THE PARADISE OF DELIGHTS. OR The B. Virgin's Garden of Loreto. With brief Discourses upon her Divine Litanies, by way of Meditation.  
For the comfort of all 〈◊〉, as be devout unto her; and des●●e her holy Patronage & ●●●●●ction.  
By I. S. of the Society of JESUS.  
Fulcite me floribus, stipate me malis.  Cant. 2. 
Permissu Superiorum, M.DC.XX.   

TO THE RIGHT HONOURABLE AND MOST WORTHY ENGLISH GENTLEMEN, OF THE SODALITY OF THE IMMACULATE CONCEPTION OF THE EVER B. VIRGIN MARY, IN LOVAYNE.  
RIGHT HONOURABLE AND MOST WORTHY,  
COMNENUS the Emperor is most highly contended by Venerable antiquity, for that after glorious conquest, and amous victory over his wyled enemies, he pla●d a beautiful Image 〈◊〉 the B. Virgin in the ●ūphant Chariot, prepared for himself; That the Mighty City of Rome, Lady and Mistress of the World, might witness, how duly and faithfully h● did honour & reverence her, through whose ay● and assistance (next after God) he achieved th● same. A greater victor● have you obtained ou●● fare more potent enemies; and your grateful minds & fervorous devotions in aduaunci●● the honour of the Blessed Queen of Angels, and powerful Empress of ●he world, will not only be a most faithful recognising of her ready help, to the full accomplishment of your spiritual Conquests; but also yield a most sweet & fragrant odour, of this present age, to all true●arted Catholics; and leave a most memorable example of your virtuous endeavours to all Posterity.  
Seneca worthily writes, 
Lib. de provide. cap. 1.  that, Inter bonos viros & Deum amicitia est, conciliante virtute: Between good men and God, there is a straight band of friendship, by reason of Virtue. Whereby it comes to pass, that by your Generous acts of virtuous life, having contracted, and (by your earnest seeking to advance the honour of his Elected Mother) confirmed this perpetual league of perfect Amity with God; there must needs follow that friendly & familiar communication, that heavenly comfort, and uniform consent of hearts, both with God, and amongst yourselves, unto which they only are worthily to be admitted, who have deserved to be are a part in this celestial harmony, whereby to be made truly happy.  
My unworthynes therefore finding you so highly esteemed in this melodious Choir, doth present this little Treatise unto you; not much unlike to poor people, who use to offer trifling New-yeares-giftes unto Great men, thereby to make their unworthy Presents an humble petition of some greater guerdon, and reward. So if my slender labours might gain so much honour, and make me so happy as to be remembered in your devout, & much respected Community, I should think myself most abundantly satisfied. This my unpolished lines do humbly request, not by any virtue from themselves, but for her sake of whom we now treat. In hope whereof I rest,  
Yours sincerely affected in Christ jesus. I. S.   

THE PREFACE to the Reader.  
GENTLE Reader, If thou be of the Blessed number of those, whose comfort and profit I seek in this little Treatise; let me desire thee to pluck of thy deceitful spectacles of Curiosity, and peruse my plain lines with devout simplicity; otherwise thou art like to find thy labour of as little effect, in regard of what thou seekest of me, as I shall find my hopes of small expectation, for what I desire to work in thee.  
Moses' with admiration did see the Bush, in which Almighty God appeared, burning, but not consuming, which made him the more desirous to behold that great and wondrous vision; but yet was commanded to pluck off his shoes before he might have access. The like counsel I find given by S. Bernard, to those who curiously desire to behold the diuin mysteries, which the Eternal Wisdom of Almighty God hath wrought in this mystical Bush, the most Blessed Virgin his Mother. Thou wilt not so much admire the Gedeon Fleece besprinkled with dew, as to behold a woman clad with the sun, yet not consumed with so great an heat. Meritò quidem admiraris Moses (saith he) & curiosiùs desideras in tueri; 
Bern. serm. in Apoc. 12  verumtamen solue calceamenta de pedib us tuis, & involucra pone carnalium cogitationum, si accedere concupiscas. Not without cause thou dost admire (O holy Moses) & more curiously dost desire to behold; but cast of thy shoes from thy feet, and bridle the inordinate desire of thy flesh, if thou desire to approach.  
No curious conceit but a pure intention, no earthly affection, but true devotion, no feigned love, but a dutiful respect must bring thee to the presence of this sacred Queen, to the sight of this blazing star, into the most esteemed favour of the ever Blessed mother of God. Read therefore with desire of profit, & my best wishes shallbe as my intentionis, that it may turn to the great honour of God, and his thrice happy Mother, and to the Eternal good of thy soul. And in thy best devotions pray for me.  
I. S.   

A BRIEF INTRODUCTION TO THE FOLLOWING MEDITATIONS.  
THE natural condition of man's will is such, that of necessity it requireth the help of the Understanding, to the due performance of her noble acts, according to that vulgar Axiom of Philosophers, Nihil volitum, quin praecognitum, Nothing can be desired, unless it be first known, whereupon it comes to pass, that the Will cannot work but according to the light that it hath from the foresaid understanding: and the greater that the knowledge is of the good apprehended, the more doth the affection of the Will increase, and kindleth an earnest desire of the thing we love.  
Wherefore my intended purpose in these present Meditations, being to stir up the hearts of all that rightly peruse them, and a reverend respect, and devout affection unto the ever blessed and most happy Virgin Mother of God; I must first lay before your eyes, the greatness of her excellent Virtues, & singular graces (as fare as my weakness shallbe able) that the understanding being once fully possessed with an impregnable conceit of her unspeakable Perfections, the will may be the more strongly moved, to love and reverence so beautiful a creature.  
To this effect I have made choice of her devout Litanies of Loreto, wherein most admirable titles, and most manifest arguments of her greatness are proposed unto us; by which not only our Understanding, may be abundantly enriched with divine conceits, but also our Will may be greatly inflamed with virtuous desires. From which two well-grounded Roots, will spring the beautiful branch of Imitation, the chiefest and only scope of all virtuous minds, and the last mark at which all true devotion aimeth; and without which both devotion is fruitless, or no devotion at all, and the best purposes are without effects. Witness that worthy saying of S. Ambrose, 
Amb. l. 2. de Virgin.  Quisquis Mariae exoptat praemium, imitetur exemplum, Whosoever desireth the reward of the Blessed Virgin Mary, let him imitate her example. And S. Bernard giveth us to understand, that the perfect imitation of her excellent virtues must be the only conduct to convey unto us her loving favours, 
Bern. super Missi●s est.   impetres eius orationis suffragium, ne deseras conversationis exemplum, that thou mayst attain to thy desired effect of her prayers, leave not to follow her laudable Conversation.  
Consonant to this is the doctrine of the burning Lamp of Africa, & shining light of the whole Church, S. Augustine, who writing of the true festivity of holy Martyrs, saith, 
Aug. serm. 47. de Sanctis.  Abeis Sanctorum in veritate festiuag audia celebrantur, qui ipsorum Martyrum exempla sequuntur. By those indeed festival days of holy Martyrs are truly celebrated who follow the examples of their virtues. Fidelis sermo (saith S. Chrysostome) & omni acceptione dignus etc. 
Chrysost. Tom. 3. serm. de mart.  It is a faithful saying and worthy to be received by all men, that we should imitate in our conversation those Saints whom we honour with solemn veneration.  
And by reason of the excellent titles which are most worthily given to the renowned Queen of heaven in these devout Litanies, wherein her loving Children find exceeding Comfort and Delight; I● have thought good to entyt le this small work, The Paradise of delights, or, the B. Virgin's garden of Loreto. And for our better Collection, it will not be amiss to imagine, a private Garden, ●●dorned with all kind of delightful flowers, amidst which the B. Virgin ●seth to walk, expecting the visitation of her dearest friends, and most devoted Clients. Unto the gate of this mystical garden, and Paradise, we must approach with all humility, desiring to be admitted to the pleasant view of those celestial flowers, whose dainty odours have filled the whole world with their fragrant smell. And if our request be graciously granted by the glorious Queen of Heaven, & her Angels there attending on her, humbly prostrate before her sacred feet, we must desire, that whatsoever we shall gather out of this delightsome Paradise, may be to the honour & glory of her sweet Son lesus, to the increase of devotion to her gracious Self, and to the eternal happiness of our own souls Then may we begin with the first flower of this heavenly Garden, or the first word of these devout Litanies MA●IA, the most venerable ●ame of the ever Blessed & most happy Virgin Mary, ●f which we may frame our meditation; imploring first ●●er daily aid and assistance in the manner following.   

ORATIO SODALITATE a singulis in admissione recitanda.  
SANCTA Maria, Mate Dei & Virgo, Ego N. N●te hodie in Dominam, Patronam & Aduocatam eligo; firmiter● statuo ac propono, me numqua● te derelicturu, neque contra te al● quid umquam dicturum, aut fa● turum; neque permissurum ut 〈◊〉 meis subditis aliquid contra t●um honorem umquam agatur Obsecro te igitur, suscipe me i● seruum perpetuum: adsis mihi i● actionibus omnibus meis, nec m● deser as in hora mortis. Amen   

THE PRAYER USED TO BE said by those, that be admitted into the Sodality.  
BLESSED Virgin Mary, Mother of God, N.N. do this day choose ●hee for my Lady, Patroness, and Advocate; and 〈◊〉 do firmly purpose & determine, never to forsake thee; nor ever to speak, or do any thing against thee; nor at any time to suffer any thing to be done against thee, by those that be under my care. Therefore I most humbly beseech thee, to receive me into thy perpetual service and protection; be present with me in all my actions; and forsake me not in the hour of death. Amen.   

THE PARADISE OF DELIGHTS. OR The B. Virgin's Garden of Loreto.  

THE I. MEDITATION. Of the Venerable, and sacred Name of the most B. Virgin, MARIA.  
MANY pious and devout considerations of the mystical signification of this most venerable Name, Maria, have been with very great reverence set down by the holy Fathers: and with no less diligence learnedly collected by the Reverend Father Canisius, in his memorable work Of the sacred Virgin's praises: which for so much as at this present serve to our purpose, we may not unfitly reduce to three.  
First, Maria, is as much as to say Stella Maris, Illuminata, or Illuminatrix, that is, Star of the Sea, or North Star, one that is illuminated, or giveth light to others. Secondly, Maria is amarum mare, a bitter sea, or sea of bitterness. And thirdly, she is Dòmina Lady, or Mistresso. Out of the which we may frame three point in this manner.  
1. How fitly this sacred 〈◊〉 is derived from Light; and as a● North-star is known by the name of the Sea-starre, because thereby the wandering Mariners direct their course, the better to attain unto their hoped and pretended Haven: so this Beauteous Queen of light in the Catholic Church is placed, whose radiant beams of virtuous life & heavenly conversation draws the eyes of all those who desire to arrive at the happy Haven of eternal bliss; which being fixed upon her unchangeable light, must needs eschew the dangerous shipwreck of this wicked world, unless they wilfully forsake the infallible direction of so fair a Star, and blindly run themselues against the unhappy rocks of utter ruin, and everlasting Death.  
2. Moreover she is said to be Illuminata, endued with light, and this by reason of the divine knowledge of most high and heavenly Mysteries, the which so firmly and undoubtedly she did believe, that not unworthily she deserved to hear, 
Luc. 1.  Beata quae credidisti, blessed art thou who hast believed. And as all the beautiful stars do participate their borrowed light which we behold from the bright shining lamp of the world the Sun, according to their capacity and greatness: even so this sacred Queen being nearest unto the bright Sun of justice Christ jesus, and most capable of his Celestial influences, and heavenly blessings, did participate so much of his divine light, that rightly she may be called Illuminata, endued with light.  
Further more she is said to be Illuminatrix, one who giveth light unto others: For that indeed is one of the chiefest effects of true virtue, as our Blessed Saviour not obscurely did insinuate unto his loving disciples, when he said, they were Lux mundi, 
Matt. 5.  the light of the world, and presently did annex their proper office and function, Luceat lux vestra coram homi nibus: let your light shine before men. This, I say, is a rare effect of true virtue, not only to be lightsome, yea delightsome in itself; but also to shine & give light unto others. And this being more apparent in the B. Virgin then in all other Saints together, I think none will deny, but that in a special manner, and that most fitly she hath this divine Epitheton of Illuminatrix, one that giveth light unto others.  
2. The second Etymology, or derivation of this Blessed Name Maria, is amarum mare, a bitter sea, or sea of bitternes, which well expresseth the sorrowful estate of the B Virgin, in the depth of her excessive grief, that she suffered at the foot of the Cross, when with watery eyes, and most heavy heart, she did behold her loving Sun, the author of life, yea life itself wrestling with death, even till death: Which doleful spectacle did fill her tender heart with whole floods of sorrow, whose bitter pangs (as many holy Fathers have left written to us) did leave her more than martyred. In which almost deadly agony, and strong encounter with a sea of grief, we may behold this glittering Star, almost overclouded with the thick mist of grief, yet yielding a most beautiful light by reason of her constant fortitude; notwithstanding we cannot choose but say, 
Thren. cap. 2.  Magna est velut Mare contritio tua; quis medebitur tui? Thy Contrition or sorrow is like unto a sea; who shall be able to comfort thee? The abundant tears of jacob for his murdered joseph, 
Gen. 37. job. 10. 1. Reg. c. 20. 2. Reg. 18. & 19 Thren. per totum.  the uncessant grief of Anna for her wandering Pilgrim, the hearty sighs of jonathas for his lovely David, the inward throbs of David for his rebellious Absalon, the pitiful sobs and rueful lamentations of jeremias for his sinful people, may well be shadows (& but shadows) of her grief.  
O sacred Queen, in the midst of these bitters storms, shall I yet presume to call thee beautiful? Me thinks I hear thee say with mournful Noëmi, 
Ruth. 1.  Nolite vocare me Noëmi, sed vocate me Mara quia amaritudinibus valde replevit me Omnipotens. Call me not Noëmi, that is to say beautiful, but cal● me Mara, that is bitter, because the Almighty hath filled me abundantly with bitterness.  
Another reason also may be why she should be compared to a bitter sea. Because as the Red sea proved most bitter unto Phara● & his wicked army, miraculously withstanding their passage, and hindering their pursuit to the great comfort & strengthening of the children of God, and to their own utter ruin and destruction: So this B. Queen is a sea of bitterness unto the Devil and his damned spirit's (figured in that obstinate Tyrant & his impious followers) who like roaring lions, never ●●ease to persecute the chosen and beloved Children of God, seeking whom they may devour. In whose strong defence the powerful Virgin is always ready at hand, whose only Name is most terrible unto them, and for these respects, she is most justly entitled amarum mare, a bitter Sea.  
3. Then lastly Maria, is as much as Domina, Lady, or Mistress: & with great reason, for indeed she was ever Lady & Mistress over all her actions, making always her inward thoughts keep a most perfect concord with her outward deeds; and both the one and the other directly to tend to the greater honour and glory of God, the true and chiefest scope of all her virtuous endeavours.  
Besides, she may be said to be Domina, a Lady, a powerful Princess, or mighty Empress, by reason of the great power and authority she hath with her sweet Son, to help and secure sinners, as most devoutly S. Bernard doth acknowledge, 
Ber●. ser. in Apo. c. 12.  when he saith Amplectamur Mariae vestigia & devotissima supplicatione beatis illius pedibus provoluamur: teneamus eam, nec dimittamus donec bene dixerit nobis, potens est enim. Let us embrace the sacred footsteps of Blessed Mary, and with most devout supplication, let us fall at her blessed feet, let us take hold on her, and never let go, until she vouchsafe to grace us with her blessing, for she is powerful.  
Thus having somewhat discovered the hidden treasure wrap●ted in this happy Name of Mary; 
The fruit of Meditation.  〈◊〉 followeth that we stir up our desire's and inflame our hearts with most fervorous devotion and true ●oue towards so beautiful a La●●ly. What soul in danger of eternal ship wrack, beaten with the ●ough billows of sin, & threatened with the surging waves of instant death, would not open his deaf ears and hearing the comfortable voice of S. Bernard give attentive ear, whilst he saith, Respice stellam, voca Mariam, look up man that art in peril, view this beautiful Star, call upon the blessed Name of Mary. What man so wretched, who having crucified her only Son by his manifold sins & grievous offences, would not run to the foot of the Cros● where this sorrowful Mother standeth, and weep floods of tea●● for his misdemeanour, and by he● powerful intercession obtay●● forgiveness of them. What sinful wight in distress and misery would not fly unto so powerful Lady, to obtain new strength ● greater forces whereby to mast●● his unbridled appetits, and overcome his disordered passions? Finally who would not be serua● to so mighty a Princess? who would not be suppliant to so lo●uing a Mother, and wholly devoted to so beautiful a Queen?  
Heerupon I will in most humble manner desire the glorious Queen of heaven, 
The Colloquium  that henceforth by her motherly help I may so kee● mine eyes fixed upon the bright ●eames of her shining virtue, that ●vtterly hate all works of darke●●es, and so drown my soul in the ●owing streams of devotion, that ● may wash away all the stains of ●y former offences, and never ●ore offend Almighty God: yea ●●at I may always fly under her protection, & that she will vouchsafe to guard and defend me; Sub ●●um praesidium confugimus sancta ●●ei genitrix, under thy protection ●●e fly, O holy Mother of God. ●o conclude this Meditation, ●t us with a firm and resolute purpose dedicate ourselves who●● unto her, in all our necessities ●ue confident recourse unto her, ●●d to the best of our powers, ●●itate her excellent heroical ver●●es, as the most true token of our love, and most lovely pledge of our endless friendship. For the better obtaining whereof, let v● here devoutly recite the Salu● Regina, or Aue Maris Stella which in this place is more proper.   

THE II. MEDITATION Of the rare sanctity of the Blessed Virgin.  
THREE famous works w● read to have been most curiously accomplished by the wis● King Solomon in the old Law which if we consider as types an● figures of what our true Solomon Christ jesus did afterward fulfil in his blessed Mother, they will help us somewhat to declare th● unspeakable greatness of the rare sanctity of the holy mother of God which is indeed so far beyond all human reach, as the wits & best understandings must be forced with S. Augustine to cry out, Quid ●icam de te paupere ingeny? What can be said of thee by the weak wit of man? Where the high conceits of learned S. Augustine came short; where the golden eloquence of fluent S. Chrysostome was not enough; where the grave sentences of renowned S. Ambrose ●raue pardon; where the famous works of learned S. Hierome contesse their weakness; the piercing eye of enlightened S. Anselme dazzleth; the hony-flowing style of Holy S. Bernard is dried up; ●he devout heart of seraphical S. Bonaventure is consumed; finally where all the whole troop of worthy Writters do acknowledge themselves unable to declare thy unspeakable praise, I must needs say with S. Augustine: 
Serm. 18. de Sanctis.  Accipite itaque quascumque exiles, quascumque meritis tuis impares, gratiarum acti●nes, accept of these how ever so slender praises, how ever so unequal, unto thy worthy merits.  
1. The first work of this forenamed King, registered in holy Writ, 
3. Reg. 1.6.  is the building of the famous Temple of jerusalem, which both for great cost and excellent workmanship may well be accounted the Mirror of all Ages, an earthly Heaven, where God himself chose to dwell, and of the which we read, Nihil erat qu●● non auro tegeretur, there was nothing that was not covered with gold. If now we turn our eyes to the sacred Temple of the Son of God, to the divine Tabernacle of the Holy Ghost, and secret closet of the blessed Trinity, the humble Virgin Mary, we shall find her a work beyond all admiration; wrought by the eternal Wisdom of Almighty God; adorned with all kind of virtue; enriched with abundance of divine grace, and prepared as an unspotted veil, wherein God himself should be enwrapped, that so indeed she might become the sacred Temple of God, so enlightened with grace, so inflamed with Charity, that all the world might see & bear witness, that Nihil erat quod non aur● tegeretur, there was nothing in her, that was not covered with golden Charity. Neither was the famous Temple of Jerusalem, ever so frequented as is this Holy Temple of God, because as S. Bernard witnesseth, omnibus sinum misericordiae aperit, ut de plenitudine eius accipiant universi: She layeth open her merciful breast unto all, that of her great abundance every one may take part.  
2. The second work of admiration recorded in the holy Scripture, we find to be a stately Palace that King Solomon erected for his own use. And this was finished by him, and brought to full perfection in thirteen years. But Wisdom itself built the house of which we here speak, and for himself, Sapientia aedificavit sibi domum, Wisdom built himself a house, of which the Prophet Isay spoke when he said: Erit praeparatus mons domus Domini in vertice nontium: There shall be a mountain prepared for the house of our Lord in the top of Mountains. Which words S. Gregory the great expoundeth of the Blessed Virgin thus: An non mons sublimis Maria, 
in Reg. 1.  ●uae ut conceptionem aeterni verbi at●ingeret, meritorum verticem usque ad solium Deitatis erexit: Is not this Virgin a high & lofty mountain, who to reach to the Conception of the Son of God she raised the ●eight of her merits above the ●uirs of Angels unto the throne of God. And as by the mountain is signified Perfection, she being pla●ed in the top of mountains, gives us to understand of how great perfection and rare sanctity ●he was, & is above all other Saints and Angels: and all this the diuin Wisdom had brought to pass in the space of thirteen years; for she was not full fourteen, when she was chosen the Mother of God.  
Behold then, O my soul, this stately Palace, ascend this holy mountain, admire the divine workmanship of all, and every part of this famous building, and thou wilt be forced to say Digital Dei est hic, 
Exod. 8.  this work could only be done by the finger of God.  
The third work of fame mentioned in Holy Writ, was ● stately Throne, which King Solomon built for himself, & where●● he gloryed very much, of which the holy Scripture averreth: N●● est factum tale opus in universe regnis: The like piece of work● was not made in the world: 〈◊〉 was of ivory, covered with the best gold; it was beset with princely Lions in diverse places, and there were six steps to ascend unto it. By the ivory Throne co●ered with beaten gold is signified the Blessed Virgin, by reason of her chaste purity, and the most beautiful lustre of her golden Charity. The six steps signify ●●x virtuous acts, by which we must ascend into the Blessed Vir●ins favour, signified by these ●etters of her venerable Name ●irjám, for Sochath, the Hebrew word. The steps be these; Mag●nimity, Invocation, Reverence, Imitation, Affection, and Memory of ●er. Magnanimity bringeth forth a ●●me & constant Resolution to be ●uly hers. Invocation, calleth unto ●●r for aid and succour, for the better performance of this good purpose. Reverence causeth a desire of Imitation. Imitation breeds love and affection. Affection keeps a perpetual memory of what we love: & Memory is both a watchful adviser of what we have promised, and a certain Notebook of what we have received.  
These be the shadows which may in some sort give us to understand the admirable sanctity of the ever Blessed Queen of Angels and holy Mother of sinners. For greater was the Sanctity of this excellent Virgin, than the sanctity of all Saints and Angels, jointly conceived, as both Fathers, and Divines do aver. Ceteris per parts, Mariae autem se infudit tota gr●tiae plenitudo, saith S Hierome: T● other Saint's grace was given by parts, but to this sacred Queen, all fullness of grace was at once infused. And therefore most worthily she was saluted by the Angel when he brought his heavenly Embassage Gratia plena, 
Luc. 1.  full of grace, that of her fullness (as before I said out of S. Bernard) we might all participate.  
Having thus by these three considerations grafted in our hearts and minds the unspeakable greatness of her imcomparable sanctity and fullness of grace, it resteth that as little children & tender Infants we have recourse unto her, who is loving, and therefore will not deny us; who is our Mother, and therefore cannot be forgetful of her poor distressed children, who with true devotion seek her. Let us therefore cry, and call, Sancta Maria ora pro nobis, Holy Mary pray for us. Monstra te esse Matrem, show thyself a Mother. And the better to incline her loving heart, that she may show herself a careful Mother, let us show ourselves true & obedient children, giving attentive ear unto the divine sentence, and healthful counsel of S. Peter: Quasi modo geniti infantes rationabiles, sine dolo, lac concupiscite. As new borne children reasonable, without deceit, desire ye milk: not sweet alluring milk of vain pleasure & worldly vanities, but the true nourishing milk of a pure & unspotted life; the delightsome milk of devout love to the B. Virgin, in which we may increase unto eternal happiness.  
All hail, O sacred Virgin, full of grace the Mirror of Sanctity, 
Colloquium.  and pattern of all perfection: Behold I most unworthy of ●l thy Children do here prostrate myself at thy feet, desiring from ●he bottom of my heart that thou wilt vouchsafe to take me under thy protection, and with the abundance of thy gracious favours ●o to enrich my needy soul, that 〈◊〉 may be grateful unto thy beloved Son, & pleasing unto thee. And being honoured with so great and high a Title as to be called ●hyne, I may endeavour to the vt●rmost of my power so to behave ●y self, that I may in all my acti●ns show myself a true child of ●●ch a Mother. Amen. Salue Re●●na.   

THE III. MEDITATION. Sancta Dei genitrix ora pro nobis. Holy Mother of God, pray for us.  
THIS most excellent Title of Mother of God is given to the Blessed Virgin, by the holy Evangelists in diverse places. S. Matthe● recounting the genealogy of our Lord and Saviour jesus Christ, deriveth it from Abraham, and bringeth it to S. joseph, Spouse of the Blessed Virgin, De qua natus est jesus, qui v●catur Christus; of whom was borne jesus who is called Christ. S john speaking of the wedding in Cana of Gal●lee, saith: Erat matter jesu ibi, The Mother of jesus was there. An● at the death of our Blessed Saviour making mention of her constant fortitude at the foot of the Cross writeth: Stabat iuxta Crucem jesu Mater eius: jesus his Mother stood at the foot of the Cross. In the Acts of the Apostles, S Luke also honoureth her with the same renowned title of the Mother of God, all which being invincible testimonies need no further proof.  
1. First then, I will consider how this excellent title of Mother of God, is the chief ground & foundation of all her rare, and singular prerogatives. Why should this heavenly Queen be called, and be both Mother & Virgin? Because so it was fit for the B. Mother of God. Wherefore preserved from all spot, both of actual and original sin? Because she was the B● Mother of God. Why replenished with grace above all other Creatures? For the same reason that she was Mother of God. Why more Holy than all Saints & Angels together? Because such sanctity was agreeable to the renowned title of Mother of God. She was elected the divine Tabernacle of the most Highest, Et sanctificavit Tabernaculum suum altissimus, & thus he sanctified his holy Tabernacle. This most noble Title therefore being given her, by reason of her profound humility, the ground of all virtues, was the beginning of all the rest her singular favours.  
2. But to dive a little further into bottomless depth of this matchless Title; let us consider the greatness thereof. If there could be found some noble Lady on earth, whose Father should excel all the world in power, riches and authority; whose Son did go beyond all creatures in wisdom wealth, and nobility; and lastly whose Spouse did equal them both in all noble acts and verivous proceed: if such a Lady could be found for her singular virtues and rare qualities, worthy to be acknowledged of such a Father, to be honoured by such a Son, and to be beloved of such a Spouse; what titles could this gracious Queen be honoured with, but such as both by Father, Son, & Spouse must needs be excellent? Consider then the ever Blessed & most happy Virgin Mary, daughter unto Almighty God, Mother to his only Son, and Espoused to the Holy Ghost; who for her profound humility, Angelical chastity, most burning Charity, and the rest of her admirable virtues, is most worthily and tenderly beloved of them all. And shall we not think they would honour her with such a title, as might both answer the greatness of them that gave it, and be most honourable to her that should receive it? Yea doubtless. And what title could this be but, Sancta Dei Genitrix, Holy Mother of God, Mater jesus, Mother of jesus.  
3. I will then consider the great dignity of this most noble Title. For the better understanding whereof we may contemplate how in the Eternal Wisdom of God the Father, the second person of the 〈◊〉 Trinity, was from all Eternity borne of his Father without a Mother, and at the decreed time being to be borne of a Mother without a Father, he made choice of the Blessed Virgin, which was the greatest dignity which any creature could be exalted unto; as this sacred Queen did most humbly acknowledge and praise God for ●he same, in her divine Canticle, when she did also prophecy how ●or his cause all people should call ●er Blessed: Ecce enim ex hoc beatam ●e dicent omnes generationes: Behold from henceforth all generations shall call me Blessed. Therefore most worthily this honourable title is placed in the beginning 〈◊〉 her litanies, as the chief ●●ound of all the rest of her noble 〈◊〉 devout appellations. This I say in the beginning, as the greatest and most worthy to be engrafted in the hearts of all such as desire to come unto her, for the sweet milk of true & cordial devotion. And as little Infants never cease crying and calling after their Mothers, or Nurses, until they see them; and never content until they come to suck the full duggs, and embrace the paps from whence they draw their sustenance: So ought we to cry after this our loving Mother, and think ourselves and souls rob until we both find her, & taste the sweet milk of devotions of which S. Augustine spoke, whe● imagining himself between th● sacred wounds of Christ, and th● full duggs of the B. Virgin, 〈◊〉 said: hinc pascor à vulnere, hinc ●●ctor ab ubere. On the one side I a●● fed with the precious blood 〈◊〉 Christ, on the other with the devotion-flowing teats of the Blessed Virgin; of which two dainties S. Bonaventure also gloryed, and said he made himself a most sweet potion.  
O ever Blessed, 
Colloquium.  and most happy Mother of God, who notwithstanding so great a Title, and high dignity, dost not disdain to be the Mother of sinners; vouchsafe to cast thy humble eye upon a desolate and forsaken Orphan, who cryeth with the Kingly Prophet: Tibi derelictus est pauper; orphano tu es adiutrix: Unto thee the poor is left, and thou wilt be a help unto the Orphan: Ad te suspiramus gementes & flentesin hac lachrymarum valle. Eia ergo advocata nostra, illos tuos misericordes oculos ad nos convert. Unto thee, O sacred Queen we cry, groaning and lamenting in this vale of miseries. Come therefore, O most Blessed advocate turn thy merciful eyes towards us, hear our humble pititions, Sancta Dei genitrix ora pro nobis: holy Mother of God pray for us, that we may escape the manifold dangers of this wicked life; that we may follow thy divine and humble footsteps; that we may not only in word and heart acknowledge thee the Mother of God, but also come to behold thy glorious Crown, which thou hast received, answerable to so worthy a Title and so great a dignity. And that so we may rejoice with thee for all eternity, Amen. Salue Regina etc.   

THE FOUR MEDITATION. Sancta Virgo Virginum, ora pro nobis. Holy Virgin of Virgins, pray for us.  
CONCERNING this Epitheton, we may consider three principal points. First the dignity of Virginity. Secondly why the Blessed Virgin, is called Virgo Virginum, Virgin of Virgins. Lastly of what esteem virginity is with God, and our B. Lady.  
1. The first consideration of the excellency of Virginity, we find expressed & counselled by Christ, when in the mystical parable of the three kinds of Eunuches, 
Mat. 19  the ●ast, saith he, are such as have made themselves chaste, for the kingdom of heaven: and to show the difficulty in attaining to this excellent virtue, 
Matt. 13.  he addeth, Qui potest capere, 
Luke 18.  capiat: he that can reach unto it, let him embrace and follow it. The like proof we have of the dignity of virginal chastity, out of another parable, where Christ comparing his holy Church to a good land, whereof one part yieldeth fruit thirty fold, 
Cypr. de hab. virg. Hier. l. 1. in jou. August. de sancta virg. c. 44. & 45.  another sixty, and some an hundred: understanding hereby, as some Fathers expound, the chastity of honest wives, devout widows, and virtuous Virgins; amongst which, as the chiefest, Virginity bringeth forth an hundred fold. S. Paul also much extolleth the quiet condition of virginal life, 
1. Cor. 7.  because as it is more free from troubles and vexations of the flesh, so it is an estate more sequestered from earthly pleasures, and therefore more fit for the service of God.  
Moreover the excellency of this celestial gift may be gathered out of the common and continual practice of the Church, and the high esteem the holy Fathers ever had of this so precious a jewel. S. Ambrose calleth it Principalis virtus, 
Lib. 2. de Virg.  the chiefest virtue, adding that no wit is able to comprehend the dignity thereof, because it exceeds the bonds of Nature, pierceth the clouds, passeth above the Stars, goeth beyond the quires of Angels, and taketh the Son of God for Spouse. 
De disc. & habit. Virg.  S. Cyprian calleth virginity, the flower of the Church, the grace, and ornament of spiritual favour, the lively image of our Saviour, deciphring his sanctity, and the more illustrious portion of the Church and flock of Christ. I omit others, for by these we may sufficiently understand the excellency & dignity of virginity considered in itself.  
2. Consider why, & with how great reason the B. Mother of God is called Virgin of Virgins. Where we may contemplate, how this sacred Queen was the first, that ever offered her virginity to God by Holy Vow; and this either in the Temple at her Presentation being of three years of age, where she was brought up until by diuin ordination she was espoused to S. joseph: or, as some think, she made this laudable vow (being prevented with the use of reason) in her Mother's womb. Howsoever it was all with uniform consent agree that in this she was the first, and therefore, most worthily entitled the Virgin of Virgins.  
Besides, she may most justly be named Virgin of Virgins, because in her unspotted life she was the most perfect model of all virtues, the most exact pattern of virginity, & the most lively example for all Virgins, whereby to frame their actions, and some their lives, as S. Ambrose witnesseth: Sit vobis (saith he) tamquam in imagine descripta virginitas, vitaque Beatae Mariae; 
Ambr. l. 2. de Virg.  de qua velut in speculo refulget species Castitatis, & forma virtutis. Let the virginity, and life of the Blessed Virgin Mary be unto you as it were engraven in an image, from which as in a looking-glass the beams of Chastity, and the form of virtue do yield a most beautiful lustre. For here you shall find, both what to fly, and what to follow. And furthermore to stir up in our hearts an earnest desire to learn of such a Mistress to follow such a guide, and level our lives to such a rule, he setteth forth her virtue and nobility as followeth: Primus discendi ardour, nobilitas est magistri, the first and chiefest motive of the desire of learning, is the nobility of the master: then further; Quid nobiliùs Dei matre, quid splendidiùs ea quam splendor elegit? What more noble than the Mother of God, what more bright than she whom brightness hath elected and chosen for his Mother? She therefore for nobility deserves the Title of Mistress, and for her bright shining virtue worthy the most exact pattern of all perfection.  
Again she may be said to be the Virgin of Virgins, because unto the honour of her virginity was joined the fruitfulness of a Mother, never the like heard of before, never the like hoped for hereafter: Virgo perpetua, matter & Virgo (saith S. Hierome) a perpetual Virgin and Mother, or Virgin-Mother, and therefore Mother of Virgins, and Virgin of Virgins. This is the Eastern gate (as S. Hierom expoundeth) always shut, always shining, mentioned by the Prophet Ezechiel, graced with the Title of Mother, yet without detriment or hurt of her unspotted virginity, always remaining a Virgin: therefore we ought to call upon her, and earnestly to cry unto her, Sancta virgo Virginum ora pro nobis. Holy Virgin of Virgins, pray for us.  
3. The third point may be to consider, how grateful this virtue is in the sight of God, and how pleasing unto the Blessed Virgin. So highly esteemed in the sight of God, that being to effect one miraculous work, that should be the wonder of the world, that is, to wrap himself in the slender veil of our humanity, & become man amongst men; he would not take that mantle, but of a Virgin, and a Virgin dedicated unto himself by a perpetual vow of chastity: Virginitate placuit, Humilitate concepit, saith S. Bernard: By virginity she seemed pleasing unto him, and by Humility she became his Mother, or (as S. Chrysostom saith) by Chastity. This is that Altar of Perfumes, called Altar Thymiamatis, so pleasing unto God. This is that dainty Rose of Saron springing from the pricky thorns of mortification: this that beautiful lily of the humble valleys, which admitteth not the least touch or slain: it is that flourishing flower of the field, which being rooted in the B. virgin, hath now sprouted forth so many branches, that we may well see and say, Flores apparuerunt in terra nosstra: Flowers have appeared in our Land; and being virginal flowers, and flowers of virginity, Adducentur Regi virgines post eam: After her, troops of virgens shall be brought to the King of Kings, to Christ the true Spouse of holy Virgins. For, Oleum effusum nomen tuum ideo Adolescentulae dilexerunt te. Thy name, O Lord, is oil poured out, therefore young virgins love thee, and following thy divine steps they cry: In odorem unguentorum tuorum curremus: We will run after the sweet smell of thy precious ointments.  
Virginity must also be most pleasing to the B. Virgin: for she knowing best the value of such dainty flowers, and considering how much they are esteemed by her sweet Son, must needs have a particular love thereto, and a peculiar care thereof that such choice flowers be not defiled, or trampled on by incursion of bruit beasts. And as one that is the first founder of some holy & Religious Order, hath a most diligent care both to defend & advance his religious Institute, and taketh great delight in the increase and progress thereof: so the B. Virgin being the first that ever found out this Angelical life, the first that laid the ground and foundation of vowed Chastity, the first that displayed the banner, under which all chaste virgins ought manfully to fight, & under which so many have already win the goal, gotten the victory, and worn the Crown: She, I say, must needs take great delight in the growth of these so fair flowers of her loving Son, as he takes great content in gathering of them. Witness those beautiful flowers of virginity & constant pillars of renowned Chastity, transplanted by our Saviour's ●and from this garden of misery ●nto the heavenly place of Paradise S. Catherine, S. Agatha, S. Lucy, S. Agnes, S. Cecily, S. Winifrid, and thousands more in like manner, who rather made choice to lose their lives, then live to be deprived of so rare a jewel, and with the unspoted Ermyn seemed rather to dye then be defiled.  
And thus having viewed the excellency of Virginity in itself, the esteem it hath in the sight of God, the prize it bears with the Blessed Virgin: and considering how truly she is Virgin of Virgins; let us stir up in ourselves a reverend love unto this excellent virtue, and desire this Virgin of Virgins to pray for us, that we may every one in his estate, and according to his calling imitate this glorious Virgin, in keeping our souls and bodies as the chaste vessels and chosen tabernacles of the Holy Ghost, bringing forth fruit, some thirty, some sixty, and some ●n hundred fold, whereby we shall be most pleasing to God, beloved of the B. Virgin, and shall ●e of the happy number of that ●elect band, of so many thousands of most holy & unspotted virgins whose privilege is to follow the Lamb wheresover, and whithersoever he goeth: to which effect let us say, Aue Maris stella etc.   

THE V MEDITATION. Mater Christi, ora pro nobis. Mother of Christ, pray for us.  
HAVING contemplated the excellent dignity of the Holy Mother of God, let us now consider her as Mother of Christ, which although it be the same in effect, yet here we will ponder some particular points, as it were derived from this word Christ, whereby it may the better appear what dignity hath redounded to the B. Virgin by being called Mother of Christ. Christ therefore, is as much to say, as Anointed, because he was indeed the anointed of his Father, Vnxit te Deus, Deus tuus, O God, thy God hath anointed thee, and that Oleo laetitiae prae consortibus tuis, with oil of gladness above thy fellows. By which diuin unction is signified the abundance of heavenly grace, wherewith the sacred Humanity of Christ was beautified above all others.  
Priests, Prophets and Kings are wont to be anointed, to signify the particular grace which they have given them to perform their functions: and Christ jesus being both Priest, Prophet, and King, aught by all titles to be Christ that is Anointed, so that by Christ we understand as it were the flowing fountain of all graces, from whose fullness we all receive to satisfy our wants. Now if we seek the head of this divine fountain, we shall find it hath one beginning in heaven from all eternity of his Father, another on earth in fine temporum, towards the end of the world, 
Homo in fine temporum.  when being made Man he came to pay the ransom of our sins, and that is his blessed Mother, here justly entitled Mater Christi, Mother of Christ.  
Let us now consider four properties of oil, which will in some sort declare unto us the wonderful effects of this divine oil, whereby the greatness of the benefit we have received of the B. Virgin (who was Mother unto this Anointed Son of God, and brought him into this world among us) may appear the more.  
The first property of Oil is to feed us, and this S. Bernard noteth, and experience teacheth, & Christ is he who is our true food, without whom no soul can live; for unless we eat his flesh, and drink his blood, we cannot avoid eternal death. The Israelites in the desert were cloyed with the heavenly Manna, and said, they were weary of so light meats; therefore by the powerful hand of Almighty God they were soarely chastised with fiery Serpents, the stinging whereof could not be cured, but by the beholding of the brazen serpent: So if we be cloyed with this divine food, which the Blessed Virgin hath brought unto us; what can we expect but the annoyance and biting of fiery serpents, that is of unruly passions, disordered, and disordinate lusts of the flesh, never ceasing to afflict us until we cast our eyes upon our B. Saviour nailed to the Cross, sigured in the brazen serpent; which if we do with true devotion, firm faith, and hearty repentance of our sins, we shall be cu●ed, and our soul shall find itself refreshed with the oil of glade●es; for as S. Augustine saith: de ●ccato dolet, & de dolore gaudet, a sinner grieveth for the sin committed, & rejoiceth that he is sorrowful for it.  
The second property gathered out of the same S. Bernard is, that it giveth light: and as Christ himself averreth, he is the light of the world, Lux sum mundi: I am the light of the world: therefore who soever findeth himself oppressed with the dark clouds of dull ignorance, let him have recourse unto this divine lamp of burning oil; and let him with the blind man call upon him and say, Lord have mercy on me: & if most bountiful jesus shall demand what thou wouldst have? Thou shalt answer Lord, that I may see light. What light? The light of thy celestial doctrine, of thy heavenly grace, of thy eternal glory.  
Another property of oil is to cure wounds, as the same Holy Saint recordeth, of which we have an evident proof out of the parable of the miserable man, who descending from Jerusalem to Hierico, fell into the hands of thiefs, & being sore wounded, was cured by oil and wine. The precious blood of Christ, is the medicinable oil poured forth for the cure of our souls, & salve of our soars; this must be the only remedy of our bleeding wounds.  
The last property of oil is (as S. Gregory writeth) to swim above all other liquors, which is the true effect of the grace of Christ, to make them who are endued therewith to swim above all waters of tribulation; and though for a time they may seem to be cast down, because we see them encountered with so many changes and chances; yet they will come up to their natural place again, & like the flourishing palm grow the faster under the greatest burden, for that is to flourish like the palm, as the Kingly Prophet writeth, justus ut palma florebit.  
These are the four excellent properties of oil which do show unto us the admirable cures that Christ by his divine grace worketh in our souls. And the Blessed Virgin being called Mother of Christ, if we want food to our souls, we must call to her, that she would vouchsafe to pray unto her most loving Son to feed us. If we be destitute of light, that she would entreat him to enlighten us. If we be wounded, that she would desire him to cure us. If we be oppressed & ready to be drowned in the depth of misery, that she would by her Motherly intercession pray him to relieve us with his mercy, that we fail not in his cause, but like unto oil, always strive to ascend, that so we may show ourselves to have participation of that divine oil Christ, unto whose ever Blessed Mother we must have recourse, saying: Mater Christi ora pro nobis, Mother of Christ pray for us.   

THE VI MEDITATION. Mater divinae gratiae, ora pro nobis. Mother of divine grace, pray for us.  
THIS Divine Tile may be given to the Blessed Virgin for three reasons, which yield us three devout points of Meditation.  
1. The first reason why she is called Mother of divine grace, is, because she is the mother of Christ who is the author of all graces, and favours, and replenished with such abundance of grace, that not unfitly he may be called Grace itself, whose Blessed Mother was the Queen of Angels, of whom we speak, and therefore most rightly entitled Mother of Divine grace. For if we consider the menifold benefits which we have received from our Saviour by his coming amongst us, and the abundance of grace we may draw from the Holy Sacraments, which he hath left as fountains continually flowing like the seaven-headed Nilus, to which we may run at our pleasure, to refresh our needy and thirsty souls: These things Isay, considered, & how he chose the Blessed Virgin to be the long desired ship, that could bring us in, to our haven at once such a precious jewel, as might not only supply all our wants, but also make us exceeding rich; we may with great reason say, Mother of divine grace, pray for us.  
2. The second reason of this noble Title is, because of the great abundance of spiritual graces, wherewith this sacred Queen was endowed, as partly we have said in the former Meditations, and after shall more plainly appear. She was saluted by the heavenly Ambassador Gratia plena, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or as the Greek word imports Singularly gracious, because by reason of her great merits, she was above all creatures pleasing unto God, and for this great abundance of grace produced in her blessed soul, partly, by the gift of God, and partly by her own cooperating thereto, she may fitly be called Mother of Divine grace.  
And if we consider with attention how this grace did increase in the Blessed Virgin, we cannot choose, but acknowledge her to be the Mother of divine grace. For as many Divines affirm, the B. Virgin by every act doubled the grace she had before received and this for the space of all her life which was 72. years (as the best Writers do prove) whereby in the end of her life the grace wherewith she was endued, was almost infinite, & far surpasseth the weak reach of humane reason to unfold. How rightly then do we call her, Mother of divine grace?  
3. The third reason of this appellation is, because she is a perpetual Advocate for us unto her beloved Son, & doth by her holy intercession obtain grace & pardon for our sins. For as S. Bernard devoutly writeth, Quidquid nos habere voluit, id per Mariam transire disposuit: Whatsoever God would have us to receive, that would he have to pass through the hands of the Blessed Virgin. And for this cause she is said to be as it were the Neck, & Throat of the Church and Christ the Head. And as all that maintains the body, passeth from the head through the Throat to the chief parts of the body from the which it is duly distributed to all the rest of the members: so all that cometh from Christ unto his Spouse the Church, he will have to pass through the sacred hands of the Blessed Virgin, unto the whole body, & every member of the Holy Church: & therefore we say, Mater divinae gratiae, ora pro nobis, Mother of divine grace pray for us.  
O happy Mother of divine grace, 
Colloquium.  who by thy profound humility, unspotted chastity, unspeakable charity, and the rest of thy excellent virtues, didst bring into the world the author of grace & waste thyself replenished with all fullness thereof, and art as a perpetual conduct to convey his divine favours unto us; let us so be strengthened by thy divine favour and holy intercession, that we may in such sort show ourselves true children of divine grace, that thou mayst not refuse to be our Mother, or deny us to be thy children; but according to thy Name, as thou art called Mother of mercy, for the love thou showest unto repentant sinners; so also show thyself Mother of divine grace, in obtaining for us some portion of that celestial gift which may make us truly heirs of that eternal Kingdom, of which this divine grace is the only pledge, and surest warrant. Amen. Aue Maria.   

THE VII. MEDITATION. Mater purissima, ora pro nobis. Most pure Mother, pray for us.  
IN this Title of Purity we will not speak of the Virginal purity of the Queen of heaven, of which we have said somewhat already in the Title of Virgin of Virgins, and shall add more in the Meditations following: but we will now speak of the unspotted Purity of the B. Virgin, from the blemish and stain of sin.  
1. First therefore we may consider, how free this B. Virgin did always keep herself from the foul and ugly blot of all mortal sin. Our first Mother Eve was called the Mother of the living, but was indeed Mother of the dead; for being seduced and subdued by the serpent's subtlety, she enticed & deceived Adam to sin also, by whose disobedience we all remained subject not only to death, but also unto thousands of miseries. But the B. Virgin, mutans Euae nomen, changing the name of Eve, did always remain united with God, and so crushed and bruised the Serpent's head, that withal his crafty guiles and subtle tricks he could never supplant this gracious Queen, to give but the least consent unto any unlawful act, or to speak any hurtful word, or have the least thought that might tend into any mortal sin: but she always kept herself most pure ●n thought, word, and deed, and therefore most worthily deserves the shining Title of most Pure and Unspotted; giving us also courage when the foul monster and enemy of mankind shall assault us, to cast our eyes upon her, and say, Mater purissima, ora pro nobis, most pure Mother pray for us. For the Devil being excessive proud, and insolent, and having been conquered and foiled by this glorious Queen, he dares not stay at the invocation of her sacred Name, nor can he endure to hear us call for her sovereign aid and assistance, who is most pure, and most ready to help all those who truly call upon her.  
2. The second point yieldeth us matter to meditate and ponder, how this pure and unspotted Virgin-Mother, did not only keep herself free from all tainture of mortal sin, but did also avoid the least blemish of any venial sin, into which ordinarily even the most Just do fall, and that many times a day, as holy Writ doth witness in these words: Septies in die cadit iustus, & resurgit: seven times a day the just man doth fall, & rise again, which is to be understood of small sins, and light offences. Neither are they termed light, because we do carelessly commit them, or make light of them (for one of them ought not to be committed to save the whole world) but they be so called, because they be of their own nature such, as they do not extinguish the grace of God in the Just man, nor are directly against Charity, & therefore may stand both with grace and charity, and may the easier be forgiven. Yet I say from the little blemishes that taint even the best, this B. Virgin was always free, ever so perfectly united with Almighty God, and so wholly employed in his divine service, that the least blast of any venial sin, could never stain the flourishing beauty of her excellent virtues. This consideration made S. Augustine say, Cùm de peccatis agitur, 
Aug. l. de nature. & great. cap. 36.  nolo de B. Virgin mentionem fieri, When there is any speech of sin, I will have no mention made of the B. Virgin; for right well he knew how free she was, not only from the deadly wounds of mortal sin, but also from the least shadow of any venial sin, and therefore most pure and worthily called upon by that Title, Most pure Mother, pray for us.  
3. The third point is to contemplate the undefiled purity of the B. Virgin, even from the general spot of original sin, unto which all the children of Adam were subject, if they descended by natural propagation, as this sacred Queen did; yet by particular privilege was she excepted from that general law. For the infinite wisdom of Almighty God did not think it fit that she who was chosen from all eternity to be the Mother unto his only Son, should ever be said to have been in the power of Satan. And therefore with his particular grace did prevent the effect of the general curse, whereby our most pure Mother did remain most beautiful in the sight of God, pleasing unto his Son; and even from her first beginning, in her immaculate Conception, espoused unto the Holy Ghost by heavenly grace. And by this indeed the Title of Most pure doth fitly agree unto her. For we may say she was pure in that she fled all mortal sin; yet more pure in that no venial sin could ever taint her; but in this most pure, that even from the spot of original sin she was preserved, and by singular favour exempted from that curse, as indeed befitted the chosen Mother of God.  
O most pure, and unspotted Mother, 
Colloquium.  cast thy diuin eyes upon thy devout servants, and let not the impurity of our former sins, defile us. We must all confess, we are conceived the children o● wrath, and borne in wickedness by original sin; yet, Mater purissima ora pro nobis, most pure Mother, pray for us: That as we have by Baptism drowned the one, so we may, by true Penance and Contrition wash away the other, that being sprinkled with the dew of divine grace, and made more white than snow, we may appear most joyfully in the sight of thy sweet Son, whose precious blood hath been the medicinable river jordan, to wash away our Leprosy. Pray for us, O sacred Queen, that we may so imitate this thy Angelical purity, & be most pure children of a most unspotted Mother. Amen. O gloriosa Domina etc.   

THE VIII. MEDITATION. Mater Castissimae, ora pro nobis. Most chaste Mother, pray for us.  
WE have already in the fourth Meditation spoken of the excellency of the virginity of this powerful Queen. Now are we to consider the renowned title of her singular Chastity, by which we salute her when we say, Most chaste Mother, pray for us In this Angelical virtue of Chastity, I find three degrees, which if we consider how eminent they were all in the B. Virgin, we shall easily perceive how worthily she is called Mater Castissima.  
1. The first degree of Chastity is conjugal, that is, such as may be kept betwixt man and wife, at least for a time, as S. Paul counselleth those that be married to do, that they might pray the better, and be the fit for the service of God. This degree of Chastity, the B. Virgin had in the highest perfection; for although she were truly despoused to S. joseph, and was his undoubted wife; yet as S. Gregory saith, he was but Custos integerrimae Castitatis, the keeper of her most pure Chastity. For as the sacred Text of holy Scripture doth lay open unto us, before they ever came together the mystery of the incarnation of Christ was known, though not as a Mystery; and therefore, as S. Hierome writeth, Celabat silentio, cu●us Mysterium nesciebat, he covered with silence the mystery he knew not: So that the B. Virgin was a wife, but always most chaste, and therefore called a Most chaste Mother.  
2. The second degree of Chastity is of holy Widows, who after the death of their husband's most earnestly embrace this heavenly virtue. In this also the B. Virgin was most eminent: for it is very probable that S. joseph was departed this life before the Passion of our Saviour. And therefore Christ commended his B. Mother to S. john, as himself witnesseth; after whose death, the B. Virgin lead a widow's life, and was the mirror of all chaste Widows. Besides she may be said to be a Widow after the Ascension of Christ, in that, she was left as it were, Viduata columba, a dove without her mate, always groaning, ever mourning like the forsaken Turtle, until she came to meet him again in the happy palace of eternal bliss: she therefore was a most chaste Widow, and that in a most remarkable manner.  
3. The third and most renowned degree of this noble Virtue, is called Virginal Chastity, which is, when Virgins wholly dedicate themselves unto Christ by holy vow, and take him for their only spouse, as the B. Virgin was the first that ever did, binding herself by vow of perpetual chastity to be wholly and only his; after whose rare example so many thousand of holy Virgins have followed with undaunted courage, and many of them lost their lives in the just defence of this worthily esteemed virtue. And how eminent the B. Virgin was in this, we may easily gather out of that which hath been said of her  Virginity.  
And by these three degrees, which we find most eminent in the B. Virgin, we may easily conceive with how great reason she is entitled, Mater castissima, most chaste Mother. We must therefore move ourselves with an earnest desire, & loving affection toward this virtue, and no less to wards the B. Virgin, who so greatly excelled in it. 
Colloquium.  And with these desires we must fall down before this chaste Mother to implore her aid and help, for the better accomplishing what we desire, and say Virgo singularis, inter omnes mitis, nos culpis solutos, mites fac & castos: Virgin without peer, & amongst all others most mild, we being cleansed from our sins by thy holy intercession, make us also both mild & chaste. Amen. Then we may conclude, to this effect, with the devout Hymn, Aue Maris stella.   

THE IX. MEDITATION. Mater Inuiolata, ora pro nobis. Undefiled Mother, pray for us.  
BY this most worthy Title is signified unto us the admirable combination of the dignity of Virginity, joined with the honour of Mother; a thing naturally impossible, and only by the omnipotent hand of God to be brought to pass. Therefore in this Title we are to consider this wonderful work of admiration, and to praise the divine providence of Almighty God; who to prepare our hard heart to the great mystery of the Incarnation of his only Son, would begin with this admirable Conception, long before discovered by the holy Prophet Isay, Ecce Virgo concipiet, & pariet filium: Behold a Virgin shall conceive, and bring forth a Son, that is, neither the strange conception, nor desired birth of that miraculous Son, should any way impeach or diminish the dignity of Virginity, & yet he should bring with him the fecundity of a Mother: therefore the said Prophet as it were inviting us to admiration, saith, Ecce, behold. And the holy Prophet Hieremy called it Nowm, a new thing, as indeed it was both strange & new. She was a chaste Virgin, yet a fruitful Mother, and therefore a Virgin-Mother, Mater inviolata, an undefiled Mother. For how could she be defiled, who conceived by the work of the Holy Ghost? how could she be spotted, who as S. Ambrose teacheth, Corpus sine corporis contagione concepit, conceived the sacred body of Christ without any contagion of her own.  
Let us therefore by this both praise the goodness of God, for choosing the B. Virgin an instrument of this diuin miracle of miracles; 
Colloquium.  and also congratulate our happiest Queen, that she was elected to so high a dignity, & of so great esteem in the sight of God, and so the more powerful to help us, when we say, Mater inviolata ora pro nobis, undefiled mother, pray for us. For calling upon her by this divine Title, is as much as to say, for the love of that divine work of admiration, wherein thou wert made Mother of God remaining a Virgin, pray for us, For the joy thou didst conceive in this divine Mystery, pray for us. In honour of this unspeakable combination of the venerable title of Mother, with the shining justre of virginity, pray for us: & obtain, that by thy powerful prayers and holy intercession we may be worthy to conceive thy Blessed Son sweet jesus in our souls. Amen. Salue Regina.   

THE X. MEDITATION. Mater Intemgrata, ora pro nobis. Untouched Mother, pray for us.  
BY this Epitheton, we must consider another excellent property of the B. Virgins chaste renown. For as in the former title we did contemplate how she was Mother, yet without all stain of her angelical purity: so here we may ponder the unspotted beauty of her chaste virginity, not any whit diminished, or so much as touched with that wonderful access of this new title of Mother, and therefore most aptly she is entitled, An untouched Mother.  
The Lily which is the chief symbol and figure of Chastity, ●s of it own nature of most dainty condition. To the eye most pleasing, to the smell most fragrant; but if it come to be handled, or touched, it is so soon bleamished, that it looseth both the exquisite smell, and the excellent beauty, so the renowned virtue of chaste Virgins will not admit the least touch of any earthly affection, & worldly love, without a perpetual stain and utter disgrace of so rare a virtue. And because this beautiful Lily of the valleys, the B. Mother of God, was Lilium inter spinas, a Lily a midst thorns; yet ever unspotted, undefiled, & untouched, therefore she is called Mater intemerata. Of this most pure Virgin the holy Catholic Church singeth: Benedicta & venerabilis es Virgo Maria, quae sine tactu pudoris inuentaes Mater Saluatoris. Blessed & venerable art thou, O Virgin Mary, who without any touch of thy chastity didst become the Mother of God.  
Let us see further how this admirable work was effected. She, as the most beautiful flower of virginity, was replenished with great abundance of grace, and so saluted by the heavenly Ambassador, when he denounced unto her that she should become Mother of God: yet our sacred Queen replied, in the behalf of her unspotted purity, ask how that could come to pass, being she was a vowed Virgin? To which the Angel answered, that it was a work to be accomplished by the divine help of the holy Ghost; and therefore the child she was to bear, was to be the Son of God. The humble obedient Virgin, diving in the depth of her own nothing, answered withal submission, and most perfect resignation, Ecce Ancilla Domini, fiat mihi secundum verbum tuum: Behold the handmaid of our Lord, let his will be fulfilled in me, according to thy speech. And so by this humble consent, by this admirable fiat, she became indeed Mother of God. Behold then how she was made Mother, yet with the integrity of her virginal chastity. By a word, with a fiat, the heavens were created, the Sun, the Moon, and all the glittering light of heaven; by a word, with a fiat the earth was made, the Sea, the Land, and all things else that sea and land contains: now (O miracle of miracles) by one word by one fiat of a Virgin, God himself is made Man, conceived by a chaste consent, borne of a pure and unspotted Mother, Mater intemerata.  
O divine Mother, let the sweet perfumes of this Angelical virtue, so enter into our senses, so wrap our understanding, 
Colloquium.  and so ravish our will, that we may admit no other thought, or imagination, no other affections or desires, but such as may bring forth this sweet smell, this fragrant perfume of purity; that we may be grateful in the eyes of our Creator, pleasing in the presence of our Redeemer, and in thy sight worthy to be beloved. Amen. Aue Maris stella.   

THE XI. MEDITATION. Mater amabilis, ora pro nobis. Lovely Mother, pray for us.  
MANY causes may be assigned & many reasons found why the B. Virgin is said to be lovely, which I will endeavour to reduce to three general heads, because I will not exceed my wont brevity.  
1. The first cause or reason, which both maketh her lovely, & moveth us to love her, may be her excellent beauty, which did so abound in this lovely Queen, as the like hath not been found in any other. For as our Saviour was the most beautiful of men according to the kingly prophecy, Speciosus forma prae filijs hominum, beautiful and comely in shape beyond the sons of men: so the B. Virgin was most beautiful of all the daughters of women; that whosoever should behold them both, might say, she could not be Mother, but of so fair a Son, nor he Son, but of so beautiful a Mother. And this beauty of the B. Virgin (of external beauty & comeliness we speak) did consist in a most perfect proportion of all the lineaments of her sacred body, whereby she was pulcherima mulierum, the most beautiful of women, and therefore most lovely in that respect. Neither was her virginal comeliness such as usually doth stir up wanton lusts, or inflame bad desires; but altogether so far contrary, that who so should behold the beautiful blush of her modest and virginal countenance, could not chose, but be inflamed with most chaste desires and Fervent love towards this virtuous Queen.  
This than may be given for the first reason of this lovely title, Mater amabilis. And in this beauty I include her gravity in speech, her modesty in countenance, her grace in conversation, & the due proportion of all her actions, being always guided and governed by her inward virtues, of which here after we shall have occasion to speak more. judith being to work the overthrow of proud Holofernes, in defence of her city and people, adorned and decked herself withal the richest jewels and best or naments she had, and made herself as beautiful as with her best skill she could, over which Almighty God cast a splendour, of which holy Writ telleth us: Cui Dominus quoque contulit splendorem, 
jud. 10.  unto which beauty our Lord also added a lustre. And shall we not then think of the B. Virgin, whose figure judith did bear, that after nature had showed herself in this admirable work, that our Lord also added the chiefest grace of her excellent beauty? How then could she be but lovely, and therefore, Mater amabilis.  
2. The second cause, and more chief reason of her comeliness (which shall be the second point) is her inward beauty, that is, her excellent virtue, by the which deservedly she may be said twice beautiful, and so in the Canticles she is, and that with a kind of admiration, Quàm pulchra es amica mea, quàm pulchra es! How beautiful thou art my beloved, how beautiful! Beautiful by reason of her outward comeliness, but much more by reason of her inward virtues: For Omnis gloria filiae Regis ab intus, all the glory of the King's daughter is from within.  
Hear therefore we must consider the singular grace & comely meeting of all virtues in this gracious Queen; her profound humility; her humble obedience; her shining purity; her unspeakable modesty; her burning charity; and most perfect resignation of herself into the hands of God, withal the rest of her excellent virtues in due time and place, in the best manner, guided by reason, with exact observation of every circumstance, and as it were Castrorum acies ordinata, an army of soldiers well ordered. This considered as an harmony of perfect music, where no voice misseth his right note and tune, no instrument jarreth, no sound out of order, must make us of force to stand amazed at the rare composition of her inward beauty, the singular concord of her matchless virtues, & thus be moved to love & affect her most worthy person, wherein we find them so perfectly united, and by which indeed she is Mater amabilis, a lovely Mother.  
3. The last general reason, and the third point, is to meditat how much we are beloved of her, and in how princely and bountiful manner she dealeth with us. For nothing moveth more to love, then to know we are beloved, & since love can never be repaid but by love, seeing she hath showed herself so lovely a Mother unto us, we are bound in all gratitude and dutiful respect, to the uttermost of our power, to requite it. She had but one only Son, whom she loved far more than all the Mothers in the world love their children; yet was she content that in his infancy he should be our companion, at his last supper our food, at his death the price of our Redemption, and now she continually prayeth for us, that he may be our endless joy, and happiness. How could she show herself more loving, or how more lovely, then like another Abraham to offer up her own beloved Son at the commandment of Almighty God, only for our good? Let us therefore lovingly and devoutly say Mater amabilis ora pro nobis, lovely Mother, pray for us. O gloriosa Domina etc.   

THE XII. MEDITATION. Mater Admirabilis, ora pro nobis. Admirable Mother, pray for us.  
IN this admirable title we must first suppose the force of this world Admirable; for it doth import some strange and wonderful thing which is cause of admiration: and from hence miracles do take their name, because being beyond our natural reach, they make us admire. But if we consider the virtuous life, the miraculous death or departure, & the excessive glory of the B. Virgin, we shall not only see how justly this Title is applied unto her, but also with how great reason we may say, Mater admirabilis, admirable Mother pray for us.  
1. First then, in a brief and compendious manner, we are to call to mind the admirable life of the B. Virgin. Admirable was her conception, obtained by prayer and vow, denounced by an Angel, of aged & barren parents, without the spot of original sin: all these things are great causes of admiration. Admirable was her strange Nativity, borne in the field (as S. john Damascen witnesseth) in a certain grange of her Fathers, among the sweet tuned notes of innocent bleating Lambs, as one who was to be the Mother to the immaculate Lamb of God, designed to be slain for ransom of us all; or as one who was to bring us the true shepherd of our souls, who would have most tender care of us. Admirable, in that she was prevented with the use of reason either in her Mother's womb, or at the third year of her age, when she was offered up and presented in the Temple. Admirable in her life and conversation, and above all admirable in that she was both Mother and Virgin. Admirable also in her constancy, at the foot of the cross, admirable in knowledge, in grace, and in all kind of virtue. These things, and the like considered, will give us perfect understanding how she is indeed Mater admirabilis, an admirable Mother.  
2. The second point is to ponder the admirable departure of her Blessed soul out of her sacred body, and out of this life. For she lived 72. years, died not of any disease, or distemper of disordered humours, but of pure love and longing desire to be with Christ her dearest Son, which was an admirable death. Besides, all the Apostles then living were miraculously gathered together at her departure, and most solemnly performed the duties of her exequys. After three days, our Saviour descended from heaven accompanied with his Quires of Angels, and assumpted her into heaven body and soul, where she was seated in such majesty, and crowned with so great glory, there to reign for ever.  
3. The third point, shall be to admire this Elected Queen of Angels passing through the Blessed company of Virgins, leaving behind her the constant Confessors, glorious Martyrs the holy Apostles, Patriarches, and Prophets; mounting above the nine Quires of Angels, seated above the Cherubims and Seraphims in a Royal Throne by herself, as best befitted so glorious & admirable a Mother. And if we will at length come to the height of admiration, let us behold this divine Empress vested with the Sun, crowned with stars, and treading the Moon under her victorious feet, that is, in exceeding great glory, answerable both to her admirable titles, and singular virtues. For as we have already meditated, she was enriched with more grace and spiritual gifts, than all Saints and Angels beside, and therefore must have a Crown of glory answerable thereunto; which must exceed the glorious crowns of them all. And by these three points we see how she was admirable in life, admirable in her departure, admirable in glory, & so most worthily called Mater admirabilis, an admirable Mother.  
O most admirable, and ever happy Mother, who art in all points so much to be admired; 
Colloquium.  be now unto us a powerful advocate that we may (as far as our weakness will permit) imitate thy admirable virtues in our life; that we may find comfort at our death and deserve to receive a Crown of glory with thee in heaven for all eternity. Amen. O gloriosa Domina.   

THE XIII. MEDITATION. Mater Creatoris, ora pro nobis. Mother of the Creator, pray for us.  
MANY of these Titles are the same in effect, with Mother of God; yet we will so consider them, that we may conceive some particular reason of this, & the like titles, whereby the great dignity of the B. Mother of God may the more appear. For although sometimes we use to attribute Omnipotency to God the Father, Wisdom to the Son, and Bounty to the holy Ghost; yet being all but one God, they are all equally Omnipotent, Wise, and Bountiful: And because in their outward actions (as the Divines speak ad extra) they work inseparably, so that whatsoever the one doth, they are said to work all three together; Creation is as well attributed to the Son, as the Father, and in this sense the B. Virgin is called Mater Creatoris, Mother of the Creator. For indeed so he was, since as S. john saith, omnia per ipsum facta sunt, all things were made by him. Hear therefore we are to consider how the infinite wisdom of God found out so sweet means to communicate himself to man, as to shut himself within the B. Virgins sacred womb, whereby we worthily say, Quem caeli capere non poterant, tuo gremio contulisti: He whom the wide heavens could not contain, thou hast enclosed in thy sacred womb.  
2. Secondly consider, that the B. Virgin being mother of our, & her Creator, she is the fittest Patroness for all sinners to choose, that the work of their creation may not be frustrate; seeing then that God hath created all things for us, and ourselves for himself, ●t us make recourse to the Blessed Mother of the Creator of all things, that by her powerful intercession, we may use them according to the end for which they were created, & make of them a ●adder to climb and ascend to the ●eight of that dignity, for which we were ordained by the eternal Providence of God.  
3. Thirdly we may contemplate how Creation is nothing else, but the making of a thing of nothing; and this can only be performed by the Omnipotent hand of God: we then considering ourselves to be nothing, we may say with the Kingly Prophet, Cor mundum ●rea in me Deus, & spiritum rectum innova in visceribus meis: Create a clean heart in me, O God, and renew a right spirit in my bowels since of this nothing of ours, he is able to make most excellent work by the sending his divine spirit amongst us. For as we see the scorched fields in the midst of Summer refreshed by some gentle shower; or the face of the earth after a long and tedious winter, renewed by a pleasant spring: so doth the presence of this divine spirit make us all new again. Therefore if we feel our virtues dying, or our resolution failing, let us not cease to cry, Emitte spiritum tuum & creabuntur, & renovabis faciem terrae: Send forth, O Lord, thy holy spirit, & all things now turned to nothing will receive another being, and thou wilt renew the face of the earth: and to obtain our petition of the Creator of all things, let us not be unmindful of his Blessed Mother, but with this worthy title say, Mater Creatoris ora pro ●obis, Mother of our Creator pray for us.   

THE XIV. MEDITATION. Mater Saluatoris, ora pro nobis. Mother of our Saviour, pray for us.  
THIS most Venerable Title doth invite us to contemplate a while upon the sweet name of jesus; for jesus and Saviour are the same; and to be Mother of our Saviour is to be the Mother of jesus: let us therefore with attention diligently ponder the greatness of the gift, that our devotion towards the giver may increase the more.  
1. First then let us consider how we were all lost, in perpetual bondage, in everlasting thraldom and captivity of sin until this B. Mother brought 〈◊〉 forth a Saviour, a Redeemer, whose most precious blood was the only ransom of our sins, whose death was unto us life, and whose bleeding wounds were the only cure and most sovereign balm of our festered souls. For dark night she brought us cheerful day; for a hard and sharp winter, a sweet & pleasant spring; for our mortal wounds, immortal medicines; for our pining souls, bread of life; and lastly for all our misery, the Father of mercies. This the glorious Angel song unto the silly sheep hards, in the happy night of his Nativity, Natus est vobis hodie Saluator, qui est Christus jesus: You have this day born unto you (of the B. Virgin) a Saviour, which is Christ jesus. Our lost taste by this sweet Name must be restored, for he is honey in the mouth: our ears accustomed to jarring discords, must be reform by this sweet music, for he is melody in the ear: our hearts oppressed with grief & sorrow, must be replenished with joy, for he is gladness in the heart.  
2. Secondly to dive yet deeper into the greatness of this benefit, consider what joy a poor prisoner would find in his heart, if condemned to a most ignominious & cruel death, one should come & lovingly offer him his pardon? What comfort should one find if being by sentence judged to perpetual banishment, a favourable sentence should recall him, and place him again in his former honour and ancient dignity? Then let us apply this to the B. Virgin, who brought us forth a Saviour after the sharp sentence of death, to pronounce us a favourable pardon; and after the doom of perpetual banishment, from the sight of God, for having incurred his high displeasure, he hath brought us back again, & made us Sons of his heavenly Father, & fellow-heires in this own kingdom.  
3. Thirdly we are to consider the great part our B. Lady had in this happy work of our Redemption, being chosen by God's eternal Wisdom to be his Mother, and the flowing conduit of all happiness to us, that we might with great devotion say, Mater Saluatoris ora pro nobis, Mother of our Saviour, pray for us. And what better petition can we make unto her, but that we may be grateful for so great a benefit, that now the price of our Redemption being paid, we neglect not to make our best profit and commodity thereof, that he may be truly and indeed a Saviour unto us, as she truly was a Mother unto him. For how great might our ingratitude be accounted, if after so long seeking us, & so dear buying us, we should neglect his bountiful mercies, and seem to be careless of his undeserved liberalities.  
O most Blessed & ever happy Mother of jesus, assist with thy holy prayers, 
Colloquium.  we beseech thee, thy devout suppliants, that thy sweet Son jesus may be unto us jesus, that is a Saviour. Behold we call upon thee, Mother of our Saviour to be saved, Mother of jesus to be healed, Mother of God to be made his true and faithful children by thy powerful intercession, through the infinite merits of the Blessed fruit of thy holy womb. Amen.   

THE XV. MEDITATION. Virgo Prudentissima, ora pro nobis. Most prudent Virgin, pray for us.  
THAT we may the better understand the reason why the B. Queen of Angels is called Most prudent, we will produce three or four examples of prudent Matrons in the old Testament, who may seem to have borne the type and figure of this prudent Virgin.  
1. The first we read in the book of judith, where this virtuous & prudent matron, seeing the extreme affliction of her beloved nation to increase in such sort that the wisest of them were thinking it best to yield themselves unto the merciless hands of their proud enemies; she prudently by the direction of Almighty God behaved herself with such prudence and fortitude, that she both foiled her enemies, and got her people a most famous and triumphant victory: for which she was by the high Priest, and chiefest of the people denounced blessed, and all the vulgar sort answered, Amen. This no doubt was an act not only of invincible fortitude, but also of admirable prudence. But if we turn our eyes unto the sacred Virgin, we shall find that she hath delivered us from a stronger enemy, preserved us from greater danger than temporal death, foiled & overcome a prouder foe than Holofernes; and therefore with great reason we may say, Tu gloria Jerusalem, tu laetitiae Israël, tu honorificentia populi nostri: Thou art the glory of Jerusalem, thou the joy of Israël, thou the honour and renown of our Nation. She bedecked with the priceless ornament of virtue, her soul adorned with the splendour and beams of divine grace, and assisted by the potent hand of Almighty God, came to tread our ancient enemy Satan under her conquering feet.  
2. The second act of admirable Prudence, we read in the book of Hester, how for the good of her Nation, 
Hest. 5.  she adventured to enter before the King, was invited by his golden Rod, where with her great prudence she so wrought the King, that she obtained not only the lives of her dear Countrymen, but also great and ample privileges for them; yea & severe chastisement of those that sought her, and her Country's destruction. No less the B. Virgin, after Satan had conspired the overthrow of mankind, entering before the King of heaven, with her profound humility, so prudently she behaved herself, that she became Mother unto his only Son, who both delivered us from eternal peril, and made us of the happy number of the children of God, and heirs to the kingdom of heaven, which by our disobedience we had lost, and therefore most worthily she is called Virgo Prudentissima, a most prudent Isa.  
3. 
jud. 4.  The third and fourth example we have in jahel & Abigaël the one vanquishing proud Sisirae the fierce enemy of the jews; 
1. Reg. 25.  the other appeafing the fell wrath of King David, against her foolish husband, when he was in danger of his life. But how often hath this most prudent Virgin deivered us from our cruel persecutors, who like roaring Lions seek day and night whom they ●ay devour, & how many times ●ath she appeased the just wrath of God, kindled against us for ●ur foul offences, & brought us again into his gracious favour.  
O most prudent Virgin, by this we see, 
Colloquium.  how fitly this Title doth agree unto thee; wherefore as by thee we are delivered from so manifold dangers, & by whose holy intercession we receive so many & gracious favours, let thy most prudent counsel so direct us, that we may avoid all danger of sin, & keep ourselves in the favour of thy B. Son Amen.   

THE XVI. MEDITATION. Virgo Veneranda, ora pro nobis. Venerable Virgin, pray for us.  
THIS worthy Title, doth manifest unto us the honour due unto the B. Virgin, which being threefold, doth yield us three substantial grounds for this present Meditation.  
The first kind of honour is called Civil, which is due unto great Personages, by reason of their Nobility, Place, Estate, or the like. The second is Religious worship or honour, which belongeth to virtuous and holy men, as they are endued with excellent virtues, eminent graces, and supernatural gifts. The third is divine and supernatural worship appertaining to God, and his Saints in heaven as we shall after declare.  
1. First therefore to consider the B. Virgin according to her lineal descent, we shall find her worthy to be honoured withal Civil honour and dutiful respect. For if we should demand with holy S. Bernard, 
Bern. ser. c. 12. in Apoc.  Quid ergo sidereum micat in generatione Mariae? What starlike splendour doth shine in the generation of the B. Virgin Mary? We may take his own answer in the same place, that she sprung from Kings, of the seed of Abraham, of the stock of David, that she was foresignified by Figures, foretold by Prophets, and by mystical Oracles insinuated unto us; therefore if we respect her Nobility, we shall find that she is worthy of civil honour, in the highest degree, and so in this respect Virgo veneranda, a Virgin worthy to be honoured.  
2. Secondly if we weigh the great abundance of her singular graces, the greatness of her excellent virtues, the number of her supernatural gifts, and lastly the dignity of Mother of God, we shall find her as worthy of Religious honour above all others, as she doth exceed them all in her singular virtues and unspeakable gifts. For as the divine Wisdom pronounceth of the prudent woman, 
Parab. 31.  Multae filiae congregaverunt divitias, in supergressae es universas, Many daughters have gathered riches together, but thou hast gone beyond them all; for we may justly say of this sacred Queen, That many Holy Matrons in the old law, many sacred Virgins in the new have been endued with rare virtues, singular graces, and marvelous favours; but when this glittering star appeared, she did as far exceed them all, as the least star is in light inferior to the Sun, and therefore most worthy of Religious honour and respect, Virgo veneranda.  
3. Thirdly if we come to the divine and supernatural worship belonging to God, and his Saints in heaven, we shall find her to be preferred before all Saints, & Angels, and installed next unto God; for as the divine worship of Latriae (so the Divines term it) is due, and given to none but to God alone: so unto his Saints is due the worship of Dulia, which belongs unto them, as friends & servants of God, the most eminent degree whereof is called Hyperdulia, which most justly is given to the B. Virgin. Lo how worthily we do give unto her honour and reverence in all the senses aforenamed: and why should we not confidently fly unto her in our necessities and troubles, saying Virgo Veneranda ora pro nobis, Venerable Virgin pray for us.  
Hear we ought to stir up our affection towards this happy Queen, and earnestly to desire, that this honour so justly due unto her, 
Colloquium.  may be given her by all true Christians, and endeavour to the uttermost of our forces to advance it most carefully, procuring that by our negligence it be not hindered: to which effect we must devoutly implore her Motherly help, and powerful hand. Then may we conclude with this diuin Hymn, Aue Maris stella.   

THE XVII. MEDITATION. Virgo Praedicandae, era pro nohis. Virgin worthy of praise, pray for us.  
IN this laudable Title, the B Virgin is denounced to be worthy of praise and commendation, worthy to be called Blessed throughout all Generations: but because Praise may be given unto this B. Creature three manner of ways therefore we will a while contemplate this threefold branch or triple head of her deserved praise.  
1. The first manner of setting forth the B. Virgin's praise, is in heart, when with a true and cordial affection we desire that she may be honoured and praised of all people; & that we do inwardly rejoice from the bottom of our hearts of her eternal glory and everlasting happiness, praising the divine providence of Almighty God that hath chosen and elected her to so great felicity; and in this devout cogitation we may wish and desire for her greater honour the understanding of Cherubims & the burning love of Seraphims, the better to blaze her worthy praise throughout the whole world, and to in flame the hearts of all people to love and affect her: and in this first manner of praise the first ground and foundation of true devotion doth consist.  
2. The second manner of praise is by word, where first we may consider how little we are able to perform in respect of what is due unto her. For how many learned Fathers, holy men, & great Saints have seriously employed their happy tongues in setting forth to the view of the world her rare excellencyes, and yet they have been forced to say, that they could say nothing at all in comparison of what her heroical actions have deserved. What then shall we presume (most holy Virgin) to speak of thy praise, where so many devout servants of thine have acknowledged themselves unworthy? Yet B. Queen we know thou dost not ponder the words, but the will, not the gift, but the love, as thy B. Son did with the poor, yet truly affected widow who with so great devotion offered her little mite among the rest, and therefore by him judged to have given more than all the rest. Therefore no gift so small, but being offered with true devotion, will be grateful unto thee, o B. Virgin. And since we neither have those words which may be sitting unto thy greatness, nor the sincere devotion which may supply them; yet let these weak desires of ours by thy holy intercession, so increase, that it may bring forth foam fruit worthy to be presented unto thee, and grateful in thy sight.  
3. The third manner of praise is by Work, that is, when our works be such, as they redound to the honour of our B. Lady. For as it were not enough for the jews to say they were the Sons of Abraham, but they must also show the works of Abraham, to be the truest sign and best token of their progeny: so it will little avail us to say we are the devout children of the B. Virgin, if our life and conversation be not conform to the rule & square of her directions, which are the right pattern & true form of perfect life; and which when we follow, we greatly commend in her. S john not content our love one towards another should be in words only, but that it should also appear in deeds, writeth, non diligamus lingua, & sermone. sed opere & veritaete: let us not love in the tongue, & speech (as we say from the teeth outward) but indeed, and in truth: for works are the surest testimony which speak the best language for all men to understand.  
O thrice happy they, 
Colloquium.  who have their wits and wilis, their minds and hearts, wholly employed in the B. Virgin praises! It is said, there is a tree called Persia, that hath leaves like a tongue, and fruit like a heart, which some wise men have applied to the beautiful concord betwixt the heart & the tongue, when the tonguespeaks what the heart thinks. But how far more beautiful a concord will there be, when not only the heart and tongue, but also the outward works shall sound forth the sweet music of the B. Virgin's praises. Doubtless it will be such as the heavenly Quires will not disdain to bear a part; & these be the three ways by which every devout child of the B. Virgin, aught to ●ing her praise. O Blessed Virgin worthy of greater praise, then humane or Angelical tongue ca●● give unto thee, grant that by th● holy intercession we may so employ our thoughts, words, an● works in this divine harmon● of thy praise, that they may turn to the glory of God, to thy honour, & to the profit of our poor and needy souls. Amen. O gloriosa Domina.   

THE XVIII. MEDITATION. Virgo Potens, ora pro nobis. Potent Virgin, pray for us.  
IN this Title we do acknowledge the great power which the B Virgin hath both in heaven & earth: in heaven to obtain us graces and favours, in earth to defend us from perils & dangers.  
1. First then let us consider her ●ower in heaven: for the better understanding whereof, we will consider the noble and heroical ●ct of Solomon the Wise, who sea●ed in his throne of State, caused ●is mother to be placed on his ●ight hand, and said unto her, Ask what thou wilt, I will not say thee nay. If King Solomon had ●his dutiful respect unto his Mother, to make her so potent, that whatsoever she demanded, she ●hould be sure to obtain; what ●ay we think our B. Saviour would say unto his loving Mother, when she was seated by him 〈◊〉 heaven, but ask whatsoever ●ou will't my dearest Mother, for ● will not deny thee. For how ●ould she be denied who never ●●ew how to ask but well? And how should he deny, who never could deny what was asked wel●● Can Queen Hester be so grateful in the sight of King Assuerus that he bade her ask what th●● would, if it were the half of hi● kingdom, it should not be gain said and shall we not perswad● ourselves, that our B. Lady i● more grateful in the sight of the King of heaven, more pleasing t● her only Son, and therefore more potent to demand without denial? Can a wicked 
* Herod.  King for a wanton Dance make th●● like promise of half his Kingdom and shall we not believe that Christ would be more bountiful to his dearest and Blessed Mother who never displeased him? L●● us then conclude this point with this undeny able truth, that the B Virgin is so potent in the Court of Heaven, that whatsoever she demandeth of her Son she shall obtain, and therefore let us say, Virgo potens, ora pro nobis: Powerful Virgin, pray for us.  
2. The second point may be to contemplate her great power on earth, which is nothing else but ●he execution of her power in heaven. For as there her Mother●y care and tender love towards ●s, is to obtain favours for us; ●o here it is to effect, that we be not frustrate of them, which is by defending us from our proud energies, and strong adversary's the world, the flesh, and the Devil; for as the grace of God is the chiefest benefit we can enjoy on earth; so that is the mark at which our subtle enemy doth most aim, thereby to bereave us of the right and title we have to the kingdom of Heaven: where the B. Virgin is most watchful with her potent prayers to defend us, and to put him to flight, if we devoutly, as we ought, call upon her, when we find our selves in danger. For as a valiant & stout Champion would be ashamed even to hear the Name of that Woman, who should have conquered and foiled him in plain field: so this monster of Pride, Satan, having always been vanquished by her mighty power, dares not abide so much, 
Colloquium.  as the naming of that sacred Name of Mary. Therefore as we have often said before, let us fly unto her as to a City of Refuge, & Tower of defence, for she is able to defend us; and if we be true Children, she will never fail us. Hereupon we may conclude this meditation, 
Colloquium.  desiring that in our temporal Crosses and spiritual tentations, we may be mindful of so sure a refuge, so sweet a succour, so strong a Castle, and so powerful a defence. Salue Regina.   

THE XIX. MEDITATION Virgo Clemens, ora pro nobis. Clement Virgin, pray for us.  
CLEMENCY is as it were a branch of compassionate mercy, by which title we do call upon the B Virgin, that she may take pity and compassion of our miseries, and commiseration of our necessities, notwithstanding our unworthiness, whereby she makes herself most like unto her sweet Son, who came into the world to forgive the fault, and pardon the offender: and by how much greater the fault is proved which is committed: by so much more the greatness of the Clemency doth appear in him that pardoneth. If therefore we consider the injury done unto the B. Virgin, when we offend her son; we shall see her high Clemency both in pardoning, of her part, the so heinous offence; and also her Mercy in entreating before the mercy seat for the life of him who hath so often deserved death.  
1. First let us consider, how much the obstinate and stony hearted jews did against all justice, law, and conscience; they abused her only Son, rejected, scorned, and put him to an ignominious death: yet when she heard the pitiful voice of Christ upon the Cross crying to his Eternal Father to pardon them, she also forgetful of all wrong said; and I thy mother, do also forgive them. 
Salmeron.  Behold the rare Clemency of the tender bowels of the B. Virgin, whom no wrong could move, no rage stir up, nor any fury drive from her wont Clemency, & most mild behaviour. And if thus she prayed for the professed enemies of Christ, why should not they who love him, and desire only to serve him, confidently implore her gracious help, & say, Virgo Clemens ora pro nobis, Mild Virgin pray for us.  
2. Secondly, let us ponder the Ingratitude of man, after 〈◊〉 much knowledge of Christ, that he doth not cease, (as much a● in him lieth) to crucify him again by every mortal sin that he committeth as S. Paul writeth Neither doth he this abuse of ignorance, 
Heb. 6.  as Christ pleaded for the jews; but after the firm belief of his God head, his Incarnation, Death and Resurrection, yet after he knows him to be ascended and seated in heaven, when● he shall come to be our terrible judge: yet forgetful of all, he ceaseth not to offend him, and st●● his blessed Mother doth interpo●● herself, as a wall for jerusalem that is, for him who will truly repent, and call for mercy in time with a firm purpose and stro●● resolution never again to offend him.  
O incomparable Clemency of this B. Virgin, who desireth nothing, but to do good even unto those who are most worthy of exceeding great punishment! 
Colloquium.  who would be so careless of his own good, who so negligent of his salvation, as not to fly unto his Sanctuary, as not to run ●nto this fountain, as not to embrace this sweet remedy. The ●ore blind man cried to jesus or sight, and would not cease though some rebuked him for it) ●●til he obtained the effect of his ●●sire: so let us call upon this clement and meek Mother, howsoever others repine thereat; let us wnto this mild Virgin; Let us ●t cease to say, Virgo Clemens, ora pro nobis, Clement Virgin pray for us.   

THE XX. MEDITATION Virgo fidelis, ora pro nobis. Faithful Archbish., pray for us.  
FAITHFULLNES may ●● taken diverse ways, and therefore diverse ways doth yield 〈◊〉 copious matter of the B. Virgin praise.  
1. First therefore we m●● consider fidelity as it doth imp●● an excellent act of supernature belief, in which we shall fi●● the sacred Virgin to excel, as 〈◊〉 all other virtues, & by the tong●● of the holy Ghost, for the sa●● canonised a living Saint, and 〈◊〉 led Blessed: Beata quae credidisti quoniam perficientur in te quae dicta sunt tibi à Domino: Blessed art thou who hast believed, because in thee shallbe perfected those mysteries which were declared unto thee from our Lord. For doubtless she had most excellent acts of faith, concerning the high Mystery of the Incarnation especially, and therefore as one truly faithful we may invocate her holy and willing assistance, saying, Virgo fidelis ora pro nobis, faithful Virgin, pray for us.  
2. Secondly we may consider Fidelity as it doth import a certain kind of assurance of one friend towards another, whereby the one is fully persuaded of his friends love & help in all things, so long as he keepeth himself within the bonds and limits of a true friend. And of the fidelity of our B. Lady, and loving mother, we need not doubt, who is most ready to help & comfort us in all our miseries, tribulations, and affflictions, if ourselves by our ingratitude, and little respect unto her, deserve not the repulse. Therefore keeping our fidelity with her sweet Son, and herself, we may assure ourselves of her fidelity towards us, at all times, in all occasions, and in all our business we shall always find her Virgo fidelis, a faithful Virgin.  
3. Thirdly we may conceau●● fidelity as it doth signify the faithful accomplishing of all business committed to our charge: i●● which sense our Saviour speaks in the Parable of the talents, congratulating the diligent labours of his faithful servant, Euge serve bone & fidelis, quia inpauca fuisti fidelis, super multa te constituam: Well, good and faithful servant because thou hast been trusty over a little, I will make thee steward over much. And in this sense how worthily the B. Virgin is said to be faithful, will easily appear, if we consider aright how profitably she did employ all her rare talents, wherewith her blessed Son had endued her. For what gifts either of Nature or Grace, what talents either natural or supernatural (in all which she did abound) did she not fully employ in the service of God, and profit of her neighbour, whose only study was to please the one, and help the other, & therefore had the only privilege never to offend him, or be wanting to them? So as we knowing her love no less towards us now, than it was whilst she lived, and her power far greater, do confidently say, Virgo fidelis, ora pro nobis, faithful Virgin, pray for us.  
4. Lastly we may contemplate how Fidelity doth signify the strict band of true loyalty betwixt true and lawful spouses: which if we consider in the B. Virgin towards S. joseph, it may serve for a mirror to all virtuous and godly spouses: but if we weigh the matchless example of her constant fidelity towards the Holy Ghost, to whom by special grace, and holy vow, she was espoused; it will so fare pass the short reach of our weak understanding, that we shall be no more able to view the perfection thereof, than the silly Bat, or harmless owl is able to gaze upon the glittering beams of the sun; yet may we with all humility say, Virgo fidelis, ora pro nobis, faithful Virgin, pray for us; since in all those senses of Fidelity, we find her to have the chiefest place. Aue Maris stella.   

THE XXI. MEDITATION. Speculum justitiae, ora pro nobis. mirror of justice, pray for us.  
JUSTICE in this place doth not so much import the special virtue of justice, as a general collection of all virtues together, whereby a man doth perfectly conform himself to the will of God in all things, and is therefore said to be Iust. In which sense to call our blessed Lady mirror of justice, is as much as to say, the perfect pattern of all virtue, 
Ambr. lib. 2. de Virgin.  because in her (as out of S. Ambrose we have noted) velut in speculo refulget species castitatis & forma virtutis: as in glass the beauty of Chastity, and form of all virtue shineth.  
1. Wherefore in this title we are to consider the B. Virgin as the perfect model of all our actions, because by this we shall most evidently see, what is to be followed, what to be eschewed, what to be embraced, what rejected: finally how to order our lives and actions to the greater honour & glory of God. We must therefore look into this Glass, not for curiosity to behold our beauty, but with earnest desire to amend our faults, we must consider her excellent virtues as the above named Saint did, when he wrote, 
Ambr. ubi supra.  that she was humble in mind, grave in speech prudent in judgement, sparing in words, studious in reading, reposing her hopeful trust not in the uncertainty of riches, but in the devout prayers of the poor: she was willing to work, bashful in speech, accustomed to seek not men, but God, for the arbiter of her mind; she hurt no man, she wished well to all, respecting her elders, not envying her equals, flying boasting, following reason, and loving virtue. This and much more to this effect doth S. Ambrose write, whereby we may see, that most worthily the B. Virgin is said to be, Speculum justitiae, the Mirror of justice.  
2. How careful would any gentle woman be, if she were to speak in the presence of a great Person, to view herself in a glass once, and many times, lest any spot or blemish in her face, any fault or disorder in her attire, might make her less grateful in his sight, then either he deserved, or she could wish: and shall not we, when we go to speak with the King of Kings, for the better and more decent attyring of our souls, look in this glass of all perfection, and learn to deck & adorn ourselves in such sort, that we may not only with Queen Hester deserve to be invited with the golden Rod of God's Mercy, unto his divine presence, but also be made worthy to obtain of him, what we most desire? Yea, let us not look only into this mystical glass, but also let us use it as a powerful help to obtain our wished suit and petition: let us frame our actions according to the lively portrait of her excellent virtues, that we may with greater confidence implore her powerful aid: let her be our Pattern and Patroness in life and death: let us devotly say, Speculum justitiae, ora pro nobis. Mirror of all perfection, pray for us. Aue Maris stella.   

THE XXII. MEDITATION Sedes Sapientiae, ora pro nobis. The seat of wisdom, pray for us.  
IT is written by the divine instinct of the holy Ghost, and left for our instruction, that Wisdom built himself a house, underpropped and borne up with seven stately Pillars, which not unfitly we may apply unto the Eternal Wisdom of the Son of God, i● beautifying and adorning the B. Virgin for his mother, and making her indeed Sedes sapientiae, th●● seat of Wisdom.  
Let us therefore consider the seven stately Pillars which ou● Saviour did erect in this his spiritual Soul, his mystical seat, for doubtless they were the seven gifts, & seaven-fould grace of the holy Ghost, to wit, Wisdom, Understanding, Counsel, Fortitud Science, Piety & fear of our Lord, all which how eminent they were in our B. Lady, no true Christian will call in question; whereby she became the worthy seat of Wisdom, the princely throne of the true Solomon, & the holy mother of God.  
1. And for two reasons we may call the B. Virgin the Royal seat of Wisdom. First, in that she was the most blessed, and selected Creature chosen amongst, and above all women, to be his holy mother; in whose sacred womb he was to take his nine months ●●est, and then to be most lovingly ●fe●ded in her tender arms, and seated on her lap, with all respect unto him, as her God, and no less love as to her Son; and therefore was the seat of Wisdom.  
2. The second reason why sh● may be so entitled, is because, i● wisdom be taken for the grace of the holy Ghost, or the spiritual dwelling of Christ in a soul, we shall find that never in any pure Creature the like abundance o● wisdom was found, the like graces, favours, & supernatural gifts. And because she so carefully kept these gracious gifts, that she always deserved to keep God in her blessed soul; therefore she may more properly be said to be the seat of wisdom. For although Christ many times visiteth most mercifully the unworthy house of our souls; yet by reason of ou● strange ingratitude, we do not esteem as we ought, the heavenly company of so worthy a guest, & the singular favours of so special a friend, but by our offences we expel him from the house of our souls, and yield his rightful seat unto his usurping enemy. But our blessed Lady was always constant, ever true unto him, and therefore his perpetual seat, according as our Saviour witnesseth of every just man, 
joan. 14.  ad eum veniemus, & mansionem apud eum fa●iemus: we will come unto him and make our mansion or place of abroad with him.  
O Blessed and ever most happy Virgin Mother, 
Colloquium.  the Regal seat of Eternal wisdom; Let thy powerful intercession so prevail, with thy loving Son, that we may in such sort receive him, into the house of our souls, that we do not ungratefully cast him forth again; but withal honour and respect so serve him in this life, that we may deserve to dwell in those heavenly mansions of Eternity. Amen. Salue Regina.   

THE XXIII. MEDITATION. Causa nostrae laetitiae, ora pro nobis Cause of our joy, pray for us.  
HEEREWE are to conside the great joy which the B. Virgin brought into the world a her sacred birth, according to tha● which we read in the office of he● Nativity, Nativitas tua Dei Gentrix Virgo, gaudium annunciau● universo mundo: Thy Nativity, 〈◊〉 Virgin Mother of God, hath been the long desired messenger of joy to all the world: for of thee is borne the some of justice, who destroying the former curse, brought a general blessing unto us all. Yet for the better understanding of the greatness of the joy we all received by her happy coming, it will be good to make use of this contemplation.  
1. Imagine after a long and ●edious winter, how grateful ●he approach of a pleasant spring ●oth seem, not only unto man, ●ut even unto brute beasts & see● birds, yea in some sort to the ●ery plants, and the earth itself, who vesteth herself in new apparel to welcome the near approach of the gladsome Sun, & ●●e pretty birds in their language, df the like, to show the greatness oo their joy, with their best music.  
2. Or else consider how grateful is the beautiful breaking of a fair morning after a dark tempestuous night, telling us with a gladsome blush, that the joy full Planet, the Sun, is near a hand.  
3. Ponder moreover how comfortable was the commin● of judith to the sorrowful gate of besieged Bethulia, when sh● brought them certain news o● their present delivery, and futu● safety. Then apply all this to th● B. Virgin, cause of our joy, w●● after so long and tendious a wi●ter of sin, and wickedness, 〈◊〉 her happy coming into th● world, did signify unto, us th● the Lamb of God who taketh away the sins of the world, was now near at hand, & that the bright shining lamp of heaven, would spread ere long his beautiful beams of light upon the earth, & that the Sun of justice would shortly appear unto us; that it might be fulfilled as the Prophet had foretold: The people that sat in darkness, saw great light; and to them that dwelled in the region & shadow of death, light is risen. Her happy birth was the fore runner of greater light, and her appearing in this world, the joyful dawning of a blessed day: her prudent demeanour, and religious carriage of fare more profit and comfort unto us, than the wonder, and wonderful acts of judith to the Bethulians. She to one people only was the cause of joy; out B. Lady unto all Nations: she unto one City, the B. Virgin unto all the world brought joy and gladness.  
Let us therefore not only acknowledge this great benefit, but let us encourage ourselves, 
Colloquium.  with greater confidence to invocate her blessed Name, and say, Causa nostrae laetitiae, ora pro nobis: Cause of our joy, pray for us: that as by her person, the Son of God became man for our redemption; so by her holy intercession we may profit ourselves by so priceless a ransom. Salue Regina.   

THE XXIIII. MEDITATION Vas Spirituale ora pro nobis. Spiritual vessel, pray for us.  
HERE we call upon the B. Virgin by the name of Spiritual vessel, to signify the great abundance of her spiritual Graces and blessings, wherewith she was replenished. We will therefore consider the sweet odours of this divine vessel. It is said, Quo semel est imbutarecens, seruabit odorem, testa diu,— with what sent, or savour a vessel is first seasoned, it will conserve the smell thereof a long tyme. If then we consider the first savour of divine Grace wherewith this spiritual vessel was so abundantly seasoned in her first Conception, which was never after lost, but increased almost without measure; we shall not marvel at this title of Spiritual vessel, or divine Tabernacle of the Holy Ghost. For albeit she was full of grace when the Angel came to deliver his heavenly Embassage; yet the coming of the holy Ghost was promised unto her, and the protection of the most high to defend her. Moreover the day of Pentecost the same holy Spirit descended upon her in more ample manner then any of the rest, being indeed a vessel more capable of such divine influence, than any else, and therefore most worthily entitled Vas Spirituale, a Spiritual vessel.  
They used in the Temple certain consecrated vessels dedicated unto the service of God, and could not be applied to any profane use without the crime of Sacrilege; and the like is now of the consecrated Chalices and other holy vessels. Our B. Lady was a Spiritual vessel consecrated only to the service of God, and would have deemed it a great profaning of his divine vessel, if she should have admitted the least cogitation of any thought that might have been unseemly in his eyes.  
How great was the crime of Nabuchodonosor, that took such vessels from the holy Temple of Jerusalem; and how severely his son Baltassar was punished for the profane use he put them unto, 
Dan. 5.  let the Scripture be witness. But far greater punishment may we assuredly persuade ourselves is laid up for such as either shall abuse this sacred Vessel, or not give that duly deserved respect unto her which they ought. For if God so severely punished the profaning of his vessels of gold and silver; what will he do when his holy mother shallbe rob of her right, and the most worthy vessel in the world be abused? And on the contrary side, what benefits shall they receive at his bountiful hands, who, with all religious reverence and duty call upon her, and esteem her as she is indeed a Spiritual vessel, a consecrated Temple, a divine Comfort, a gracious Queen, a loving mother and a powerful Intercessor for all sinners, who devoutly come unto her Son by her. Let us by this spiritual title call for her aid, Vas Spirituale, ora pro ●●obis, Spiritual vessel, pray for ●s; that we may be always of the number of those, who love & defend thee, and who desire to advance thy holy name, to the honour of thy blessed Son sweet lesus. Amen. O gloriosa Dominae.   

THE XXV. MEDITATION. Vas Honorabile, ora pro nobis. Honourable Vessel, pray for us.  
THIS Honourable title doth many and diverse ways demonstrate unto us the dignity of our B. Mother. For if we look with S. Paul, to the powerful act of Predestination, we shall find some vessels of Gold, some o● Clay, some of Honour, others o● Contumely, some Elect, some Reprobate: amongst the which elect we shall find the Blessed Virgin most highly seated, & therefore by a certain kind of excellency she may be said Vas Honorabile, an● honourable vessel.  
Furthermore some vessels there are which be dedicated only to the Emperors, or King's use, and therefore honourable vessels: and such we shall find the B. Virgin to be, and so much the more honourable, by how much the Emperor and King of heaven (whom she only served) is able to advance her to more noble services. If they be called Ladies of Honour, who attend about the Queen's person; how much more the B. Virgin, who attended on God himself, should be esteemed Honourable, and as so precious a jewel be accounted worthy of Reverence & Honour.  
Again, if the word Honourable be taken in that sense which we spoke of, when we treated of the honour due unto her in Heaven, we have already declared in the XVI. Meditation, what degree of honour belongeth unto her above all other Creatures; since therefore by so many titles, Honour is due, unto her, all equity and reason commands, that we hold not be slack in rendering ●onour, cui honor debetur, unto whom honour is due.  
O divine vessel of honour, predestinate from all Eternity, and chosen to be the elected mother of him who is most worthy of all honour; be our faithful advocate before his divine Majesty that we may be always ready to defend thine honour, and yield all honour due unto thee as the Honourable vessel of th● holy Ghost, and the most blessed of all women. Amen. Salu● Regina.   

THE XXVI. MEDITATION. Vas insigne devotionis, ora pro nobis Noble vessel of devotion, pray for us.  
BY this worthy Title we an taught, what devotion w● ought to have towards the blessed Queen of Heaven, and mother of God, who is indeed the source, fountain, and vessel of devotion. 
4. Reg. 4.  In the Book of King's mention is made of a Vessel of oil belonging to a poor widow, which did not only remain full itself, but also filled full many other vessels: which not unfitly doth resemble the blessed Virgin, where barren and dry souls may fully refresh themselves, and we shall find her so liberal and bountiful a mother, that she will not cease to communicate spiritual blessings unto us, so long as we have vessels capable to receive them.  
If a vessel should be placed in the midst of a market, full of gold with free licence for all poor and needy people to repair thither to relieve their wants: if any should be found so negligent and careless as not to seek this only means, to make himself truly rich; he should not only b● judged worthy to live in his former misery, but rightly be condemned of sloth and folly. But i● we cast our eyes upon this divine and noble vessel, the B. Virgin we shall see that Almighty Go● hath placed her first in his militant, them in his triumphant Church as a miraculous vessel of devotion, unto whom all that wa● such heavenly liquor, may wit● confidence approach; and n● only besprinkle, but even pour full showers of devotion upon their dry & thirsting soules● which do, and ever will mo● sweetly flow from this wonderful vessel of devotion.  
In this Celestial vessel the ●cient Fathers dipped their leared, and devout pens, when they left unto us so many, & most ●orthy monuments of their du●full service to her bountiful li●erality towards them. With this devotion to this sacred Queen, ●he undaunted spirit of S. Ignati● was confirmed; the divine conceits of S. Denis graced; the witty sentences of S. Augustine adorned: the grave sayings of S. Ambrose beautified; the learned writings of S. Hierome, honoured; ●he illuminated mind of S. An●●lme enlightened; the mellifluous sermons of S. Bernard sweetened; ●he burning heart of the Seraphical doctor S. Bonaventure, in fla●ned; finally the learned men of all age's, were besprinkled with this heavenly dew. Let us not therefore b● our own wilful blindness loo● so great a treasure, and depri● selves of so sovereign a remedy but let us devoutly, or with desi● of devotion, say, Vas insigne deutionis, ora pro nobis, Noble vesse of devotion pray for us. Aue Mris stella.   

THE XXVII. MEDITATION. Rosa mystica, ora pro nobis. Mystical Rose, pray for us.  
OMITTING many properties of the Rose which mig● most aptly be applied unto th● B. Virgin, I will only insist ●pon three or four, not to exce● my wont brevity.  
1. First the Rose is most beautiful to behold, and most plea●ing to the eye, especially being bedewed with some sweet morning ●ower, which if we apply to our ●lessed Lady, we shall find that, 〈◊〉 natural beauty none came ●eere unto her, or could be compared with her, as we have already proved. And for the abundance of heavenly graces, and wholesome showers of blessings ●owred upon her, we have also declared how fare she did, and ●oth excel all other creatures.  
1. The second property wher●our blessed Queen resembles ●e Rose, is in the sweet fragrant ●ell: for as the Rose is as it were ●●e Queen of flowers, by reason ●f it sweet perfuming smell; so ●e B. Virgin, above all women was most grateful unto God, & the fragrant odours of her ran● virtues, as a most excellent sme●● have filled the whole Church with sweetness, according to that saying of S. Paul, Christi bonus 〈◊〉 dor sumus in omni loco: we are th● good odour of Christ in eue● place: which is verified chief 〈◊〉 the Queen of heaven.  
3. The third resemblance 〈◊〉 this dainty flower is in colour: fo● as some are white, some red, others damask; so our holy Mother the Church doth present o●● Blessed Lady unto us, sometimes white, as in her immaculate Conception; sometimes red, as 〈◊〉 her unspotted purification, whe● as old Simeon did prophecy vn● her, that the sword of Grie● should pierce and wound her 〈◊〉 to wit the bitter passion of ●her loving Son, for whom she grieved so much, that as many learned Writers witness; plus quàm martyrfuit, she was more than mar●yred. Other whiles she appears ●n damask, as in the admirable Annunciation, where doubtless with a comely blush she pleaded with the Angel about the conservation of her  Virginity, which when she understood it should be kept unspotted, she most willingly admitted of the Embassage.  
4. Lastly a Rose hath it birth, or as we say, springeth from thorns, and amongst them it groweth up to perfection: which may be applied to our blessed Lady in two senses. First, that she sprung from the race of sinners, sicut lilium inter spinas, as a lily, or rose amongst thorns. For albeit her parents were holy people; yet not so holy, as they could altogether avoid the name o● sinners, the only privilege o● Christ and his Blessed Mother ● Secondly, as the rose groweth amongst sharp thorns; so the B● Virgin grew up in virtue, amid many harsh and sharp mortifications and heavy Crosses: in so much that she is compared to the Rose-bed, quasi plantatio rosae i● Hierico: like the planting or planted bed of a rose in Hierico, for the rose three the longer it groweth● the greater and sharper are the pricks it beareth; and the Blesse● Virgin the longer she lived, the more her mortifications did increase, that she might well say● that all her life was Crux & martyrium, a Cross and martyr doom. And by these properties it may easily be gathered: how fitly the pattern of all perfection, and the model of patience is compared to the dainty rose, and therefore mystically we say, Rosa Mystica, ora pro nobis, Mystical Rose pray for us. Amen. Salue Regina.   

THE XXVIII. MEDITATION. Turis Davidica, ora pro nobis. Tower of David, pray for us.  
IN the fourth Chapter of the Canticles the unspotted beauty of the Holy Church in diverse places is described; and in the fourth verse her Neck is compared to the Tower of David, built for defence: and moreover it is said, Mille clypei pendent ex ea, omnis armatura fortium; a thousand shields hang thereon, all the armour of strong and valiant men. Now let us see, for what reason our Blessed Lady is called Turris Davidica, the Tower of David.  
1. The first may be, because here we read that the Neck of the Church is compared to a Tower; and we have said before that as Christ is the Head of the Church, so the B. Virgin is the Neck, through which all spiritual food descendeth to the whole body of the Church: therefore this Tower of David is most fitly applied unto her, and she most worthily said to be the tower of David.  
2. Secondly this Tower of David was a Tower built for defence, and therefore a thousand shields did hung on it, & all kind of armour for strong men; which if we accomodat unto this holy Mother the B Virgin, we shall find that she was a stately Tower, by reason of her height in virtue, & strong by reason of her Constancy which never failed; and for this she is said to tread the moon under her feet, which is the symbol of Inconstancy. A thousand shields are always ready and prepared; because as the devil hath a thousand crafty sleights to deceive; so hath this Blessed Tower as many divine plots to prevent him, which by her rare example she hath left unto us, with all kind of Armour, both offensive and defensive to withstand the might & force of our strong adversary, who, as the holy Patriarch job witnesseth, is so potent, that no power on earth can be compared unto him. Therefore with great reason we fly unto this strong & invincible Tower, to call for aid, to seek weapons, to arm ourselves, against the fierce assaults of so cruel an enemy, saying once and many times, Turris Davidica, ora pro nobis, Tower of David pray for us.  
3. Another reason why the blessed Virgin is named Turris Davidica, the Tower of David, is, because as it is said of the Church in general; so it may be applied to every just and virtuous person in particular, and especially to the B. Virgin, who in all virtue and Religion was most excellent; yea so, per excellentiam, as we say, that she may be called the Tower of David, for the reasons afore named.  
Wherefore O Blessed Virgin, 
Colloquium.  O strong and mighty Tower, under the shadow of thy defence we fly ᵗ for succour. Holy Mary, help those that are in misery, strengthen those that faint, comfort those that grieve; finally pray for us all, that under so strong a tower we may be able to defend ourselves from our deadly enemies, the world, the flesh, and the Devil. Amen. Salue Regina.   

THE XXIX. MEDITATION. Turris Eburnea ora pro nobis. Tower of ivory, pray for us.  
THIS title declareth the excellency of the Blessed Virgin. For as ivory is rare and precious, and therefore a Tower built of it, must needs be of great esteem and strength; so the Blessed Queen of heaven is of very great esteem and account; not only in the sight of God, (which is truly to be great) but also in the sight of Angels and men, worthy to be admired. But because we have already spoken of the Tower, we will now consider why she is compared to ivory.  
1. ivory amongst other properties hath this for one, that the older it is, the more it turns to a beautiful red, or ruddy colour; as we read in praise and commendation of the old Nazarets, that thy were rubicundiores ebore antiquo, more ruddy than the ancient ivory; which property befitts best the Blessed Virgin, who the longer she lived in this mortal life, the more she suffered; and as her Crosses did increase, so the more she drawn to the ruddy colour of Martyrdom: and the nee●er she came unto so high a degree of love and fortitude, the more her golden Charity did shine throughout the world; and therefore most fitly she is compared not only to ivory, but even unto the ancient ivory, when it is in greatest beauty and worth.  
2. Another excellent virtue of ivory is, to expel poison from the infected waters, which is the cause (as some do write) that th● other beasts where the water● often be poisoned by venomous serpents, use not to drink vntil● the Unicorn hath dipped in hi● horn which expelleth all poyson● and leaveth the waters as whol● some as before: which property if we apply to the Blessed Virgin we shall see that no waters of tribulation can be hurtful to those who set her Heroical example o● Patience before them. For as the wood that Moses cast into the bitter water, made it sweet and savoury; so no Crosses so bitter o● distasteful, but by meditation o● her excellent life, will be made sweet and pleasant.  
O Blessed Virgin, be our ivory Tower of defence, be our City of Refuge, 
Colloquium.  for sub tuum praesidium confugimus, unto thy holy protection we fly; let not the strong assaults of our enemies daunt us, nor the fierce encounters of our adversary's discourage us; but with thy powerful intercession help us, that to the greater glory of thy sweet Son, and further profit of our own souls, we may stand immoveable in the service of God, & daily increase in devotion towards thee. Amen. O gloriosa Domina.   

THE XXX. MEDITATION. Domus aurea ora pro nobis. Golden house, pray for us.  
IN this precious title, the golden Charity of the B. Virgin is insinuated. For, as we have already proved, the famous Temple of jerusalem built by Solomon, and all covered with gold, was a type or figure of the blessed Virgin. And as that Temple was a Golden House, built for God himself; so was the Blessed Virgin a spiritual and mystical house, ordained and adorned for the divine Temple of the holy Ghost, and Bride-chamber of Christ; yea for an elected house and hospital for the Blessed Trinity. She is also said to be of gold, by reason of her burning Charity, and inflaming love, signified by gold. And as Gould excelleth all other metals: so doth the Queen of Angels, surpass all other pure Creatures.  
By this we may gather, how different are the ways of God from the ways of men, and how far distant his thoughts from ours. Herod had his stately Palace adorned richly in outward show; Christ his poor mother richly bedecked with inward virtues. The eyes of men judge by the outward face; the eyes of God by the inward heart; therefore the famous Palace of Herod is left; this celestial house of God chosen; for though the Son of the Blessed Virgin had house to hide his head, (as himself witnesseth) speaking of an earthly habitation; yet he never wanted this Golden Chapel, this worthy house, his devout mother, to entertain him, with all love and tender affection.  
Since therefore we have in this world, no permanent house of abode, no certain City to inhabit, and dwell in, for any long time (as S. Paul writeth;) let us endeavour all to follow the virtuous life of this spiritual and mystical house, that we may also deserve to be a house, wherein Christ may rest: that entertaining him in our souls by grace in this life, we may be made heir of glory in the next. Amen. A●● Maris stella.   

THE XXXI. MEDITATION. Foederis arca, ora pro nobis. Ark of the Covenant, pray for us.  
IN the old Law in diverse places is mentioned the Ark of the Covenant, made by Moses, and by God's express Command, the form, situation, and all the rest belonging unto it: we will briefly consider, what would it was made of, and how it was covered with gold, what was kept in it, and some properties thereof, which we will apply to this our mystical Ark, the Blessed Virgin.  
1. First Moses made this Ark of Settim wood, 
Deut. 10.  which is called incorruptible, by reason of the long time that it remaineth uncorrupted, and this Ark by God's ordinance was to be covered all over, both within and without, with pure Gold. Hear we may consider how fitly this figured blessed Virgin, who thought made of the corruptible Mass whereof all men be composed; yet by the Eternal wisdom of God preserved from all taint of Corruption, both in body and soule● covered over with pure Gold● within and without, because he● burning Charity within did give so fair a lustre to all her outward actions, that she did seem to exceed the fairest Gold. And as over the Ark was a Crown of the same pure and massy gold; so over the blessed Virgins heavenly head did hang that unspekable Crown of Glory, from all Eternity prepared for her, which she now enjoys.  
2. Secondly, we may consider, 
Deut. 10.  that in the Ark of the Covenant were kept the Tables of the ten Commaundments, as a witness against those that should afterward rebel; and also there was kept a certain measure of the Manna, in remembrance of so great a benefit done unto the Chosen people of Israel: 
Exod. 16.  So in the Blessed Virgins sacred breast was laid up the table of those ten Commandments which she always kept most inviolable, against those who shall deny, that they are able to be kept by any.  
And as for the Manna, we know she had the keeping of the Celestial Manna, Christ jesus, the true food of our hungry souls, and a memorial of his truest love, and one of his greatest benefits done unto us.  
3. Besides this, the Ark coming into the waters of jordan, they gave place for the Children of Israel to pass over without any danger: which signifies the B. Virgins powerful help, staying the waters of tribulation from the hurtful pursuit of the Children of God, making them to pass as secure as if they walked on dry land.  
4. And lastly the Ark with it presence made the Idol Dagon fall flat down before it; it was a terror unto the enemies of God; and the curious beholders of it, were not a little punished for their fault: so the Blessed Virgin hath, and is the destroyer of Idolatry, the terror unto the enemies of the Church, and a severe Chastiser of those who be more curious than wise, in matters belonging to her.  
Behold then, how fitly she is compared to the Ark of the Covenant, who is also ready to help us, to keep the Covenant we have made with God, both in the spiritual generation of Baptism, as also in our good purposes, vows, and all other devotions wherein we give ourselves to God Let us therefore devoutly call upon her holy Name by this worthy title, & say, Foederis Arca, ora pro nobis, Ark of the Covenant pray for us. Salue Regina.   

THE XXXII. MEDITATION. janua Caeli, ora pro nobis. Gate of heaven, pray for us.  
THIS Metaphorical speech doth signify unto us, that as into strong walled Cities there is no hope of entrance, but by the gate: so he that pretendeth to enter into the glorious City of the heavenly Jerusalem, must knock at this beautiful gate the Blessed Virgin, who therefore by the holy Church is so entitled, as in that divine hymn Aue Marris stella, she is said to be Felix caeli porta, the happy gate of heaven: and in the Anthym Aue regina Coelorum, we say, Salue radix salue porta, ex qua mundo lux est orta: All hail oh B. root, all hail o heavenly gate. And conformable to this in these devout Litanies composed in her honour, we salute her by the name of janua Cali, gate of heaven.  
1. First therefore we may meditate how we are created for Citizens of heaven, where all our chiefest treasure is laid up; by sin the gate was shut against us, as rebels against Gods sacred Laws, until Christ by his Omnipotent power did open it again unto us, and left this beautiful gate patent unto all; that who so would enter into this blissful paradise, should first have this Gate well known, by which he might freely enter into Eternal happiness; and therefore she is called Felix caeli porta, the happy gate of heaven.  
2. Secondly we may consider, that if this gate be shut against us, we can have but little hope to be able to attain unto our longing desire of entrance into the City; that is, if our life, manners & conversation be such as may hinder our access unto this stately Gate, we can have but small hope of her holy intercession; especially if we cease not to offend her Blessed Son, which is the only cause that will bread a denial to our approach unto that shining gate, who with her beautiful beams of light inviteth all men from the works of darkness, to the fountain of light; from the snares of death to the fruits of life; & from the valley of extreme misery, unto the height of all goodness.  
O let us not be so blind, 
Colloquium.  as not to see this light; let us with holy Moses put off the shoes of our earthly affection, and with devout S. Bernard fall before her feet; and as these devout Litanies do teach us, let us say janua Caeli, gate of Heaven pray for us: and Felix caeli porta, o happy gate of heaven, be not shut against us, who so much desire to enter by thee and to reign with thee, for ever. Amen. Aue Maris stella.   

THE XXXIII. MEDITATION. Stella matutina, ora pro nobis. Morning star, pray for us.  
FOR the better understanding this worthy title, we must consider first what the Star of the morning doth denote unto us, and also the time of its appearance, by which we shall easily perceive how fitly the Blessed Virgin is called stella matutina, the morning star.  
1. First as this bright shining star of the morning, appearing unto us, giveth us to understand that the dark night is ended, & the cheerful day at hand; & therefore the dismal clouds of the night were shortly to be dispersed by the coming of a glittering light, to wit the Sun: Even so the first appearing of the Blessed Virgin in this world, was a forerunning of that great light, her sweet Son Christ jesus, whose joyful beams were to expel the misty darkness of former ignorance with his shining light of doctrine.  
2. Secondly this morning star doth not only foretell the coming of a light, that should be the ending of a sad and melancholy night, but also the beginning of a most joyful day: so the happy birth of the Blessed Virgin, did foretell unto the world, that happy day, that now was at hand, when the Angel should denounce unto the whole world, and first unto the poor watchful shepherds, gaudium magnum quod erit in omni populo, the great ●oy which should not be confined ●●ed to the land of jury only, but should be common to all Nations, ●mni populo, to wit, the birth of Christ, Saviour and redeemer of mankind.  
3. Again, the daystar appeareth more bright and light some, than the rest of the starr● that shined before in the night and the Blessed Virgin was i● brightness of sanctity and cleerne of virtues, beyond all Stars, that is, all the Saints that went before or came after her (her Son al● ways excepted, as in all such speeches is most fit:) and thus by this glittering light, we may easily se● & truly say, nox praecessit, dies aut appropinquavit: that, the night i● past and the day draws nigh; & therefore using the holy Apostle Counsel, let us cast away th● works of darkness, and arm ourselves with light; and as at myde day, let us walk honestly in sigh● of all the world, for in such work● we shall be sure to have this B● star to guide and conduct us; which God grant. Amen. Aue Maris stella.   

THE XXXIIII. MEDITATION. Salus infirmorum, ora pro nobis. Health of the sick, pray for us.  
ALL manner of sickness may be reduced to two kinds of Infirmities; the one corporal, that vexeth and sometime taketh away the life of the body; the other spiritual, which weakeneth and sometime extinguisheth the life of the soul: of both which, we may easily perceive the Blessed Virgin, to have been, and daily to be a sovereign remedy, by which she is justly said to be Salus infirmorum, the health of the infirm, or sick.  
1. First then to consider the Blessed Virgins bounty and liberality towards sick persons, we need no further persuasion than the manifold examples written by grave Authors of the almost infinite miraculous cures wrought by the Blessed Queen of Angels, upon diseased persons of all sorts, and of the devotion of the places, yet extant, with the frequent concourse of sick and weak people unto them, with miraculous restoring of their health, when it is more convenient for their good, or the honour of God. This I say may serve for sufficient proof of this point, for all such as are devoutly disposed towards the B. Virgin.  
2. Concerning spiritual diseases, it is not unknown to any Catholic, how many miraculous Conversions have been wrought by her holy intercession; how many thereby have been brought from the very gates of hell, to the happy gate of heaven; even such as have almost been swallowed up in the desperate gulf of despair; which is an evident sign and token that she is Salus infirmorum, the health of the diseased; by her holy intercession obtaining the perfect Cure both of body and soul; giving us thereby full assurance, that if we confidently have recourse unto her, we may obtain the like benefit, if we have the like devotion. Salue Regina.   

THE XXXV. MEDITATION. Refugium Peccatorum, ora pro nobis. Refuge of sinners, pray for us.  
IN the old Law there were many Citties ordained by God's express commandment, whither men guilty of certain Crymes, might fly to save their lives, as now in the new Law our Sanctuaries are, where offenders may be safe from the pursuing enemy. And because the Blessed Virgin is a common Refuge, to whom all sinners may fly, to hide themselves, until the wrath of God be past; therefore she is called and rightly entitled the Refuge of sinners.  
The sum of this Meditaton may be, to consider, That these forenamed Cities of Refuge were ordained for such as casually did murder their brethren; for if wifully they did commit any such crime it availed them nothing at all to fly to the said Cities: So whilst our sins, be of infirmity and weakness, we may with confidence fly unto her; but if they proceed of obstinacy and malice, and so continue, we can expect no favour at her hands, yet in this she so excelleth all the foresaid Cities of Refuge, that although the sin be of this latter sort of obstinate malice; yet if they will inform their understanding, and conform their will, she is ready to take them under her protection, and with her powerful prayers obtain them pardon, & bring them again into the favour of God. Since therefore she doth not disdain to be called Refuge of sinners, let us not be so ungrateful and blind, as not to make use of so friendly an offer, so strong a Refuge, and so potent an intercessor, but let us devoutly fly unto her saying, Refugium Peccatorum, ora pro nobis: Refuge of sinners pray for us. Pater & Aue.   

THE XXXVI. MEDITATION. Consolatrix afflictorum ora pro nobis. Comfortress of the afflicted, pray for us.  
WE have seen before that this heavenly Queen is a sovereign remedy of the sick, the disease being either corporal or spiritual: now we are to consider how she is a comfort to the afflicted, which will appear many ways.  
1. First it is a comfort for one that is in affliction, to know that some others have passed the same way; and fare greater to understand that they passed not only without hurt, but with great renown: So in our greatest miseries and calamities if we look upon this comfortable object, & consider the rare example she hath left us, we shall find that all we suffer or can suffer, is but a shadow to that which she hath undergone. This than may be the first cause of comfort to the afflicted.  
2. Secondly it is a great comfort to those that are afflicted, to have some dear and loving friend to take compassion of their misery, where they behold as i● were, the image of themselves, suffering in their friend's heart ● And doubtless the Blessed Virgin hath such perfect love unto he● true Children, and such tende● compassion of their afflictions● that she cannot choose but in 〈◊〉 manner suffer with them; which is exceeding comfort to have a partaker of our sorrows. For albeit these passions be not in heaven, yet she hath perfect notice o● our troubles, and as a most loving mother seeketh to remedy our afflictions when it is convenient for us.  
3. Thirdly, it is a great refreshing to the afflicted, to know● they have a friend who is able to deliver them, if they give him notice of it, and show that they desire it. And such is the Blessed Virgin always ready to give us all comfort, if confidently and devoutly, as we ought, we fly unto her. For so powerful is her intercession, that what she asketh for us she obtaineth; and so great her wisdom is, that she will ask nothing but what is convenient for our eternal good. If therefore in our afflictions, she doth not always secure us, we may persuade ourselves, that they be more available for our spiritual good, than all the comforts in the world. And by these considerations we may see, how truly the B. Virgin is, Consolatrix afflictorum, the comfortress of the afflicted. Salue Regina.   

THE XXXVII. MEDITATION. Auxilium Christianorum, ora pro nobis. The help of Christians, pray for us.  
BY this title all true Christians do acknowledge the powerful help of the Blessed Virgin in their necessities, especially when they undertake any worthy exploit for her Blessed Son; as the conversion of Nations, the redeeming of Christian Captives, or the just defence of their own Country, against the treacherous invasions of barbarous people and Infidels; for in such worthy employments, as the Christians have always used, to show their singular devotion, in the invocation of our Blessed Lady: so she hath never failed in showing particular favours towards them.  
Besides, we have other enemies both stronger and subtler, against whose assaults we have more need of her aid and assistance; I mean, the Capital enemy of mankind, who never ceaseth to deface the very image of God in us, & who by her powerful intercession and holy prayers is put to confusion, yea by the only naming of our B. Lady, which he is not able to endure. And lastly, though we were free from all outward foes; yet shall we never want a domestical enemy, whose disordered appetites & dishonest desires do seldom, or never bear sway in those, who are truly devoted to the B. Virgin.  
To conclude as S. Bernard writeth, 
Bern. super Missus est.  Let us in all tribulations, in all straits, in all dangers, call upon her Blessed name, and we shall prove in our selves how rightly she may be, and is entitled Auxilium Christianorum, the aider and helper of Christians: But that we may the better enjoy this sovereign help, we must examine ourselves, that we be not, as Saint Augustine saith, nomine Christiani, re vani, in name Christians, but indeed vain, and devoid of all true Christianity: for such have put a cloud before the bright beams of her favour, that they cannot shine upon them. Therefore O Blessed Virgin help us, that we may be truly servants of Christ and true Christians; for than we shall never be destitute of thy loving help, who art the shield of all good Christians. O gloriosa Domina.   

THE XXXVII. MEDITATION. Regina Angelorum, ora pro nobis. Queen of Angels, pray for us.  
IN these titles following our B. Lady is called Queen of Angels, Queen of Patriarches, Queen of Prophets, and the like. Wherefore we will briefly assign some one or two reasons, why she may be said to be their Queen, for some excellency that did shine in her, in that kind. As in this present Meditation she is entitled Queen of Angels, by reason of her unspotted and chaste behaviour, wherein she did excel and lead, as we use to say, an Angelical life on earth.  
Secondly as she is now crowned Queen of Heaven, she may most fitly be called Queen of Angels, because they be the chiefest assistants in that heavenly Court, where she, as Queen and Empress, sits exalted above them all, and they no doubt most prompt and obedient at her will; and by this we salute her in this place, & call her, as indeed she is, Regina Angelorum, Queen of Angels. Aue regina Caelorum.   

THE XXXIX. MEDITATION. Regina Patriarcharum, ora pro nobis. Queen of the Patriarches, pray for us.  
OUR blessed Lady may be called Queen of Patriarches in this respect, that the high mystery of ●he Incarnation was fulfilled in ●er; and the chiefest Promises made unto them had their effect ●n this Blessed Queen. Besides, ●er excellent faith of all the mysteries of our faith, did far exceed that of the Patriarches; her ●eale was greater, her expectation more fervorous, her desires more ardent; that whatsoever was ●n them praiseworthy, was in the B. Virgin in a fare more high degree, and therefore most worthily we say, Regina Patriarcharum, ora pro nobis, Queen of the Patriarches, pray for us.   

THE XL. MEDITATION. Regina Prophetarum, ora pro nobis Queen of Prophets, pray for us.  
THE holy Prophets, as by their writings we may understand, (and their names import as much) had great light from Almighty God, concerning the mysteries of our faith; the conversion of the world; the order of the Church; the Birth Death & Resurrection of Christ with the rest belonging to ou● faith: but the light that was communicated unto our blessed Lady, did go fare beyond them, her gifts and prophecy greater, her grace more abundant, and was indeed the shining star, at which they in their prophecies did but point, as the Prophet Isay witnesseth when he saith, Ecce Virgo concipiet, behold a Virgin shall conceive: and by this she is said Queen of Prophets. Aue Maria.   

THE XLI. MEDITATION. Regina Apostolorum, ora pro nobis. Queen of the Apostles, pray for us.  
BY greater reason, she is said to be the Queen of the Apostles, then either of Patriarches or Prophets, being (after the Ascension of Christ) left amongst them as a Queen to govern and direct them, to their exceeding great comfort and consolation. For although the holy Ghost was indeed their chief Director and rector; yet it is like that they did many things by her means; as it is thought, that S. Luke did write his Gospel, especially concerning the infancy of our Saviour by her direction, though governed otherwise by the holy spirit of God. And therefore when she passed out of this life, they all came together miraculously conjoined, to celebrate with due reverence and devotion, the Funeral rites of their sovereign Queen. Behold therefore, how deservedly she is called Queen of the Apostles. Salue Regina.   

THE XLII. MEDITATION. Regina Martyrum, ora pro nobis. Queen of Martyrs, pray for us.  
MOST worthily she is entitled Queen of Martyrs, & that for many reasons.  
1. First because in her life she suffered more than any, yea then all the Martyrs together, as I have already proved.  
2. Secondly she may be called Queen of Martyrs, by reason of the rare example that she left them.  
3. And lastly, because in their agonies and passions, no doubt they had particular help & comfort from her, whom they called upon, as we do, Regina Martyrum, ora pro nobis, Queen of Martyrs pray for us.   

THE XLIII. MEDITATION. Regina Confessorum, ora pro nobis. Queen of confessors, pray for us.  
CONFESSORS' are they, who though they cannot attain to the sublime dignity of Martyrdom, yet with their good life & virtuous actions they confess Christ to be true God and Man, and are ready to dye, if so it should please him, in defence of the least article of his holy doctrine. And because the Blessed Virgin in this point hath gone so fare beyond them all, and left them so memorable examples of Constancy and Fortitude; therefore she is not only said to be their comforter, as we have already meditated; but also their Queen, Regina Confessorum, Queen of Confessors.   

THE XLIIII. MEDITATION. Regina Virginum, ora pro nobis. Queen of Virgins, pray for us.  
OUR Blessed Lady having remained ever a perpetual Virgin, and being the first that dedicated herself unto God by holy vow of Virginity; became the in●entour & foundress of this Angelical life; and therefore by great reason, she is said to be the Queen of Virgins, and by which title we daily call upon her saying, Regina Virginum, ora pro nobis, Queen of Virgins pray for us.   

THE XLV. MEDITATION. Regina Sanctorum omnium ora pro nobis. Queen of all Saints, pray for us.  
BRTEFLY in this title we may consider, that what virtue or excellent gift soever hath been eminent in any Saint, hath shined fare more in our blessed Lady; yea whatsoever natural or supernatural gift or grace, hath been in them all together, hath been all at once in this B. Queen; & therefore most worthily we salute her by this renowned title of Queen of all Saints: and by this desiring her powerful prayers, and holy intercession, we say, Regina Sanctorum omnium ora pro nobis, Queen of all Saints pray for us. Amen. Aue Maris stella    

THE CONCLUSION, WITH AN APOSTROPHE to the ever B Virgin.  
MY intention (Right Honourable, and most worthy) in these short meditations, was not to delight your ears with flowing eloquence, which is both beyond my reach, & past my skill; but my chief purpose tending only to the encouragement of so Noble a CONGREGATION, so happily instituted in Honour of the Immaculate Virgin Mary, Mother of God, & the satisfaction which I hoped many other or her devout Children by reading thereof, would find; I was the more willing to let it come to your view in the simple attire wherewith it is vested.  
For albeit, of itself, it be scarce worthy to be read of any; yet for her sake, of whom it treateth, I desire it may diligently be perused of many. Wherefore if any thing heerin be found worthy of commendations, let the praise be given to the true deserver; for all that is blame-worthy, is wholly mine; for which I crave, both your pardon for my error and boldness, and also your prayers, for my future diligence, and amendment.  
And thou thrice-happy and ever B. Virgin, Mother, Queen & Empress of Heaven & Earth, whose Honour; next after thy sweet Son I most intent, in these my willing, but weak labours; be thou a Star to enlighten those that read them; a Mistress to instruct them, a Patroness to defend them, and a safe Guide to direct them, to the haven of Eternal bliss, and everlasting happiness. Amen.   

THE TABLE OF THE CONTENTS.  

THE I. MEDITATION. Of the Venerable & facred Name of the most B. Virgin, MARIA. pag. 1.  
The II. Meditation. Of the sanctity of the B. Virgin. pag. 14.  
The III. Meditation. Sancta Deigenitrix ora pro nobis. Holy Mother of God, pray for us. pa. 26.  
The FOUR Meditation. Sancta Virgo Virginum, ora pro nobis. Holy Virgin of Virgins, pray for us. pag. 35.  
The V Meditation. Mater Christi ora pro nobis. Mother of Christ, pray for us. pag. 47.  
The VI Meditation. Mater divina gratiae, ora pro nobis. Mother of divine grace, pray for us. pa. 55.  
The VII. Meditation. Mater purissima, ora pro nobis. Most pure Mother, pray for us. pag. 62.  
The VIII. Meditation. Mater Castissima, ora pro nobis. Most chaste Mother, pray for us. pag. 70.  
The IX. Meditation. Mater Inuiolata, ora pro nobis. Undefiled Mother, pray for us. pag. 75.  
The X. Meditation. Mater Intemerata, ora pro nobis. Untouched Mother, pray for us. pag. 79.  
The XI. Meditation. Mater amabilis, ora pro nobis. Lovely Mother, pray for us. pag. 84.  
The XII. Meditation. Mater Admirabilis, ora pro nobis. Admirable Mother, pray for us. pa. 91.  
The XIII. Meditation. Mater Creatoris, ora pro nobis. Mother of the Creator, pray for us. pag. 97.  
The XIV. Meditation. Mater Salnatoris, ora pro nobis. Mother of our Saviour, pray for us. pa. 102.  
The XV. Meditation. Virgo Prudentissima, ora pro nobis. Most prudent Virgin, pray for us pa. 107.  
The XVI. Meditation. Virgo Veneranda, ora pro nobis. Venerable Virgin, pray for us. pag. 112.  
The XVII. Meditation. Virgo Pradicanda, ora pro nobis. Virgin worthy of praise, pray for us. p. 118.  
The XVIII. Meditation. Virgo Potens, ora pro nobis. Potent Virgin, pray for us. pag. 124.  
The XIX. Meditation. Virgo Clemens, ora pro nobis. Clement Virgin, pray for us. pag. 129.  
The XX. Meditation. Virgo sidelis, ora pro nobis. Faithful Virgin, pray for us. pag. 134.  
The XXI. Meditation. Speculum justitiae, ora pro nobis. Mirror of justice, pray for us. pag. 139.  
The XXII. Meditation. Sedes Sapientiae, ora pro nobis. The seat of wisdom, pray for us. pag. 144.  
The XXIII. Meditation. Causae nostrae laetitiae, ora pro nobis. 'Cause of our joy, pray for us. pag. 148.  
The XXIV. Meditation. Vas Spirituale, ora pro nobis. Spiritual vessel, pray for us. pag. 153.  
The XXV. Meditation. Vas Honorabile, ora pro nobis. Honourable Vessel, pray for us. pag. 157.  
The XXVI. Meditat. Vas insigne devotionis, ora pro nobis. Nobleves. ell of devotion, pray for us. p. 160.  
The XXVII. Meditation. Rosae mystica, ora pro nobis. Mystical Rose pray for us. pag. 164.  
The XXVIII. Meditation. Turris Davidica, ora pro nobis. Tower of David, pray for us. pag. 169.  
The XXIX. Meditation. Turris Eburnea, ora pro nobis. Tower of ivory, pray for us. pag. 174.  
The XXX. Meditation. Domus aurea, ora pro nobis Golden house pray for us. pag. 178.  
The XXXI. Meditation. Foederis arca, ora pro nrbis. Ark of the Covenant, pray for us. pag. 181.  
The XXXII. Meditation. janua Caeli, ora pro nobis. Gate of heaven, pray for us. pag. 186.  
The XXXIII. Meditation. Stella matutina, ora pro nobis. Morning star, pray for us. pa. 189.  
The XXXIIII. Meditation. Salus infirmorum, ora pro nobis. Health of the sick, pray for us. pa. 193.  
The XXXV. Meditation. Refugium Peccatorum, ora pro nobis. Refuge of sinners, pray for us. pag. 196.  
The XXXVI. Meditation. Consolatrix afflictorum, ora pro nobis. Comfortress of the afflicted, pray for us. pag. 198.  
The XXXVII. Meditation. Auxilium Christianorum, ora pro nobis. The help of Christians, pray for us. pag. 202.  
The XXXVIII. Meditation. Regina Angelorun, ora pro nobis. Queen of Angels, pray for us. pa. 205.  
The XXIX. Meditat. Regina Patriarcharun, ora pro nobis. Queen of the Patriarches, pray for us. p. 207.  
The XL. Meditation. Regina Pro phetarum, oro pro nobis. Queen of Prophets, pray for us. p. 208.  
The XLI. Meditation. Regina Apostolorum, ora pro nobis, Queen of the Apostles, pray for us. pag. 209.  
The XLII. Meditation. Regina Martyrum, ora pro nobis. Queen of Martyrs, pray for us. pag 211  
The XLIII. Meditation. Regina Confessorum ora pro nobis. Queen of Confessors, pray for us. pag. 212.  
The XLIV. Meditation. Reginae Virginum, ora pro nobis. Queen of Virgins, pray for us. pag. 213.  
The XLV. Meditation. Regina Sanctorum omnium, ora pro nobis. Queen of all Saints, pray for us pag. 214.   
FINIS.