  
There was, says he, a young man, who making himself Religious of S. Francis, his Order, was accustomed before he entered into Religion, to crown a certain Image of our Lady with a wreath of flowers which he daily gathered for that intent, but being once become Religious, wanting the commodity of flowers, he intermitted this devotion, though so unwillingly as the leaving that, made him resolve at last, to leave being Religious also, and being upon the point of departing the Convent, behold our B. Lady appeared unto him saying; leave off that your so pernicious resolve upon so trivial an occasion, and if you desire to undertake a devotion grateful unto me, in steed of making me a material crown of flowers, offer me up a spiritual one of salutations, and I shall be fare more delighted with it, and the form of it shallbe this: you shall first say a Pater noster, in memory of the joy I conceived when the Angel saluted me and the Eternal word was Incarnate in my womb, and say. 10. Aue Maria's in consequence thereof. Secondly, you shall do as much; in memory of the joy I had in visiting my cousin Elizabeth: and so forth, unto the seaventh joy I had; which you shall conclude with the last three Aue Maria's of your Beads, so the whole number will amount to 7. Pater's and 63. Aue Maria's; which devotion if you shall daily perform in mine honour know you shall much more please me, then in that other devotion which you had; and having said this, she vanished away, leaving him exceedingly comforted and strengthened in his vocation. Now it happened that whilst one day he was performing this devotion, a certain Religious beholding him by chance, saw an Angel standing by him, threading on a golden thread, as many roses as the Novice said Aue Maria's, and for each Paternoster a golden lily: all which when the Novice had done he joined them together, and crowned his head with them; the Religious man astonished at this vision, charged him by virtue of holy obedience, to declare unto him what devotions he used; which he doing with great sincerity, the Religious man encouraged him to persist therein, assuring him it was a devotion the B. Virgin was delighted with.  
And S. Bernard exercising this devotion our B. Lady appeared unto him once, saying unto him; my son, this devotion of thine, is exceeding grateful to me, and that thou mayst perceive so much, I have obtained of my son for thee in reward thereof, the grace of preaching, and of working miracles; beside, I promise you, one day to make you participant of those joys which you daily call to remembrance; and de facto soon after, the holy Saint began to be famous indeed for miracles, and to abound in innumerable graces, and converted a world of souls by his learned preachings and force of his miracles.   

Of the Interiour Reverences we are to exhibit to the Glorious Queen of Heaven, and of the place, time, & occasion of exercising them. CHAP. XXI.  
HITHERTO we have spoken of the Adorations we are to make, the exterior accompanying the interior, with relation to man's composition consisting both of body and soul; Now because those exterior are not always to be performed, neither are all places and times accommodate for them, we wilonly speak of such interior Adorations as we may be exercising, they being only acts of adoration produced by the Will; which according to S. Thomas, are those which the Blessed in heaven only exhibitunto Alm. God. These then, there is none but may perform, when in the performance of the others, they are hindered either for want of commodity of place or time, and these indeed are the most excellent of all, and most acceptable to Alm. God, as those without which the others were nothing worth.  
And it being our principal scope, to treat of reverencing the Mother of God, we will only exemplifye in that, and instruct her votaries in the place, and Time, when and where they are principally to be exercised. In all times and places they may comodiously be produced, but chiefly when for the company of others we cannot exercise any other devotion, as also when we ride, walk, eat, or take repose; at all which times it is but lifting up our mind to heaven, and to say with our hart: I humbly adore you, O B. mother of my Saviour Christ; I adore you O Queen of Angels, or the like; in only doing of which, we sanctify all we do, making every one of those indifferent actions, aequivalent to prayer: happy the ground they go on, happy the bread they eat, & the rest they take, who are so exercised the while; So when the Clock strikes, it were a good devotion in this sort to elevat our mind, as also before each Hour of our B. Lady's Office, producing an act of interior complacence, saying with our heart: I exceedingly rejoice O B. Virgin, for your high honour of being Mother of God, of being Queen of heaven, etc. which cannot but be most acceptable and grateful unto her. In the mean time this devotion were best perfomed on their knees, it being a posture most repugnant to sloth and tepidity.  
Besides, for those who are troubled with infirmity, age, or any other weakness, this devotion were best, as that which without any difficulty they may perform, since there is none but have their spirit free, or at least so free, as for a glance or so they may reflect it upon heaven, how ever otherwise they are incumbreds, And a great consolation this aught to be to every one, that without any other pains, than the only lifting up the mind to God, so it be done with spirit and vivacity, one may merit so much, as to arrive to most high perfection. When one then, is sitting by the fire, or reposing on the bed, let them but exercise their minds in these Interior acts of devotion, and even when they seem to men most idle, they shall appear unto God most virtuously employed. O most happy employment, that a man in a manner doing nothing, may do as the very Angels in heaven, And while some, to find out solitud and devotion, retire them to the Deserts, and live Eremites life's, he that exerciseth but these adorations, hath all that within himself, which they seek abroad, and may as soon arrive to the height of perfection by this easy way, as by the most fatigable they can go. Besides, these acts of Adoration have yet another benefit, that they expose us not to vainglory, which others perhaps may do, as being only betwixt God and ourselves performed in the interior of our soul, which by so much the more innobles them above the other, as the soul exceeds the body in nobility; and therefore of the body's operations we are to have no regard at all, further than they go accompanied with the attention of the mind, comformable to that saying of the Apostle: Corporalis exercitatio ad modicum utilis est.  
But to return to our purpose, the servant of the Queen of heaven is to the uttermost bent of spirit and industry to employ himself in these interior Adorations, as far forth as the circumstances of time place, & occasion shall give him leave. Notwithstanding he is to have regard the while to accompany them (if he can) with exterior reverence both because the one much aids the other, as also because the neglect of them always implies an inexcusable negligence; which that Example which Pelbert recounts, doth well declare, happening in his time in Hungary, and recounted unto him by a Religious man of worthy credit, and it is this: A Religious of the same Order was accustomed ever at the Aue Maria bell, or Angelus Domini, to rise out of his bed at the hours of night, and humbly on his knees salute the Queen of heaven; This devout custom once, being persuaded by sloth and lazines, he omitted, when behold, being fall'n a sleep again, he seemed in his sleep to see, the Church steeple even incline itself unto the ground; which sight three times being represented unto him in sleep, at last he imagined that he heard these words; Miserable and negligent creature as thou art, art thou not ashamed to see even senseless creatures thus bow down themselves in reverence to the Mother of God, whilst thou sensible as thou art, neglectest it? by which vision touched with a lively sorrow for this neglect, he became more fervorous thereafter in his devotions.  
These interior Reverences then, although of themselves they be of never so high worth and dignity, yet when commodiously they may be done, we are never to neglect the exterior, but still accompany the one with the other, that the fervour of the one joined with the other pain may render them more meritorious; and the best place for the exercising these devotions is, when the commodity of some Chapel or Oratory is offered us, at which time we are upon our knees, in a more particular manner to commend ourselves to Alm. God and his B. Mother; And of this we have for pattern our Saviour Christ, who as often as he ascended to Jerusalem, repaired ever to the Temple, the first thing he did, to offer up to his eternal Father his prayers and adorations. In imitation of which, those of the Capucines Order have a constitution, that when they arrive in any place, they are first of all to resort unto the Church, and there to adore the Blessed Sacrament: the words of the Constitution are these: Being arrived to the place where we are to go, to show ourselves true sons of the Eternal father, we are first to visit the Church, where having done reverence, etc.  
And diverse by these means have escaped imminent dangers; as appears by this following story, recounted by the Illustrious james Voragius Archbishop of Genua, in his history of the B. Virgin's Assumption.  
There was (says he) a person of quality, whose wife excelled in all virtues, but principally in devotion to the B. Virgin, so as no day past that in some reverend and Religious manner she did not honour her. Now it happened that her husband through his excessive prodigality, at last fell into want and misery, in so much as one day some noble men inviting themselves to dinner with him, and he wanting means to entertain them, in that splendid and abundant manner as he was wont, to avoid the shame went forth into a wood, where he intended to absent himself while they might be come and gone without taking notice of their visiting him; whilst in a Melancholy passion he wandered up and down then revolving in his mind into what misery he was fall'n, behold a person of a horrible aspect, mounted upon a horse no less horrid than he appeared unto him, requesting him to let him know his cause of discontent; To whom the Gentleman (after he had recollected his spirits which fear with its dismay, had put to flight at first) declared his whole fortunes; at which (quoth the other) if that be all, take comfort, for I will promise you (grant me but one request) to reduce you to an estate more rich and opulent then ever you were in before; It must be a strange request (said the Gentleman) I should not grant you upon that condition; nay, it is but easy in performance said the devil) for it was he disguised in that shape) to wit, that on such a certain day and hour you bring your wife along with you, and meet me in this place: & this being agreed upon, the devil directed him to a cave, where he found a mighty treasure, by the help of which, recovering out of his necessity, he lived in a more noble way then ever. Now it happened, the time drawing nigh, when (as he had promised) he was to take his journey with his wife unto the place appointed. and she perceiving that somewhat extraordinary was in hand, by his hasty warning her to prepare to take horse with him, and the trouble of his Countenance, when she could by no means get out of him what it was; she recommended the matter to the B. Virgin, & presently took horse so obedient to her husband, as never to examine further his intentions; Now it happened on their way, that passing by a little Chapel dedicated to our B. Lady, the Lady by the consent of her husband lighted and went in, only in mind to do her devotions, and return again; but behold, whilst with prayers and tears she commended to the Queen of heaven the good success of her affairs, she was divinely cast into a sleep mean while the B. Virgin assumed her shape, and with her husband went on her way.  
They were no sooner arrived at the entry of the wood, but the devil with great noise and fury appeared unto the Gentleman, not daring to approach unto him for fear of our B. Lady (whom presently he knew) but casting on him a stern regard in this manner he spoke unto him; ungrateful and perfidious as thou art, is this all the reward I have, for those great benefits thou hast received of me? didst thou not promise to conduct thy wife hither unto me, and in her steed had thou brought here the mother of Alm. God? It was against thy wife (since against this I cannot) I intended to avenge myself, for her being so diligent in the honour and firm affection to the Queen of heaven.  
Whereunto the B. Virgin thus answered him: and whence is this temerity thou abominable Fiend, that thou shouldst dare to offer any injury to those who love and reverence me? go hence to Hell again, and desist from malicing them, upon pain of a greater hell, than ever yet thou feltst; When the devil with a violent clatter, as if all the wood had been torn up by the roots, straight vanished away, and left the Gentleman in such affright, as he fell flat to the ground before the B. Virgin's feet, beseeching her pardon for his offence; who sharply reprehending him for it, commanded him to go back unto the Chapel, to awake his wife out of her trance, and returning home with her, to discharge his house of all those i'll gotten goods, so damnable to keep: All which he punctually did, and quitting both those goods and his evil together, he became in short time of more plentiful fortune, than ever he was before, by the special favour of the Queen of heaven; who is always succourable and merciful to those, who implore her aid in their necessities, and advantage them with high graces and privileges, who endeavour to honour her with this excellent sort of Adorations, as well exterior as interior, which hitherto we have largely treated of; together with the reasons, discourse, authority, and wondrous examples, which should induce us to the embracing of it, which is the principal scope and aim of all this work.  
And now at last, we have brought it to an end, by the particular favour and assistance of Alm. God, obtained through the intercession of his glorious Mother, our most benign and B. Lady; whom we beseech by the same intercession, to render us worthy of the participation at last of eternal good, which being only that, which can satiat indeed, can only render us on all parts happy and content.  
FINIS.    

Faults escaped in the Print.  
PAge 8. line 1. read which God p. 13. l. 2. the cause, p. 16 l. 14. vanished, at sight of, p. 17 l. 17 all which, p. 36 l. 18 at his, p. 38 line 9 Sovereign, p. 48 l. 1. the Dungeon, p. 51 l. 9 Confessor, p. 59 l. 15 freed, p. 61 l. 7 hear our, l. 10. supplicat p. 63. l. 7 was a, p. 64 l. 12 at the, p. 65. l. 2 tenderness p. 72 l. 9 conclude, p. 88 l. 3 offered, p. 98 l. 10 Saviour, p. 103 l. 19 curiously, p. 109 l. 12 abjectly, l. 13 at the world's p. 111 l. 1 they presently undertook, p. 115 l. 8. months space, p. 121 l. 12 adorning, p. 113 l. 7 title of, p. 131 l. 8 not such, p. 147 l. 11 chose, p. 148 l. 8. the like, p. 157 l. 9 that p. 164 l. 17 words, p 169 l. 3 execution, p. 178 l. 8 high nobility, p. 182 l. 13. them most, p. 186. l. 1 near the, p. 189 l. 1. altar, p. 210 l. 18 gust, p. 218 l. 4 holy man, 131. l. 14 man of, l. 15 may well, p. 236. l 22. theirs there, p. 237 l. 2. them, p. 260. l. 5 this deedr p. 262 l. 11 afterwards, p. 184 l. 15 at all, p. 289 l. 16 then, p. 315 l. 4 protection, p. 322 l. 3 earth, l. 6 could I allege, p. 329 l. 19 better, p. 338 l. 17 at each: p. 349 l. 3 at Paris, p. 374 l. 15 them, l. 20 he says, p. 390 l. 22 hour, p. 400 l. 8 fierceness, p. 416 l. 8 bewed his knees, p. 446 l. 18 he was, p 455 l. 5 ask, p. 463 l. 6 and the, p. 464 l. 5 lawyer, p. 473 l. 16 of his, p. 437 l. 17 environed, p. 492 l. 2 he hath, p. 520 l. 12 she was, p. 534 l. 19 fell, p. 553 l. 16 mediatrix, p. ●81 l. 11 conceived.