THE LITTLE GARDEN OF OUR B. LADY. Or, diverse practical Exercises in her Honour.  
Written in Latin, by the R. Father, Francis de la Croix, of the Society of JESUS.  
And translated into English.   ornament 
IHS  
Permissu Superiorum. 1631.   

TO THE RIGHT WORSHIPFUL HIS MUCH HONOURED LADY, THE LA. E. M.  
MADAM,  
THE true Devotion which your Ladyship is known to have always borne unto the B. Virgin MARY (together with the many courtesies You lately shown me, fare beyond my deserts) hath emboldened me to present this little GARDEN of our LADY (beset with most fragrant, and odoriferous Flowers) unto you: well knowing the Nobleness of your Mind to be such, as will accept of a mean gift, where better ability doth want in the giver; as having no other way where by to manifest the high Estimation, and most faithful Observance, wherewith he abounds towards You.  
Into this GARDEN may you often, & confidently enter, both for your spiritual & corporal Exercise. A GARDEN it is, most pleasant, and planted with the Flowers of all celestial Delights. And if at any time your Lad. Pchance to be distracted through worldly Cares, or other business, retire hither with speed to recreate your wearied Mind and Senses, with the Variety, and sweet Air thereof.  
Walk through the same daily & diligently. Compose for yourself a Nosegay of sweet smelling Flowers. Hear gather a Rose of Love & Confidence: There a Lily of entire & sincere Devotion: Hear a Violet of humble reverence & submission. There a S of perfect Imitation of the B. Virgin's virtues  
And as the industrious Bee, in sucking Honey out of Flowers, doth with no less Wisdom than Discretion, choose what is most fit and apt for her artificial Building; so may your Ladyship imitate that provident, & laborious Creature, in selecting, amongst so great variety, what shall be most fit for your spiritual Edifice.  
I will not be over troublesome with a longer Epistle, since the Bounty of your good Nature assureth me, aswell of a grateful Acceptance of this mean Offer; as of a careful Imitation of the virtues which the ensuing Garden doth lively represent. In confidence wheof, I rest, very respectfully,  
Your La. P s ever devoted servant in Christ JESUS. I. Woe   

THREE INSEPArable companions of Devotion, towards the Sacred Virgin Mary.  

The first, is Diligence, and Fervour.  
THAT the B. Virgin is not to be honoured negligently, slothfully, & only for fashion sake, is clear & evident; yet, that the fire of our love, and devotion may daily be more fervent towards her, behold beer three principal reasons taken out of the 86. Psalm, which by frequent meditation may be cast into this flame, as fuel to maintain it.  
The first reason why me ought with fervour to honour the B Virgin, is her Excellency, the which is by the Psalmist expressed under the Type of the Temple of Jerusalem in these words: Her foundations are in the holy mountains; our Lord loveth the gates of Zion, more than all the Tabernacles of jacob. Out of which words, Doctors do commonly infer, that the first, & least grace that was bestowed upon the Bl. Virgin in the first moment of her Conception, was greater than he greatest that ever any man or Angel received.  
They say also, that our B. Lady did continually increase the grace with she had received, yea doubled the same. From whence some no less piously, then probably discoursing, do conclude, That her grace and glory alone, is more perfect than that of all the Saints and Blessed together, and consequently more esteemed, and beloved of God, than all other pure creatures whatsoever. Wherefore if honour & reverence must answer in proportion unto the Excellency; who cannot easily gather from hence that our Bless. Lady is more to be honoured & loved, than all the Blessed together?  
Cast now the eye of your Understanding upon the whole world, & consider every kingdom, Province, City, and Village, how greatly, by how many, & in what manner, aswell privately as publicly the Angels, Apostles, Martyrs, Confessors, Virgins, and the rest of Blessed are honoured; and after that your have well pondered, and admired the same, & making one mass of them all, O how great will it seem to be? and verily, if the B. Virgin may lustily challenge unto herself far greater honour & reverence then all that; how fervent then, how ready, how inflamed, how many wings of Devotion ought you to have, how many heads & hands, to adore and honour her, as you ought? Her, I say, whom the B. Trinity so much honoureth; how much more ought you (poor worm and abject Creature) to honour?  
The Second reason, why we should honour and reverence our B. Lady with fervour is, because she is the Mother of God; the which the Prophet David toucheth in these words: Glorious things have been said of thee, O City of God. Psal. 86 Do you desire to know what glorious things may, & aught to be said of her, whom God hath chosen for the City, in which himself meant to dwell, to wit his B. Mother? First this title of Mother of God, giveth unto the Bless Virgin a dignity in some sor● infinite. Secondly it declareth her woderful merits at the hands of our Saviour Christ whom as a●●en●er and loving Mother she most lovingly brought up, clothed, cherished, defended, forsook not until death, and even buried his dead body with unspeakable care and lous. What honour therefore doth she not deserve at our hanls, who so much honoured our Saviour Christ, our Father, & the Love of our Hart?  
Lastly, the prerogative of the Mother of God, comprehendeth her innumerable merits towards all mankind. For when the Son of God came to take humane Nature upon him, than should the world have received him with great reverence, and open arms of Love, it should have gone out to have met, and embraced him with the fervent love of the Seraphims, with the beauty of the Cherubims, with the variety of the Virtues and Thrones: but such was the blindness, ingraticude and unworthiness thereof, as that it despised & rejected him, and as much as lay in it, even abandoned that necessary, and so long desired work of our Redemption. Yet you, O most Blessed Virgin Mary, you only amongst all the world, inflamed with Charity like the Seraphims, in Wisdom like the Cherubims, by your Humility & purity did present yourself a most grateful Throne unto Almighty God, and with the fragrant odour of your Virtues, did so temper the unsavoury stench of sin, which had made the world so abominable to the Son of God, as that you alured, yea drew him down from heaven to earth; most officiously lending your bowels unto men, to receive him, your arms to embrace him, your tongue to praise him, and finally even yourself wholly to serve him perpetually for them.  
And to omit other merits of the B. Virgin towards men; as also her many services exibited in their behalf unto the Son of God, let us weigh what S. Bernard saith of her only consent in the conceiving of the Son of God. (Homilia super Missus est.) You have now heard (saith he) O Virgin the tidings sent from heaven (to wit, that you are chosen to be the Mother of God) the Angel expecteth your answer, for it is time that he return unto him that sent him. And we likewise. O Lady, expect a word of commiseration: for behold the price of our Redemption is offered unto you; if you give your consent, we shall be forthwith set all liberty. This humble supplication, O pious Virgin, the doleful Adam, with his miserable progeny cast out of Paradise, doth present unto you. This is the humble request of Abraham, of David, and of the other Holy patriarchs, your Progenitors, who dwell in the region of darkness, & in the shadow of death. This the whole world prostrate at your feet doth expect. And not without cause, seeing that upon your word dependeth the comfort of the miserable, the redemption of the captive, the ransom of those that are condemned, and finally the health, and welfare of all the Children of Adam, that are of your stock. Thus S. Bernard. O how glorious things, & with what fervour of affection have been said of you, and hereafter aught to be used by us, O City, O Mother of God  
The third cause that ought to stir us up to Fervour, in honouring our Bless. Lady is her infinite Mercy towards all mankind: For (as the Psalmist saith in 86. Psal.) The habitation in you, is as it were of all rejoicing. Verily of all; and why rejoicing, but for the manifold benefits which she daily heaps upon us? In so much that I may boldly & truly say with S. Bernard: Let him be silent, O B. Virgin, in the praises of your Mercy, whosoever he be, that having called upon you in his distresses, can truly say, that you have been wanting to help him. And because there is none such to be found, therefore let none be silent, but all joy full and fervent; let them honour the length of her Mercies, with a perpetual devotion; the Breadth with all kind of excellent Praises; the Height with most divine worship; & the Depth with a most profound reverence. But of the benefits & Mercies of our B Lady, we shall speak more afterward.   

The second Companion, is Constancy.  
THere is to be pondered also another thing in thes words of the Psalmist: The habitation in you, is as it were of all rejoicing. Psal. 86. The habitation (saith he) such as is that of Citizens, not an abode of some few hours, or of one day, as that of Pilgrims is wont to be; to give us to understand, that the floods of heavenly graces and delights, are wont to be derived unto such only, as are constant in the honour of our B Lady and do persevere in piety towards her. For those who honour or salute her as it were in passing by, and make themselves as passengers only and strangers in her service, & do neglect their exercises of Devotion begun towards her; besides that they are liable unto the punishment due to their inconstancy, they incur also the Displeasure of the Mother of God, as may be gathered by the examples following of two (otherwise most devout unto the B. Virgin, and also Saints) who were sharply reprehended by our B. Lady for their slackness & negligence in their wont exercises of reverence and devotion towards her.  
The first of these was one Herman, who was so inflamed with devotion towards the B. Virgin, that therefore he deserved to be admitted of her for her Spouse, giving him the Name of joseph. This man, through many businesses, and worldly cares being distracted in reciting his accustomed Hymns, and office of the B. Virgin, and grown more negligent in her service; our B. Lady one day met him, not beautiful as she was wont, but with an old withered, and wrinkled face: Behold, said she, I appear such a one as I now am become with thee. Where be now those times in which thou didst so often make mention of me, salute me, and praise me? Art thou not ashamed to be so remiss & negligent in this point? Is my remembrance with thee now grown old? Herman by this sweet correction renewed his first fervour. [Surius in eius vita. 5. Aprilis.] The other was Thomas a Kempis (whose name is famiously known to all) to whom our B. Lady once appeared, being yet a youth and going to School at Daven try in Gelderland, & was very angry with him for omitting his accustomed devotions unto her, refusing to embrace him, as she did his other schoolefellows. [Spec. Exem. dist. 10. n. 7.]   

The third Companion, is Discretion.  
TO the end that Constancy in honouring of our B. Lady may be observed, the which so greatly she desireth, and is so necessary for the reaping of fruit; it is requisite to adjoin a third Companion of Devotion, to wit, Discretion, which setteth down a rule, and order unto the Exercises of Piety, that neither too many things together, nor yet too hard, or not agreeing with our state of life, be undertaken: for which cause our devotions are sometimes performed which anxiety, little gust, and over much haste, & finally are often through tediousness wholly omitted.  
And this is the cause, why so many Exercises are hereafter set down, in such plain manner (for we only mean to show the practice, and prove the same by some few Examples,) to the end, that every one may make choice of such as are most fit for himself, distributing them into diverse times some for every day, some for Sundays & holy days, others for more principal & sosemne Feasts.    

THE TABLE OF Chapters.  

THE I. BED.  
NOt to go rashly, and without recollection to prayer. C 1.  
To commit our office of saluting the B. Virgin to the Angels. Cap. 2.  
To honour the sacred Name of Mary. Cap. 3.  
To salute her Image. Cap. 4.  
To go on Pilgrimage to her Churches. Cap. 5.  
To reverence all things that belong unto her. Cap. 6.  
To honour her by often bending our knees. Cap. 7.  
By prostrating ourselves & kissing the ground. Cap. 8.  
To deny nothing lawfully, and prudently asked in her Name. Cap. 9  
To dedicate all our purposes unto her. Cap. 10.   

THE II. BED.  
TO stir up affection to the B. Virgin, by contemplating her Perfections. Cap. 1.  
By remembrance of her Mercies and benefits to us. Cap. 2.  
A renewing of our Love, & devotion unto her. Cap. 3.  
An Exercise of Love & Confidence in the B. Virgin. Cap. 4.  
Effects & signs of true Love towards her. Cap. 5. 6. & 7.   

THE III. BED.  
HOw to commit ourselves to the protection of the B. Virgin. Cap. 1.  
How to dedicate ourselves in special manner unto her, Cap. 2. & 3.  
To devote ourselves unto her, by entering into Religion. Cap. 4.   

THE iv BED.  
OF the Aue Maria, or Angelical Salutation. Cap. 1.  
Of the Corone, or Rosary of the B. Virgin. Cap. 2.  
The second manner of saying the Rosary. Cap. 3.  
The third manner. Cap. 4.  
Of the Office of our B. Lady C. 5.  
Of her Psalter, litanies, & Office of her Couception Cap. 6.  
How to observe the Saturday in her Honour. Cap 7.  
Of honouring the Feasts of our B. Lady. Cap. 8.   

THE V BED.  
The general practice of imitating the B. Virgin. Cap. 1.  
The first help, is to representin our mind her Virtues. Cap 2.  
The 2. help, is to purpose truly to imitate her. Cap. 3.  
The 3. help, is a particular Examen of ourselves. Cap. 4.  
The 4 help, is to implore her aid and assistence often Cap. 5.  
How to beg any thing four B. Lady. Cap. 6.  
Of her contemplation of heavenly things. Cap. 7.  
Of her devotion towards the Sacrifice of the Mass. Cap. 8.  
Of her receiving the B. sacrament. Cap. 9  
Of labouring with her hands, and corporal exercise. Cap. 10.  
Of her eating, and bodily Refection. Cap. 11.  
Of her repose & sleeping. Ca 12.  
Of her Purity. Cap. 13.  
Of her Chastity. Cap. 14.  
Of her Poverty. Cap. 15.  
Of her Humility, Modesty, Patience, & Obedience. Cap. 16.  
Of her charity towards her Neighbour. Cap. 17.  
Of her Love to God. Cap. 18.    

OUR B. LADIES LITTLE GARDEN.  
THE FIRST BED, planted with Violets.  
From whence may be gathered diverse Exercises of Reverence, and Submission; whereof the Violet is a Token.  
THe acts of Reverence (chief internal) towards the B. Virgin, contained, in the first Bed; as all the Acts of Love which are delivered in the second, are the principal, & as it were the ground & foundation whereon the Exercises following do rely. For if one, either with little or no Reverence at all, or without due attention, or only for fashion sake, & rather of custom than devotion, should make his prayers and offer his Exercises unto the Bl. Virgin; he should neither win her favour, not reap that fruit which they are known to have gathered by these exercises by whose example the things following are confirmed. Let it therefore be the first, and chiefest care of him, who hath devoted himself unto the service of the B. Virgin, to be always conversant in some practices of reverence and love, in which more ordinarily and familiarly he may exercise himself.  

CHAP. I. The first Exercise of Reverence towards the B. Virgin, is not to go rashly, and without recollection to prayer.  
AS often as you shall go to make your Prayer unto our B. Lady, and repeat her praises, to the end you may perform the same with due reverence; before you begin it shallbe good to recollect yourself a little, and (all other cogitations laid a side) weigh well with yourself, whither you go, what to do, & with whom you are to speak. Surely you go to salute her who is the Mother of God, the Queen of Heaven and earth, who sitteth full of Majesty in a Throne of Glory, environed with the Quires of Angels; with how great reverence and attention then, should you, a poor and vile worm, appear in the presence of such a Queen?  
That you may therefore make this recollection more easily, and without yrkesomness, it is expedient you have in readiness some short Versicles which you may use before you begin to say your Beads, Office of our Lady, or other prayers; as for example this: 
Ah, let my lips sing, and display,  
The B. Virgins praise this day.  which is found in the beginning of that most ancient little office of her Immaculate Conception; or this which is the beginning of the Hymn, made by S. Casimire. 
Do thou, my Soul, early and late,  
Praises to the Virgin consecrate.  Or else this, which is commonly used by the Church. 
Grant me, O Virgin, thee to praise,  
Against thy foes, give strength always.  This kind of recollection doth S. Ignatius Founder of the Society of JESUS set down in general terms, when in his book of spiritual exercises he teacheth, that such recollection is necessary to be made before all kind of prayer.   

CHAP. II. The second Exercise of Reverence towards our B. Lady, is to commit our Office of saluting her, unto the Angels.  
IT will be no small testimony of true reverence and submission, towards the Virgin Mother, if remembering your own baseness, & considering her excellency, you account yourself as most unworthy of her great presence, & do make your recourse unto the Angels, begging and craving of them that they would be pleased to discharge your duty in this so high & noble service of saluting, & earnestly praying unto the Queen of Heaven.  
Turning yourself therefore to your Angel Guardian, beseech him earnestly by that immense goodness and mercy of our Lord, by which he was given unto you for a Governor and Keeper, and by his fatherly love and continual care over you (well knowing your unworthiness & lack of utterance) that himself who both for the grace of his virtue, and ornaments of glory, is most gracious in the sight of the B. Virgin, and withal most eloquent and expert in that Angelical office which you commit unto him, would salute our B. Lady in your behalf with al-beseeming reverence, & devout affection, and obtain for you all that he knoweth necessary, as well for your profit in virtue, as for the eternal weal, & salvation of your soul.  
Make also your humble supplication unto the Archangel Gabriel, that he would vouchsafe in your name to salute the Mother of God, once again with the very same words, with that reverence & love, demonstration of joy, congratulation, and like affections, as he then felt within himself, & which he uttered, when being sent on that Embassadge from the sacred Consistory of the Bless. Trinity unto Nazareth, to report unto the Virgin Mary the first and happy tidings of the Incarnation of the Son of God. In the mean while, supposing you see & hear the Archangel Gabriel, & your Angel Guardian saluting the Bless. Virgin in your behalf, you shall do well to offer, in the devoutest manner you can device, unto the same Virgin, their submission and reverence, as proceeding from yourself; their words as if they were your own, and the most true interpreters of your hart and mind.  
S. Gerard of Pannonia Bishop & Martyr having erected an Altar in Honour of our Blessed Lady, caused a silver Censar to be placed before it, and ordained that two Venerable men should attend both day & night, only to provide, that Incense were never wanring in the Censar. [Sur. in his life 24. Septem.] Now if you being moved with the like zeal of Honour unto our B. Lady do commend your prayers to the Angels (who are said in holy Scripture to carry a Censar, for the discharge of that duty) you may be assured, that their kindling the incense of your prayers with the flames of their earnest devotion, will make them so grateful & odoriferous unto that Heavenly Queen, that she with manifold benedictions will abundantly accomplish your requests.  
To the practice of this devotion those very figures, shapes, diversity of forms that daily appear in the air, might serve us for a sufficient incitement, by which we may evidently gather not only with what promptitude, and constancy the Angels employ themselues in the service of the B. Virgin, but also in how many, and what kind of offices they endeavour to serve her. In so much as that demand of the Prophet Jsay 6. may fitly be applied unto the: Qui sunt isti, qui ut nubes volant? who are those that fly like unto clouds? Not only because by their fervour, speed, and promptitude in these functions they surpass the swiftness, or to speak in the words of holy Scripture, the flight of the clouds; but also as the clouds to perform the will of God do in diversity of forms often visibly show themselves to men, some thick some thin, some plain and smooth, others rough and gathered into heaps like rocks; others resembling high mountains, with flocks of sheep grazing thereon; and sometimes also they represent gulfs, whirlpooles, Crowns, battles, raynebowes and such like spectacles: Even so, the Angels attending on our B. Lady, and seeking to advance her Honour and Reverence, do according to their offices, assume unto themselves diverse shapes. One while they seem as chief Peers of her Court, and environ her throne and Chair of State: other whiles they appear like armed men, divided into squadrons ready to guard her person, & fight for the defence of her honour. Sometimes as Executioners of the divine justice they draw their weapons to strike the heretical Blasphemers of her sacred Name. One while like stewards, and Houshoud-seruants, as when they administered meat and drink unto the B. Virgin herself while she lived in the Temple of Jerusalem before she was espoused to S. joseph; and in time of necessity likewise they often assist those that are her devoted servants. They often like curious painters have artificially expressed in colours the feature of her body, beauty, and comeliness of her countenance; Often with melodious harmony have they resounded her praises, sometimes like unto Masters of Ceremonies, by diverse acts of devotion & Reverence, have they taught how men addicted to her service should more religiously worship her. Lastly like unto Masters of Requests do they represent, with most humble, entire submission, our prayers unto her, this being their special charge, in which they be daily employed. Most memorable examples of all these things might be alleged, if they were not frequent in Histories.   

CHAP. III. The third Exercise of Reverence is, that we ought to honour the must sacred NAME of Mary.  
THis Reverence may be practised diverse ways.  
1. By never using rashly the sacred Name of Mary, but as it were reverently concealing the same, say, the B. Virgin, the mother of God our B. Lady, or the like; and so doing you shall imitate the Archangel Gabriel who for the reverence, and respect he bore unto that sacred Name, forbore to pronounce it at the first, saying only, Aue gratiaplena, Hail full of grace: yet afterwards beholding the greatness of her humility, & that she was somewhat disturbed with words of such commendation, he then pronounced the same, Ne timeas MARIA, Fear not Mary etc.  
2. By uncovering your head, or bowing down the same, by bending your knees when you hear that sacred Name pronounced. For (as a devout Contemplant speaking unto the B. Virgin said) the most Holy Trinity hath bestowed on you a Name which next after the Name of your Bl. Son, is to be honoured above all Names; and that in your Name all knees do bend (as is manifest) both of those that are in heaven, on earth, & in hell; & every tongue confesseth the Grace, the Glory, and Virtue of this most holy Name. [lib. Contemp. de Virg. Ma. c. 5.]  
S. Gerard, whom we mentioned before, instructing the Hungarians in the Christian faith, willed them that they should in common talk, seldom use the proper Name of the most B. Virgin, but in familiar conference should call her, Lady; and if by themselves or others the Name of Mary should by any chance be uttered, that then they should bow their heads, or bend their knees etc.  
3. You shall much honour and reverence the Name of the B. Virgin, if when you either write, paint, or engrave the same, you endeavour to do it curiously, comely, & devoutly, both with external & internal Reverence. [Canis. lib. 1. de B. Virg. c. 1.]  
For if ever any mortal creature had a Name, renowned, delectable, gracious, which for the worthiness & excellency thereof aught to be written, read song, painted, or engraven, it is the Name of the most sacred Virgin Mary, which indeed most worthily deserveth to be placed before every one's eyes, to be sounded in their cares, and engraven in their hearts, & by every one publicly & privately, with the greatest devotion to be uttered. To the exercise of this devotion & reverence, the holy Angels by their examples invite us, who have often written this Name in gold silver, and diversity of most rare colours; sometimes by itself, sometimes conjoined with the Venerable Name of JESUS; sometimes also with a part of the Angelical Salutation.  
It is a known history which we read of an old soldier, who after long service in war became a Cistercian Monk, where he begun so to imprint the Angelical Salutation in his hart (which Prayer only by reason of the slowness of his wit, he was capable to learn) as that he was accustomed every moment almost to repeat the same a which devotion of his how acceptable and pleasing it was unto the B. Virgin, did then most manifestly appear when after his departure out of this life, there sprung forth of his grave, yea out of his mouth, a little tree, in every leaf whereof was written, with letters of Gold, the sacred Name of Mary, with the beginning of the Angelical salutation: which we may undoubtedly believe was performed by the hands of Angels. [Tho. Cantipra. l. 2. apum. c. 29. p. 9]  
This very Name, as diverse Histories do recount, hath been often painted with a heavenly Pencil, & written by the hand of Angels, in garments, in flowers, & in the air itself. Take therefore, in this singular devotion, those celestial Citizes for your directors and masters. Imprint this Name with the most amiable Name of JESUS in the Centre of your hart. Let your hart be in charity a Rose, in purity a Lily, in humility a Violet, in desire of heavenly things, a Hyachinth. Let it be marked with these names JESUS, MARIA, your only repose and comfort. Then shall you be like the flower which displaieth his leaves to the rising sun, when every morning shaking off drowsy sleep, you turn your soul to God the fountain of light, & the sun of justice; opening it by manyfould thankes, dilating it more & more with desires of pleasing him, and confirming it with strong & resolute purposes of never more offending him: which if you seal up with these most fragrant Names JESUS and MARIA, your hart, being made a true flower of sweet-smelling devotion, will breathe out an odour most acceptable to God, his most sacred Mother, & to the holy Angels & Saints in Heaven. And likewise when in the Evening, like unto the flower, shutting itself at the setting of the sun, you shall silently consider all things passed that whole day, and pondering every thought, word, and deed, shutting up within the Centre of your hart these most sweet Names, JESUS, MARIA, then shall you enjoy a peaceful security, and a secure happiness.  
4. It will be also an argument of especial Reverence towards this sacred Name, to recite those five Psalms or Hymns whose first letters make the Name Maria. These are, Magnificat. Ad Dominum cùm tribularer. Retribuc In convertendo, & Ad te levaui. Or these, Magnificat. Aue Regina caelorum. Regina caeli. Jnuiolata, & Aue Maris stella, being the most pious, and singular invention of a holy man of the order of S. Benet. This exercise did S. Joscius a Monk of admirable piety, of the Monastery of S. Bertin in S. Omers, observe daily living, and being dead commended the same to all posterity. For after his death five Roses of rare beauty did spring from his head. One out of his mouth, (wherein the Name Maria was written in letters of gold) two out of his eyes, and other two out of his ears: which Roses not only all the Religious that were then living in the monastery, but also the Bishop of Arras, the Clergy and all the whole City & Country that then flocked thither, did with amazement behold. [Vincent. Bellonac. Spec. Hist. l. 7. c. 116. An. Domini 1163.]  
O Blessed Mary, most merciful, most benign! Place your most amiable Name as a signet upon my eyes, that being prevented with the benedictions of your sweetness, I may be refreshed by the light of your mercies. Place it upon my ears, that being secure of your protection, I may not fear in that terrible day of judgement to hear the dreadful sentence which shall be uttered against the damned. Place it also on my mouth, that recreated with the milk of your consoiation, I may both in this and the next life, with perpetual praises, exalt the Glory, & sweetness of your Holy Name.   

CHAP. IU. The fourth Exercise of Reverence towards our Blessed Lady, is to Honour her Image.  
THE devout Servant of the Blessed Virgin must first have an especial regard that her Image be placed in some decent & conspicuous part of his Oratory: which S. Charles Borromeus of Milan, for his singular devotion unto that sacred Queen did always most carefully observe; and amongst other things apppointed, that through his whole Diocese, there should be placed over every Church door the Picture of our B Lady. For as that holy Bishop (according to the opinion of S. Bernard) thought there was no place more worthy upon earth to receive the son of Almighty God than the sacred Teple of his Mother's womb, nor no place more noble in Heaven then the royal throne which our B. Saviour bestowed upon his Mother: so did he judge that place fittest for the Picture of the B. Virgin, which for sanctity & worthiness was most eminent. For another reason also, would he have it placed over the church door, thereby to admonish all those, who entered to make their prayer, that the best means to come to Almighty God, was by the intercession of his Blessed Mother, and that never any man is to be admitted into that Heavenly Temple, which doth not love and reverence her who is called, The Gate of Heaven.  
2. It is behooveful also that when you see the picture of this sacred Virgin, especially if you pass by it, that you make some sign of Reverence unto it, either by putting off your hat, bowing your head, bending your knee, or the like. This devotion all true Servants of our B. Lady have always diligently observed: & to let pass in silence many others, S. Margarite daughter to the King of Hungary, passing by any picture of our Lady, was always wont to recite the Angelical Salutation upon her knees. [Sur. in her life. 28. jan.]  
And for more confirmation of the excellency of this practice of Reverence, I will adjoin here a miracle that happened at Affligem in Brabant in the Monastery of S. Benet, where there is yet an image of our B. Lady to be seen, which being on a time saluted by S. Bernard after his wont custom, with these words of Salve Maria, Hail Marry; did again with an intelligible and courteous voice resalute him with Salve Bernarde, God save thee also Bernard. O most happy, O sublime salutation! with the truest and most earnest desires of our hearts to be wished for. I should easily believe these two words, as so many darts of love, to have so pierced the breast of this mellifluous Doctor, with such sweetness and heavenly delight, that his hart did leap, & the rest of his body exult with joy, and tenderness of love. And as the soul of the Spouse did melt at the voice of her beloved; so was his soul in like manner even melted when he heard the voice of his beloved Mother. The like testimony of love may you securely expect from the B. Virgin, if in your carriage towards her, you behave yourself like another S. Bernard.  
3. The third manner of honouring the Images of our B. Lady, is, to handle them with Decency & Reverence, imparting kisses of piety, and devotion unto them, praising the pictures, & chief her, whom the picture doth represent. Lewis surnamed the pious Emperor, son to Charles the Great, when he went a hunting, carried always with him an Image of our B. Lady, and in the midst of the woods he was wont with great devotion upon his bare knees to make his prayers and supplications before the same. [Canis. l. 5. de B. Ma. cap. 29.  
4. Some devout servants of hers, use always to hang about their necks putting it against their hart either her Image, or some medal at their beads having her picture on it, or else they invent some other means to be sure always to carry her picture about them.  
This manner of reverencing our B. Lady's Image gave help to a sick noble youngman, whose cure was desperate, in the confines of Ebora in Spain in the year 1593. of which the Annual letters of the Society make mention. This young Noble man by reason of a vehement sickness, had wanted a good while the perfect use of his wits, when once being one a time left by some chance alone in his bed without any attendance, he suddenly by the devil's instigation, perceaving the chamber free from all company starteth up, putteth on a doublet in which not long before he had sowed two medals of our B. Lady, & had hanged another at his neck; which done, he precipitateth himself out of the window upon a heap of sharp stones, falling secure without hurt of bruise The devil amazed with the miracle who in the shape of a man appeared unto him, conducted him by the hand to a deep well, where the distracted man still obeying him, he caused him first to lose the medal from his neck (as not knowing of the other he had sowed in his doublet) and cast it into the water, and throw himself in afterwards; down sinks he to the bottom, when as suddenly having implored the help of our Lady, who was always present to affist him, he appeareth to the arm pits above water sustained by the two medals, until secure coming, and drawing him out of the well, he was restored to his perfect health both of soul and body.  
5. We may honour also her Image by adorning it with flowers, costly robes, jewels, & with burning of lamps, & wax candles before it. Which Reverence though it be in itself but small, yet how gatefull the same is to the B. Virgin may be seen by this example which here followeth.  
The Daughter of a poor Shepherd feeding her Father's flock near to an old decayed Chapel, wherein yet remained an Image of our B. Lady all disfigured & defiled with dust & filth, did often enter in thither, desirous to adorn and garnish the said image with some better ornaments. She was grieved that the slenderness of her estate, could not correspond with her good desires. Wherefore on a time coming thither she declareth her mind unto the B. Virgin before the Image, and although her poverty could not afford any thing of price; notwithstanding instead thereof, she daily offered up the Angelical salutation, with great devotion for many years, until at last being taken with a fever she found how grateful the desire of adorning her Image is to our B. Lady: for being by the vehemency of her disease almost spent, behold our B. Lady accompanied with 3. troops of Virgins, (the first of such who all their lives had remained voluntary Virgins, the second, which had vowed chastity, and the third, which to the Lily of Virginity had adjoined the Rose of Martyrdom) not disdaining the poor man's Cottage, humbly vouchsafed to enter to the sick maid, recreating her with her Blessed presence, comforting her with words of great consolation, and attending the departure of her holy soul, which she joyfully received into her sacred arms, embraced it, crowned it with a garland of glory, and lastly with joys of triumph ascended with it, into heaven. [Spec. Exemplor. distinct. 29. Exempl. 118.] Thus ought we to deck & adorn the Image of our B. Lady whiles we live, if we will seek to enjoy the like triumph after death.  
6. But that Reverence seemeth especially laudable when with solemn pomp and procession her Image is carried through the Cities. Of this piety and devotion joannes Zemisces Emperor of the East, left a rare and worthy example to all posterity, when having vanquished the King of Bulgaria and his Country, returning to Constantinople caused a most Venerable Image of the Bless. Virgin, with the enemy's spoils laid at her feet, to be carried in a triumphant Chariot, he himself accompanying it mounted on a white steed. [Zonaras hist. tom. 7.] The like rare devotion was performed to the Sacred Virgin by joannes Comnenus Emperor also of the East, which in the next Bed of Roses we shall recount.  
There have been many Emperors also in the West, which being inflamed with like zeal and emulation, have contended with those of the East in honouring our B. Lady. A most noble truly, & happy contention, where the Monarches of the world strive to reverence the Empress of Heaven, and Mother of God; where the field appointed for the combat are Temples, the weapons Rosaries, & such like devotions: where to love the B. Virgin best, is to conquer; to honour her most, is to triumph.  
7. The last Exercise of reverence to the Image of our B. Lady, is to procure that the like honour & respect be done by others; & also to defend against the Iconoclasts or Image-breakers, Caluivists, Lutherans, and all enemies of Images, the reverence due unto them; to stir up Catholics seriously and fervently to honour them, by sermons, by private Conference, by good example, by distributing pictures or medals to others, endeavouring by the like means to procure, conserve, and augment piety.  
As for defending the honour due to Images S. john Damascene hath left us a most singular example, who for constantly maintaining by writing and disputation the reverence due to our B. Lady & her Image, had his right hand cut of by that furious Emperor Leo Jsauricus, a professed enemy of Images, but not long after by a strange miracle had it restored, to the same use as before. To which also may be added that of S. Hyacinthus. [Ribad. 16. Aug. in his life.] when as the Tartarians rushing into the Church, he taking the Blessed Sacrament in his hands began to fly, and flying heard a voice of a statue of our Bless. Lady, O son Hyacinth, why forsakest thou me? Wilt thou thus leave me to the reproach and malice of mine enemies? Come, Come, transport me with my son to some other place: but he mistrusting his own strength alleged the heaviness of it being made of Alabaster: To whom the Image replied, that he should confidently undertake it, and that his strength should be made equal with his burden. Whereupon with tears taking the Image on his shoulders, he perceived it very light, and coming to the river Guarïstin, finding no means of passage neither by bridge nor boat, he made the sign of the Cross, and trusting in the protection of the Blessed Sacrament, and the Statue of our B. Lady, having spread his cloak on the water, passed over safely. A monument of which Miracle as yet remaineth to be seen.  
In the other kind, of exhorting Catholics to the honouring of our Lady's Image, the singular piety of B. Father Borgia may be a pattern. He being first, Duke of Gandia, afterwards Religious and the third General of the Society of JESUS, a man excellent for humility, and true contempt of himself, notable for the gift of contemplation, & singular for his affection to our B. Lady, of which he often gave most manifest testimony, but then especially when procuring many Images to be drawn out according to that of S. Luke's painting, which is reserved in the Church of S. Marry Mayor at Rome, and had in great honour amongst the Romans; he sent some to Princes & Persons of great worth, distributed others to all the Colleges then of the Society, that so in all places the glory of our B. Lady might more increase. And Fa. Jgnatius Azebedius of the same Society of jesus, & a famous Martyr, most intierely devoted to the sacred Virgin, being to departed from Rome in the year 1570. returning Provincial into Brasile, carried with him one of these Pictures, & being with his companions intercepted by certain Caluinist Pirates, his fervour to God & trust in his sacred Mother did with admiration show itself, when managing well the office of a stout Captain, he took the Image in his hands, exhorted his companions to die generously for God; & then courageously going forth to meet his enemies, holding the said Image in his hand, & protesting to dye for our Saviour's sake, a Caluinist contending by violence to wrest the picture from him, gave him three wounds in the breast, and one in his head: not being able otherways by force to take it from him, he threw him, clasping fast the Image, headlong into the sea; & although the of bodies of thirty eight his fellows being all there martyred, did presently sink, he notwithstanding having stretched out his arms in form of a cross was seen with admiration of all, to swim above water, as far as the eyes of the behoulders could discern him, which undoubtedly was by virtue of the Image he still carried in his hand. [In vita P. Borgiae l. 3. c. 10.]   

CHAP. V The fifth Exercise of reverence towards the B. Virgin, is to honour Places dedicated unto her.  
ANother great argument of piety, and Reverence towards our B. Lady, is to build Churches, and erect Altars in her honour, which notwithstanding we will omit, because the performance of this, is in few men's power; neither do we determine to infer any particular matter concerning the adorning thereof, for that most of those things alleged in the former Chapter may be reduced to the same point: But by going on pilgrimage, we may honour places dedicated unto her, and this may be done in two sorts. First by undertaking journeys to remote places, as to the Holy House of Loreto, Montserat, Sichem, Foy; which pilgrimages, with what devotion we ought to begin them, with what virtuous exercises continued them, with what fruit finish them may be gathered out of Father Richeome in his Book entitled, The Pilgrim of Loreto.  
Neither is it necessary to search fare Countries for examples of piety and devotion in this kind, when not long since we have beheld the Example of Albertus the Archduke and Lord of all the Low Countries, who as a pattern to all Princes, for all the continual affairs of his Princedom, though very feeble by reason of the weakness of his body, was want yearly to spend nine days in visiting our Lady of Sichem, the Infanta his Lady accopanying him with the like devotion; which he performed also not many months before his death, besides other Holy places in Flanders dedicated to our B. Lady, which he had want often to visit, & to adorn with votive tapers, and all sorts of ornaments, performing such acts of piety towards the B. Virgin, as perhaps few ages can show the like testimony of devotion in so great a Prince.  
Secondly, we may make our Pilgrimages to some places ne'er at hand, namely to some Chapel either in the same Town, or City, or not far distant; of which devotion, because it may be common and practised by all, we will here propose two Exercises, which every one may use as they will, & as occasion shall permit.  

¶ The first manner of visiting places dedicated to our Lady.  

What is to be done in the journey.  
FIrst you shall take unto yourself two Companions of this your Pilgrimage; on the one side your Angel Guardian, on the other some Saint, who was famous for devotion towards our B. Lady: Then shall you implore the assistance of your good Angel in the manner following. I beseech thee, O Angelical spirit, my faithful keeper, that by thy protection I may be securly conducted in the way of peace, safety, and happiness, and that no wicked temptations may oppress me. I desire also, that thou beg for me thy poorest Servant, grace entirely to serve the Blessed Virgin in this life, that in the next, I may sing her praises with thee, for all Eternity. Amen.  
To the other companion you shall say: O Blessed N. most singular lover & worshipper of the sacred Virgin, obtain for me that I by thy imitation may truly reverence and serve that Holy Queen, and by thy intercession may be succoured in all perils, & tribulations of this life. Amen.  
Secondly. In this Pilgrimage, you may take upon you diverse persons, according to the diversity of considerations, by which you mean every day to stir up your mind to devotion, reciting one of the Hymns of the Blessed Virgin: for example, on Sunday you shall suppose yourself the servant of our Blessed Lady, bound and obliged unto her by a just & straight bond, going to praise and glorify your most potent mistress and Queen, and you shall recite the Hymn, Regina coeli; your companion shallbe B. Father Ignatius who being by apparition (in which the B. Virgin visibly represented herself unto him) called from a secular war to a more spiritual conflict, in the Mount of Serrato, begun his conversion, dedicating himself wholly to the service of our Lady, & hanging his sword at her Altar, afterwards his whole and only employment and endeavours were, to augment both by himself and his sons, the honour of our B. Lady throughout all parts of the world as much as possibly he could. [Orland. in hist. Soc. l. 1.]  
On Monday, Imagine yourself a pilgrim in the world, exposed to a thousand errors and dangers, going to salute your most faithful Lady. Choose, with your good Angel, S. Dominicke, to accompany you in the way, whom our B. Lady did with her particular protection assist, in defending her honour against the Heretics called Albigenses, and procuring her greater service by teaching the saying of the Rosary. In the way, say the hymn, O gloriosa Domina.  
One Twesday, suppose yourself loaden with an infinite weight of sins, going to salute your most merciful Advocate; in the way recite the Hymn, Salue Regina, and choose for your Companion S. Bernard, who speaking (as always was wont) most sweetly of the Blessed Virgin his Advocate saith: Filioli, haec peccatorum scala, haec meae maxima fiducia, haec tota ratio spei meae. My sons, this is the ladder, by which sinners must climb to heaven, she is my greatest confidence, yea the only means of my hope. With which inward feeling and affection whilst in the Cathedral Church at Spire he recited the Salue Regina, being absorbed with heat of devotion, he kneeled three times, in three diverse places, at those last words, O Clemens, o Pia, o Dulcis Virgo Maria, in the memory whereof, three plates of brass, to distinguish those three places, are nailed.  
On Wednesday think yourself a Scholar, rude and ignorant, yet desirous of true wisdom, going to honour your most wise & learned mistress: recite the Hymn, Aue Regina caelorum, and let S. Augustine accompany you, who being placed between the wounds of JESUS, and the breasts of MARY, as on the one side he was nourished with those joyful waters of heavenly doctrine flowing from the wounds of our Saviour, so from the other he sucked the sweet milk of eternal Wisdom.  
On Thursday, imagine yourself a Spouse without any desert of yours, & one far unworthy of such a marriage, freely loved & chosen by our B. Lady, going to honour your most beautiful & beloved Espouse. You shall retite the hymn, Jnuiolata; & take for your companion S. Joseph, who was the Spouse of the Bless. Virgin, and Foster-father to our Saviour.  
On Friday, imagine yourself full of sores & almost wounded unto death, going to your most merciful Surgeon, the Mother of our Redeemer, who on this day with the effusion of his own precious blood made a salve for our sins. Recite the Hymn, Stabat Mater dolorosa, and choose S. Francis your companion, who having undertaken in the house of the B. Virgin, by her authority & patronage that holy Institute of Poverty & abnegation of himself, did by her assistance, so constantly persevere therein, arriving to the top of such perfection, that he was as it were transformed into our Saviour crucified, bearing the marks of his most sacred wounds in his body.  
On Saturday, imagine yourself as a Son dearly beloved, notwithstanding you have often degenerated & run astray, going to honour your most loving mother. Say the Hymn, Aue maris stella, and let your companion be S. john the Evangelist, whom our Saviour, hanging on the Cross, gave to our Blessed lady for her Son, & to whom also he gave the Blessed Virgin for his Mother.   

When you shall come to the Church, or Chapel of our B. Lady.  
Having made a low Reverence to the Image of our B. Lady, recite on your knees the Litanies of Loreto, and also three Aves: after the first, recite this prayer. O most Blessed Virgin, I humbly beseech you, since God the Father by his Omnipotency hath made you most powerful, that you will be pleased to be present with me in the hour of my death, and to expel all the temptations, and assaults of my mortal adversaries. After the second Aue, say. O Holy Mother of God, since your sacred Son hath endued you with such knowledge & clarity, that with your splendour the brightness of Heaven is augmented, enlighten I humbly beseech you, my soul in the hour of my death, and confirm it with the true knowledge of Faith, that it be not darkened with any mist of error or ignorance. After the third Aue, say. O most sacred Queen of Heaven, as the Holy Ghost hath infused all abundance of love into you; so you at my death distil into my soul the sweetness of divine love, by which all bitterness may be made most sweet, & all heaviness joyful unto me. This manner of reciting the Aue did B. our Lady teach unto Saint Maude, promising, that if she daily observed it, she would be present with her, at the hour of her death.   

In your return from the Chapel.  
REcyte the Magnificat, Te Deum, or some part of your Rosary in thankes giving to our B. Lady for the gift of devotion, using almost the same considerations that you did in your going thither.   

The Second manner of visiting the Churches, or Chapels of our Lady.— As you go.  
FIrst implore the aid & assistance of the same companions which were designed for every day, in the precedent Paragraphe.  
Secondly, consider some journey undertaken by our B. Lady whilst she lived on earth; & then adjoining yourself unto her for companion, endeavour to imitate her modesty, devotion & the like virtues, expressed in that mystery: which that you may the better perform, crave the help of that sacred Queen, by reciting the Litanies of Loreto.  
Every day choose these journeys according to the order prescribed. On Monday, think how the Blessed Virgin went to visit her cousin S. Elizabeth. On Tuesday, consider her journey to Bethleem, where she brought forth the Saviour of the world. On Wednesday, think how she went to the Temple of Jerusalem, either when she presented her little Son JESUS to his Eternal Father, or when being lost for the space of three days, she found him again with incredible joy. On Thursday, suppose her going to Christ our Lord during those three last years, which he bestowed in preaching the Gospel. On Friday, imagine how she followed our Saviour carrying his Cross to Monte Caluary. On Saturday, ponder, how after his Ascension, she went to visit the holy places. On Sunday behold her gloriously assumpted into Heaven.   

In the Chapel.  
YOu shall say your Beads after the manner prescribed in the fourth Bed and 2.3. and 4. Chapters.   

In your Return.  
IMagine the Blessed Virgin returning from those places, whither you accompanied her going, namely on monday returning from the house of S. Elizabeth: on Tuesday from Bethlem into Jerusalem, and from thence into Nazareth etc. But on Sunday you are to have a most pleasant and delectable taste of the most sweet love, and Motherly care, with which she embraceth her Servants and Clientes.  
In the mean time whilst you meditate these things in your mind, recite these five Anthymns in the honour of the name Maria, the Magnificat. Aue Regina celorum. Regina celi. Inuiolata. Aue Maris stella.  
Many have obtained great favours & benefits at the hands of our Blessed Lady, by this kind of pilgrimage, visiting, not of curiosity, but of zeal, and fervent desire of her honour, places either dedicated unto her, or else famous for some Image of hers. Among the rest S. Bernardine being a young man, was accustomed to go daily to the gate of the City of Sienna called Camulia, & there before the Image of our Blessed Lady severently and humbly to bend his knes, and to salute the Mother of God, his beloved spouse and friend, as he was wont to call her. Afterwards this fragrant flower being transplanted from amidst the brambles of the world, into a pleasant garden of Religion, so burned with heat of devotion unto the same Bless. Lady which by diverse humble obsequies he declared, that one day the Blessed Virgin visibly represented herself unto him, as he was reciting her Beads, and with a great affability thus spoke unto him: O Bernardine my devout servant, I have been much delighted with thy piety; for reward of which, I have obtained of my son for thee, the gift of preaching and working of miracles; and assure thyself, that at last, with me thou shalt be made partaker in heaven of the eternal happiness. [Pebl. in Stell. l. 2. p. 2. art. 3.] After which time S. Bernardine became most famous, for the gift of preaching, and working of miracles, with diverse other rare gifts bestowed on him by the B. Virgin.     

CHAP. VI The sixth Exercise of Reverence towards the B. Virgin is, to honour all that doth any way belong unto her.  
WE ought not only to reverence her Name, her Image, and places dedicated unto her, but also in particular all things which any way do appertain unto her, as her Rosary, her Office, or Psalter, or little books in which are contained either prayers, miracles, praises due unto her, or the Acts and Virtues of her Blessed life, and to be commended to all posterity. Also any thing dedicated to her, as oblations or Offerings, or any Monument erected or set up in her honour. Lastly her Parents, Kinsfolks, and all those that are particularly devoted unto her are to be held in great Reverence & esteem by us, because by them the B. Virgin herself hath been honoured. It is not necessary to discourse of all particulars, because we may gather out of the ensuing Beds many flowers for this Exercise. Let therefore these two Examples of the Rosary which now I shall rehearse, suffice for proof of all the rest.  
One Antony of the order of S. Francis in Spain, as he went to Vincentia being overtaken by a great shower of rain, & finding no shelter at hand, put his Rosary on his head, craving the protection of our Blessed Lady. Scarce had he made an end of speaking, but behold a strange thing, as if his Beads had been turned into some fair dry roof, they defended & covered him so, that he passed securely unto the City through all the vehemency of the storm, not touched with the lest drop of rain. [Chron. Min. p. 3. ●. 1. c. 36. & 37.]  
Neither can we omit to recount the devotion of Alanus a Dominican Friar unto the Rosary by reason of the often secure which he found in his great distresses, by the virtue thereof. For having learned that devotion of S. Dominike, he did allwais esteem most highly the Rosary, yea before his admission into that order, he recited it daily on his knees, and not without fruit even lest he was a lay man & soldier. And upon a time being in the wars, and in a conflict against the Hetetikes named Albigenses, and environed on every side by his Enemies, with great danger of his life, the B. Virgin was seen standing by him, fight for him with 150 stones, which thrown by her own hand, gave an utter overthrow unto his foes, making her Client a famous Conqueror.  
Another time the same Alanus suffering shipwreck & being in the midst of the sea tossed hither and thither, in most apparent danger of his life, he saw suddenly by the favour & assistance of the Bless. Virgin a 150. little hillocks rising above the waves, which all in rank reached unto the shore, by the which he was safely conducted to land. A man might say, that the 150. beads of the Rosary were turned first into so many stones; then into so many hills. But that especially was a singular testimony of his devotion, that not only his mouth which had oftentimes so piously pronounced the Angelical salutation, but also his hands which had so reverently touched the Rosary, did shine like Crystal, after his death. [Chron. S. Dom. l. 1. c. 34.]  
O how merciful is this B. Virgin who doth reward such small services, piously performed by her servants, with such ample gain? Of whose benignity, that we may make experience, let us study how to honour, & esteem any thing whatsoever, dedicated to her. But on the contrary side let us seriously take heed that we offer no abuse unto them, or apply them to profane uses, lest we incur justly the high displeasure of our B. Lady, being well admonished by the example following.  
In a certain Sodality of our B. Lady there were two Pens fayrly decked, appointed to write the letters Patents, which the fellows of that Sodality going from one place to another, were always accustomed to carry with them. One of these Pens a Youth of the same Sodality had secretly stolen who though by inward inspirations he felt himself often called to Religion by Almighty God, yet notwithstanding being entangled with the love of a certain woman, he neglected this vocation. Upon a time determining to write unto the said woman, and having taken the stolen pen in his hand, he felt suddenly a great blow given him on the ear, and a voice rebuking him in these words: And darest thou, wicked fellow, by thy unclean attempts defile a thing dedicated unto me? With which blow the youth being astonished, altered his determination: but the print of the blow remained for certain days in his face, showing that it was a force more than humane which gave it him. [Bonif. in hist. Man. l. 5. c. 1. ex Bencio.]   

CHAP. VII. The seaventh Exercise of Reverence to the B. Virgin is, by bending our knes to give her the worship of Hyperdulia.  
THis Honour of Hyperdulia, is inferior, and less, then that of Latria, which is due only to God, & yet superior & greater than Dulia which is common to other Saints: And it is convenient that it be given to our B. Lady by reason of her Excellency. You may practise the same by bending your knees after the manner following.  
First standing before an Oratory, or Image of our Bless. Lady, contemplate her sitting in a stately Throne, exalted next unto her Bless. Son above all the quires of Angels, full of majesty, and amongst all Creatures the most excellent.  
Secondly, observe how all the Orders of Angels, & Saintes falling before her as to their Queen & Lady, with great submission, honour her.  
Thirdly acknowledging yourself the most poorest and abject of all her Servants, and most unworthy to be admitted to so noble & glorious a Congregation, and so high an Office, yet trusting in her benignity, and clemency, with an inward reverence, most profoundly, submit yourself before her, with your arms cast a cross upon your breast, or hands joined devoutly, & humbly bowing your knees unto the ground without uttering a word; of if you had rather speak, only say, and repeat these two, Salve Maria, or Aue Maria. Fourthly, rising up a little after, & recollecting yourself as before, together with all the Court in heaven, bend your knees again, and again, as often as discreet devotion shall suggest.  
You may commodiously thrice a day repeat this Exercise, in honour of the 15. Mysteries contained in the Rosary. Rising in the morning bend your knees 5. times in honour of the 5. glorious Mysteries, the first of which was performed at the time of the Resurrection of Christ our Lord: but you may reverence those Mysteries, if bending your knees either with your hart alone, or with your mouth also, you say, Hail Mary whose Son rose again: Hail Mary whose Son ascended into heaven, and so concerning the rest etc. About Noon, bend your knees again in honour of the 5. Dolorous Mysteries, the chief of which was done about that time, namely the crucifiing of our dear Lord and Saviour. At Night before you go to bed, bend again your knees in honour of the 5. joyful Mysteries, whereof the chiefest, to wit the Annunciation, was accomplished as many Authors suppose, at that time. Upon the solemnity of any Feast of the B. Virgin you may add one bending of your knee more in honour of the Mystery then celebrated.  
This Exercise hath been very familiar and usual to many servants of our Bless. Lady. And Saint Mary of Oegnia did (as we read) sometimes in the space of a day and a night, bend her knees a thousand & an hundred times saluting the mother of God, & persevered in this kind of salutation 40. days together. [Sur. in her life 25 of june.]  
It is recounted that a religious person neglecting the like duty to the B. Virgin was sharply rebuked, who when upon a time through sloth lying in his bed, he omitted the usual custom of bending his knees at the sign of the Aue bell, which is given thrice a day to renew the memory of the Angels saluting the Blessed Virgin, the night following he perceived in his sleep the little bell of the Church to bow itself three times so low that the very top almost touched the earth, hearing withal a voice reprooving him, and saying: Thou slothful fellow, behold how senseless creatures bow themselves before the Blessed Virgin, & thou a reasonable Man neglectest it.   

CHAP. VII. The eight Exercise of Reverence to our B. Lady is, to exercise the foresaid acts of Hyperdulia by prostrating our selves, & kissing the ground.  
YOu may also use this exercise at three times as you did the former. First standing still, without motion, behold the sacred Virgin advanced to the top of the empyrial heaven in a princely Throne, all the heavenly Court beholding and applauding her, & the most Blessed Trinity crowning her with a Crown of twelve Stars, which do signify her twelve privileges or virtues, and the rewards thereof, with which she is endowed in a most high degree, above all other Creatures. Conceive then a fervent desire to add something also to this noble triumph and glory of our B. Lady, & to bestow your self wholly in honouring her, & to that end recite this Prayer.  
O most excellent & most pure Virgin, Mother of God, and our Qneene, behold me the most abject, & poorest of all your Servants here prostrate at your feet I do present unto you these two little Mites, to wit, my SOUL and my BODY, to serve and obey you as perpetual slaves for ever. I also bequeath unto you my understanding, and my Memory, that I may think & meditate on you; my Hart that I may fervently love you; my Head that it be bowed in your honour; my Hands that I may join them, my knees that I may humbly bend them before you; my Tongue that it may utter your praises: lastly my whole Body, that I may prostrate it in reverence to your Royal Majesty.  
Then in presence of all the heavenly Citizens, as if you were a fellow, or companion among the Blessed, all performing the same with you, recite the little Rosary, at three diverse times, containing twelve Aves, equally divided with three Pater Nosters in remembrance of the 12. Prerogatives of our B. Lady, & after every Aue prostrating yourself, kiss the ground. The manner of deviding these prayers, is this.  
In the morning, say in honour of God the Father, the first Pater Noster, who in sight of all the Court of heaven did crown the B. Virgin his beloved daughter. Then with the holy Patriarches salute the Sacred Virgin, saying first an Aue Maria, in honour of her most excellent Faith, and Hope, since no pure Creature was ever enriched with greater. The second recite with the Prophets, in honour of her sublime Contemplation. The third with the Apostles, in honour of her most fervent Charity & Zeal. The fourth with the Martyrs, in honour of her Fortitude and Magnanimity; and after every one you may, as is before said, kiss the ground.  
At Noon, recite the second Pater Noster, in honour of God the Son, who crowned his B. Virgin-Mother. Adjoine also 4. other Aves in honour of these four Privileges following: The first with the holy Doctors, in honour of her discretion and wisdom. The 2. with the Priests, in honour of her sanctity. The 3. with Religious persons in honour of her Poverty & Obedience. The fourth with eremites in honout of her solitariness and prayer.  
In the Evening say the 3 d. Pater Noster in honour of God the holy Ghost, who crowned the Bless. V Mary his Espouse. Adjoine also 4. Aves in honour of 4. other Privileges. The first with holy Confessors, in honour of her Patience. The 2. with Virgins in honour of her Virginity. The 3. with widows, in honour of her humility. The 4. with married people in honour of her Fidelity, and Concord in wedlock.  
Sometimes instead of these privileges you may meditate upon these things following. In the Morning, 1. Consider the most copious grace, infused into the B. Virgin in her immaculate Conception. In the 2. That high dignity in the angelical Salutation. 3. The overshadowing of the holy Ghost. 4. The Conception of the son of God.  
At Noon, Consider 1. That she was a B. Virgin most pure, without any spot, or blemish of her Virginity. 2. That she was a Mother and yet remained a Virgin. 3. That she bore our Saviour in her womb without either weight, or trouble. 4. That she was delivered without pain or grief.  
In the Evening, Consider 1. The firmness of her Faith, in believing. 2. Her profound humility in obeying. 3. Her great discretion in speaking. 4. Her high perfection in undertaking and following any work. This exercise is explicated otherwise in the Mirror of Examples, & is called there, The Crown of our B. Lady, namely when the 3. Pater's, & 12. Aves are recited at once in honour of the Privileges before mentioned. In commendation of which Exercise, I must not omit an example set down in that Book.  
Three men going a journey together, two of them, overgoing the third, and passing through a wood, fell into the hands of thiefs, by whom they being first spoilt of their clothes were afterwards cruelly murdered. The third, who with great piety and constancy was daily accustomed to recite this foresaid Crown or Rosary, ignorant of his fellows misfortune, entered into the same wood, and was suddenly apprehended by the same thiefs; and ready to be slain, he earnestly entreated of them, that they would but spare him so long, until he might recite that short Rosary. To which they easily condescended. But the B. Virgin moved with motherly piety, being not able without compassion to behold the distressed estate of her afflicted Client, made haste presetly to relieve him and came unto him sitting by him in a throne of glory, full of Majesty, and brighter than the sun. On each side S. Catherine & S. Lucy, the especial Patroness of this poor man did guard her. The thiefs with steadfast eyes beheld all that was done, and did see falling from his mouth, at every Pater noster, a red Rose, and at every Aue, a pure white one, which by the commandment of our B. Lady S. Catharine gathered up, & delivered them unto Saint Lucy; who bound them on a circle of gold with silver thread. The garland being finished, they gave it to their Queen, who putting it on her Client's head, vanished away. Whereupon the thiefs, renouncing that wicked course of life, and sorry for their fault, told their Captive what they had beheld, and for a testimony of the truth shown him the Crown put on his head: whether he was more struken with astonishment of the thing, or rapt with joy is hard to say, but with a grateful mind he acknowledged this benefit of the sacred Virgin, & that he might more fully afterwards dedicate himself unto her, he became a Religious Man.   

CHAP. IX. The ninth Exercise of Reverence, is to deny nothing which lawfully, and prudently may be granted to those who ask it in our B. Lady's Name.  
WIth this Exercise, as with a vital bait, did the B. Virgin entice Alexander of Hales into the Order of S. Francis, a man famous for learning but more renowned for his rare piety and devotion towards our B. Lady, of which he gave an evident argument, when as he vowed he would never deny any thing asked of him in her Honour. [S. Ant. 3. p. hist. 24. c. 8. §. 1.]  
One day a friar of S. Francis Order meeting him, & falling into discourse of spiritual matters, said unto him: And why do you not leave a secular life, & in Religion bequeath yourself wholly to God? I beseech you, for the honour of the most Bless. Virgin to enter into our Order. Alexander at first was amazed with a Petition so unexpected, yet calling a little after his vow to remembrance, together also with the inspiration of God, who still urged him, he promised he would perform what was requested, and so for the reverence & love borne to our B. Lady he entered into that Order, greatly gracing the same with the excellency of his learning.  
Whosoever will seriously labour in the rooting out of any vice or imperfection, let him with great diligence, & fidelity attend unto this devotion; to wit, that in the morning at his uprising let him fervently, & sincerely beg of himself, for our B. Lady's sake to abstain from such an imperfection for that one day: or if he be accustomed to fall often into that imperfection, let him ask but for the space of some few hours. Afterwards that time being spent, let him demand it earnestly again for one day, or 3. or 4. hours more, so abstaining day by day in this manner until by the assistance of the B. Virgin he shall get a full conquest over himself. And if at any time upon occasion the temptation do oppress him more grievously, let him urge himself more fervently in this manner: What, & wilt thou not hear the B. Virgin ask, desiring, & beseeching thee, to abstain from this imperfection? By the like practice S. Bernard moved a Noble man of France to reform his life. For after applying many other remedies in vain to recall him from a certain vice: well, said S. Bernard, if it be so, that you cannot long restrain yourself, yet for Almighty God's sake, for bear for 3. days, which he did. The 3. days being ended he urged him again that for 3. days more he would in honour of our B. Lady abstain, to which he also agreed. After being desired to abstain 3. other days in Honour of all the Saints in heaven, he did, & so forth, until at last coming to S. Bernard, he professed he would now make no more truce with God Almighty for 3. days, but a perpetual peace, being changed into another man. [De la Puent. t. 3. the perf. Christ. tract. 2. c. 8. ex spec. Exemp.]   

CHAP. X. The tenth Exercise of Reverence to the B. Virgin, is to dedicate all our good purposes unto her.  
IT is a thing of very great moment, and much availing to the attaining of true perfection & eternal salvation, if renewing daily your good purposes & intentions before an Image of the B. Virgin, you resign them into her most sacred hands, and lay them in her most holy lap, as in a sanctuary; or add them to her Crown as so many stars, that so you may the more efficaciously be moved by this Exercise to the accomplisshing of your purposes by reason of the reverence & dignity of our B. Lady, & may conceive a more firm hope of obtaining help from her.  
To this S. Bern. stirreth us up in his Sermon of the nativity of our Bless. Lady. Remember saith he, to commend whatsoever you undertake to the Blessed. Virgin Mary. And a little after: Have (saith he) a diligent care, that you endeavour to give that little which you desire to offer, into the most grateful and most worthy hands of the Bless. Virgin MARY. Which if you do, you shall doubtless find the B. Virgin as favourable to you in this spiritual traffic, as she was at another time in a worldly negociation unto a certain Merchant. [Vincent. Bellovac. specul. hist. lib. 1. c. 81.]  
This Merchant having borrowed money at Constantinople of a jew, promised the payment of it again at such a day, using our Lady as a witness, before whose Image he made this bargain. Wherefore the jew remaining satisfied, he took his journey with his money to Alexandria, negotiating there very prosperously. When as now the day was at hand in which the debt was to be paid, & so near that he could neither return by any means himself, nor sand the money by any messenger, what should he do? He undertaketh a strange course, which was a peculiar devotion into our B. Lady scarce ever heard of before, suggested unto him. He closed the money in a little Chest, which he sealed with his own seal, with this inscription: Receyve Abraham (for that was the jews name) the money which I borrowed of you. This little Coffer he put into the sea, a day before the money was due, humbly beseeching the B. Virgin, that by her help it might safely be conducted unto Constantinople into the jews hands. When behold the money being miraculously carried through all the seas, arrived to the shore of Constantinople, where the same jew walking on the bank side received it. Neither here ceased the miracle, for the perfidious jew after the receipt of this money, hide the Coffer, demanding, after the merchant's return, the debt before the magistrates, and (constrained thereunto because other testimony was wanting) took his oath before the said Image of our Bless. Lady that never any such money came to his hands. Scarce had he sworn, but the Image with a loud voice in the hearing of all, replied; Thou liest, for thou hast received both money and box, & hast hid them. The jew, astonisshed with the wonder & amazed with the novelty of the thing, confessed his wickedness, & acknowledging the power & mercy of the B. Virgin, became a Christian.  
Do you imitate this confidence in our B. Lady, and representing yourself before her, make your desires of attaining to perfection. Renew good purposes of amending your life, and casting of ill habits: and with greatest reverence and submission of yourself resign all to her, and doubt not, though many obstacles & difficulties oppose themselves, but that the Blessed Virgin executing the office of a good Mariner, will direct your good intentions through floods, rocks, sands and tempests, conducting them to the safe haven of a good and prosperous end.  
With this love and reverence towards the B. Virgin did holy Father Ignatius, as with a most strong seal, sign & confirm his first purpose of altering his manner of life, into a better course, giving his Sword as a pawn, & sealing his intentions as it were in the motherly bosom of the Sacred Virgin. He did offer also up into the hands of our B. Lady the Vows which he, and his fellows made at Paris in her Chapel called, The Mont of martyrs, on the day of her Assumption, commending in like manner to her the solemn profession made by himself and his fellows in Rome, at S. Paul's, within her Chapel. Neither intended he any thing else, when in the Rules of his Order he interposed these words, [Before the most Blessed Virgin Mary] then that he might leave it as a document unto his Sons, that as their Vows, so all their good purposes should be offered up before the Blessed Virgin, to the end that partly by the reverence and respect due unto her, partly by the confidence of her assistance, they may be made more ready and cheerful in bringing them to effect.    

OUR B. LADIES LITTLE GARDEN.  
THE SECOND BED, planted with Roses.  
Wherein diverse Exercises of Love to our B. Lady are contained.  
BEhold the Rose, the second flower of this Virginal Garden, an Emblem of Love, which if you gather with such devotion, diligence and constancy as it behooveth; you may easily compose thereof a most fair Garland, fit both in beauty and odour for the glorious Head of the Bless. Virgin. First therefore strive daily to stir up in yourself as soon as you rise, a tender and sweet affection unto this glorious Queen, remembering as well her singular Perfections, & beauty, as her infinite Mercies showed unto us sinners. Which two considerations will serve as fuel, to increase and nourish within your breast the fire of divine love towards so beautiful a Queen, & so loving a Mother: But least this heat of devotion, which you enjoy in the morning wax cold ere night, by reason of many cares and employments which daily are like to trouble you, you must labour to kindle and quicken the same, by frequent, though briefer, devotions, as the practice following shall instruct you.  

CHAP. I. The first way to stir up Affection to the B. Virgin, is the contemplation of her Perfections and Beauty.  
YOur composition of place shallbe to imagine, that you see the B. Virgin shining with infinite beauty, and glory, in the midst of men and Angels, towards whom are directed the affections of every Saint in particular.  
Your petition shallbe to demand grace of our Lord to perceive, & taste in some sort, how dearly our Bless. Lady ought to be loved for her rare Pefections, & Beauty.  

The first Point.  

Of the multitude, and greatness of our B. Lady's Perfections.  
I Magin you see the Blessed Virgin in the midst of all creatures, darting our of her own hart, as from a bow, innumerable arrows, whereof every one flying a diverse way, woundeth a several hart. These arrows are so many perfections of hers, which wound the beholders of her beauty with love, to wit, Men, Angels, yea & God himself. Thou art all fair, O my beloved, thou art all beautiful, and there is no spot in thee. [Cant. 4.] Void she is from original, yea and from the very lest blemish of actual sin; Beautiful in body, fair in soul, pleasing in this life by grace, resplendent in the other by glory, most excellent & worthy of love above all creatures; because she being first ordained, predestinated, and elected before all others, by the mouth of the Higbest [Eccles. 24.] was by law of birthright, by her portion of grace and inheritance of heavenly glory, preferred by her celestial Father before all creatures. Yea whatsoever otherways is found amongst Creatures good, fair, holy, or amiable, all that in a far more ample manner is fully contained in the B. Virgin.   

Affections of Love..  
WIth this consideration you shall stir up in yourself, affections of love, rejoicing to see your dear Mother endued with so many perfections, worthy of all honour, praise & love; in such sort, that if you enjoyed the same, she being deprived thereof, you would most willingly resign them all unto her again. With this so ardent charity, was Charles the Son of S. Brigit inflamed, who received great comfort and exulted with joy, as often as he considered the excellent prerogatives of this B. Virgin, but especially when he remembered, how she amongst all others was chosen by God to be the Mother of his only Son; and he did often protest, that he had rather choose to lie in the grievous torments of hell, for all eternity, than that the B. Virgin should be deprived, although but for one moment (if it were possible) of that dignity, in which now she shineth. This was a great expression of love.    

The second Point.  

Of the exterior Perfection, and Beauty of our B. Lady.  
AFter you have thus in general be held the admirable perfection of our B Lady, you may begin by little & little to descend to ponder in particular every part thereof. And in the first place, remember to consider the excellent beauty which externally proceeded either from the admirable proportion of her body, or from the exterior Portraiture of her divine virtue. Let not that worthy saying of Saint Denis, or rather some other unknown, though most excellent Writer, go out of your mind, who, in an Epistle to S. Paul, after he had beheld our Bless. Lady, saith thus of himself: Eftsoons as I came into the presence of the sacred Virgin, so great a light suddenly environed me exteriorly, and fully enlightened me interiorly, so fragrant a smell of all kind of odours abounded in me, as that neither my unhappy body, nor my poor soul was able to sustain the ensigns of such, and of so great happiness. My hart fainted, & my spirit failed, overwhelmed with the majesty of so great glory; I take God to witness, who was then present in the Virgin, had not that doctrine which I learned of thee, taught me the contrary, I should have believed that she had been the true God.  
So he. If such were the beauty of this Virgin, while she lived yet a pilgrim in this vale of tears, how great may we imagine the same to be, whilst she now triumpheth in the kingdom of heaven.   

Affections of Love  
YOu shall make a firm purpose to employ always hereafter the powers of your body and soul, in celebrating the praises of this so glorious and beautiful Virgin speaking unto her in the words of Blosius, a most devout Client of hers. [in Prec. pijs endolog. 4.] Hail MARY, Virgin most honourable, Virgin more clear than the sun brighter than the stars, more sweet the balsamum, more ruddy than the Rose, whiter than the Lily, fare more gracious and comely then can be imagined. Morover you shall desire to use the tongues of all men, and Angels; to play on all kind of instruments, that so with most pleasant harmony, you might sound forth both in heaven and earth, honour & renown unto the Name of MARY.  
And for an example or pattern of this tender affection, you may take Fa. Peter Faber of the Society of JESUS, and one of the Ten first Companions of S. Ignatius, who being present at Spire, in a Church dedicared to the most sacred Virgin, where he heard Evensong sung with as great pomp & celebrity as possible could be, upon the eve of our B. Lady's Assumption to heaven, & perceaving the Altar to be decked with flowers, shining with candles, adorned with many holy relics, the walls hung with Tapestry, the Quires sounding with variety of music, was so ravished with inward joy, that he began to wish all happiness unto those, who had ranked and lighted the candles in such good order, who had adorned the walls with Tapestry, had exposed the sacred relics, had gathered the musicians together: In such affectuous manner did the signs of a mind rejoicing in God, and exulting at the Honour of our Bless. Lady show itself on every side. [In eius vita.]    

The third point.  

Of the internal Beauty of our Blessed Lady.  
THat you may in some sort perceive how great the internal Beauty of our Bless. Lady is in very deed, you shall consider first the beauty of a soul free from sin, & endued with virtues. So great, saith S. Catharin of Sienna, is the beauty of a soul, as that if it could be seen with corporal eyes, there would be none who would not most willingly give his life to conserve the same, in so beautiful & amiable estate. [Surius in eius vita.]  
For if all beauty, grace, comeliness, or amiableness whatsoever that shineth in any creature, as in the Sun, Moon, stars, Gold, Silver, Precious stones, rich apparel, gorgeous Palaces, rare Gardens, curious Pictures, or in the excellent feature and composition of body, that either is, was, or shall be: If, I say, all the beauty that might be gathered out of all and every one of these, should be amassed, and put together, to make one beauty, although it seem it would be almost infinite and incomprehensible, yet would it not parallel that beauty, which the least degree of Grace, (or of any virtue, that cometh with it) imparteth to a Soul.  
Raise now your mind as high as you shallbe able, & contemplate the beauty of the B. Virgin her soul, endued not only with one, two, or some few degrees of grace, but with so many and those so great, as that some Divines renowned as well for piety, as learning, hold, that she had imparted to her alone, more grace in this life, & glory in the other, than all the rest of the Saints together; as we said before in the Preface. §. 1.   

Affections of Love..  
YOu shall admire & praise these so great and singular perfections in the most Bless. Virgin, saying: [with Proverb. 31. vers. 29.] Many daughters have gathered & heaped up riches, yet have you exceeded them all. You surmount the Patriarches in Faith, the Prophets in knowledge, the Apostles in zeal, the Martyrs in patience, in humility the Confessors, and in purity the Virgins. You being decked and trimmed up with jewels of unspeakable worth, draw the heavenly Spirits to behold you. You are as it were a most clear Sun void of Eclipse, a Sun displaying his beams from earth upon heaven, & from heaven upon earth; & even a Sun dissolving the very clouds of our iniquities.  
After this, you shall be sorry, that hitherto you have esteemed so lightly the admirable sanctity of this divine Virgin and say; O if she with the sweet pencil of her singular mercy would but with the first ground, or colour of divine grace paint my soul forth unto her own likeness! O if she would cleanse & adorn it, with such virtues, as might make it acceptable unto herself & herdeare Son! Then do you aspire with burning desires after that true beauty, which only deserveth to be sought for, and this to no other end, but only that you may love, and be beloved of the most glorious and B. Virgin.   

The Speech or Colloquy.  
YOu shall adjoin to these Contemplations, & Affections of Love, thanks giving to the most B. Trinity, which hath been pleased to set forth the most pure Virgin with so many gifts, & rare virtues; which hath enriched her, with so great perfection, & made her amiable in the eyes of all: and therefore shall you also honour Her, even with the whole powers of your soul & body, provoking with great and most lively affection, all Creatures to do the same. Lastly, you shall beseech the most B. Virgin that she would shoot one only dart of her Love into your soul, and grant you this only favour, that you may live, and dye her most true, and Faithful Servant. Then say, Pater Noster, & Aue Maria.     

CHAP. II. The second contemplation to stir up love in us towards the B. Virgin, is the remembrance of her mercies, & benefits to us.  
YOur Preamble shallbe the same, as in the former meditation.  

THE FIRST POINT.  

Of the greatness of the mercies of our B Lady, by reasons he is the Mother of God.  
THe second incitement to love the most sacred virgin, after the contemplation or her Perfections & Beauty, is a pious consideration of her Mercy, Liberality, and Care of us humane creatures. The which that in some sort you may conceive how great it is, remember her to be the Mother of God, whose bowels, doubtless were wholly turned into Mercy, since therein she bore, for nine months together, Mercy itself. Whose hart, & breast were throughly enkindled with the fire of charity, since she often embraced and fostered in her bosom, Fire, & Charity itself. She well knew into what plight the love of us lost Sinners had brought even God himself her dearest son: she heard his words, in which every syllable, was an argument of his love to us. Lastly she both saw & felt, how great the torments, griefs, & molestations were which he suffered, only for the redemption of makind. And is it possible that she should not most vehemently thirst after our good, and salvation, who heard on the Cross her dearest Son, though all his body were torn, and mangled with whips and scourges, and his hands & feet pierced with hard nails, yet notwithstanding (more mindful of us then of himself) cry out, I thirst? For if this voice of our most beloved JESUS, understood by Faith, and distilled into the ears of the hart by meditation, did move and incite those Apostolical men, those Paul's, those dominics, those Francis'es' those Ignatius'es', those Xaucrius'es' too so noble, and heroical attempts, for the Salvation of their neighbours; what did it not work in the Bless. Virgin, who in the stage of Mount Caluary, in that scaffold of divine love, heard, saw, and even felt the wonderful love her Son bare to mankind?   

Affections of love.  
YOu shall proceed further, & begin to taste, and see how benign, and sweet our B. Lady is. Then shall you congratulate with her, for her most singular mercy, whereby she is made so dear & acceptable unto all persons; yea you shalt rejoice and congratulate with all mankind, that our Lord God hath chosen so amiable a Mother to himself, who also was to be unto us the Mother of Mercy.  
With the sweetness of this affection, was S. Bernard filled, when he spoke unto the same B. Virgin in these words: We thy humble servants, o most glorious Queen, rejoice and exult with thee for all the rest of thy Virtues, but for this one we congratulate with ourselves: we praise thy Virginity, we admire thy Humility, we honour thy Modesty, but thy Mercy to the miserable savoureth more sweet: we embrace thy Mercy more lovingly, more often remember it, & more frequently call upon it. [Serm. 4. de Assump.]    

THE SECOND POINT.  

Of the greatness, & extension of our B. Lady's Mercies.  
TO the end you may the better conceive the greatness of her Mercies, you must measure them after the manner of some corporeal substance, taking the length, the breadth, the height, & the depth thereof. The Length may be said to be that continuance of her most singular favours, for so many ages always to endure, even to the end of the world, as S. Bernard noteth, saying: The length of her Pity will endure unto the last day, and never be wanting those who shall call upon it. [Ibidem ubi sup.] Turn over the Annals, and rehearse the times of our Forefathers, & you shall find no age, no year, no month, no week, no day, no hour, yea not so much as a moment in which have not proceeded, as out of a continual fountain (& shall always pronceed as long as there shall be any distressed person) rare, and notable signs of her mercies unto us.  
The breadth, may be called the diverse and manifold extensions of her mercies to all. In so much as S. Bernard in the same place affirmeth, the Latitude of her favours, to compass the whole world, and all the earth to be full of her mercies. For if we consider the manifold benefits received from her, there will be found no gift, neither corporal nor spiritual, which was not derived unto us, chief by her means. In corporal; she helpeth women in child birth, cureth wounds and diseases, defendeth from dangers, granteth victories and triumphs unto us. In spiritual; she procureth us baptism, helpeth in the defence of chastity, is present in desperation, admitteth religious Families into the Church of God, & lastly never faileth us in the hour of death. Wherefore it seemeth to me that these so great mercies of this most sacred Virgin, were not unfittly expressed by that famous Cloud, which covered the Children of Israel from the Egyptians pursuing them, which guided them through dangerous wildernesses, both by day and night, which shadowed them from the great heat of the sun, & finally through which God did give answers, and Oracles. [Exod. 13. & 14.]   

Affections of love.  
YOu shall desire exceedingly to see all creatures most grateful to her; from whose hands they have received so many benefits, & that they would keep well registered in their minds a perpetual memory thereof, endeavouring always according to their ability, by services of reverence and devotion to requite them. O if you could by all your labours, afflictions, and toils obtain, that even one of so many lukewarm worldlings would become fervent & studious in the service of this most glorious Queen; how well should you then have bestowed your pains, how worthy a service word it be of your labour? Wherefore at least purpose most firmly allwais to desire and effect the same, endeavouring to honour her which way soever you can, imitating herein S. Bonaventure who burning with this zeal, inviteth all the just & holy men, who have experienced the mercy of our B. Lady, to recioyce, congratulate, and render millions of thanks givings. [In Psalt.] Exult, & rejoice alyee just in the B. Virgin, in righteousness of hart pranise her. Approach unto her, with reverence and devotion. Let your hart be delighted in saluting of her. Offer sacrifices of Praises unto her; and be inebriated with the sweetness that floweth from her breasts. For she will send through your hearts the beams of her piety, and clarify you with the splend our of her mercies.    

THE THIRD POINT.  

Of the heigh, and depth of our B. Lady's Mercies.  
THe height of our B. Lagreat Pity is such, that it cannot possible be contained in the straight bounds of this world, it penetrates even to the top of the Heavens, where the most pleasant fruit thereof buds forth, and from whence she shooteth on every side the bright beams of her love, & affection. O that we did know, or could for one moment only, behold, with what kind of joy, exultation, & pleasure she doth recreate the City of God; sending forth the streams of her sweetness as a most true Arch upon those happy citizens of the Celestial Jerusalem, whom she recreated with the ointments of her singular mercies, being yet pilgrims in the desert of this world!  
The depth of our B. Lamercies descendeth even unto Hell itself. For this is she, who hath often withheld infinite multitude of souls running head long into that bottomless pit of damnation, by procuring grace of her beloved son for the amendment of their lives. This is she, who putteth to flight the roaring lions of hell, and breaketh their forces, by helping us against them in time of temptation. Lastly, this is she, who always refresheth with the sweet showers of her consolations, the souls in Purgatory; as herself revealed to S. Gerirude.   

Affections of Love..  
YOu shall aspire to the kingdom of heaven, that you muy with all the Angels, and Saints lay down your hart at the feet of the B. Virgin, setting forth her great mercies, together with the mercies of God, and melting with one, as often as you shall hear repeated the sacted, and holy Name of MARY.  
You shall also imitate this Mercy of our B. La. by praying, and offering such works as may satisfy for the souls detained in Purgatory: requesting her first that she will be pleased to free the poor souls from their pains, and help them to heaven, making thereby her singular mercies more known, & apparent to all creatures, and increase the number of her Praisers.  
And truly how grateful this is unto the B. Virg. she declared herself unto John Ximenez, a coadjutor of the Society of JESUS, who upon the feast of all-Saints, as he was praying before a picture of the Immaculate conception of our B. Lady for the Souls in Purgatory, being throughly sorry to see the Faithful living, labour no more for the delivering of the out of those exceeding pains, heard a voice, crying: Ximenez, Ximenez, be mindful of the souls in Purgatory: by which words he was so greatly moved, that until his dying day, which was about 8. years after, he offered up all his devotions, prayers, & mortifications, for no other end, but only for their delivery out of torments. [In vita P. Baltazaris Aluarez. cap. 45.]   

The Speech, or Colloquy.  
IN the end of this Meditation you shall make your Colloquy thus. First you shall give thankes to the B. Virgin both in your own, & all other creatures names, for her exceeding great mercies towards us. Secondly you shall lay down your own hart before the hart of our B. Lady, which you may imagine to lie in the midst of the whole world, wounded and pierced with darts of Love by the most B. Trinity, by all Angels & Saints, by the Souls in heaven, Earth, and Purgatory: For you are dearly beloved of all. O Mother of God, Mother of men, Desire of the Eternal Hills, Glory of humane nature, & Delight of the world; I desire to offer unto you a thousand, and a thousand times multiplied, all the praises, congratulations & signs of joy, all the ditties songs and Canticles that ever any Creature made in your honour, & with them I also bequeath myself most straight obliged unto you, by innumerable, and these most just, titles.  
This meditation & exercise will be most grateful to the B. Virgin, and very meritorious also to yourself, wherein as it were in a great Pomp of all praises you carry the name of our B. Lady in triumph, as diverse Emperors did, having obtained by her Intercession, Victories over their enemies; and in particular john Comnenus Emperor of Constantinople, who after he had, by the only aid of the B. Virgin the year 1123. vanquished, & put to flight the proud Scythians, invading Thracia with their puislant army, for thanksgiving to this most glorious Queen, he caused a most sumptuous Chariot to be made, drawn by four snowwhite horses, wherein he did place a fair Statue of the most glorious Mother of God, riding in triumph. The raines of the horses were managed by the chief Peers of the Realm, the Chariot was guided by his own Kinsmen, and he himself going on foot immediately before, carried a Cross in his hands. [Nicetas in Annal.] Even so let the Bless. Virgin be honoured, so let her triumph over you, shining with no other pomp than the frequent Exercises of love, and carried in no other Chariot, then in the seat of your own Hart.     

CHAP. III. A Renewing of Lone, and Devotion towards the most B. Virgin, to be made in the day time by a more brief Recollection.  
IT is not sufficient for a devout Client of our B. Lady only to stir up himself in the morning by some long meditation to the love of so noble a Queen, unless he also labour to renew it hourly by other, though shorter Considerations, all the day following. For which kind of recollection, it will not be amiss to practise this Excrcise following, in imitatron whereof you may form to yourself diverse others to the same fastion.  
First therefore laying a side for a while, all other business, and turning to yourself, you shall be hold with the eyes of your understanding, Saint John Evangelist with the most sacred Virgin placed at the foot of the Cross, hearing these words of our Saviour, (Behold thy Mother,) and fulfilling that which is written of him, (And from that very hour the disciple of JESUS received her for his Mother.) Secondly, you shall incite yourself to imitate Saint john, and from that very hour, to renew your affection unto the Blessed Virgin, insisting somewhat the longer upon these words; (And from this very hour,) making seven meditations for the seven days of the week.  
First therefore, begin with Sunday, and say secretly to yourself: (From this very hour) wherinso many with filial love and affection do wholly devote, offer, & consecrate themselves to this their most loving Mother, singing forth her praises, in heaven and earth. Put yourself into the midst of them & it is not possible but that the ye of your cold devotions will therewith be thawed & dissolved. O Seraphical Flames! o singular devotions of all the holy Saints & Angels unto the most Blessed Virgin! Where are you? Where are you? Why will you not send forth at least one only spark of affection unto us, who are so dull, so cold, so negligent in celebrating the praises of your most glorious Queen!  
On monday. (From this very hour.) Before which time perchance you have never served the B. Virgin as it was fitting. Good god! Is it possible, that you have as yet rendered nothing unto such a benefactrix! so great a Queen! having received almost every moment so many and so great benefits! of so many hours as you have lived, never to have spent one in the service of so dear a Mother! Why are you so slow? what hinders you, that you do not even now presently begin to offer, & consecrated unto her service, at the least, this very Hour?  
One Twesday. (From this very hour.) Wherein so many do perish for want of love and recourse unto the B. Virgin: thousands perhaps, & thousads in this hour lying on their death beds, being by the just judgement of Almighty God, to be thrown in the next minute into the bottomless pit of Hell: whereas, had they but once craved the aid of this glorious Virgin they should have reigned and triumphed eternally in heaven. What a thing is it to be damned eternally? to perish eternally? for all eternity? to lie scorching and broiling amongst the blasphemous devils for all eternity? And how small a labour is it to call upon MARY, to love and reverence her? See that you carefully perform this, even now, that you may escape the other.  
On Wednesday. (From this very hour.) In which on the one side three powerful, and dreadful enemies, the Devil, World, and the Flesh do persecute us, being naked and unarmed: On the other side, the divine justice calleth us to receive punishment due unto our sins. We doubtless shallbe overthrown with the violence of temptation, we shall become a prey unto our enemies, unless our B. Lady do assist us, unless she make intercession for us.  
Whosoever therefore thou be, that readest this, having thy conscience defiled with the least mortal sin, consider and ponder, I pray thee, thy own estate in this sort following: Thou being cast out of the protection of Almighty God, in the which by grace thou didst remain before, bereft of all the fair ornaments both of thy virtues and merits, liker to a beast then a man, and as another Nabuchodonosor feeding with wild beasts, in the desert of sin: all the Angels, but chief thy good Angel, bewailing thy calamity, whose counsels hadst thou followed, thou wouldst not now, unhappy wretch, lie groaning, oppressed with the weight of misery. Thou livest continually beaten with the whips of thy guilty conscience, all alone, forsaken of thy frieds; perhaps to morrow, perhaps to day, yea perhaps this very moment to be cited to the dreadful Tribunal of the severe judge, and canst thou yet live in this estate? Behold our Bless. Lady, the sanctuary, & refuge of sinners, offering freedom, security, peace; why the dost thou not fly unto her?  
On Thursday. (From this very hour.) In which so many Idolatours, Heretics, blasphemers, and sacrilegious caitiffs, revile the Name of the B. Virgin, tread her Images under their feet, detest to reverence her; and wilt thou through thy slothfulness omit to make recompense for their wrongs done unto her, by loving her even this very hour, more fervently; by honouring and worshipping her more devoutly, especially seeing both thy own, and the Angel keepers of these Blasphemers do demand, and expect it at thy hands?  
On friday. (Fron this very hour.) In which Christ himself doth so much desire that thou shouldest reverence his Mother; doubtless thou wouldst have consented to Christ, had he in the midst of his cruel torments which he suffered for thy sake, only demanded this comfort from thee, standing hard by him, that thou wouldst take from henceforth his Sacred and Holy Mother to be the in, yielding her due reverence: what he then asked of S. john, that did he ask of thee, & this very hour yet asketh; and dost thou not consent? Wilt thou not now more truly reverence her, being demanded of such an one, at such a time, & with such words, when thou oughtest of thine own accord much more adore, and reverence her?  
On Saturday. (Fron this very hour.) Wherein the B. Virgin most lovingly remembreth thee, occupied in thy daily affairs, she parlieth with thy Angel Guardian, & with others, thy dear Patrons concerning thee: for thy sake she interrupteth her B. Son otherways employed: she bestoweth on thee benefits without number; and shall not such motherly care, so tender affection, so constant charity once pierce thy heart with the most sweet dart of love, making thy Soul even to languish and melt away with the desire of pleasing her?  
Now, after that for some short space of time, you have daily considered one of these points, you must first strive to stir up in yourself a desire and purpose all ways to serve the B. Virgin with moie fervour hereafter. Then say either once Auc Maria, or else, this prayer ensuing. Holy Mary Mother of God, and Virgin, I from this very hour, and for ever, do choose you for my perpetual Patroness and Advocate, and take you for my Mother hence forth, commending myself & all my affairs unto your protection: wherefore take and receive me likewise into the number of your devout servants, and let me, though unworthy be accounted your Son, be favourable unto me in all my actions, and forsake me not, but assist me in the hour of death. Amen. How much this Exexcise did avail a wicked Soldier, and notable Robber may worthily appear: for that the devil did in humane shape for the space of fourteen whole years wait on him, having leave by the permission of Almighty God, to break his neck that very day wherein he should first omit this his holy custom of saluting the most Glorious Virgin. [Spec. Exempl. exempl. 6.] Yea how much the whole world should have needed the shelter of this Exercise, when Christ our Saviour incensed with wrath & indignation against sinners, did brandish, and with threatening shake three spears or Lances, one over the haughty necks of the Proud, another against the greedy bowels of the Covetous, & the third against those who followed the desires of the flesh, ready to destroy them all, had not our B. Lady made intercession for the world, at that very instant, and brought forth her two most faithful servants S. Dominicke, and S. Francis, who should reclay me mortal men from sin, and bring them to true repentance. [B. Anton. 3. p. Hist. tit. 22. c. 3.]   

CHAP. IU. An Exercise of the love, and trust we must have in our Blessed Lady, when we demand any thing of her, especially in the time of Adversity.  
FIrst you shall ponder how our Blessed Lady hearing these words of Christ, (Behold thy Son. joan. 19) by which she was ordained the Mother of all men, presently enlarged her bowels, and stretched abroad with her singular charity, the arms of her mercies to receive and embrace with a motherly affection, such a company of children, & yourself one amongst the rest.  
2. You may demand, that she will now in heaven remember these words, & that state of Christ, and account us her Sons, as he was, and as he commanded her to do, by tendering us with the same care, as she did him incarnate upon earth.  
3. You shall unfold all your necessities unto her, craving help with confidence in her as from a most careful and most diligent Mother. Then add thereto these 7. considerations.  
1. Throw yourself down, as it were an infant before her feet, with this, or such like prayer. OB. Marry, my dearest Mother, behold me here, as an infant not able to go, or any way to up-hold myself; & though altogether unworthy of your celestial help, yet doubt I not to crave, that you will be pleased to shroud me, under the arms of your singular protection, as you did your Blessed Infant, and Son JESUS.  
2. Offer yourself as an infant all naked saying. O B. Marry my most liberal Mother, be hold me your poorest Child, an infant, bereft of all virtues, exposed to the injuries of cold, and spiritual repidity; I do beseech you, that as you did shroud sweet JESUS your Son in his swathing bands: so you will be pleased to enwrap me with the swathing clothes of virtue, that I may so obtain a spiritual heat.  
3. Offer yourself as an infant hungry, seeking his Mother's breasts. O Blessed Mary my dearest Mother, behold me your own Son, as an Infant even starved and void of all food: I most humbly desire you, that as you did give the sweet milk of your breasts unto your little Infant JESUS for his nourishment: so you would give unto me the breasts of your love, & the milk of devotion.  
4. Offer yourself as a Child, that is to be spiritually circumcised, and offered unto God. O Blessed Mary, my most true Mother behold me your Son altogether impure, and therefore afraid to approach unto the most holy Eucharist, lest instead of life I should take judgement & death; I humbly crave, that as you did offer sweet JESUS the fountain of purity, newly circumcised in the Temple of Jerusalem, unto the Eternal Father with a pair of Turtle Doves, as a most grateful sacrifice: so you will also be pleased to offer me your Son, unto the same Father, first cleansed by condign penance, by your pious intercession, from all spot & filth of sin; and with the sharp edge of mortification circumcised from all my inordinate passions, adorned with humble simplicity & love of God, and united to his dearest Son in the holy Eucharist.  
5. Offer yourself as one that is banished, driven out of his own country by the fury of his Enemies. O my most potent Mother, behold me your own Sun, whom the devil, the world, and the flesh labour by all means to destroy, crying out for help unto you: I humbly beseech, that as you hiding most wisely your little Son JESUS, conveyed him from Herod's fury, and carried him into Egypt: so you willbe pleased, in all chances, to guard and defend me with a Motherly charity, against the force of all my most dreadful Enemies.  
6. Offer yourself as one wandering out of his way, and say. O my most wise Mother, B. Marry, behold me your most unworthy Son, like a lost sheep, through ignorance, straying from the right way: I humbly beseech you, that as you did seek little JESUS being lost, and after three days found in the Temple, did bring him back again, feeding, sustaining, & nourishing him even to the thirtieth year of his age: so you would be pleased to inquire after me your strayed child almost lost in the error of imperfection, and bring me back to the Fatherly house of divine grace and mercy, instructing & teaching me with your wise precepts, in such sort that I may hereafter become perfect in all virtue.  
7. Offer yourself as one being judged to death. O my most glorious Mother, behold me your Son judged by the divine justice to death, although uncertain of the time of execution, yet hourly expecting and searing the same. Therefore as you did accompany your Blessed Son JESUS with an unspeakable affection of grief, condemned to death for our sakes, & were present with him dying upon the Cross: In like manner I humbly beseech you, to assist me with present aid, and not to forsake me in that last hour of my life. And as you received into your bosome the body of your Son JESUS, taken down from the Cross: so receive I humbly deseech you, O Blessed Mary, Mother of Grace, Mother of mercy, into those your Motherly arms, my poor soul departing out of my body.  
These seven considerations may be divided into the seven days of the Week, adding to the end of each one the hymn Aue Maris stella. And truly, how great profit this kind of filial confidence bringeth unto our souls, may easily be known by the example of S. Bernard, to whom for this cause only, our Blessed Lady descended from heaven, giving unto him the milk of her own breasts. From whence, as it is credible, he sucked that admirable sweetness, intermixed with piety, which every line of his writings doth savour off.  
But what shall I say concerning Blessed Stanislaus Kostka a Novice of the society of JESUS, who even from his infancy nourished in his breast so tender an affection unto our B. Lady, that he doubted not always to call her his Mother, and that with so great feeling of devotion, & in so loving a manner that he always moved exceedingly the standers by to piety. Neither did our B. Lady omit to show her Motherly affection many times unto him, but chief when she placed her little Son JESUS in his bed, as he lay sick, and thereby filled his Soul with comfort, & restored health unto his body, and departing commanded him to enter into the Society of JESUS.   

CHAP. V That the often devout remembrance of our B. Lady, is an effect, and sign of true love towards her.  
WHere thy Treasure is, there is thy hart saith the holy Scripture. Where love is, there is often remembrance of the thing beloved. Hence it cometh, that the true Servants of our B. Lady, do recreate as it were their minds, with the remembrance and contemplation of her; & when they see any Image of hers, then do they show their devotion, by saluting her as present in the same, with these, or the like words. Hail Mother of beautiful love of fear, of knowledge, of Holy Hope. Show yourself to be a Mother etc. Or else they have always in readiness, some other jaculatory prayer.  
Of which kind of devotion S. Philip Nereus had great store, as for example: O Virgin Mary, Mother of God, pray unto JESUS for me. O Glorious Virgin, grant I may always be mindful of you etc. Many more like unto these, had he gathered together, to the number of the Beads of his Rosary, reciting them oft instead of his Pater Nosters, & Aue Maries. What we have said heretofore of showing reverence both to other things, and to the pictures of our Bless. Lady, may be reduced unto this place: for the Reverence we ●●eated of there, is a filial duty joined with love and proceeding from the same.  
You may adjoin unto the former discourse that which is recounted in the life of S. Dominicke, concerning the first Friars of that Order, who were always accustomed to place in their Ceis, our B. Lady's picture embracing her little Son jesus, with another of Christ hanging on the Cross; by the beholding whereof, their memory might be always stirred up, and their exterior senses gather new spiritual force. [Vita S. Dom. lib. 6. c. 20.]  
Moreover the lovers of our Blessed Lady, as if some sweet honey were distilled into their bowels, do rejoice and exult as often as they hear her most Blessed Name: which thing was most ordinary with B. Aloysius Gonzaga of the Society of JESUS, who being yet but a child, conceived so great devotion towards our B. Lady, that as often as he heard her Name, he seemed to be moved, and begin to melt with a spiritual feeling of devotion. [In eius vita lïb. 1. c 6.]  
And for this cause doth S. Bonaventure cry out not without reason: O Blessed Mary, how famous is your Name! how can it choose but be famous, seeing it is never pronounced without some very great profit unto the speaker? Let your Bernard be witness of this, who saith: O Great, O Godly, O Worthy Mary! You cannot be so much as named, but you enkindle us with your love, nor thought upon without comfort unto the minds of your Servants! You never do enter into the gates of our pious affection, but you are accompanied with an heavenly sweetness, engrafted in you by the divine hand.  
Lastly, all who are truly vigilant in the service of this Glorious Virgin, do hourly, when they hear the Clock strike, recite an Aue Maria in the honour of the Angelical Salutation, and the Incarnation of the Son of God: for which kind of devotion Pope Leo the tenth, & after him Paul the fifth, have granted a thousand days pardon.   

CHAP. VI Another evident sign of Affection unto the B. Virgin, is, to speak often of her.  
THe tongue always speaketh out of the abundance of the heart: & whose Soul the love of our Bless. Lady doth once possess, his tongue doth challenge it, as its own. For your speeches, most B. Virgin, are sweet in the mouth of them that love you, therefore they often use them, & with great contentment hear them uttered by others and utter them unto such as will hear them. S. Bernardine being yet a child was carried with such fervour to talk of Christ, & his B. Mother, that his companions durst not bring in any other discourse in his presence. [In eius vita.]  
This also was observed in B. Stanislaus Kostka aforesaid, that although he spoke frequently of the B. Virgin, yet he always invented new, & those most magnificent Names wherewith be did entitle her, and ever sought the highest degrees to place her in; yea it seemed oftentimes grievous to him, that he could not parallel the excellency of his judgement with words, and that he could not invent some higher places to allot her.  
Neither would I have you imagine in this place, that our affection to the B. Virgin must be only declared in private meetings; but also in public Sermons, by setting forth her praises in great Assemblies, by refuting Heretical blasphemies, and lastly by exorting Catholics to a more fervent reverence of her.  
This devotion was very profitable unto a certain Religious man, a pious and Godly Preacher, who for the singular affection he bore unto the Bless. Virgin, was wont to end all his Sermons with the rehearsal of some miracle of hers. This man being at the point of death, was much strengthened by the assistance and visible presence of our B. Lady, and overwelmed with incredible joy, & jubilee of hart, singing the Virgin's praises, the devils storming in vain he departed out of this life into heaven. [Spec. Exempl. d. 7. Exemp. 56.]  
Nor can I omit the devotion of S. Francis Xavier to our Bless. Lady, which he shown in teaching the Christian doctrine in the Indies; for in explicating the Articles of the Creed, and the Ten commaundemets, he used this method, that in the end of Every Precept, he would first crave, by reciting the Pater Noster our Saviour's help; but afterwards he caused all the assembly to sing with a loud voice these words: Holy Mary Mother of God, obtain for us grace of thy B. Son JESUS Christ, always to observe this precept. And not being content with this admirabe devotion, he always did end his Catechism with a Salve Regina, whereby the whole company craved the assistance of the B. Virgin. [lib. 1. epist. Xaver. ep. 5.]  
Out of the same fountain of love towards our Bless. Lady springeth their piety, who sing forth her praises and celebrate them aswell by songs and dytties as by other their labours. And truly all posterity may take for a parterne in this kind S. Casimirus, Son to the King of Polonia. This man being very much addicted unto the B. Virgin, daily on his knees saluted her with most Excellet and learned verses, made by himself, wherein were contained all the mysteries of Christ incarnate. [Bellar. de office c. 3. in eius. vita.]   

CHAP. VII. Another evident sign of Love towards our B. Lady is, to honour, and reverence her Friends.  
FIrst together with our Bless. Lady, we ought to love, reverence and honour S. joseph, whom our B. Lady esteemed as her most chaste and dearest Spouse, as most careful in the education of Christ our Saviour; and defireth much that he be beloved, and honoured by those who serve her. There is extant a little devout Office unto this holy Saint joseph, as also many other devotions, which do require a longer discourse. After him, by order of good consequence, do follow S. joachim, & S. Anne, our B. Lady's Father and Mother; to whom there are many goodly prayers used by holy Church, us witnesses of the affection & reverence our Ancestors did bear unto them.  
To conclude, all other Saints, who for their singular devotion have been dear unto our Bless. Lady, ought also to be dear unto us; and all who love and honour her, ought likewise to be beloved and honoured of us▪ Of the honour which we are to give to the friends of our B. Lady, these shall be the signs, & arguments.  
1. Among the other praises of the Saints, to place this as most singular and excellent, that they have been great lovers of our B. Lady.  
2. To honour these Saints with great affection, beseeching them, that they out of the furnace of their love to our B. Lady, would send one only spark thereof into our hearts.  
3. To make great esteem, and to love, & imitate the piety towards our B. Lady of such as we live withal, and willingly to converse with them, chief & principally for this cause.  
4. To pray often for the devout Clients of the B. Virgin, and with a great readiness of mind to be willing to help them, as far as lieth in our power, when they stand in need of us.  
To these kind of charitable Offices, we are incited by the example of the Angels themselves, who love most intierely the friends of our Bless. Lady, indeavoring to cherish them with their presence, help, and consolation: whereof let this example of S. Catharine of Sienna give us testimony, who even about the fifth year of her age, as often as she either went up, or came down the stairs of her Father's house, did kneel at Every step, and recited an Aue Maria; in which devotion she was often lifted up above the ground by the hands of Angels. [B. Ant. 3. p. Hist. tit. 25. c. 14.]  
Neither is this a wonder: for that Virginity is a virtue, which claymeth affinity with the celestial Spirits, who do admire, love, praise, uphold, & promote the beautiful steps of the Virgin's daughter (that is, of the Soul, tending to Perfection) in ornaments of reverence, and love towards the B. Virgin. And who can consider this affection of the Blessed Spirits? Who can behold these dutiful offices without honouring the Virgin Mary, and loving her followers?  
Let us add unto these, another fair spectacle, no less pleasant than pious. S. Marry of Oegnta was accustomed every year to go in pilgrimage unto our Lady's Church at Oegnia, situated about some two miles from her house, and although it was in the very depth of cold winter, yet never was she in any case slack to perform that excellent work, even on her bare feet. For the internal fervour, and heat of her devotion towards Christ and his B. Mother, easily banished all the external cold. Through the sweet feeling of devotion, the used to shed tears of comfort, wherewith her face & garments were largely bedewed. She breathed forth hot flames of fervent aspirations, crying out for flowers, to underprop her, even languishing with love. The Angels came strait to aid her; some of them holding her up by the hands as she went; others that she might not go astray in a blind, crooked, & unknown way, carried before her a heavenly light: others when it was needful, were ready to cover her head, & to defend her from the snow and rain; yea, and brought her home safe again from the injury of air, wind, & tempests. [Sur. in eius vita.] O what a spectacle was this to behold! How is the fervour of a loving Soul, even in this life, recompensed with the services of so many Angels! O hart! O tongue! O affection! O words! Go sigh, run, fly, unto our sweetest Loves of JESUS and MARY.    

OUR B. LADIES LITTLE GARDEN.  
THE THIRD BED, flourishing with Lillies.  
Wherein are contained Exercises proper for those, who like unto Lilies, shining in purity of life, and sincerity of affection, do after a peculiar manner consecrate themselves unto our B. Lady.  

CHAP. I. How profitable a thing it is, to commit ourselves in a special & peculiar manner unto the protection of our B Lady.  
MANY things are wont to be offered up unto the Mother of God, & committed unto herpeculiar protection and custody, either by way of consecration, oblation, devotion, or the like. And to speak of some in particular, how many Kingdoms, Provinces, Cities, & other such like places do we see in these our days, to be solemnly devoted & consecrated unto the protection of the B. Virgin? And how many also have we both heard, and read off in former ages to have been offered & dedicated unto her, with no less good success then clear testimony of that ancient piety?  
But to omit others, Rupertus first Bishop of Worms in Germany providing for the eternal Weal of his Country, dedicated all the Dukedom of Bavaria unto the Mother of God: the fruits of which oblation (to say nothing of times passed) the present estate thereof now so much flourishing, to the great good of the whole Christian Commonwealth, doth sufficiently testify.  
Constantinople, whose first foundation was laid under the protection of the B. Virgin, was in former times so famous for the multitude of Churches built in her honour, and celebrated  so fervent devotion, that it was commonly called The Parthenian City, that is, dedicated unto the Virgin. Whiles this title remained, it never left rising until it arrived to that height of prosperity, that riches, chivalry, honours, victory, peace, and abundance of all things might seem to have fixed their feat with the B. Virgin in her Virginal City. But after that the impiety of Image-breakers, & the fury of Schismatics had extinguished that ancient reverence of the Mother of God, all the glory of that Name, and Empire soon vanished away. And the Moon, so often there triumphant, fled from Constantinoples' Banners, to the Mahometan flags, eclipsed of her ancient beauty, deprived of her former glory.  
It is also an ordinary devotion of Mothers, especially in childbirth, to give and dedicate unto the Virgin Mother, the fruit of their womb, for the obtaining of a prosperous delivery; of which piety Margaret of Austria late Queen of Spain, wife to Philip the third, left unto posterity a very singular example. For when she was near the time of her travail, both she herself did with peculiar devotion pray unto the B. Virgin, and also caused her whole Family to implore her assistance, & powerful hand in time of her labour.  
Amongst other particulars she commanded nine days prayer with general processions to be made unto diverse Churches of our B. La. Which nine Masses were solemnly sung in her honour. The First of the Immaculate Conception of our B. Lady: the second of her Nativity: the third of her Presentation: the the fourth of her Annunciation: the fifth of her Visitation: the sixth of the Expectation of her Childbirth: the seaventh of her Purification: the eight of her Assumption: and the ninth of the feast of our B. Lady ad Nives. And in time of her Labour, was sung the office of the Childbirth of the B. Virgin, and Nativity of Christ our Lord.  
The Queen having thus prepared herself, was very happily delivered of a Son, and not long after having caused the infant to be carried with a solemn Procession to a Church of our B. Lady, named, of S. Florentius, there standing before her miraculous Image, she devoutly presented him unto the B. Virgin and gained a copious blessing both for herself and her posterity, as experience at this present doth, and shall in future ages witness to postetity both at home and abroad, to the joy of the whole Church. [In hist. vitae & mortis eius p. 2. c. 10. & 11.]  
But let us pass unto that oblation, which in the ensuing Chapters we are to treat of. It is evident, that those who in peculiar manner do oblige themselves to be the Clients of our B. Lady, are also in a peculiar manner beloved of her, and do experience her present succour in all troubles & difficulties. Witness hereof is S. Hermanus whose most ardent affection towards the Mother of God, was carried away with so violent a stream of divine love, that he had no mind either to think or speak of any other thing, then of God and his B. Mother. And his Love at length came to so high a pitch, that one night as he was in prayer, being presented by the hands of Angels before the face of the Mother of God, by their advice he gave himself to be her Spouse (after which affiance he took the name of joseph) and shortly after experienced what wonderful care his most beloved Espouse the V Mary had of him, not only in matters of great moment, but also in every occasion, were it never so little. As for example: Once when in his sickness he had been let blood, he was directed by our B. Lady how he was to lie in his Bed the next night, so that the vein which had been newly closed up, might not again be opened. Another time as he was going to vifit a Cloister of Nuns, the B. Virgin a little before he arrived there, gave them warning to entertain him with all courtesy and kind nesse. Many more such like examples there be of the love and care that the Mother of God shown towards him, which may be read more at large in the history of his life, in Surius the 5. April.   

CHAP. II. The first way how to consecrate ourselves with peculiar reverence to our B. Lady, common to all sorts of people.  
EAuing first made your Confenssion, & received the holy Communion upon some solemn Feast day, & if it may be, on some Feast of the B. Virgin, you shall place her Image in your Oratory, or in some other decent place of your chamber, and with a full & true intention, consecrating yourself, and all that you have for ever, unto the Mother of God, you shall say this prayer on your knees.  
O most B. Virgin Mary, Mother of God, I N. N. a poor & wretched sinner, though in all respects most unworthy to be numbered amongst the meanest of your servants, yet trusting in your exceeding great piety and mercy, and moved with a great desire of serving and honouring you, do here in presence of the whole Court of Heaven, choose you this day for my peculiar Lady, Patroness, and Mother: and I do most firmly purpose, and promise henceforth to obey and serve you faithfully, and also to procure with my whole power, that others may do the like. I do therefore most humbly beseech you, O most merciful Mother, by the most precious blood which your sweet Son JESUS hath shed for our sake that you would vouchsafe to admit me into the number of your Clients, and to receive me for your perpetual servant, to be present with me in all my affairs, and obtain for me grace of your most dear beloved Son, that I may so behave myself in all my thoughts, words, & works, as never to do any thing that may be displeasing to his eyes, or yours, and lastly to be mindful of me, in the hour of my death. Amen.  
From henceforth you shall imagine your Chamber to be a Chapel of the B. Virgin, whom you shall reverence in her Image as if she were present with you, not suffering any thing to remain therein which may offend her sacred eyes.  
In the morning as soon as you are risen, as also at night before you lie down to sleep, with low and humble reverence you shall ask her blessing, like as good children in our country are wont carefully to do their Parents every morning & night, saying, The Virgin Mary, with her benign Son, bless us.  
After that you be apparelled kneeling down before the said Image, then shall you say this prayer following. O Blessed Mary, my good Lady, I recommend myself unto your Blessed protection, & singular custody, casting myself into the bosom of your mercy, both this day, and every day, and in the hour of my death. I commend also unto you my Soul and Body. In you do I place all my hope, and consolation. To you do I commend all my distresses and miseries, my life & the final conclusion thereof: that by your most holy intercession and merits, all my works may be directed & disposed, according to your will, and the will of your most Blessed Son. Amen.  
Always at your going out, and coming into your chamber, see you salute the said Image, imitating herein the Courtiers who in their passing to and fro, do never omit to make reverence unto their Prince.  
You ought not to undertake any thing of moment, having not first acquainted the B Virgin Mother therwich. You shall seriously also commend unto her, both your private and public affairs; & if any thing do occur of greater importance; write the same briefly in a paper, and lay it at the feet of the Image. Finally in all your temptations and difficulties you shall have recourse unto her, as to a merciful, and tender-hearted Mother.  

Examples in Confirmation of such things, as have been said.  
THe holy Mother S. Teresa doth approve, and much commend this practice and devotion, who being made Prioress of a certain Monastery, at her very first entrance into her Office, she consecrated both herself, & the whole monastery to our B. Lady, placing a fair Image in the Chair where the Prioress was to sit, and offering her the keys of the Monastery together with the gonverment thereof as Superior, whose place she was only to supply. Which oblatio the Mother of God, not long afterwards showed to be most grateful unto her, For upon the Eve of S. Sebastian, our B. Lady put herself visibly in place of the picture, and declared that she took indeed upon her the government of the house. [In eius vita lib. 3. c. 1.]  
It is also recounted by those who have been conversant with Father Francis Suarez, a man famous for holiness and learning, that he was accustomed to confer with the B. Virgin concerning all doubts, which occurred in his studies, from whom he received often the solution of many hard and difficile Questions; and he hath been also seen to kneel down, and give her thankes for the same upon his knees.  
To these I add a story which Boniface relateth out of Alanus and Albertus. [l. 4. c. 9 hist. Virginalis.] A certain Religious Virgin, named joane, living in a Monastery somewhat dissolute and disordered, upon a time (according to her accustomed manner) being very attentive in saying of her beads, she saw a letter fall down from heaven before her, with this superscription: Marry Mother of God, to her daughter joane health. The contents of the letter were these. My most dear Daughter, Persevere constantly in saying my Rosary always as thou hast begun; fly from men, and shun all conversation with them which may not profit thee to the attaining true virtue & good of thy conscience: Beware of sloth, dissoluteness, & idleness; remove far from thee dainty meats, and curiosity of apparel, and purge thy Cell of some things which are not decent for a Religious woman, and in place thereof put the Images of thy Saviour Christ, & his Saints, & other holy things, whose protection & defence shall preserve thee from all dangers. If thou give ear unto me, and perform with due obedience those things which I shall prescribe unto thee, thou shalt obtain favour of my beloved Son, & I will make intercession to him for thee in all thy necessities.  
The hand maid of Christ having read his Letter, was very much encouraged to set forward the honour of our B. Lady with all possible devotion, and with all diligence put in execution what was commanded her. Not long after a certain holy Abbot coming thither to reform the said Monastery, according to their former discipline and religious Institute, as he was praying devoutly for that end, he saw the cell of the before named Virgin, shining and sending forth radiant beams with an incredible lustre, and in the middle of that light, the Queen of heaven environed with a troop of glorious Angels in whose company joane the Virgin was devoutly praying. In the mean time, at the Cell door without a great multitude of devils stood raging, and to make themselves more terrible put on the shape of diverse kind of ugly and monstrous beasts: but being all shamefully put to flight by the powerful command of the B. Virgin, they retired back to the chambers of the other foolish Virgins, dispersing themselues through the whole Monastery, some to one Cell, some to another. The holy Abbot was much astonisshed at this vision: but afterward when he had understood of the singular zeal, and devotion which joane the Virgin had towards our B. Lady, he caused immediately beads to be provided and distributed to the other Nuns, exhorting them constantly to the pious use thereof. Which devotion when they had seriously embraced, not long after they all voluntarily submitted themselves to the Rule of their Order.  
From hence you may learn, what the Mother of God doth expect of those (every one according to their profession) who have consecrated themselves unto her, according to the aforesaid manner; and how great account she maketh of that devotion, and with what a bountiful hand she rewardeth it. Therefore not without cause S. Bonaventure so much commended this kind of devotion towards the Mother of God in an Epistle of his which is entitled, Of 25. Memorials, where amongst other devotions, how to lead a good like, in the 13. Memorial he hath these words: Always have great reverence and tenderness of affection unto the glorious Queen Mother of our Lord, and have recourse unto her as unto a most safe refuge, in all your necessities, dangers & troubles craving the defence of her perfection; & taking her for your Advocate: make known your petition & sui●e unto her, with all devotion and confidence; because she is the Mother of mercy, & therefore you must endeavour to show singular and special reverence towards her.    

CHAP. III. The second way of dedicating ourselves unto the B. Virgin, by entering into her Sodality.  
TO be one of the Sodality of our B. Lady is nothing else, but openly to profess ourselves in peculiar manner to be her servant, & before witness to commit ourselves, and all that we have unto her protection. How great the merit, and profit of this kind of devotion is, as also the duties and exercises towards our B. Lady thereto belonging, remain sufficiently declared by that which diverse have put out in print about the same. Hear will I only commend three things very necessary for the conservation, and increase of that devotion which all aught to have at their first entrance into the Sodality.  
1. That every morning as soon as they are up and ready, or if they please when they are ready to hear mass, they say the prayer of the Sodality, endeavouring to pronounce it with the same intention, desire, and purpose to serve our B. Lady, and to keep the rules prescribed of the Sodality, as they did, when first they were admitted into that Congreation.  
2. Also, that in the morning they make choice of some one fault or imperfection which themselves are subject unto, and make a firm purpose to abstain from the same that day: and to offer up some good work in honour of the Mother of God.  
3. That at night they examen themselves concerning these two points: first about the Prayer which they recited in the morning, especially these words [I do fully determine, and purpose, that I will never leave thee, nor permit any thing to be done against thy Honour by any of those, who are under my charge.] whether, I say, they have fulfilled these words of their devout and propense affection towards the honour of the B. Virgin. Secondly, whether they gave abstained from that fault or imperfection aforesaid, & performed that good work which in the morning they purposed to do.  
Whosoever doth earnestly endeavour to put these things in execution, he shall infallibly find that tender affection of the B. Virgin towards him, which she shown unto a certain dissolute, & negligent youth, being for this one respect only worthy of commendation, that he had always great care of his Chastity. This young man after that he had prodigally spent his patrimony, at length by persuasion of an Uncle of his who had heretofore used all means in vain to bring him to better life, did determine for a remedy, & redress of all his miseries to recite every day for the space of one year, a pair of beads, or the third part of the Rosary of our Lady. Neither was this done without profit: For now he had already shaken of most of the ill company he was wont to keep, and he also abstained from committing any grievous sins. Wherefore at the beginning of the 2. year he doubled his devotions, and daily said two pair of beads; and because the good success which he had therein raised up his hart to a more firm and steadfast hope of obtaining greater matters, therefore the third year he said every day a whole Rosary, with no less constancy then true devotion. To conclude, having performed his third years task, and now become another man, of grave, modest, and mature conversation, hedid so win the hearts of all, but especially of his Uncle, that he procured him an honest & sufficient marriage. But see what happened upon the very wedding day, in the midst of the Feast. The young man on the sudden calling to mind, how that being hindered by other affairs he had not yet offered up that day his accustomed prayers to the B. Virgin, feigning some other excuse, rose from the table, and shutting himself up in his chamber, fell on his knees, & recited his Rosary with no less feeling than fruit of his devotion. For he had no sooner ended, but the B. Virgin far brighter than the sun, vouchsafed him avisible sight of her glory, and shown him 3. garments which she carried fastened to her own robe; one before her, and one upon either side, and then said unto him: Behold thy salutations here written in golden letters, with which thou hast diligently honoured me by reciting my Rosary. Thou shalt receive a reward for the same especially for keeping thy Chastity entire, by being made partaker of the marriage of the lamb, and that within the space of 3. days. Neither did his devotion, nor the merciful promise of the B. Virgin fail him, for after 3. days he died to the world, and began to live in heaven. [Cantip. l. 2. Apum. c. 29.]  
It much importeth us them to offer daily to the B. Virgin, with a firm and constant resolution, some particular & determinate devotion, and likewise to call ourselves to an account thereof every day, but especially at night, that if we find we have deferred it until then, yet may we at least correct & recompense our negligence by penance, and if it may possibly be done, even then to perform our promise.   

CHAP. IU. The third way to devote our selves unto the B. Virgin, by entering into Religion.  
FOr as much as every Religious Order may justly be called, the Family of our B. Lady, be cause they are in a special manner fouded under her protection and defence; it is evident that whsoever embraceth a Religious life, doth in the very same act, peculiarly devote himself to the B. Virgin, & is espoused unto her with the ring of his Vows, especially the vow of Chastity. And this is made manifest by the example of S. Robert, Founder of the Order of Cistercians, to whose mother, named Engardis, being great with child of him, the B. Virgin appeared, with a golden ring in her hand, and said thus unto her: Engardis, I will have thy Son which thou bearest espoused unto me with this ring. Engardis when she awaked, with great joy took notice of what she had seen. Neither was the event of the thing any other ways approved, then by the entrance of her Son Robert into Religion, which under the name of espousing was foretold by the Mother of God, even as she signified the Vow of Chastity by the ring of gold. [Plat. de bono stat. Relig. lib. 1. cap. 34.  
I omit innumerable other examples, whereby it is evident, that all Religious Families be under the protection of our Bless. Lady. There is just cause [saith Platus ibid.] that all Religious persons should extraordinarily rejoice and congratulate amongst themselves, that they have for their Queen and Patroness upon earth her, whom all the Saints in Heaven do adore. For what can be wanting unto him who is sustained by such a Virgin, seeing that no evil is to be feared which may not easily be averted by her power, no good to be desired, which cannot easily by her favour and intercession be obtained. Therefore all Religious men and women, aught to apply themselves wholly to the service of the Mother of God, in whose Family they live, as her househould servants, or rather as her children.  
Let them have certain peculiar Exercises, conformable to their Rule & Institute, by the daily practice whereof they may honour our B. Lady.  
Let them endeavour to increase, and advance the love and reverence of the B. Virgin, and exhort them to the pious use of reciting her Rosary, and devout celebration of her Festival days, by frequenting the holy Sacraments, & other such devout Exercises.  
Finally, and especially, let them be mindful daily to give hearty thankes, and be very grateful unto the B. Virgin-Mother, for the singular benefit of their vocation to Religion.  

An Exercise proper to Religious Persons, by which they give thanks to the B. Virgin for the benefits received from her, and most especially for the benefit of their Vocation to Religion.  
Having by way of preamble demanded aid of the holy Ghost, you shall place yourself in presence of the B. Virgin, as if you did behold her environed with the Quires of Angels and all the Saints of your own Order, looking upon you with a mild and merciful countenance:  
And, 1. Consider, & call to mind how many benefits you have hitherto received of the Mother of God; & then divide them into two parts, whereof one may contain the benefits bestowed upon you before your Vocation; the other, of your Vocation, and other benefits which you have received after your entrance into Religion. And this Motherly mercy of the B. Virgin towards you was figured by Rebecca, jacobs' Mother, who shown two principal favours to her Son from which as from two fountains, all his felicity did flow. For first with great solicitude she procured for him the benediction of his Father Jsaac. Secondly she secretly convied him out of his own Country into Mesopotamia to declin the rage of his brother Esau, where he married a wife, and so became very rich. Even so the B. Virgin like another Rebecca, a most loving Mother, hath obtained for you of the Eternal Father a benediction, and other singular favours, and above all the grace of your Vocation. She hath procured also that you departing out of your Country, and forsaking all your friends, should enter into Religion as into the land of Promise, flowing with milk, and honey of consolation, and merits.  
2. You shall ponder and weigh all these benefits both according to their multitude, being indeed innumerable, and according to their greatness. And amongst the rest, consider how great that is, that by this your vocation into Religion, procured by the Virgin Mother, you are made a member of that Congregation, in which she is served with so much Honour and Reverence. Out of which it proceedeth, that all the worship & devotion which is performed towards the Blessed Virgin throughout your whole Order, either by themselves or by their means, is as much attributed unto you as if you performed it yourself. Therefore you may truly say, I am partaker (O Lady) of the merits of all those who do fear, love & honour you, either in this Religion's Order, or out of it, by their labour and industry.  
3. By these Considerations you shall stir up in yourself the affections following. You shall humble and cast yourself down at the feet of the B. Virgin MARY, holding yourself most unworthy of so great love, and favour. You shall give her thankes with as great fervour of devotion as possible you can, for her Motherly care over you, & you shall invite all creatures to accompany you in thanksgiving; imitating young infants who do most willingly acknowledge themselues beholding to their Mother or Nurse, for all they have received. But how may you recompense so great a Benefactresse? Assuredly you must purpose to requite her with a filial affection, and for ever to do her such service, as the same requireth. To this S. Beruard exhorteth us, saying [sermone de Nativitate B. Mariae.] Let us adore the B. Virgin from the very bottom of our hart, with the most inward affections and desires as we can possibly. For such is the will of him, who will have us to receive all, by the means of the B. Virgin Mary; she in all things, & by all means providing for the miserable: She strengtheneth our hope; she putteth diffidence to flight; she erecteth our pusillanimity.  
It will he also very profitable to the increasing of this gratitude and love towards the B. V to essay, & take as it were a taste by way of meditation, of those most tender affections which diverse Religious Orders have had towards that sacred Queen, and in particular the Order of S. Dominicke, who, having understood that they were seen by their own Founder S. Dominicke, and by a certain holy Woman, covered under the mantle of the Bless. Virgin, and embraced with the Virginal arms of her love & peculiar affections, so great was their devotion towards her ever after, so inflamed their desire to love and serve her, so devout and fervent were the prayers they continually song unto her, so exceeding the confidence & trust they always had in her protection, so greedy and insatiable the contemplation of her Virtues and Excellencyes, that no humane tongue would be able to express. [In vita S. Dominick. l. 2. c. 12. and l. 5. c. 6.]  
The like vision happened unto Father Martinus Gutterus a Spaniard, and a very holy Religious man of the Society of JESUS, who as he was in fervent prayer, saw the B. Virgin shining with unspeakable beauty, having her Robe spread all abroad, & under the same the whole Society contained, which she embraced with a motherly affection, & shrouded under the wings of her most tender love & protection. [Hier. Platus l. 1. de bon. stat. Relig.]     

OUR B. LADIES LITTLE GARDEN.  
THE FOURTH BED, adorned with jacynths.  
Wherein are contained certain Services and Duties towards the B. Virgin, as if they were so many exercises of a heavenly life and conversation: of which the jacynth is a token.  

CHAP. I. Of the AVE MARIA or Angelical Salutation.  
BEFORE all other, this Salutation is most grateful to the B. Virgin, as herself declared to Saint Maude, who being in some anxiety of mind, what kind of service she might exhibit as most acceptable unto her, she beheld our Blessed Lady bearing in her breast the salutation of the Angel Gabriel, written in golden letters, and withal heard these words: Higher than this Salutation none can ever arrive; nor can any one more sweetly salute me, then with that accent of [hail] with which God the Father was pleased to salute me, freeing me by his Omnipotency from all trespass, and curse of sin. The Son of God with his divine Wisdom hath also so throughly enlightened me, that with the Name of [MARY] as with a most bright & glittering Star, both heaven & earth do shine. The Holy Ghost by penetrating me with his divine sweetness, hath filled me so [FULL OF GRACE.] that every one who seeketh grace, may by my means soon obtain the same. By these words [OUR LORD IS WITH THEE] are declared that unspeakable union and operation, which the Blessed Trinity did perfect in me, when he conjoined the Substance of my flesh to the divine Nature in one person; so as God became Man, & man God; I being in that hour made worthy to taste the joy and sweetness which no other Creature could experience. And by the words [BLESSED ART THOU AMONGST WOMEN] every Creature with admiration doth acknowledge & profess me to be Blessed, and exalted above all. By the words [BLESSED IS THE FRVITE OF THY WOMB] the most excellent fruit of my womb which hath sanctified every Creature, is blessed and extolled, for all eternity. [In vita S. Mechtildis.] This holy Virgin of Christ afterwards in saying her Beads, was always accustomed to add three Aue Maries, for the obtaining of a happy death, of which we have spoken before in the first Bed, and 5. Chapter.  
It willbe also very profitable at all hours of the day and night, when the Clock strikes to say once the Angelical Salutation: to which devotion certain Indulgences are granted by the holy Sea Apostolic, as we have said before in the second Bed & V Chater. The custom likewise is devoutly to be kept, to recite thrice a day, morning, noon, & night three Aue Maries, according to so many tolles of the bell, adding these usual Versicles before every Aue [The Angel of our Lord. Behold the Handmaid. And the Word became flesh.] in honour of the principal Mysteries, to wit, The Resurrection, the Passion, and Incarnation of our Lord.   

CHAP. II. Of the Crown, or Rosary of the B. Virgin, and of the first manner of saying the same.  
THat manner of saluting the B. Virgin is very ancient and famous, which consisteth of an hundred & fifty Aue Maries, and one Pater Noster before every decade. Neither is that less in use, which consisteth of 63. Aue Maries, according to the number of years, which our Blessed Lady is thought to have lived on earth, adjoining to every Decade, one Pater Noster. The first of these manners, is called the Rosary, both because it is knit together with mystical Roses, as S. Dominicke the Author thereof, is recounted to have so received the same. The latter is termed, the Crown, wherewith, as with a garland, the B. Virgin shown herself adorned, as afterwards we shall declare Chap. 4. And the Religious Order of the Minims hath greatly propagated the same: although the Crown itself is usually every where called by the name of Rosary, in regard whereof we will use these Names confusedly, without any regard of distinction.  
But the thing of greatest profit and consolation is, to recite daily, and offer unto our B. Lady the Rosary or Crown; the which oblation, that it may be done with more fruit and gust, it is expedient to season the same with diverse considerations, which are found every where, in devout books: and here we will propound three only, as it were fountains of the rest.  
The first manner of saying the Rosary, is that, wherein chiefest regard is had of attention to the words, with some application of the sense to the same; which is very easy, if with discretion the Rules following be observed.  
1. Before you begin, recollect yourself a little, marking with attention how Noble and Angelical an Office you are about to perform, and for what intent.  
2. Blessing yourself with the sign of the cross, begin, with saying one of these Versicles, or the like. 

Now let my lips sing, & display.  
The Blessed Virgins praise, this day.  
Grant me, O Virgin, thee to praise:  
Againsts thy foes, give strength always.    
Then recite the first Decade or Ten, pondering the Consideration next ensuing. This being duly performed, say: O mother of God, and Virgin Mary, let all the holy Angels ten thousand times, extol and bless you. The second decade with the Consideration being also ended, say: Let all holy patriarchs & Prophets twenty thousand times extol and bless you. After the third say: Let all holy Apostles thirty thousand times etc. After the fourth: Let all holy Martyrs forty thousand times etc. After the fifth: Let all holy Confessors fifty thousand times etc. After the sixth: Let all holy Virgins, widows, and others, bless and extol you a hundred thousand times.  
Then reciting the three last Aue Maries; in the first you shall salute the B. Virgin Mary, daughter of the Eternal Father, demanding the virtue of Faith, & offering your body to her perpetual service. In the second you shall salute the B. Virgin Mary, Mother of the Son of God, ask the virtue of Hope, & offering your soul unto her. In the third you shall salute the Virgin Mary, Spouse of the Holy Ghost, craving the virtue of Charity, and offering unto her whatsoever you have, or by any just title can lay claim unto: & after this conclude by saying the Creed devoutly.  
When you have thus ended the Rosary, you may recite the Hymn Aue Maris stella, with the versicle, and Prayer. divers do add the Psalm De profundis for the dead; Or, Laudate Dominum omnes gentes etc. These advertisemens' may be common to all the manners of saying the beads; but that with followeth is most proper for our purpose.  

In saying the first Decade, or Ten.  
YOu shall imagine all the Aves thereof to be as so many precious stones, or other ornamets most beautiful to the sight, which are offered to the Mother of God by the hands of your Angel Guardian, for composing a Garland, or Crown to adorn her head. Neither doth this conceit want good warrant, as shallbe manifest by the following history, taken out of Dionysius Carthusianus in his first Sermon of the Assumption of our Blessed Lady and 13. verse.  
A certain Monk of the Religious Order of Cistercians, who had accustomed daily with great devotion to salute the B. Virgin by reciting the Rosary, when upon a certain day all alone in his chamber he was paying on his knees his accustomed task, the most devout Virgin appeared unto him, showing him a most beautiful Robe, shining with admirable splendour (except only a little part thereof) being all over engraven with Golden Aue Maries, and saying: Seest thou (quoth she) in what esteem I have the Aue Maries, which hitherto thou hast offered up unto me? And when this part of the Robe that is unfinished, shall be adorned also with the like Aue Maries, I will cause thee to enter into the kingdom of my Son, adorned also with comeliness, and glory.  
After the same manner do you behold the B. Virgin present, whiles you are saying the first Decade, offering those salutations unto her, as if they were so many precious stones, and rich jewels most pleasing and grateful to hereyes, & to all the heavenly Court; and you shall most humbly entreat her, that she will vouchsafe to present unto herself, and her beloved Son your Soul, first made beautiful with the ornaments of graces & virtues.   

In reciting the second Decade.  
YOu shall imagine all the salutations to be a most sweet and grateful harmony, like unto that, which the Angels did sing in the Nativity of our Lord, and at other times when they salute the B. Virgin. To those heavenly Quires conjoin yourself, and offer unto her these your salutations, which although thereby rudely uttered and pronounced with a harsh and unpleasant voice, nevertheless they are of themselves most grateful to the ears of the B. Virgin. Demand withal that she will vouch safe, to give you a more skilful voice in heaven, whereby to sound forth her mercies and praises for ever.   

In saying the third Decade.  
IMAGINE, that these Salutations of the Angel, are as so many most fragrant Roses, fit for the sight and smell of some great Princess.  
A certain religious man of the Order of the Minims, out of a pious custom did never taste meat before he had recited the crown of our B. Lady. But as by nature we are often forgetful, and do fail sometimes in those things, which he have before determined to do; this good religious Man, one day being set down all the table, as yet fasting, he remembered himself of his intermitted custom. Being much perplexed and sad, at last he asked, & obtained leave of the Suepriour to rise, and without further delay, he went into the Church to say his crown. He had now well near finished the same, when as one of the Religious was sent to call him away by order of the Superior, who coming into the Church saw the Mother of God upon the Altar in a bright shining manner, accompanied with two Angels, who received from the mouth of the holy man as he prayed, most beautiful Roses, and put them upon the head of their Lady and Queen. Moreover he observed, that as often as the other pronounced the most Holy Name of JESUS, at the end of the Angelical salutation, the B. Virgin and the Angels did reverently bow down their heads. [Chron. Minim. p. 3. l. 1. c. 36. & 37.]  
What contentment of mind, what measure of joy and heavenly delight, how great affection of love towards the B. Virgin, did both these Religious men taste at this spectacle, cannot be declared: Neither shall it need, since that whosoever shall read these things, willbe able sufficiently to gather the same of himself; and he much more, who moved by this example, shall daily recite the said Crown of the B. Virgin.  
Another story not unlike to this is recounted in the same place of a certain Religious Novice who had received from his spiritual Father this document as a most preset remedy against whatsoever temptations, to wit, that every day before he took any corporal food he should recite the Corone of our B. Lady. On a time sundry employments imposed upon him by holy Obedience, did so distract his mind, as he became unmindful of his accustomed devotion. Being set down at table, and his Superior advertised of his error, commanded him to rise, & go to the Church to perform his devotions. While be obeyed, and was now devoutly saying the Crown, an Angel was seen to stand by him, who knitting together upon a golden third ten Roses, and therein also inserting a golden Lily, made a most fair Crown, & put it upon the head of the said Novice, and for testimony of this miracle, from the place, where this devout & obedient Beadsman did kneel, for a long time after a most sweet & fragrant odour of Roses and Lillies did continue.  
Thou therefore, as if thou wert moved with the like spectacle, shalt offer to the B. Virgin these Angelical Salutations, as so many Roses, giving a most fragrant smell both to her, the Angels, and thyself: and being an humble suppliant unto her, thou shalt beseech her to vouchsafe, to obtain for thee the grace to send forth according to the the quality of thy state and condition, the sweet odour of good example, and precious ointment of her holy Name.   

In reciting the fourth Decade.  
YOu shall here imagine, that the Angelical salutations which you recite, are as most sweet honey in your mouth: as a devout & grave Matron of Cullen did experience, who as often as she said the Rosary, felt her mouth seasoned with so grateful a relish, as that she thought her spittle to be converted into honey. Which thing a certain Anchoret named Marsilius, living a Recluse near to the Church of S. Severinus understanding, did after her example daily say the Rosary, and after six week's space that he had so contidued, he felt also that sweetness in his mouth whilst he pronounced the said Salutations, which did far exceed all deliciousness of honey. [Caesar. lib. 7. c. 50.]  
Do you in like manner, tasting these Salutations, with spiritual gust, declare unto the Bless. Virgin how sweet her praises are unto your thoate, humbly beseeching her also, that she will vouchsafe to accept of your prayers, although presented her in a dish neither very clean nor precious, & that she will also be pleased to obtain for you, the sweetness of heavenly consolations, in respect of which, all earthly things may seem unto you unsavoury.   

In saying the fifth Decade.  
YOu shall think with yourself, that these Angelical Salutations are as most holy and sacred things, which ought to be touched with reverence; or as vessels full of precious treasures; or finally as embrace & holy kisses, offered unto the feet both of the B. Virgin herself, & of her little JESUS. That these salutations are most holy appeareth sufficiently since they were anointed with the oil of the Holy Ghost from whose sacred Mouth they were dictated; & pronounced by the Archangel Gabriel, S. Elizabeth, and the Church his holy spouse.  
That also they are vessels of precious Treasures, may be gathered by the vision axhibited to S. Gertrude, who in saying the Rosary, beheld all the Angelical Salutations that she uttered, or rather every word thereof, to be as so many golden Crowns, offered unto the Mother of God out of the treasure of her heart, which she with great content did handle, & made much more esteem of, then covetous men are wont of their money. [lib. 4. Revel. c. 55.]  
And lastly as the B. Virgin, gave her little JESUS to be embraced, by the three Kings, by the sheephearps, by old Simeon, and by many of her devout Servants, in sundry apparitions as they have been saying the Rosary; so do you imagine the same benefit to be now invisibly given unto you; and testify to the B. Virgin, that amongst all earthly things, nothing is more holy & precious unto you, then with humility and devotion to kiss the prints of her feet, & of her little JESUS, with so many kisses of love as you utter words in saying the Rosary. You shall also humbly demand, that the B. Virgin herself would accept of your salutations, as things precious and worthy of herself; and that she would embrace you, in the arms of her mercy, & make you worthy of the holy kiss of her motherly love, and favour.   

In reciting the sixth Decade.  
YOu shall imagine, that the acts of your understanding & will, which you produce in saying the Rosary, to be as so many flames most bright, or rather darts thrown from your hart transpierced with her love, into the heart of the B. Virgin. Surely it was revealed to S. Gertrude, that the Archangel Gabriel is so often enlightened with a new brightness of the holy Ghost, as often as the salutation pronounced by him to the B. Virgin, is renewed & recited. [ubi supra c. 12.] Why then may we not say that these Salutations be Flames, why not Darts, when as we read also, that the holy Mother Teresa, one most addicted to the service of the Blessed Virgin, was by an Angel pierced through with a golden dart of divine love?  
Therefore in saying the sixth Decade of the Rosary, you shall declare unto the B. Virgin, that these salutations, as are so many Suns wherewith you desire to be enlightened; as so many flames of love wherewith you may burn; as so many Darts, with which your hart being pierced, you may melt away & consume. You may also piously demand, that being drawn on by these your services although little and far unequal to her deserts; she by the plentiful influence of her mercies, will not cease in like manner to exhibit her love unto you; especially that she willbe pleased to illuminate your mind with the knowledge of her perfections & virtues, & wound your hart, with her love, that you may remain faithful until death. In these considerations you may observe another method, to wit, that every one thereof, assigned to every Decade, may suffice for every Rosary, and so in this Chapter you have six diverse manners of saying the Rosary.    

CHAP. III. The second manner of saying the Rosary.  
THe second manner is that, wherein attention chief is given to the sense of the words of the Angelical Salutation, and of the Pater Noster. And that this attention may be the easier, let us call to mind that famous miracle, which happened at Rome in the year 590. in a solemn procession which was ordained for averting the plague, greatly annoying all Italy. In this procession was carried a most devout and ancient picture of the Mother of God, painted by Saint Luke, and with such happy success, that forthwith in all places, health was obtained. The Angels were heard singing by all that were there present (whether with greater amazement, or pleasure it is doubtful) & congratulating with the B. Virgin in these words: O Queen of heaven rejoice (Alleluia) because whom you have merited to bear, (Alleluia) hath risen as he said (A leluia) whereto S. Gregory being taught by divine instinct, in the name of all the people, added, Pray unto God for us (Alleluia.) And shortly after an Angel, who standing upon the top of Adrian's Tower, and showing himself to be a just Revenger of sins committed, having already drawn the sword of justice for punishment thereof, was seen to put the same again into the scabbard, in sign that mercy was obtained, and gotten for them. [Baron. tom. 8. ann. 590.]  
Now after you have framed to yourself the like imagination; first, consider on the one side, that you pronounce the words of the Archangel Gabriel, environed with a troop of Angels, saluting the B. Virgin now triumphant in heaven, as before he had done in Nazareth. Then do you endeavour to stir up, & express in yourself the same effects of reverence, gratulation, praise, joy, and such other like, as the words require.  
On the other side, you shall imagine S. Elizabeth with all the holy and Blessed men, leading a distinct Choir, and congratulating the B. Virgin with the same applause, love, joy, & other affections wherewith in times passed together with her holy infant S. john Baptist, whom she carried in her womb, she had saluted her in these words: [Blessed art thou amongst women etc.] and do you imitate her with the same feeling and affection, in pronouncing the self same words.  
Lastly, you shall with the eye of contemplation behold the whole present militant Church, vexed & afflicted with many miseries & persecutions in this vale of tears, lying prostrate at the feet of the B. Virgin, and imploring her mercy, in like manner as the former History did represent unto you: & in the person of this Church you shall recite the last part of the Salutantion (Holy Mary, etc.) ask with all humility, comfort & aid against so many evils, and craving her wholesome and efficacious intercession for the atcheyvement of all good things; & withal you may present unto her your own particular intention.  
These considerations may for your commodity be so parted and divided, that in the first two Decades you may attend chief unto the sense of the Angels words; In the other two, unto the words of S. Elizabeth: In the last two, to the words of the holy Church. And you may begin & conclude this manner, as the former.   

CHAP. IU. The third manner of saying the Rosary.  
THis manner also of saying the Rosary is very easy, wherein chief Attention is used about the mysteries of the life of our Saviour Christ, & his B. Mother, interlacing withal, the same after some sort with the former two Attentions spoken of before. These mysteries always assigned are fifteen, which you shall divide in this manner.  
The mysteries of joy (which are the Annunciation, the Visitation, the Nativity of Christ our Lord, his Presentation, & his finding amongst the Doctors in the Temple) you may recite on Monday, Tuesday & Wednesday, assigning to every decade a several mystery. As you recite the same, you shall imagine yourself to declare unto the B. Virgin that mystery which you do contemplate, and to relate the virtues expressed therein, and benefits bestowed upon us by the same, by rejoicing, thanks giving, offering yourself, and whatsoever is yours, ask things conformable to the mystery, and commending your particular intention unto her.  
The dolorous mysteries (which are, The prayer of Christ in the Garden, His whipping at the Pillar, His Crowning with thorns, His carrying of his Cross, and Crucifying) you shall renew every Friday and Saturday, after the same manner as you did the joyful, adding thereto chief affections of Compassion.  
The Glorious mysteries (which are the Resurrection of our Lord, his Ascension, the coming down of the holy Ghost, the Assumption of the B. Virgin and her Coronation in heaven) you shall recite upon Sundays and Thursdays, as you did the former, exercising chief affections of Congratulation, and desire of the Glory of Heaven.  
Some divide the whole life of Christ, and of our B. Lady into two weeks, after this manner. On Monday they call to mind, 1. The Expectation of the birth of the B. Virgin from the very beginning of the world, by how many Oracles the same was promised; by how many figures represented; and by how many supplications sought for. 2. Her immaculate Conception. 3. Her holy Nativity. 4. Her Presentation in the Temple. 5. The years of her Childhood, and her vow of Virginity made in her tender age. 6. Her betroathing to S. Joseph.  
On Twesday they consider, 1. The Annunciation of the Angel. 2. The visitation of Saint Elizabeth. 3. The Nativity of Christ. 4. The adoration of the Shepherds. 5. The Circumcision. 6. The Adoration of the three kings.  
On Wednesday they bear in mind, 1. The Purification of the B. Virgin, and Presentation of Christ in the Temple. 2. Their flight into Egypt, and seven year's abode there. 3. The remaining of jesus in the Temple, & his finding there. 4. His childhood, & life until thirty years of age. 5. His departure from the company of his Mother, his Baptism and fasting. 6. His preaching and miracles.  
On Thursday, they meditate, 1. The solemn entrance of Christ into jerusalem. 2. His washing of the Apoles feet. 3. The institution of the most B. Sacrament. 4. His prayer in the Garden. 5. His apprehending. 6. That which he suffered in the house of Annas and Cayphas, and S. Peter's denial of him.  
On Friday they contemplate, 1. Christ our Lord led unto Pilate and Herod. 2. His whipping at the pillar. 3. His crowning with thorns. 4. His showing to the people, and the words [Ecce homo.] 5. His condemnation and carrying of his Cross. 6. His crucifying.  
On Saturday they ponder, 1. The words of Christ our Lord uttered upon the Cross, and chief these, (Behold thy Mother, and, Behold thy Son.) 2. His death. 3. The great grief & sorrow of our Bless. Lady. 4. The taking down of Christ's body from the Cross. 5. His Burial. 6. The desceding of his soul into Hell.  
On Sunday, they call to mind, 1. The Resurrection of Christ our Lord. 2. His Ascension. 3. The sending down of the holy Ghost. 4. The rest of our B. Lady's life until her death. 5. Her triumphal Assumption. 6. Her Coronation, and the patronage of all men given unto her.  
This exercise of meditating the mysteries of Christ our Lord and of the B. Virgin in saying the Rosary, hath been had in great esteem, and was constantld practised by Saint Charles Borromeus, that famous Contemplant of our B. Lady. [in eius vita l. 8. c. 2. S. Bernardinus also of Sienna hath left testified, that whatsoever Graces, or Spiritual gifts at any time he obtained, came from the devout remembrace of the joys of our B. Lady, in the honour of which, he daily recited her Rosary. [Ineius vita.]  
But a singular testimony of this devotion, may be taken out of the Chronicles of S. Francis, where it is recounted, that a certain Priest, who had accustomed daily to adorn an Image of our B. Lady with a garland of flowers, entered into Saint Francis Order, where, when as he could not daily offer his wont garland unto the B. Virgin, he thought of returning back to the world again. But the Mother of God full of Mercy, permitted not that her Client should long remain in error, but compassed about with a heavenly light, she appeared unto him, and with the beams of her benignity did she drive away the dark mist of his mind, commanding that he should not rashly cast from him so great a jewel of Religious vocation, which now he had undertaken, lest otherwise himself also, might perhaps afterwards come to be rejected of God, and withal she instructed him, how he should daily offer to her another garland more odoriferous and grateful, composed of the fixty three Aue Maries, & seven Pater Nosters, in memory of the seven joys which she tenderly and entirly felt. 1. In the Conception of her Blessed Son. 2. When she carried him in her womb, and visited S. Elizabeth. 3. In his birth. 4. In the Adoration of the three Kings. 5. In her finding him in the Temple. 6. In his Resurrection 7. When she was assumpted into heaven. So that every joy correspondeth to every Decade, and the seaventh to the three last Salutations.  
This good Religious man obeyed the admonition & wholesome counsel of the B. Virgin, and from thence forth began to recite daily the Corone, after that method and manner. A long time after (notwithout a great miracle) the B. Virgin appeared again unto him being in danger of his life, no less powerful & benign a Guardian, then before she had been a prudent and wise Mistress towards her servant. For on a time, as he travailed by Obedience with his companion through a wood, which was much haunted with thiefs, reciting the Rosary & meditating upon of the foresaid Mysteries; the thiefs espied him, together with a most beautiful Virgin, who at every Angelical Salutation, gathered from his mouth as he spoke a Rose, and with a thread of gold fastened the same to a circle, in manner of a Crown. When he had ended his beads, and the B. Virgin departed, forthwith the thiefs came rushing with great violence upon the Religious man, enquiring of him from whence that Virgin came, and whither she was gone. He denied to have seen any, as also his companion did the like: at which the thiefs were enraged, and ready to kill them. In the mean space they both with very great earnestness & inward fervour cried upon our B. Lady: O Mother of God, aid and secure us. And behold the B. Virgin presently appeared with a glorious company of Angels adorned with that same garland, and first rebuking the thiefs, turned to the Angels, and with a cheerful countenance, said: Lo, with what a beautiful Crown thi● Brother hath adorned me, and foothwith vanished away. Leaving the minds of the beholders in great astonishment at this incredible motive and aspect, which so moved the thiefs to the true understanding of themselves, & serious conversion of their lives, that they entered into religion, & became devout servants of the B. Virgin.  
The same also, that this religious man now spoke of did accomplish, was no less devoutly performed by S. Thomas of Canterbury, who was accustomed daily to call to mind the seven joys, wherewith our B. Lady was replenished living upon earth, & in the pious remembrance whereof he took great contentment and sweetness. Wherefore the Virgin Mother (having a desire to transfer his devotion to more sublyme joys) appeared and spoke unto him in this manner: Why, O my beloved Thomas, dost thou meditate only upon those joys that I had on earth? call to mind also those, which I now enjoy in heaven, which are these.  
1. I rejoice, that above all pure Creatures I am placed, next in honour, unto the most Blessed Trinity.  
2. I rejoice for the garland of my unspotted Virginity, whereby I far excel all the orders of Angels & Saints.  
3. I rejoice, that even as the Day is replenished with light from the Sun, so the whole Heavenly Court, more abundantly shining by my beatitude, is replenished with joy.  
4. I rejoice, that all the Citizens of that Court do obey and reverence me, the Mother of their King.  
5. I recoice, because mine and the divine Majesties' highest Will is one, and the self same; and whatsoever shallbe pleasing to me, my Son will a slent thereunto with most ready, and gracious favour.  
6. I rejoice for the infinite grace, wherewith I was enriched on earth; and for that also, a reward in Heaven is given by my Son to all those who serve me here on earth.  
7. I rejoice, that not only my glory shall never diminish, but shall continually be increased, without ever ceasing, to the world's end, and so continue for all eternity. When the B. Virgin had vouchsafed to lay all this open before the eyes of her beloved servant, she vanished away, bidding him farewell. And he by these divine admonitions & documents, became much more fervent and devout towards so powerful a Mother. That is also worthy of memory, which the same Author addeth, thereby to stir up an assured Confidence, towards our B. Lady, in the hearts of men.  
Neither is it, saith the Author, to be omitted, that often times the Mother of God appeared to this her faithful servant, and with so great bounty shown herself familiar unto him, that as often as he had any great affair to manage, so often would the most pious Virgin offer up the same to her Son jesus, until she obtained his petition; and finally brought unto him the palm of a most glorious Martyrdom which he constantly offered for the defence of his church & flock, in the year of Christ 1171.   

CHAP. V Of the Office of our B. Lady.  
IF your business will permit, you may daily, or at least upon Sundays & Holy days, say the Office of the B. Virgin, and so doing you shall perform a thing most grateful unto her. S. Charles Borromeus had the reviewing thereof, & brought it to that form which is now approved, & enriched with Indulgences by the Sea Apostolic, the which he himself was accustomed daily to say upon knees. (In eius vita.)  
It is anciently recounted of the first Fathers of the holy Order of Carthusians, who in absence of S. Bruno suffering great pressures & anxiety of mind, were very much comforted & encouraged by S. Peter the Apostle, who promised unto them the B. Virgin's aid & assistance, if they would daily recite her Office in her honour. By which vision being filled with great joy and gladness, they made choice of our B. Lady for the Patroness of their Order, reciting daily her Office in her Honour, & forthwith by her assistance were freed from all trouble and grief of mind.  
It is also a thing very famous, which Cardinal Baronius doth recount to have happened in the year 1159. as touching the Monastery of Gamugi in Italy, the Religious where of when they had intermitted their pious custom of reciting the office of our Lady, began to be so afflicted with calamities and incursions of the Band its and Outlaws, that they were induced by Petrus Damianus a holy man & great lover of the B. Virgin to resume again their accustomed manner of reciting her Office whereto when they had all agreed, & did fulful the same, they were by the Bless. Virgin's patronage delivered from their troubles, and clearly understood, how powerful the same Virgin is, & ready to assist all that do implore her aid.  
And that you may recite the said Office, with greater devotion and benefit, these few things you are carefully to practise. First, recollect yourself a little before the saying of every Hour, as hath been said touching the Rosary: next in saying thereof being mindful of the threefold attention there also explicated, you must attend unto the distinct pronunciation of the words, & sense thereof, embracing the same affections that the Psalms & Hymns themselves contain. And you may assign to every Hour some Mystery or other, which was done about that time, to contemplate on.  
For example at the martin's and Laudes (for which the night time is appointed by the Church) you may call to mind the Nativity of Christ; or else his captivity and apprehension, which was most sharp unto him all the whole night long, both in the house of Annas and Cayphas. At the Prime you may consider his conventing and accusation before Pilate and Herod, or his Resurrection, & Apparition to the B. Virgin his Mother. At the third, his Scourging and Crowning with thorns (which perchance the B. Virgin herself beheld) or else the sending down of the Holy Ghost upon the said B. Virgin and the Apostles. At the sixth, his carrying of his Cross, & crucifying upon Mont Caluary. At the ninth, his words uttered upon the Cross, and his death thereon. At Evensong, his taking down from the Cross. And at Compline, his burial, and the sorrowful mourning of the B. Virgin.   

CHAP. VI Of the Psalter of our B. Lady, litanies, and Office of her Immaculate Conception.  
THe Psalter of our Lady, composed by S. Bonaventure, a most devout, and singular lover of the Bless. Virgin, is all replenished with allurements of devotion towards the same glorious Queen. Neither is there any other manner of saying the same, then hath been said touching the former office. Thomas Cantipratensis recordeth, how a young maid of seven years old earnestly demanding of our Lady a book of her Psalter, obtained it, and withal the manner how to say the same. [lib. 1. Apum c. 23. p. 2. & 3.]  
The Litanies of our B. Lady you may recite with a twofold sense and affection. First, that by rehearsing so many Epithets, & high Praises, you endeavour to declare the Excellency of the B. Virgin to be so great, as that you cannot sufficiently explycate the same by one or more titles only, nor yet even by infinite. Secondly, that by repeating those Eulogies, or praises, as though they were different and most efficacious motives, you shall induce the B. Virgin to give you a favourable hearing.  
But as these Litanies do stir up great devotion towards the B. Virgin, so not without great profit & commodity are they used by Christians, aswell in things appertaining to the soul, as the body. Wherefore that godly custom, amongst many families even of secular persons, is greatly to be commended, in calling together at night those of the household, to hear the litanies daily read in honour of the B. Virgin.  
Also, the renowned piety of certain persons towards our Bless. Lady hath greatly appeared of late, who have erected a Confraternity among themselves, that for obtaining a happy death by our Lady's intercession, every one for himself, and for his Companions in this spiritual negotiation, do every day recite her litanies, adding thereunto the Collect, or Prayer of S. joseph her holy Spouse.  
The little Office of her immaculate Conception is short, & very fit to move most sweet affections in the hearts of those that daily say it. And truly how grateful the recital thereof is to our B. Lady, she herself did sufficiently declare to Alphonsus Rodriquez coadjutor of the Society of JESUS, famous for miracles both alive and dead, to whom she appeared as he was saying this her Office, according to his cuustome, (as she had very often done at other times) & gave him in charge, to cause the same to be diwlged in print. [In eius vita.]   

CHAP. VII. How Saturday is to be observed with reverence, in honour of the B. Virgin.  
BEcause this day is peculiarly consecrated to the reverence of our B. Lady, you shall likewise observe the same in a peculiar manner, exercising yourself in the things following, having first every Saturday morning conceived a firm purpose to fulfil them.  
1. You shall that day, undergo some mortification, either by keeping it fast, or observing some peculiar abstinence; or by reciting one of our Lady's Anthymnes with your arms stretched forth at length, or on your bare knees; or some other like devotion at your pleasure.  
Saint Nicolas Tolentinus did use but only once on the Saturday to refresh his body with meat, after the imiration of the great S. Nicolas. [Surius in ●ius vita ton. 5.]  
Saint Antonius doth recount, how that the B. Virgin appeared to S. Thomas of Canterbury, and afforded him her helping hand in mending his haire-shirt, which in her honour he did wear, not only on Satturdayes, but at other times also very often. [p. 5. t. 15. c. 2. §. 2.]  
2. You shall on that day exercise for the Blessed Virgins love, some work of Mercy, whether it be corporal, as giving alms, visiting the sick etc. Or spiritual, especially by godly & pious speeches & exhortation to stir up your neighbours to virtue, & to more fervent honouring of our B. Lady.  
3. You may perform also that day some exercise of devotion, by visiting some Chapel or Oratory of the B. Virgin; which pious custom of many devout Christians hath been very often approved by mirales from heaven. [Navarre Manual. de orat. c. 19 n. 189.]  
It is reported also, that in the valley of Ronca in Spain, Angels are accustomed every Saturday, to sing the Salue Regina, at a Fountain there, which for that cause is called the Fountain of Angels.  
This peculiar thing that I will now recount, is no less grateful to be heard, then in times past, was admirable to be seen. At Constantinople there was an Image of our B Lady, which was covered all the week with a veil, excepting that upon Friday after evensong, it was always miraculously lifted up, no man touching the same, & was drawn back from the picture, to the full view of all the Be houlders, & so remained until Evensong on Saturday: which being ended it was drawn again before the Image, & covered the same as before. [Spinel. c. 29. n. 17.] Who understandeth not by this miracle, that even from Heaven itself, men were invited to Honour the B. Virgin with peculiar devotion, specially upon saturdays?  
4. With diligence, you shall make your recollection before the Image of the B. Virgin, and exactly examine, what you have done the whole week past; whether you have gone forward or backward, profited much or little; adding new desires and purposes against the next ensuing week, still committing & commending the same to the Virgin Mother with all confidence & submission.  
5. The same day in the Evening you shall examine yourself, whether you have performed the things which you promised to do that day, in honour of our B. Lady, or no.   

CHAP. VIII. Of honouring the Feasts of our B. Lady.  
HOw fervent, & even profuse hath ever been the devotion of the lovers of our B. Lady, towards the celebrating of her Feasts with due piety and respect, appeareth many fest out of almost innumerable histories. Let this one serve instead of all the rest, which is recorded of S. Margaret Virgin, Daughter to the King of Hungary. This devout Soul (as the Author of her life writeth) whilst on the Vigils of the Nativity of our Saviour, and the four Feasts of the B. Virgin, the solemnity of the festival day following was denounced in the Chapter House, she always used to show a wonderful joy and devotion, prostrating herself on the ground, and praying, with tears gave thankes to God. On those Vigils, bread alone was her meat, and water her drink, tasting nothing else all day. Moreover in all the festivityes of the B. Virgin, and within their Octaves, she offered up unto her, a thousand Angelical Salutations, & at every of them did prostrate herself on the ground. [In cius vita.]  
To the end, that with greater devotion you may pursue & follow this holy example, with hundreds of others, and obtain also a more copious reward in heaven, you shall well ponder the adverisements following, and endeavour to put them in practice.  
1. First of all, the day before any Feast of our Bless. Lady, you shall perform the same that we have commended in the precedent Chapter to be observed on saturdays. On the Festival day itself, first, you shall recite the whole Rosary, that is to say, three Crowns, after the manner above prescribed; & as opportunity doth serve, you shall adjoin thereto either the Office of the B. Virgin, or her Psalter, or at least her litanies.  
2. You shall visit some Chapel, Oratory, or Image of hers, & shall put in practise the things which before we have expressed in the first Bed of this Garden, Chap. 5  
3. You shall receive the holy Communion in the honour of the B. Virgin; and to the end you may more duly and devoutly perform the same, the Exercise set down in the 5. Bed Chap. 9 will direct and guide you as it were by the hand.  
4. You shall read, or hear read, somewhat of the present Feast, or somewhat treating of the life & praises of our B. Lady, or at least some other spiritual matter in her honour; & when you have fit occasion to frame any familiar speech, or talk of her life, your good will must not be wanting. These are to be observed generally upon all her feasts; and these which follow shallbe proper, & peculiar to every one.  
On the feast of the Conception of the most B. Virgin, you shall recite the Office of her immaculate Conception, and for the eight days following continue to recite the same, so assigning to every feast an Octave to be particularly kept by yourself, although the Church shall not observe it.  
On the Feast of the Nativity of our Lady, you shall honour the B. Virgin's Name, by reciting of the five Psalms, throughout the octave, in her Honour, beginning with the letters of her Name, spoken of before in the first Bed, and 3. Chap.  
On the Feast of the Annunciation, you shall frequent, throughout the Octave, the exercise of reverence, which we delivered also in the first Bed, & ch. 7. by exhibiting, by way of many kneel, the worship of Hyperdulia, that is, most high Service, or reverence to the B. Virgin.  
On the Feast of the Visitation, and throughout the Octave, you shall observe the Exercise of Reverence which is mentioned before in the 1. Bed c. 5. by making of some station, or visiting some Chapel or Oratory dedicated to the B. Virgin, after that manner and fashion, which is there prescribed.  
On the Feast of the Purification, you shall practise throughout the octave, the Exercise, which you have in the 2. Bed, & 5. Chap.  
Finally, on the Feast of her Assumption, & throughout the whole Octave, you shall make some meditation or other of the B. Virgin; for which purpose those may serve you which are above set down in the second Bed, and 2.3. and 4. Chap. And you shall beside, every day perform the Exercise of Reverence, which is delivered in the first Bed, and 8. Chapter.    

OUR B. LADIES LITTLE GARDEN.  
THE FIFTH BED, beset with Marygolds.  
Containing the practice of imitating the B. Virgin, whereby those who honour her, do daily (like as the S doth the Sun) look towards the bright beams of her Perfections, by a continual regard of her Virtues.  

CHAP. I. The general Practice of Imitating the B. Virgin.  
WE are now come unto the last Bed of this Virginal Garden planted with Mary-golds, the nature of which Flower is, to look always towards the sun following the motion thereof by continual turning, and displaying itself from the East to West. Such is the imitation of the B. Virgin, whereby her devout lover becomes a follower of a more noble Sun, I mean the glittering & resplendent beams of her Virtues, and Perfections.  
This flower (if you will follow the advice of S. Bernard) you must gather constantly & often, who concluding briefly in few words, all the former exercises already treated of, saith: Think upon Mary, invocate Mary, let her not departed from thy mouth, let her not departed from thy heart: And to the end that thou mayst obtain the suffrage of her prayer, fail not to follow her example. For surely all thy other acts of reverence, confidece, or love, how  or fect soever they be, nay all which thou canst do besides, without this imitation, will neither be pleasing to her, nor profitable to thyself. [hom. 2. sup. Missus est.  
This did the B. Virgin once make known herself to a certain young man, who though he were devout unto her, yet was he of a life impure and dissolute. To whom she appearing (as he strayed in a vast wood, & was very hungry) brought with her, and set before him very wholesome meat, but in so soul and loathsome a dish, as he chose rather to starve then touch a bit thereof. Whereupon she took occasion to speak unto him in this manner: Even such are thy Beads, Offices, and other Exercises of Piety, which thou daily offerest unto me; and although in themselves good and savoury, yet come they from so foul a dish, from a conscience so impure and unclean, as that their very sight doth make me loath and abhor them. The young man instructed by this sight, and sharp admonition, presently began to amend his life. [Albert. Castell. de Rosario.]  
On the contrary the B. Virgin hath at other times declared how much she is pleased, and delighted with the purity, modesty, humility and other acts of virtue, exercised by those who truly honour her: and how much also she doth favour & assist them to the attaining of this perfect imitation of her virtues. For upon a time, S. Gertrude of the order of S. Benedict, offering up her own prayers, together with the prayers of others who had commended themselues unto her devotion, the B. Virgin appeared unto her, apparelled in a rich garment, all embroidered over with golden three-leaued flowers of an admirable fairness and beauty; the mystery of which garment she declared unto her in thes words: The prayers of all those (said the Glorions Virgin) whom you offer unto me are as so many flowers in my garment, which you see, are not all of one fairness, because the purer their prayers be, which they offer up unto me, the more fair and flourishing are the flowers which do spring from them; and I in the mean time do adorn the Souls of them, who pray unto me and honour me, with as many flowers of virtue, as they do this my garment with those of their prayers, and piety. [lib. 4. Insin. diuin. c. 49.] That you may therefore orderly and profitable go forwards in the imitation of the B. Virgin so much desired of her, it will be necessary to observe this order following consisting of four general heads, as so many instruments, or helps conducing thereunto.  
1. To know in what she is to be imitated, and to frame in your mind a certain fair & excellent pattern of her perfections, on which you may continually reflect.  
2 To conceive within yourself, an earnest desire to imitate these her most lovely graces, and perfections; and also seriously to propose unto yourself, a means how to arrive the better thereunto.  
3. Supposing this your desire & purpose, you shall earnestly lay hand upon the practice itself, & use a particular Examen, as the chief help, and furtherance towards the attaining of any virtue whatsoever.  
4. Lastly, seeing all we can do of ourselves, is of no force nor effect, unless it be strengthened by the divine help & assistance, we must therefore beg most earnestly of the B. Virgin, that she would be pleased to obtain for us the imitation of her virtues.   

CHAP. II. The first help to the imitation of the B. Virgin, is to frame in our mind a lovely representation of her Virtues.  
THere be two ways, by which we may arrive to no small knowledge of the virtues of the Bless. Virgin. First, by a particular discussion, and meditation of the mysteries of our Saviour's life, and Hers, which may be done, by exactly considering how, and in what manner, she led her life whilst she was a child; how afterwards when she came to riper years; how she lived before she was espoused to S. joseph; how after her Virginal marriage with him; & how in her widowhood. Consider also both her life whilst her B. Son was still on earth, as also after be was departed to heaven; all that she said, all that she did, & what examples of this or that virtue she hath left unto us.  
Secondly, by a diligent information of these things out of the holy Scriptures, Ancient Fathers, and other latter Authors, who have written in her praise: all which to omit, I will only set down one Sentence out of S. Ambrose, which will present unto us a certain lively imagination of the perfections of Gods holy Mother. Set the Virginity (saith he) and life of our B. Lady, as a glass, before your eyes, wherein do appear the true forms & shapes of Virtue and Chastity; for from hence may you take examples of good life, where, as in a pattern, the lively Masterpiece of Virtue, doth instruct you what to amend, what to eschew, what to follow. She was a Virgin not only in body but in mind, whose chaste affections were never tainted with the least thought of evil. She was humble of heart, grave in words, prudent in mind, spare of speech, studious of reading, not relying on the uncertainty of riches, but in the prayers of the poor, ever laborious, bashful in speech, making God, not man the true judge of her thoughts; hurtful to none, well-willer to all, reverencing her Superiors, not envying her equals, enemy to boasting, a follower of reason lover of virtue, mild in her aspect, bashful in her actions, modest in her gate, comely in her behaviour, & of a most pleasant & delectable voice: so that even the shape of her body, was the Image of her mind, & the lively figure of virtue and goodness. [Ambros. lib. 2. the Virgin.]  
The like shall your find in diue●s of the Holy Fathers, especially S. Anselme Archbishop of Canterbury, in his book he wrote of her praises, to whom he was always most particularly devoted. We are to conceive in our minds (saith he) this perfection of the B. V to be the most fair, & love liest thing that can posibly be imagined, in the likeness of some external & corporal perfection, which may be sesibly understood by our imagination. As for example, to imagine that you see her Humility, Patience, and Obedience like so many bright stars shining in the most Glorious Virgin. To conceive internally in your hearing her Love, as a delicate voice, sounding most sweetly in the ears of God. That you smell the sweet perfume of her virtues, and taste the sweetness of her spirit, replenished with all inward peace, & heavenly delights. So S. Anselme. And truly he could find no more fit and convenient manner to represent unto himself the internal beauty of her graces and virtues, & to make them dear & gracious unto us. Yet hath S. Agnes otherwise expressed them in these words: The Blood (saith she) of my Spouse Christ JESUS, hath beautified my cheeks, he hath adorned me as his beloved with a glorious Crown, & hath betrothed me with the Ring of his Faith; he hath encircled my neck & right hand with precious stones; he hath enriched mine ears with pearls of inestimable value; he hath vested we with a golden garment; he hath compassed me about with shining and resplendent jewels; his voice doth sound sweet music to my years, I have tasted milk and honey from his mouth, and he hath showed me his incomparable treasures. Thus far Saint Agnes. And if her chastity, her faith, her Hope, her Charity, Humility, & Fortitude was so lovely; how much more amiable may we imagine the virtues of the B. Virgin to have been?  
Almost in the same manner, (accompanied with S. john Baptist) did she appear unto S. Brigit, giving herself to be seen, or rather the fairness of her virtues to be contemplated, wearing upon her head a Crown of seven Lillies and seven Pearls, under which her hair hung down at full length, clothed in a golden garment, and over it a Robe of Azure colour. The mystery of which ornaments were thus explicated unto S. Brigit, by S. john. The Crown (said he) doth signify the greatness of her Empire, and her large Dominion over all living Creatures. The seven white Lillies signify her Humilitaty, Fear, Patience, Obedience, Constancy, Mildness, and Pity. The seven Pearls, the Excellency of her Virtues, her perfect Purity, her fair Comeliness, her perspicuous Wisdom, her strong Fortitude, her resplendent Clarity, and her most chaste Delight; her hair hanging down doth signify the purity of her mind. The Azure Robe, her perfect abnegation of all earthly things: & lastly the golden Garment, her buring Charity. [Revelat. c. 31.]  
Wherefore as often, as you shall cast your eyes upon any picture of our B. Lady, or meditate upon any of her virtues, so often you are to represent her in this manner unto your mind & render her fair & lovely, by saluting her frequently in your hart, turning towards her, with some sentence taken out of holy Scripture that may express the beauty of her virtue. As for example: How fair are you my love, how fair are you? your eyes are like the eyes of the Dove, and your cheeks to those of the Turttle? You have wounded my hart my sister, with one of your eyes. I am the Mother of beautiful Love, of Fear, of Knowledge, and of holy Hope etc. Of which kind you shall find store in holy Scripture.   

CHAP. III. The second Help, is to conceive an earnest desire & purpose to imitate the B. Virgin.  
THis desire & purpose is easily conceived from that which went before? for if the virtues which are in the Mother of God do render her so fair and lovely, that with the first sight thereof, she even ravisheth our eyes, drawing our heart, and affections wholly unto her; how gracious would the same virtues, if you were endued therewith, (although you exercised them in a far inferiout manner) make you to the Bl. Virgin, and her Son, the fountain of all sanctity and perfection?  
Be you therefore not only an Admirer, but also a Lover; not only a Lover, but a diligent and constant Imitator of the perfections of the B. Mother of God: which she herself doth above all other things desire of us, saying: Now therefore my Son hearken unto me; They are Blessed who keep my ways: Give ear unto my discipline, & be wise, & cast it not away from you. Blessed is the man who heareth me, and who watcheth daily before my doors, & waiteth at the entrance of my gates. (Prou. 8.) And truly if you desire to be called her son, & be so esteemed; if you would love & honour her with all sincere affection, harken then unto her, take her counsel & advice, depart not from her ways, but always follow carefully the footsteps of her virtues; with which imitation it is incredible, how much the B. V is delighted, & in what abundant measure, by herself and her B. Son, she doth reward, & bless every act of Virtue, every act of Humility, Confidence, christian Prudence, Patience, graciously beholding even the least act of Devotion done unto her, most carfully attending it, and abundantly rewarding the same.  
This did Saint Gertrude once experience, who lying very sick in her bed, was much troubled, that she could not say over her beads in honour of the B. Virgin, yet she resolved at least, to pronounce, and ponder in her mind, with all the affection she could, the three first clauses only of the Angelical Salutation, to wit, Hail Marry, full of grace, our Lord is with thee. Whereupon the B. Virgin presently appeared unto her clothed in a fair green garment, which besides other flowers, was embroidered with six-leaued Roses, whereof 3. seemed to be of gold, enriched with diverse precious stones, and the other three leaves were beautified with an unspeakable variety of colour. By the first three leaves were understood the three first heads, or branches of the Angelical Salutation that S. Brigit had pondered in her mind; & the other three, adorned with that admirable variety of colour, were to reward, first her so pious affection, with which she had saluted his most B. Mother, than her Wisdom, who being unable, by reason of her sickness, to recite the whole, had so wisely made choice of those 3. first parcels, on which the whole frame of Praying, did depend; and also her Hope & confidence, in that she did not doubt, but that little devotion exercised in her sickness, would be grateful to God, and his Holy Mother. [lib. 4. Insin. diuin. c. 49.] S. john Damascene that singular Honourer of the B. Virgin, promiseth this reward to those virgins who are devout unto her. If (saith he) with a prompt and cheerful mind we do eschew all vice, and labour to the attaining of virtues withal our endeavours & affections, making them familiar, and as it were our Companions; the B. Virgin will come frequently unto us, replenished withal graces & goodness: And her Son jesus Christ, the sovereign King and Lord of all, will take up his habitation in our breast.]  
What these vices be, which especially we should fly and detest, as also what be the virtues, which by imitation of the B. Virgin, we are to plant in our souls, he setteth down in this manner.  
Let us endeavour (saith he) to make our minds and memories the Storehouse of the B. Virgin, for that she is a Virgin, and a lover of virgins, pure and a lover of Purity: & if we be chaste both in body and mind, if we avoid all uncleanness, if we expel all impure & wicked thoughts, if we chase from us all scurrilous and obscene speech, hate all rancour of heart, resist all proud thoughts, and lay aside all envy, debate & hatred, we shall with ease obtain her grace & favour. For she is highly delighted with virginal chastity and Purity, she embraceth peace and quietness of mind, cherisheth charity, mercy, & humility in her own bosom, as her proper children, and in a word is most highly offended with any the least vice whatsoever. (Orat. 2. de dormit. B. Virgin.  
Therefore as often, as at any time you shall frame in your mind any resemblance of the beauty, & exeellency of the Virtues of the most sacred Virgin, do you presently aspire, with all your soul extended, run with all your heart open to embrace them, by a lively imitation; and sighing with desire of love, say: O admirable, O lovely Mother, when shall I be like unto you, in such excellent and admirable perfection? When shall I cheerfully follow your footsteps, as innumerable others of your Lovers have done, running & even flying as it were, in the way of perfection, having you for their guide & leader? I am ashamed to have thus de generated through my sloth. I have said, and firmly purpose, that I will keep your ways; the which with more the accustomed fervour, by your holy help and gracious assistance, I will now endeavour to perform.   

CHAP. IU. The third Help, to the Imitation of the B. Virgin, is a serious and particular Examine.  
AFter you have made use of the former two Helps, you must apply yourself to the practice, in which do commonly occur the greatest difficulties. For perfection is not so easily obtained as desired, & that for diverse causes, but chief, and most commonly, because the exercise of Virtue is begun confusedly, and without method, or order; or else, because we undertake more at once then we can well, and solidely perform; whereby it easily falleth from us, & we soon lose it again. Which inconvenience may be prevented by an orderly and diligent examine, which is the third Help to the imitation of the B. Virgin, and consisteth chief in these two things: First in the well composing and ordering the matter was take in hand; secondly in the constant keeping of the time in which it is to be put in practice.  
The matter of this examine may be said to be twofold. The first may be about those actions of ours in which we strive to imitate the B. Virgin, examining each one particularly & orderly, by themselves; as for example: In seeking to make our meditation in some sort like unto that of the V Virgin; in some sort I say, for so much perfection as was in her, even the Seraphims never attained unto. Or else, by endeavouring to imitate her devotion, in hearing of Mass, Hand labour, or any other corporal Exercise; & so likewise in any other thing.  
The other may be, concerning the virtues of the B. Virgin, which in their degrees we are to labour to attain unto. As for example, in making a particular examine of Humility, we are to begin with some one of her actions, & so go on by degrees unto the rest. And when we have in some sort profited ourselves in Humility, we may pass, (observing the same method) unto other virtues, as fraternal Charity, Obedience, and so unto the rest; in such manner nevertheless, that we may chief insist upon those which we find most useful, and necessary for ourselves.  
To this Examine three several times belong. The first is the morning, when we must observe 3. things. 1. To make a resolution & conceive an earnest desire of imitating the B. Virgin in such or such an action or virtue. 2. That we take some sign of remembrance, to put us in mind at certain times to renew our good purposes. For example, some short sentence, or iaculatory praiet, or the sight of some Image, or as often as we hear the clock strike, or else whensoever we shall go out of our chamber, or the like. The 3. is to beg humbly of the diuin goodness, we may keep this our our purpose & resolution.  
The second time is at noon when as we must examine, 1. Whether we have performed our morning-purpose. 2. Whether we have made use of the sign of remembrance, which we took; & whether we have noted our defects, or the profit we have made, comparing day by day, week by week, & month by month. 3. We are to conceive a new purpose for the time to come, in confidence of the help of God, and his most B. Mother, whose aid we are again humbly to implore.  
The 3. time is the Evening when we are to make our Examine, in the same manner as we did before at Noon.  
And because it helpeth very much towards the constant performing of our good purposes, to call them often to mind, therefore diverse have used sundry means & special helps thereunto. S. Hedwigis a Polonian Duchess, did use still to wear about her neck an Image of the B. V to the end that she might be thereby stirred up both to reverence and devotion towards that sacred Queen, as also to a fervent desire of imitating her perfections. Which her piety was afterwards made notable by a famous miracle. For at her departure out of this life, she held the said Image so fast with three fingers of her left hand, that it could by no means, or force be taken thence, and so was buried with her. After 25. years her body being to be translated to another place, was found all consumed to dust, except those three fingers which held still the Image of our B. Lady, & her head, which was not only found, whole & uncorrupted, but also full of a most fragrant odour, which like oil distilled from thence, in great abundance. [Sur. in eius vita. 15. Octob.]  
S. Edmund Archbishop of Canterbury did use another kind of sign, or token to put him always in mind of the virtues & perf●ctions of our B. Lady, and chief of her Chastity, which virtue above all others be practised, and had in most high honour & veneration. It was this. After he had, by the instinct of the Holy Ghost, solemnly espoused himself to the B. Virgin, in memory of this his betrothed faith he put a ring upon the finger of a certain Image of the Blessed Virgin, and made another most like unto it which himself did continually wear; on which afterwards, as often as he did look, he seemed to see the most amiable Virgin his spouse there present before his eyes, and in her a lively & excellent pattern of all virtue, and perfection. In this Ring was engraven the Angelical Salutation, and that miraculously, as by the relation of diverse of undoubted faith & sincerity was affirmed. [In eius vita 16. Novemb.] Others have invented, and used other signs, & memorial to the same end.   

CHAP. V The fourth Help to the Imitation of the B. Virgin, is to implore her aid, and assistance often.  
ALl that industry which hath been expressed in the former Chapters, will produce but little, or no fruit at all, unless it be watered with the plenteous dew of the divine Grace: therefore we must humbly, and often implore, and beg the same with a great distrust of our strength, and no less confidence in our B. Saviour, and his Holy Mother. To which end, & instead of jaculatory prayers, we may use certain Versicles approved by the Holy Church, in craving now this, now that virtue of the Bless. Virgin. As for Example, in craving of Chastity & Meekness, these words of the Hymn, Aue Maris stella, will be most proper.  
O Virgin singular, in mildness passing all,  
Make us both meek & chaste delivered from sins thrall.  
As likewise, in craving of sincere and ardent Charity, out of the Hymn, Stabat Mater Dolorosa, these words thus.  
Mother, Fountain of true loving,  
Me to feel thy Sorrow moving,  
'Cause that I may mourn with thee.  
Let my Hart with fervour burned,  
Towards Christ with Love be turned,  
Which to him may pleasing be.  
The B. Mother of God herself, gave unto S. joane Found resse of the Annuntiates, three most wholesome documents, whereby she attained unto great Perfection. The first was, that she should say ten Aue Maries in memory of those ten Virtues wherein the Bless. V so greatly excelled, to wit, Chastity, Prudence, Humility, Faith, Gratitude, Obedience, Poverty, Patiëce, Piety, and Constancy in affliction. The second was, that she should salute with 5. Pater Nosters, & 5. Aue Maries, the 5. most precious wounds of our Saviour IESVS-Christ, in imitation of that devotion, with which the B. V saluted, and contemplated them whilst he hung upon the Cross. The third was, that daily in honour of the fruit of the B. Sacrament, she should recite twelve Aue Maries. Unto which threefold devotion the Popes of Rome have granted many pardons and Indulgences. [In Chron. Annunciat.]  
That you may stir up in yourself, and more and more enkindle in you, both a firm trust in the B. Virgin, as also fervour in demanding the gift of the imitation of her virtues, it willbe necessary, that you often practise these following Exercises and the manner of begging her help & aid.   

CHAP. VI The practice of begging of our Blessed Lady.  
IN craving of grace and aid, you must with as great feeling as may be, acknowledge your own wants and the liberal graces, and favour of the Mother of God.  
And first you shall imagayne yourself to be in a threefold state. 1. As one sick and wounded (for so indeed spiritually you are, through your sins, unbridled passions, and inordinate affections,) so as from head to foot there is no sound part in you. 2. As one poor, and in extreme want of all virtues, merits, and divine graces. 3. As one hungry, longing and thirsting after justice & perfect union with God in this life, and Glory in the life to come, desiring to be healed of your infirmities, and relieved in your wants, & nakedness, still looking about you if by chance you can espy any rich and merciful person, who may bestow an Alms upon a Soul, so miserable, so poor, so diseased, so hungry as yours.  
Secondly, you shall imagine, that you hear within you the B. Virgin calling of all mortal men unto her, who want or seek for help offering them aid and assistance in these words: Blessed is he who watcheth daily at my doors, & waiteth at the entrance of my gates. He that findeth me, shall find life, and salvation from our lord [Prou. 8.] Then think upon the Motive which may persuade you with humility & confidence to have recourse unto this Lady and Queen: As first, how that she is replenished with all those graces, which you so much need. 2. That she is so pure, as never tainted with the least blemish of Venial or Original sin, 3. So holy that she excelleth in all kind of virtue. [Many daughters have gathered together riches for themselues, but you have surpassed them all.] 4. That she is so united with God, that there is no pure creature either in heaven, or earth, who enjoyeth him in greater perfection. Lastly consider both the means, & the will she hath to do you good. For she is called the Queen of Mercy (saith S. Bernard) because she can when she will, how she will, and to whom she will, open the Treasure of divine Grace; in so much as no wicked sinner can perish, to whom the Saint of Saintes doth lend a helping hand. [Serm. 1. in Salve Reg.]  
Thirdly, being now stirred up with these cogitations, resolve to approach near to the B. Virgin, like as a poor & needly begar. And to the end you may the better obtain what you desire, help yourself with the intercession of your Angel Guardian, & of all the other Angels, also of the Patriarches, Prophets, Apostles, and the rest of the Saints in Heaven, of all whom you must earnestly entreat, to beg an Alms for you of her. Then present yourself before that sacred Queen and Lady, humbly saluting, & magnifying her, laying open your own miseries, & begging redress, with no less earnestness and affection, than beggars use to do when they cry out for pity in the streets; lastly make a firm purpose to be more fervent in honouring her hereafter, and humbly say, as followeth.  
I salute you humbly, O most sacred Virgin, I praise and glorify you, O most Clement, most Pure, most Holy & most Happy Lady, most powerful Queen of Angels, most glorious Queen of patriarchs, Prophets, and Apostles, most potent Queen of Martyrs, most wise Queen of Confessors, most unspottend Queen of Virgins, & most faithful Queen of all Holy Saints. O most Blessed Mother of God, you know my miseries, my infirmities and wounds, my poverty & nakedness, behold here my groans, and the languishing of my desire! Your breasts are so filled with pity, that being but touched with the knowledge of our wretchedness, they instantly flow forth with the milk of mercy.  
Behold me here prostrate at your feet, O Sanctuary of the Miserable, hubly begging of you, by those motherly breasts of yours, by that inflamed love you bore unto your Blessed Son JESUS Christ, by that burning Charity, with which you have accepted us to be your servants, your votaries, yea, & which is more, your most unworthy child, that you would be pleased to obtain for me a fullremission of all my sins, & a true and hearty detestation thereof, also worthy fruits of penance and repentance in this life, perfect mortification of all my senses, and victory over all my passions, and temptations.  
Obtain likewise for me O sacred Virgin, a strong Faith, a firm Hope, & perfect Charity, a full resignation of myself to the will of God, Purity of intention, and true Devotion towards Christ JESUS Crucified, the B. Sacrament, and your most Holy self. Obtain likewise for me, I humbly beseech you, Obedience towards my Superiors, Affability & Mildness towards all, profound Humility, Fortitude, and Patience in all adversities, and lastly the gift of Perseverance, and a happy, and holy End.  
Grant unto me, O Blessed Advocate, at the hour of death, your most glorious and delighfull presence, and shield me then, under your shadow, against the fearful threats of divine justice So shall you alwayer be my most honoured Lady, my most reverenced Queen, and my most beloved Mother. So shall I with all the force, and powers of my soul, thus confirmed by your Grace and Favour, always endeavour to set forth your worship, honour, and glory.   

CHAP. VII. The Imitation of the B. Virgin, in the contemplation and meditation of heavenly things.  
THe help for imitation of the B. Virgin which hitherto we have set down in general, are now to be reduced to practise & applied to each particular act & virtue of hers. Wherefore two things are briefly to be noted. 1. How to frame unto ourselves a pattern of those actions principally, in the which the B. Virgin was most conversant. 2. How to make a Catalogue of such principal Virtues which she chief exercised.  
The first of her Actions, was prayer and meditation of heavenly things. For so [in Med. vitae Christi c. 3.] saith S. Bonaventure, following the opinion of S. Hierome, who writeth that the Bless. Virgin continued from morning until the ninth hour of the day in meditation of divine matters. Even so in like manner, as well in order as in esteem, with all care and affection, must we make our meditation in the morning before all other things: and that we may do it well, we are to indeanour to imitat the Blessed Virgin in four things. 1. In diligent preparing ourselves thereunto. 2. In making prudent choice of the matter whereon we are to meditat. 3. In exercising offeruent acts and affections. 4. In recollecting diligently the fruit of our meditation. In all which, what clear example the B. Virgin hath left unto us, we shall here briefly consider.  

Of her preparation to Meditation.  
OF our B. Ladies preparing herself for Meditation, Dion. Carthusianus explicating these words of the Canticle (I sleep, but my heart watcheth] speaks of her in this manner: The most holy Virgin could justly say this of herself, (saith he) because she always led a most contemplative life, & (mark here the things required in contemplation) being wholly free from all external trouble and inordinate noise, from all superfluous care & perturbation of mind, attended only to God, with a quiet and watchful heart. She was of an ardent & laborious charity, of a resplendent and abundant wisdom, and of a daily and continual recollection. [In Cant. 5.] To which may be added, how much she was given to the reading of spiritual books, wherein ordinarily she spent a great part of the day.  
Mark now diligently, this example, & see that you follow it as near as may be. Feed your soul every morning, of which you ought to have more regard than of your body. Strengthen it, I say, and cherish it with that Angelical bread, and most sweet Manna of contemplation: & that you may the sooner a rive unto perfection, prepare, yourself before hand thereunto (as did the B. Virgin) with purity of life, internal repose of mind, frequent aspirations unto God, & by a true desire of meditation, and the reading of spiritual books. Take also the Blessed Virgin for your Guide & Patroness in this so especial a work, & desire of her in most humble manner that she would obtain for you, divine light, fervent & pious affections.  
S. Eleazarus the Earl, being demanded of a Religious man, what order & method he observed in his prayers, & what patrons he chose among all the Saints for his guide & direction therein, answered thus: Truly I have chosen the B. Virgin to be my Guide & Patroness, & when I set myself to prayer, I put before my eyes, first mine own unworthiness, and so recomending myself unto the Mother of Mercy, I humbly beseech her to put that into my mouth and heart, which may be most gratful to her, and to her Blessed Son JESUS, and withal I offer up unto her, with as much fervour and devotion as I can, the Angelical Salutation, which having once recited, I never want matter to meditate on. [Sur. in cius vitac. 5.]   

Whereon the B. Virgin did meditate.  
THE matter on which our B. Lady meditated, was the law of God, his holy Will and pleasure, also upon those Prophecies which chief foretold the coming of the Messiah. For (as Origen saith) she had the knowledge of the Law and Prophets, & did daily meditate thereon. [Homil. 6. in Luc.] Next she pondered, the benefits of God, wherewith (as Bernardinus Senensis saith) her mind was continually exercised, in the heat of Charity, [serm. 51. c. 2.] After the birth of Christ, she meditated upon the mysteries that did daily occur before her eyes, and conserved the memory thereof in her heart by meditation, as witnesseth S. Luke. After the ascension of her B. son (as Saint Hierome and others do write) she did contemplate in her secret bosom, his Life & Doctrine, his Cross, Death, and Glory, and to that end did oftentimes ascend to the top of mount Caluary, where our Lord was crucified, that she might fill that place with tears, which was once stained with the blood of her dear son, flowing from the cross, to wash away our sins. Fron thence would she go into the cave to worship the sepulchre of our Saviour, and adore the glory of her Son in his Resurrection. She would also go to the Mount Olivet, and there kiss the print of his holy feet ascending into heaven And when she went to Bethleem and visited that most happy place, where she first had brought forth her sweet son, who can imagine the inward joy she felt, and the tears of sorrow she shed in viewing this and other places, whilst in the mean time she most studiously meditated upon mysteries which had there been wrought. [Canisius de B. Virgin. E 5. c. 1.]  
Take you now the same matter, and argument for your daily meditation: think diligently & often on the life of Christ, and of his Holy Mother, and be assured it will be most pleasing and grateful unto them both. F. Lewes dela Puente doth relate in the life of F. Baltazar Aluarez, that, to a certain devout woman, replenished with the spirit of God, and adorned with the gift of high Contemplation, an Angel did one morning appear, when as making the spiritual Exercises of S. Ignatius, she was meditating on the life of Christ his Blessed Mother; telling her that he came of a message from the B. Virgin, to let her understand, that those devotions and spiritual Exercises which she used, were most grateful and pleasing unto her, especially those of the divine Mysteries of her Blessed Son JESUS, as being most apt to stir up the affection unto heavenly things. Willing her also to go forwards daily as she had begun; for that herself was both the Patroness and Inventress of those kind of Exercises, & did first instruct S. Ignatius in the making thereof, and disposing them into method, And that also they were the same, which herself had daily used, whiles she lived upon earth. [P. Burghesius in libello, quod Societas fit Virgini sacrat. c. 12.]   

Of the  purposes made by our B. Lady in meditation.  
THat our Blessed Lady did exercise most solid acts and affections in her meditations, S. Brigit will witness, who treating of her continual meditation in the Temple from her tender years saith thus: When B. Mary being yet but an Infant, began to conceive a knowledge of God, she did not childishly, but maturely consider, with fear and care to discharge her duty, how much she was to honour and reverence so high a Majesty. And when afterwards she came to understand how God the Creator of all things, did behold & judge the lives & actions of every one, she firmly purposed with herself to adore him in the humblest manner, and to commit nothing that might be displeasing to so great a Majesty. Again, coming to know that this God was the peculiar judge of Israel, who had been always so good and gracious unto that People, she resolved to love, and honour him alone, with all her hart & mind. But when she came at last to understand, that he was to come into the world as a Redeemer, and to be borne of a Virgin, she began so to burn with charity & love towards him, that she thought of nothing, nor desired nothing but him. [lib. 1. Revel. ca 10. & l. 3. c. 8.]  
And Canisius speaking of her affections in meditation even in her childhood saith: That fair Virgin who was most dear to God, began even them to be wounded with the darts of the divine Love, & to be chosen out among thousands to be the only Beloved of God. O what heat, what fire of love, did then burn within her? What scope, or end had she of loving, when the most sweet and precious spirit of God did move her to shed pious & loving tears, and to send forth innumerable sighs? Whose senses were so wholly absorbed therewith, and suffered such divine violence that her mind would in a manner be ravished, & even languish in the most sweet contemplation of the only Good [Canis. l. 1. c. 13.]  
The Doctors of holy Church are of opinion, that whatsoever rapts, illustrations, divine Contemplations, & Ecstasies were ever granted unto any Saint, or holy person, the same were communicated to our Bl. Lady in a fare more perfect and excellent manner, by her Blessed Son.  
Imagine therefore, that when you contemplate S. Paul burning with most ardent charity, and crying out, Who shall separate me from the charity of Christ? Or when you see S. Mary Magdalen like snow, melting away in a most tender passion of love, before the presence of her Lord Christ JESUS: or Saint Augustin wounded to the hart with the Dart of Love, wholly languishing in the midst of his kisses bestowed upon the wounds of Christ, and dying to himself, as unto him he lived: or S. Francis uttering of these word, My God, and my All, whilst he embraced the Cross of his Love, with his Seraphical arms: or else S. Thomas of Aquin sighing unto JESUS, from his pure and fervent flames of love; I desire thee thyself, & nothing else but thee: Or S. Ignatius with this motto of his Contemplation, O how vile doth the Earth seem, when I look up to heaven? And that other, O God of my heart o that the world did but know thee? Or that Earthly Angel B. Stanilaus Kostka whilst he was elevated from the earth, all wet, with the tears of a teder devotion, and wholly rapt with cerestiall delight, yea so burning with divine love during the time of his meditation, as it was necessary, often to apply a wet cloth, to cool his burning bosom: Imagine (I say) when you ponder these, & a thousand like rapts, and ecstasies, as the true & lively effects of Contemplation, and compare them to that divine & most ardent flame which burned in the B. Virgin's breast, they will all appear but as little sparks only in regard of hers. Oh that we could but warm our frozen hearts sometimes whilst we meditate, at the furnace of her most arcent love! If thou wouldst when thou art dull & drowsy propose Her, unto thyself, as a pattern to be imitated: If thou wouldst say unto thyself whilst thou meditatest; how much more fervently would the B. Virg. handle this matter in which I so dully & slothfully meditate! with what zeal and affection! with what higher desires and firmer purposes would she be united unto God the only good!   

Of the the Recollection of the Blessed Virgin.  
IN the recollection, which the Bl. Virgin used after her Meditation, she was always most careful to keep in memory the illustrations which were divinly revealed unto her during the time of her meditation, as also all the good desires and purposes which she conceived from thence. All which she first preserved for her own help, & then for ours as saith Eusebius Emissenus [Homil. 5. in festo Assump.] And betwixt her times of meditation, she did so feed and stir up the flame which was kindled in her hart, by that which she had meditated, that her whole life was no other than a perpetual burning heat, and an extreme excess of love, as saith Rupert. [serm. de Assump.  
Neither is it to be doubted, but the same B. Virgin who instructed S. Jgnatius in the making that admirable Book of his Spiritual Exercises (as we have formerly declared) did teach him also that Addition, wherein is prescribed, that when we have ended any meditation, we should always spend a quarter of an hour in examining the fruit and success thereof, which both he himself did most diligently observe, by putting down in writing all the conceits and affections of his mind every day. And the like did that holy man Fa Peter Faber, of whom are extant a few, but very pious Commentaries which he wrote of his daily actions in Meditations, to the end that no benefit which he received of God might escape his knowledge, & that he might be stirred up to thanksgiving for the same, and to a greater love of so bountiful a Father, from whom he did acknowledge to have received all his progress in virtue, all his heavenly consolations and delights, all the divine revelations and inward lights of his mind, and lastly all those graces and blessings which had been any way bestowed upon him. And he acknowledged, that he was first moved hereunto, when as he devoutly celebrated the Feast of our Lady De Portiuncula, or; Of the Angels.    

CHAP. VIII. Of the Devotion and Reverence of the B. Virgin towards the Sacrifice of the Mass.  
SVarez and other Doctors are of opinion, that the B. Virgin after her sons Glorious Ascension into Heaven, did hear Mass every day celebrated by S. john, or some other of the Apostles. Nor can it be justly doubted that the Bless. Virgin whilst she lived in this mortal life, did hear Mass daily, since that she, now triumphing in heaven, hath been often seen, to come down from thence, and be present whilst the Holy Mass was celebrated.  
It is recorded that S. Bonitus Bishop of Awerne in France, praying on a time all alone in the Church of S. Michael, our Bless. Lady descended from heaven accompanied with a glorious troop of Angels & Saints, & commanded him to say Mass; which he forthwith performing, the Angels served him with all reverence, the Mother of God with all her heavenly Company hearing the same, with great Devotion, & unspeakable signs of joy. Mass being ended, she gave unto him, in testimony of her presence, & of her devotion to holy things, a vestment made of a strange, and unknown, and of a wonderful white, & unusual light stuff. [Sur. in eius vita.]  
Also the Bless. Virgin did another time honour with her presence, & multitude Angels, S. Andrew surnamed Carmelitanus, Bishop of Fesuli; whilst he was saying Mass, saluting him with this no less honourable, then friendly greeting Thou art my servant whom I have chosen, and in whom I will be glorified. [Sur. in eius vita.]  
But that which happened unto Henry the Emperor, the great imitator of the B. virgin's purity, was yet more miraculous. For coming on a time to Rome, and watching all the first night, as his custom was, in the Church of S. Maria Maior, he found our Saviour there ready to say mass, having for his Deacon and subdeacon S. Laurence and S. Vincent, the whole Church being full on every side of celestial Company, among whom, and above them all the B. Virgin did appear. The Angels did sing the Introit, which was [Suscepimus Deus misericordiam tuam etc.] & in singing those words [justitia plenaest dextera tua] all the glorious Audience, imitating JESUS & his B. Mother, did point with their hands towards the Emperor. When the Gospel was sung our Saviour, his B. Mother & all the other Saints and Angels in their order, did kiss the book. After which the B. Virgin made sign unto the Angel who then held the Book, that he should likewise carry it to the Emperor to kiss, with whose Virginity she was so much delighted. All which whilst the Emperor beheld with exceeding joy, an Angel struck him, like another jacob, in the sinews of his leg, saying: This shallbe a sign of divine love, and favour unto thee, for thy justice and Chastity: after which time he halted to his dying day. [Surin eius vita 19 Junii.  
The holy Virgin hath not only manifested her Religious honour and reverence to the holy Sacrifice of the Mass, but also to all other things that do any pertain unto the same, as to churchs' Altars, & their ornaments; also to the Priestly vestments some of which she is said to have made, & adorned with her own hands; the which, both whilst she lived here on earth, and whilst she now triumpheth in heaven, she hath often manifested to have in especial regard and reverence. She once admonished john a Senator of Rome, together with his wife, in their sleep, that, in that place which they should the next morning find covered with snow, they should build a Church in her honour; and that it was very pleasing unto her, that they had made her heir of their wealth.  
No less memorable is that apparition of the Blessed Virgin unto S. Ildephonsus Bishop of Toledo, who presented him with a sacred Vestment as he was ready to celebrate Mass, saying: Receive from my hands, this small gift, which I have brought unto thee out of the Treasury of my Son, as a reward of thy Chastity and Purity, and for that thou hast also defended my Virginity. And whilst she spoke these words, with her own hands she put the vestment upon him, bidding him to celebrate mass therein upon all the Feasts of her B. Son, and Hers throughout the year. [Sur. in eius vita.]  

Of our B. Lady's behaviour during time of Mass.  
THe Honour, and more than Angelical Reverence, which the B. Virgin shown unto this most dreadful Sacrifice, by obseruiug and marking every Ceremony thereof, with a most sweet taste of piety and denotion, may easily appear. For if (as hath been said before) she were so affected to all Holy places, because by them she found herself stirred up to the memory and contemplation of the divine mysteries and actions of her B. Son JESUS, & perceived in herself a sensible increase of sundry pious affections; with how much more pleasure, devotion and love may we imagine, her to be present at this most Holy sacrifice of the Mass, in which the mysteries of the life & death of her B. Son (who is there corporally & really present) are by the holy Ceremonies of the Church expressed & called to mind,  
Do you therefore imitate the B. Vir. in hearing mass daily, with reverence and devotion, setting often before your eyes the example of her internal & external reverence, her admirable Charity in contemplating the several mysteries of that dreadful sacrifice: & lastly be you wholly inflamed with the fire of devotion, especially at the time of Elevation of the B. Sacrament, supposing that then you even see the B. Virgin offering up her dearly beloved Son into the hands of his Eternal Father: As S. Mary of Oegnia did use to see upon every Candlemas day, our B. Lady offering her little JESUS in the Temple, & old simeon embracing him in his arms, with admirable gust, and content [Vitriac. in eius vita.]  
Imagine likewise the B. Virgin to be present at the Holy Sacrifice of the Mass, expounding the mysteries thereof unto you, as once she did to a certain devout Priest, who being often tempted to doubt of the Real Presence of the Body of our Lord in the Sacrament of the Altar, one Saturday as he was saying Mass, perceived the sacred Host to be suddenly vanished away; whereat being much amazed, whilst he looked about the Altar to find it, he beheld our Blessed Lady standing near him, holding her little I ESUS in her arms, who spoke thus unto him; Behold him, whom I brought forth of my chaste womb, whom thou hast consecrated, handled, and elevated; I deliver this my son unto thee, take him, & finish thy Mass. The priest received the heavenly Infant, laying him down upon the Corporal, & when he came to that place of the Mass where he was to divide the holy Host, the child suddenly vanished away, and the Host remained in place thereof as before. Whereupon the clouds of his misbelief being wholly dispersed he ever after enjoyed great peace, and tranquillity of mind. [Pelbart. in pomer. B. Vigin. lib. 12. p. vlt. §. 1.]  
Oh that you could, in hearing of Mass, but once hear the B. Virgin saying unto you, Behold this, or that is now presented, or signified! Or that at the elevation she would say, Behold now my B. Son, whom I bore in my most chaste womb, here offered up in this unbloudly sacrifice! Or in time of Communion, you did imagine her, putting her most beloved son into your arms, as she did once to old Simeon, to the Sheephards', to the three Kings, and others!    

CHAP. IX. Of the Imitation of the B. Virgin, in receiving the Blessed Sacrament.  
THe most fervent Piety of the B. Virgin and her unspeakable propension unto things divine, together with the devout custom of Christians in those primitive times, do manifestly prove, that whiles she remained on Earth after the Ascension of our Saviour she did daily receive the Blessed Sacrament of the Altar. Whosoever therefore desireth to imitae our B. Ladies most holy Example in often frequenting the Holy Communion (yet by the special direction of his Ghostly Father) let him have a special care of that due preparation, purity, humility, charity, and other Virtues, which she daily practised, & diligently observed.  
And first of all, let it be your chiefest care to make that consideration very familiar unto you (especially the day before you are to communicate, or else the same morning) which F. Robert Southwell of the Society of jeus (famous for his constant suffering for the Catholic Cause in England) did daily use with great gust of mind, and no less fruit of Spirit, and which he hath left written with his own hand, in these words. If (saith he) the B. Virgin were to bear Christ again in her womb, (or receive him in the holy Communion) and knew the hour and moment in which he were to come, with what preparation would she dispose herself? What continual acts of love, do you think, would she make? How carefully would she prepare the chamber of her heart to receive him? with how many tears, with what sighs with what ardent prayers would she expect that day and hour? And when she knew the time to be at hand, how humbly, how devoutly, how reverently, would she prepare herself for the entertaining of him? She would no doubt spend that time wholly in the contemplation of God, and consideration his infinite Goodness, Love, Mercy and Majesty; in such manner, that even inflamed with the fire of Charity, she would now become more divine than humane; & for getting all earthly things, would even be ravished amongst the Celestial Quires of Angels, together with him, whom she prepareth to receive. So writeth Fa. Southwell, concerning a more remote preparation.  
But now in the time of that Mass whereat you are to receive, you must dispose yourself in another manner; by stirring up in yourself acts of Faith, Humility, Confusion, and Sorrow for your sins, with these, or the like short Aspirations; O how fervent, how intent were those acts of Faith which the B, Virgin stirred up in herself, when she was to communicate! They were even as great as that which she exercised, in believing the Angel Gabriel; announcing the so admirable, and incomprehensible Nativity and Conception of the Son of God Or as that, wherewith she believed, and adored him as true God, most wise, most Powerful, most Holy, of an infinite Majesty, Perfection, and Glory, even when she saw him hanging naked on the Cross, exposed to injuries and scorns of men, and last of all dying an infamous death! With this light of Faith how profundly did she enter into herself, and how lowly did she humble herself before the divine Majesty! she I say, who being elected the Mother of God, yet reputed, and called herself his Handmaid? and who among the Apostles, and disciples when they were gathered together expecting the coming of the Holy Ghost, had placed herself in the lowest rank among them? Do you strive to imitate as near as you can this humility & faith of the B. Virgin, and falling down before the most B. Sacrament acknow ledge your own unworthiness, confessing your sins, & detesting them from the bottom of your hart; begging earnestly of the most pure Virgin who prepared a most decent place to receive our Saviour coming into the world, that she would offer you up unto her Bl. son, cleansed, and purged from all sin, and render you gracious in his sight.  
You must also exercise acts of Hope, and Confidence in the mercy of God and stir up in yourself an earnest desire of receiving Christ in the same manner, in imitation of the B. Virgin. Who can imagine how she did erect herself up towards God, that so she might be made a most worthy habitation to receive his B. son, having first tasted of the divine Mercy, & perceived herself to be invited unto this most holy Sacrament, and disposed thereto by celestial gifts and virtues? Or who can once conceive her earnest and fixed desire of receiving Christ, which was with out doubt no less, then that with which, more earnestly than any of the Patriarches, she expected his coming into the world? Or that, wherewith she sought him with so great solicitude the three days he was lost in the Temple: Or else that, wherewith for the 3. days after his death like the mourning Turtle, she sighed after his Resurrection. Imitate the most B. Virgin in exercising the like acts of Hope, Confidence, and Desire of receiving so bountiful a guest, by whom so many benefits do accrue unto thee. Desire of her, that she would entreat thou mayst be drawn after him by the odour of those celestial perfumes of his, and that he would adorn thy soul with all decent ornaments of virtue.  
S. Gertrude doth recount of herself, how that she was admonished by the B. Virgin, to repeat three times over the 116. Psalm, [Laudate Dominum omnes gentes] in her honour, as often as she did communicate, thereby to prepare herself more worthily to receive that holy Sacrament: First, to beseech our B. Lady, by that most immaculate Purity, whereby she was made a pleasing Tabernacle for the Son of God, to free her from the stain of her sins, by her intercession. Secondly, by that most profound Humility, whereby she deserved to be exalted above the Quires of Angels, that she would be pleased to supply, and make amends for all her negligences. Thirdly, by that inestimable Love, whereby she was inseparably united unto God, that she would obtain for her, store and abundance of merits.  
And the same S. Gertrud addeth, that once upon a time whilst the Religious drew near to the Communion, she did perceive the Queen of Glory on the right hand of one who was among the rest, clothing her with a Robe adorned and beautified with the flowers of prayer and devotion, & desiring her sweet Son for her sake to have this Virgin in particular regard: Who at the petition of his B. Mother presently shown great signs of grace and favour unto them all. [E. 4. Insin. diuin. cap. 49.]  
You must likewise stir up in yourself frequent acts of Love, following therein the Example of Gods most Holy Mother. For who can comprehend the fire of that love, which always burned in the Blessed Virgins breast, when she was ready to communicate, being as it were, even changed into a Holocaust, especially when she considered that he was now wholly to be given unto her, who had before wholly given himself for all mankind, as a bloody Sacrifice upon the Cross? Who had given those hands and feet, to be cruelly boared through? That breast to be pierced with a lance, which was yet more deeply wounded with love? And lastly, who had given all his whole body, to be moulded, and (as we may say) baked with so many wounds, that it might become thereby bread more delicious to our taste? Labour to beget in thyself the like love, & union with Christ, by calling to mind every time thou dost communicate, some one passage or other, of his passion: so shalt thou do a thing most grateful & pleasing both to God, and his B. Mother.  
S. Lydwine the holy Virgin, on a time lying sick in her bed, was very desirous to communicate, but not having the commodity at that present, she was comforted by her Angel Guardian, who told her, that very shortly Christ her Lord, whom she so much desired would come and visit her. Whereupon converting herself wholly to her prayers, being wrapped in contemplation, she perceived diverse Angels coming towards bed her, one carrying the Cross, another the Lance, some the whips, others the reed, the nails, crown of thorns, with all the Instruments of the passion. In the midst of the troop went the B. Virgin, and last of all our B. Saviour. Being come into her Chamber, they compassed her Bed round. And then our Saviour first turning towards her, with a smiling countenance, in the likeness of a beautiful child, presently appeared under the form of an Host, which she received with such abundance of  joy, that it was wonderful how so narrow a breast, could contain such an Ocean of divine delights. [In eiu● vita mens. April.]  
Oh that thou couldst obtain but one only drop, out of this Ocean of divine, Mercy, by the intercession of the B. Virgin, when thou art about to communicate? Or at least, that thou couldst, with a sincere, & simple heart, say with Thomas a Kempis: O Lord my God, my Creator, and my Redeemer, I do desire to receive thee this day, with the same affection, reverence, praise and honour, with the same gratitude, dignity and love, with the same Faith, Hope, and purity, that thy Most Holy Mother the Glorious Virgin Mary did receive thee, when most devoutly and humbly she answered unto the Angel Gabriel announcing unto her the mystery of thy wonderful Incarnation: Behold the handmaid of my Lord, be it done unto me according to thy word. [lib. 4. cap. 17.]  

What we are to do after Communion, in imitation of the B. Virgin.  
WHen you have communicated, you are principally to observe three things. 1. To give thanks unto so great a guest whom you have received. 2. To desire to be perpetually united unto God. 3. To demand of him, what may be necesary for yourself and others, in this, or the like manner.  
O with what great joy and exultation, with what celestial delight was the B. Virgin filled, when she had received the B. Sacramet? What infinite thanks did she render unto the Divine Majesty for the same? She did, no doubt, ever and anon repeat▪ that Canticle with jubilation: My soul doth magnify our Lord. With how great sincerity and simplicity of heart, did she offer herself, & all she had unto him, whom she then lodged within her breast Christ JESUS, her Son & her God? Do you offer up yourself in the same manner, and imagine that your Angel Guardian doth salute you with words of congratulation and joy, as did her Cousin S. Elizabeth our B. Lady: Blessed art thou, because thou hast believed, and receaned God in the sacred Communion. And do you answer joyfully again: My soul doth magnify our Lord etc. pondering particularly every word of that Canticle, the better to beget in yourself affections like unto those which the Bless. Virgin had when she sung the same.  
Ponder also, with what desire the holy mother of God did burn of seeing her Son, not hidden under the Sacramental form of bread, but with his face discovered, shining with glory in heaven? And that you may the better conceive the same, hear the B. Virgin herself declaring this her desire, out of Rupertus in these words: I did weep (saith she) & could not speak a word for the abundance of sighs that vehemently burst forth. For how could I speak of him without weeping? Yet those tears were my only consolation, and my sole delight: even as any one may conceive by those which themselues shall sweetly shed, in memory of them whom they love best and dearest. And if David could say; My tears were my bread both day and night, whilst it was said unto him daily, Where is thy God: how much more reason had I to say the same of myself, when it was said unto me daily, Where, is thy God, where is thy Son? Or when I myself should say, My God, & my son hath sent me hither into this banishment [Rupert. l. 5. in Cant.]  
And lastly, ponder with what fervour the B. Virgin did demand of Christ now her Guest, new celestial gifts, both necessary for herself and others. With what affection did she commend the universal Church unto him, with all the faithful, both alive and dead? Do you seek to imitate her herein and conclude this Exercise of the holy Communion. with the like petitions, strengthened and seconded by the help and intercession of Gods most holy Mother.    

CHAP. X. Of the Imitation of the B. Virgin, in labouring with our hands, or corporal Exercise.  
SAint Bonaventure, Euthymius, Sophronius, and others do write of our B. Lady, that after she had spent the time from the morning to the 9 Hour in her devotions, from that time until Midday, she used to employ herself in some work or other. Before our Saviour's Incarnation, she was want during her living in the Temple, diligently to spend her time, working in linen, , & silk, & in adorning the holy Vestments of the Priests. After the Conception and birth of Christ, she carfully exercised the office of a Martha in his education, and bestowed her time and labout in the active life, by procuring things necessary for her house.  
There is an Orchard of Balsamum, between Heliopolis and Babylon abundantly made fruitful and watered by a Fountain, which springs up therein. In this (as it recounted) the B. Virg. did use often to bathe her little JESUS, and wash his Clothes, whilst for fear of Herod they lived banished in Egypt. There is likewise thereby a Stone, on which it is said she did use to dry those  which she had washed. [Baron. in Annal. an. 7.] Others do affirmethat with her own hands she wrought that seamles Garmet which our Saviour wore at his passion.  
Whosoever therefore will imitate the B. Virgin, let him be sure to fly idleness. As she admonished Rupertus a singular honourer of hers to do, to whom being of a very dull wit before, she opened many secrets of holy Scripture, & filled him with hidden knowledge, but with this charge, that he should fly idleness, or else he should again be deprived of that singular knowledge, which she had bestowed on him.  
How grateful the exercise of labouring with the hands is unto our B. Lady, doth well appear, be it done either by obedience of Superiors, or of charity, or with any pious intention & end. For it is written in the Chronicles of the Cistercians, that when the Religious of that Order one day had much laboured & sweated with reaping of Corn, the V Virgin appeared to one of them a very Holy & wise man, having a viol-Glasse in her had which she put often to their noses, that they might smell the sweet savour which was within; saying these words: To day I have seen my Religious labouring in the field, and I have gathered their sweat into this viol, which doth send forth a most grateful odour unto my B. Son, & me. All that you do, I take to be done to me, I accept it, & in due time I will reward you for it. [Spec. exempl. l. 9 exem. 102.  

Of the internal devotion of our B. Lady.  
NOw with what internal devotion & recollection of mind, did the B. Virgin exercise corporal labour, is evident by that which Petrus Damanus writeth in these words: The active and contemplative life (saith he) were so aptly mixed, and conjoined in the Bless. Virgin, that neither her Action did hinder her Contemplation, nor was her Contemplation wanting in her Actions. [serm de nat. Dom,  
The same is also testified by Guarinus [serm. de assumpt B. Mariae] who saith, That the Virgin Mary did so perform the part of Martha in the care of well bringing up her son, as she is believed to have had no less part with Mary, in the contemplation of the Eternal word. And all those, who have gloryed in the Title of being the Servants of the B. Virgin, have carefully imitated her example in that kind, manteyning always their internal recollection even the midst of their external labours.  
S. Catharine of Sienna, whilst her Parents did often seek to distract her mind, and divert her from holy purposes, by putting her to do the ordinary offices of the house, was divinely instructed to build herself an Oratory in her breast, more lasting than any could be made by hands from whence she should never have occasion to be removed. The holy Saint did so, & imagined her Father to be Christ JESUS her Mother our B. Lady, the rest of the house hold to be the Apostles, and disciples of our Lord: by which pious imagination, she served them all, to their great ad miration, with wonderful care and diligence, being nevertheless no ways distracted from the presence of Christ her true spouse, for whom, & unto whom she intended all that she did. [in eius vita.]  
B. Aloysius Gonzaga of the Soc. of JESUS was wont in like manner, whilst he made ready the Refectory (that he might keep his Soul more attended unto God) to imagine every place to belong unto some one in heaven; as the Rectors place unto Christ our Lord, the next to it, unto our B. Lady, the rest which followed, unto the Apostles, Martyrs, Confessors, and Virgins. So as when soever he helped the Refectorian to make ready the tables he would say; Come now, let us lay our Saviour's Napkin, or his B. Mothers, and so in the same manner would he call the rest by their several names, labouring in this manner with a heart no less inflamed, with a will & affection no less ready and fervent towards God then if indeed he had been then to do the very same offices, to the above named Saints in heaven. [In eius vita l. 2. c. 25.    

CHAP. XI. The imitation of the B. Virgin, in her Eating, or Corporal refection.  
OF the admirable sobriety & abstinence of our Blessed Lady, S. Bonaventure following the distribution of the time observed by the B. Virgin before the Incarnation of Christ, hath these words: From the ninth Hour she left not of her Exercise before mentioned, until the Angel came unto her, from whose hands she was wont to receive her sustenance. S. Ambrose speaking of her abstinence saith, what should I speak of the frugality of her diet, and the abundance of her devotion? the one being wanting to nature, the other above nature? the one adding day to day in fasting, the other letting pass no time nor occasion? and whensoever she had desire to eat, she made choice of what was next at hand, and such as sufficed to maintain her life, not to please her appetite. [c. 6. de Virgin.]  
Neither did the B. Virgin herself use abstinence only, but hath commended the same also the others, who desire to honour her. We read of a certain Carthusi an Brother who was so wholly devoted unto the love of God, and to the memory of his B. Mother, as it was judged by those who knew well his I fe, that he knew nothing but JESUS Christ Crucified, and his Holy Mother. One might being in his cell, he seemed suddenly to be compassed about with a great troop of devils in the sharp of wild swine gaping all-fearefully on him, with very long & sharp teeth. Then entered also into his Cell, one in humane shape, of a huge bigness, reprehending the foresaid Monsters for their slothful coward lines; and having a terrible iron book full of long & crooked teeth threatened to tear the holy man in pieces: but the Moher of God instantly appeared unto him, having in her hand a little wand, saying: How dare you, ye vile monsters, come near unto him, he is none of yours, neither can you prevail against him. At which words the wicked crew, swifter than thought, did vanish away. Then she turning to the Religious man said: thou shalt understand that thy devotion is very grateful and acceptable both to God and me, therefore persevere as how hast begun, & strive daily to profit therein. And that I may also give thee some directions in particular, be sure to eat the worst meat thou canst find: Exercise thyself devoutly in the labour of thy hands, and choose the worst & coursest . And having thus spoken unto him, she sently departed. [Vincent, Bellou. l. 7. spec. hist. c. 117.]  

How the Bl. Virgin did join the Refection of her mind with that of her Body.  
Neither may we make doubt, but that the B. Virgin whilst she fed her body, did also nourish her soul, since that she had the Angels always to serve her, and Christ our Lord sitting at the Table with her.  
If you desire to imitate this recollection of the B. Virgin, and nourish your soul with some pious meditation whilst you are feeding your body; on Sunday you may imagine, that you see the heavenly banquet, wherewith the Angels and Blessed souls in heaven, together with IESVS-Christ & his B. Mother are sweetly replenished with the Glory of God. On monday, you may imagine Christ our Lord in his Holy Mother's arms when he was a child, feeding, & sucking at her breasts. On Tuesday, think you see him now more grown, sitting at the Table with the Bl. Virgin, & S. Joseph. On Wednesday, that you see him seeding in the desert, after he had fasted forty days, receiving food from the hands of Angels. On thursday, that you see him eating his last Supper with his disciples. On Friday drinking gall on the cross. On Saturday, that you see the Bl. Virgin, as before said, feeding with the Angels who administer unto her; or else, saying grace at your table, giving a sweet taste & relish to your meat with the honey of her divine Goodness and Mercy. Which benefit she hath often bestowed on many, especially Religious persons: as she was once seen to go about the Table of the Cistercian monks, & with her own hands distribute a certain Electuary, or sweet confection to all of them, one only excepted who refused to eat as the rest did, but was of a particular diet [Caesar. l. 7. c. 48.]  
It is recorded also of one Fulbertus, a singular Honourer of the Bless. Virgin, that being once very sick, and loathing all kind of meat, the B. Virgin appeared to him, & gave him her virginal breasts to suck, whereby he presently recovered his health. O that the Bless. Virgin would bestow upon us some of that celestial sweetness, out of her motherly breasts! how then should we despise and contemn all these corporal delicacies, and sensual pleasures, which are as well common even unto bruit beasts, as to us.   

With what discourse did the B. Virgin recreate her mind, after her Refection.  
AFTER her sparing and temperate repast, we may piously imagine what recreation the B. Virgin used, being so nearly conjoined to God, that daily she conversed with him, or with Angels, or else with S. joseph, or some of the sacred Virgins who had dedicated their service to the honour of God in the Temple. It was revealed to S. Brigit that Christ JESUS when he was yet a Child (in private and domestical discourse with his Mother & S. joseph) did reveal unto them diverse hidden & divine things; and that the sweetness of his words caused in them both singulardelight, kindling a great fiame of the divine love in their breasts. [lib. 6. de revel. cap. 58.]  
And it hath been said before, that those who are truly lovers & honourers of the B. Virgin, are very much addicted to spiritual colloquies and discourses; therefore there is no need to say any more thereof in this place.    

CHAP. XII. How the Bless. Virgin i to be imitated in Sleeping.  
YOu may learn out of S. Ambrose, what the repose of our B. Lady was. The B. Virgin (saith he l. 2. de Virg.) had sooner necessity than desire to sleep and yet, whilst her body did rest, her soul was still watchful, often repeating in her sleep what she had read; or interrupted of her rest, she continued still the same. To which may added out of S. Bernard, that whilst the B. Virgin slept, by a meritorious act, she did wholly aspire unto God & was even then a perfect contemplant. [serm. 51. c. 2.]  
The which sanctity of hers even in sleeping you are to imitate, as near as you can. To the attaining whereof a continual devotion and exercise of virtue will wonderfully help. Besithe B. Virgin doth use to bestow her benediction upon those who take their rest in decent & holy manner, as S. Dominicke did see her once sprinkle with holy water, and bless all his Religious being a sleep, excepting one, who lay undecently in his bed, although he were ignorant thereof.   

CHAP. XIII. Of the Imitation of the princicipal Virtues of the B. Virgin: & first of her Purity.  
THat the B. Virgin's Purity was never so much as blemished, with the least spot of sin, S. Basil in one word doth sufficiently declare when he saith: That among all Creatures living there was not any greater nor the like Purity to be found then that of the Bl. Virgin. [in orat. de hum. Christi gener.] And S. Anselme saith: The pure Sanctity, and most saintly Purity of her pious breast, did infinitely surpass the purity of all other creatures whatsoever. (de Excel. B. Virgin. c. 9)  
And the better to preserve this purity the B. Virgin did accompany it with two other Virtues, to wit, the continual Presence of God, and as careful Custody of herself. Of the presence of God, Canisius doth thus discourse. What is more happy than the B. Virgin, who whithersoever she went, did always contemplate the Everlasting Divinity of God adoring inwardly so great a Majesty in spirit and truth, conceiving nothing in that her so pure and holy breast but what was also most divine and pure. (lib. 1. c. 13.) Of her ever watchful care to keep this Purity, the B. Virgin herself said thus unto S. Brigit. Even from that time (said she) that I first understood there was a God, I was always fearful and solicitous of myself, & of my observance towards him, inwardly loving him, and every hour fearing least by word, or deed, I might any ways offend him. [lib. de revel. cap. 10.]  

Of the love and desire of the like Purity.  
NOw that you may not only know this Purity but that knowing it, may also love it, & that loving it, may likewise desire and embrace it, you must often represent unto yourself the most admirable purity of the B. Virgin as most resplendent, fair, lovely and grateful both to God, Angels, and Men. She appeared once to S. Gertrude, like to a most white & shining Lily, spreading itself before the most Holy and Individual Trinity: at what time the B. Virgin likewise taught her the following Salutation, as most gratful unto herself. Hail O white Lily of the ever resplendent, and peaceable Trinity. Hail o fair Rose of the celestial Delights, of whose Root, the king of heaven vouchsafed to be borne, & of whose milk he would be fed, thereby to nourish our souls with divine Influence. [lib. 3. insin. diuin. c. 19] Even so when you shall behold any Image of our B. Lady, as if you perceived some lively purity therein say; O B. Marry, more fair than the sun by thy purity, & in splendour surpassing the stars, I have joved you even from my youth, & I am become a lover of your Beauty.  
Another time the Blessed Virgin appeared to S. Clare of Monte Falco (who though, she were then but six years old, did labour to obtain this purity, by despising allthings for the most pure love of Christ) bearing in her arms her little JESUS, and so soon as the holy Child beheld S. Clare, he desired to go down on the ground, to embrace her as his beloved spouse. Whereupon S. Clare coming to embrace him, he again as in play & sport ran from her, and hid himself under his Mother's garments, leaving notwithstanding in the heart of the little Saint, a marvellous sweetness of his love.   

A particular examen touching the practice of imitating the said Punrity.  
TO the practice of this Purity, a particular Examine is very necessary to be made, at a certain time and place, as near as may be, observing these two special points. 1. To Examine your greater sins, if by chante you have fallen into any, making a firm purpose by the grace of God utterly to forsake them. 2. You must conceive a great and most vehement desire to root out all sin wholly. For the first, think often with yourself, how displeasing such offences are unto the B. Virgin, being so pure, & thirsting so greatly after the divine Honour and Glory and so extremely averted from all sins, especially mortal. Of which her aversion, we have an example of one, who coming unto her House of Loreto on Pilgrimage, burdened with a number of sins, and of a life most impure was twice frighted from entering into the sacred House by certain terrible visions which the saw before him at the door; nor was he able by any means to enter before he had been at confession, and received absolution of his sins. [Tursell. in hist. Laur. l. 5 c. 27.]  
The like happened unto S. Mary of Egypt sometimes a grievous sinner, who was hindered by a celestial force from entering into the Holy Sepulchre of our Lord at Jerusalem, until by help of the Mercy and pity of the B. Virgin, she began seriously to amend her life.  
Secondly when you have purged yourself from greater sins by the intercession of the B Virgin, & by the help of divine Grace, you are to proceed unto the rooting out of venial sins; and first, & chief, those, which may incline you to commit greater & more dagerous Crimes, & into which you do more ordinarily fall; persuading yourself for certain that not only mortal, but even the least Venial fin is greatly displeasing to the B. Virgin.  
S. Catharine of Sienna contemplating on a time a divine Vision, for only casting aside her eyes, out of curiosity, was for that so little distraction sharply reprehended by the B. Virgin in such sort, that it caused her to shed abundance of bitter tears. [in eius vita.] As also a certain Monk of the cistercians Order of an innocent life, by chance falling a sleep one night after Matins before an Altar in the Church, was presently awaked by the Bles-Virgin, telling him, that was no place of sleeping, but of praying.   

How to beg the gift of Purity of the B. Virgin.  
You must also beg often, & humbly the gift of Purity of the B. Virgin: to which end you may repeat these words of Holy Church, in the Hymn of Aue Maris stella.  
Grant us pure life we pray, And make our way secure: That so beholding Christ our joy may always dure. And since that the first degree of Purity, is the true knowledge of ourself and of our own defects, you must frequently desire the same of the B. Virgin, and that she would give you so much light whereby to see and discover all your sins and imperfections, that so you may detest them, & make a full confession thereof, at your first opportunity.  
This favour she once imparted to a youth of her Sodality in Germany, who upon a tymevery carefully examining his conscience of all thoughts, words, & deeds, & humbly desiring of the Queen of heaven, that he might leave none of his sins unconfessed; behold suddenly, there fell down from above, a paper of wonderful whiteness, just before his face as he was praying, wherein all his sins, in a very small, but curious character were written, with this addition, that if he confessed all which was in that paper contained, and did but devoutly say over his Rosary in the honour of the B. Virgin, he should be in a very good state. And that which increased the miracle was that an other youth of the same Sodality, as also his Father, the Pastor of the parish, & many others endeavouring to read the same paper, could never understand one letter thereof. [Annuae Soc. jesus. an. 1588. Coll. Monast.]  
Moreover you are to comecyve a most vehement detestation of all your sins, as well of those you know as of those you know not, or may have forgotten, such as S. Anselme conceived, when he said: If (quoth he) on the one side I should see hell, and on the other side a Mortal sin, & must needs choose one of them; I had rather go into Hell a thousand times, then commit but that one Mortal sin. And he addeth: That he had rather go to Hell, free & pure from sin, then to Heaven, defiled with the filth, and ordure of sin.  
Lastly you must most humbly, & often beg pardon of your sins, and amendment of your life, even from the bottom of your heart through the mercy & pity of God's Holy Mother who doth lovingly receive all those which fly unto her for help; like unto that Cloud which God did once spread over the children of Israel to protect them in their flight out of Egypt, and in their journey in the Desert, covering and shading them like a Canopy, from the intolerable heat of the Sun. O how often had the ardour of divine justice even consumed all humane kind, had not the B. Virgin interposed her prayers betwixt us and the same like to another cloud, and defended us from the fury of his offended Majesty? In vain should we seek refuge against the revengeful hand of God, who with sword, sulphur, thunder, & most direful flames daily menaceth the world, having every where so great & enormous sins to punish: for who could be able to persuade, or mitigate his most just wrath & fury, but only the pious Mother of our Lord, by extending the bosom of her pity & commiseration to save us miserable sinners, and by interposing her intercessions to keep us from the deadly stroke? whereof the world is full of examples, as once S. Gertrud did see her, as it were protecting all kind of wild beasts under her garment, by which was signified sinners flying unto her for refuge and succour. A notable example whereof we will here recount.  
A certain wicked soldier having no hope of his salvation, by reason of the multitude and hey nousnes of his sins, coming once into a Church, fell down on his knees prostrate before an Image of the B. Virgin, desiring help of her with many tears: when behold the Child JESUS in the arms of his B. Mother seemed also to weep with him, and a fountain of water to issue out of the B. Virgin's hand, which moistened all the Altar whereon it fell: thereby to give the Soldier to understand, how great trust and confidence he was to have in her who was the fountain of all Mercy, and how easily the Son would be won by his Mother's prayers, who did with tears receive a lost man returning unto him. His Companions understanding of the miracle, came running thither, to the end their eyes might be witness, & more credit given to the wonder; who in testimony thereof did divide among them as a precious relic, a Handkerchief wet in the said water. The soldier having made confession of all the wickedness of his former life, vowed to enter into Reigion. [Bonif. & Orland. E. 4. c. 5.    

CHAP. XIV. Of the Imitation of the Chastity of the B Virgin.  
HOw excellent the Chastity of the Bless. Virgin was, S. Antoninus well declares when he saith: That it did not only exceed the Purity of all earthly Creatures, but even of the Angels themselves. And truly the Epithet, or addition of the world VIRGIN, is so proper to the Mother of God, that Epiphanius exclaiming out, saith: Who durst ever yet pronounce the Name of Blessed Mary, & being demanded whom he meant, did not presetly reply the VIRGIN Mary? Abraham had given him the Title, of Friend of God, nor shall it be taken from him: jacob had the Name of Israel, and it shall not be altered: & B. Mary the surname of VIRGIN, nor shall it be ever changed for she always remained most chaste and pure. [Haeres 78.]  
And although God himself had particular care of this her Treasure of Virginity, yet did she also use all posssible diligence for preservation thereof, as in shunning the sight and conversation of men, & therefore is called. ALMA by the Prophet I say, which is as much as to say, a Virgin, hidden or retired from the sight of men, and of a most approved Chastity. And Galatinus saith; that the eyes of the B. Virgin did never behold any unlawful thing and that among other her many perfections, she was endued with the spirit of Prophecy, in such manner, as if at any time she might chance to hear, or see any undecent thing her ears & eyes should presently be shut, & wholly reserved to fulfil the divine pleasure, (lib. de Arcan. cap. 5.)  
Nor did the Bl. Virgin only, love and preserve her own Virginity, but also did beget the same in others. For although (as saith S. Bonaventure) she were of a most fair & admirable aspect, yet did she move all men thereby unto greater purity of life. And now in heaven (saith S. Ambrose) she hath hung out her banner of Purity, and sacred Virginity, and by her protection secureth all to follow and embrace the same. (l. de instit. Virg. c. 5.)  
Let this her Angelical virtue therefore move & incite us to her imitation. O how fair is a chaste generation with nobleness? And let ut conceive a most earnest desire of obtaining the same by often representing to ourselves the B. Virgin, calling upon us in these words of Ecclesiasticus: Come unto me all you who seek after me, and you shall be filled with my generations. For my spirit it sweeter than honey, and the honey comb. I have fructifyed like the vine, & brought forth the sweetness of odour; and my flowers are fruits of honour and honesty.  
Now that you may the better obtain this virtue, you must often call to mind this versicle of the Church. 
O Virgin singular, in mildness passing all,  
Make us both meek & chaste delivered from sins thrall,  As also this other: By thy immaculate Conception, o most glorious Virgin, we beseech thee deliver us. Which short prayer, Doctor Auila a most famous Preacher in Spain, doth affirm to be of great force against all impure, and unclean thoughts.  
Lastly in what esteem the pure lovers of Chastity are with God & his B. Mother, may appear by the following history. One julianus a Noble youngman, who intended to live chaste, was contrary to his pious desire enforced by his parents to marry a like Noble virgin called Basilissa. Now when night drew on, and they retired to their Bridal Chamber, there was such a sent of Lillies & Roses (although it were then winter) that the Bride Bas●●ssa thought herself to be in some pleasant Garden in the month of May. Whereupon her husband took occasion to tell her of his desire and purpose, and so far prevailed with her, that she likewise there vowed Virginity unto JESUS the most pure spouse of all chaste hearts. She had no sooner done, but they perceived the Chamber to shine with a wonderful light, and saw Christ jesus in the midst of a multitude of Celestial wights, all clothed in white garments, & the B. Virgin environed with virgins one every side to approach unto that holy Marriage feast; together with most melodious music, fit for so great a solemnity sounding forth these words, Julian how hast conquered: And, Blessed be thou, O Basilissa, who hast obeyed the wholesome counsel of thy spouse. Then was there given unto julian a fair book to read, in which was written this: Those who for the love & desire of me, have despised the world, shall have their place among them, that never knew any woman. Basilissa shall remain among the Order of virgins, whereof MARY the Mother of JESUS is Queen & Princess, After julian had read this, he shut the Book, and all the holy Quires of Saints there present answered with one voice, Amen. O with what solid & pure delight was this most chaste Pair of pure Souls filled? where are ye, O ye vanities of the deceitful fading impure, wretched world? how poor and miserable will ye seem compared with these celestial, & most  delights?   

CHAP. XV. The Imitation of the Poverty of the B. Virgin.  
1. HOw poor the B. Virgin was in her proper choice, and how much she despised and neglected all earthly riches, Saint Brigit doth declare in these words: That high-soaring Soul, (saith she) which did contemplate the rewards prepared for the just in heaven, did prefer them before all other temporal riches, yea in regard of them she did so contemn all other external goods and faculties, that she was alone content with that which did only seem enough unto her, to the only necessary sustenance of her life. (.10 Revel. cap. 10. and 3. cap. 8.) And Richelius (cited by Canisius lib. 1. cap. 10.) testifieth the same, when he saith that the B. virgin after her Son was glorified and ascended into heaven, did so conform herself with his new glory, that the world grew daily more and more vile in her sight and esteem, she thirsting insatiably after celestial things.  
2. How truly poor she was in her temporal estate the same S. Brigit declareth thus from the B. Virgins own mouth. Fron the beginning (saith she) I made a vow in my hart, if so it might be acceptable to God, never to possess any thing in the world. The which our Saviour's poor Nativity in the stable, and the handicraft of Saint Joseph, as also her own hand-labour do sufficiently witness, yea after the Ascension of Christ into heaven, she lived among the poor and Evangelicall widows of the jews, with whom she received her alms, out of the common Charity of others, with great simplicity, and joy of hart. And although it be not improbable, that the B Virgin when she fled with her little son JESUS into Egypt did live by the charity of others, and did ask alms from place to place: Nevertheless diverse grave Authors are of opinion, that afterwards she lived not so, it being an undecent thing that so most holy and chaste a Matron should so offer frequent the houses and conversation of others, or that so great a lover of privacy, should so often appear in public.  
3. Thirdly, that this Poverty of our blessed Lady was free, of her own accord, & not constrained thereto through want or necessity, appeareth as well by the quality of her parents, whose only daughter and inheritress she was, as also by the many rich, and precious gifts of the three Kings, and of others, who would never have suffered her to have wanted any thing had she but desired the same.  
4. Fourthly, she was most observant of neatness and beseeming decency in her habit, & clothes, as having them always very neat and handsome, and of a most grave and modest colour. And the like also in her Chamber, of which the Archangel Gabriel had the charge, as testifieth Guarinus and many others.  
Lastly, how much the B. Virgin desireth, this her Poverty, (which was our Saviour's perpetual companion on Earth) should be esteemed off by men, all good Religious persons do abundantly testify by their observance of the Holy Poverty which they profess & vow. And Saint Francis, famous for his poverty, throughout the Christian world, received that spirit in no other place than in the church of our B. Lady, named Portiuncula, or, Of the Angels; unto which Place, as witnesseth S. Bonaventure, he bore a more special reverence, then unto any other place in the world, as having there humbly begun, virtuously proceeded, & most happily ended; and at his death commended the same unto his Friars as a place most pleasing to the B. Virgin. [In cius vita c. 2.]   

CHAP. XVI. The Imitation of the B. Virgin, in humility, Modesty, Patience, and Obedience.  
HOw great the virtue of Humility, as the foundation of all other virtues, was in the Blessed Virgin S. Mechtild declareth thus: The first virtue wherein she exercised herself was Humility, thinking always so humbly of herself, that although she were adorned which so many graces, and privileges yet did she never prefer herself before any other person, but humbled herself even unto all, conserving silently in her breast the many virtues, & praises due unto her; as may appear by her canticle of Magnificat; the which S. Mary of Oegnia did sing forth, as she lay a dying, thereby to declare the honour which she bore unto the Bless. Virgin, as having burned all her life time with a most ardent desire of imitating her humility. In recompense whereof the B. V willed her to call for the last Sacrament of Extreme Unction, & was present at her death, with all the honly Apostles, and Christ himself, who at the feet of the dying Saint fixed his triumphant banner of the Cross as a token of her Victory, whereby she triumphed by the Humility of the Cross over all her enemies. (Ineius vita cap. 3.)  
Nor can we here pass over in silence that rare & singular fervour of imitating the Humility of the Blessed Virgin, which was observed in S. Lewis King of France, whose custom was every Saturday through out the year, in honour of the B. Virgin to wash, wipe, and kiss privately in his chamber, the feet of certain poor people; leaving to posterity a rare, & new example of kingly submission. (In eius vita. of the Modesty of the B. Virgin.  
Unto Humility, did the B. virgin join Modesty, as an inseparable companion: Whereof S. Bernard speaking, thus writeth. When as (saith he) the B. Virgin did hear her Son either speaking to the people in parables, or revealing unto his disciples the mysteries of the kingdom of heaven; or when she saw him work miracles, yea hangging on the Cross & breathing out his soul, rising again in glory, or lastly ascending into heaven; yet at any of these times do we never read that the voice of this most bashful Virgin, of this most chaste Turtle hath been heard to speak. (serm. Signum magnum.) And if at any time she had occasion to speak, with what modesty, and humility did she utter her words? She spoke, saith Nicephorus (l. 2. hist.) unto all without pride, without laughter, without perturbation, as devoid of all haughtiness, simple, observant, and of most excellent humility.  
And this Virtue, so highly esteemed by the Blessed Virgin, she much commends to those who honour her. For, as witnesseth S. Gregory [l. 4. dial. cap. 17.] on a ty me she admonished one Musa a young Virgin, much devoted unto her, to abstain from idle play, jesting, laughter, and all other childish levity, if she desired to reign with her. And truly, if the B. Virgin living here on earth were so careful, as saith S. Bonaventure (in medit. vitae Christi c. 3.) that none with whom she conversed should offend by any speech of theirs, nor that they should be heard at any time to laugh, or utter any injurious words of others: how much more solicitous may we now think her to be in heaven, that we should observe this Virtue of hers?  

Of the Patience of the Bl. Virgin.  
THe virtue of Patience springeth also out of Humility, the which shined most clearly throughout the life of the B. Virgin. For that she was most cheerful in all her persecutions and afflictions, never complaining in her want or necessity, yea always most observant and officious even towards her enemies. And S. Ambrose treating of her Constancy, and Fortitude whilst she stood at the foot of the Cross, saith; The mother stood by the Cross of her Son, as not fearing the danger of her own life. The Son hung upon the Cross, and the Mother offred herself unto the persecutors, whereby she became more than a Martyr, and is therefore commonly called the Queen of Martyrs. (l. de inset. virg.)  
But how many, & how  arguments of patience did the B. Virgin suggest unto S. Lidwyne a most devout servant of hers, whilst she lay grievously sick for many years, may easily appear, in that she often sent unto her an Angel to recreate and comfort her with his presence in the midst of her dolours & afflictions. This Angel would often carry S. Lidwyne to an Image of the B. Virgin to salute the same: often also to a most pleasant Garden of flowers, and into a most sweet and temperate air, where she suffered neither heat nor cold. Sometimes also would he carry her to see the pains in Purgatory, that she might learn to set light by what she suffered here on earth. At other times would he raise her up to behold the Blessed Souls in heaven, from whence she received such abundant pleasure & delight, that she was even ravished with the sight thereof. And the Blessed Saints did call unto her, & animate her in these words: Suffer constantly, Lidwyne, that which yet remaineth for thee to suffer; for we all have passed through fire, and water, before we came to enjoy this rest & happiness as you see. (In eius vita.) Do you likewise imagine, that you hear the B. Virgin animating you with like words, to suffer courageously whensoever occasion is offered.  
To this may be added the example of Hermanus surnamed Contractus, or the Cripple (borne of a noble Family in Sueveland) so called for that all his members were from his youth shrunk up, & contracted. This man led a Religious life famous for learning, in the holy Order of S. Benedict, about the year of Christ 1060. And praying once unto the Bless. Virgin most earnestly to grant him the use of all his limbs, she appeared unto him and gave him his choice of thes two things, either to remain as he was, & have the gift of all human & divine science & learning, or else to be made whole, & altogether ignorant & unlearned. But he considering well the matter, chose to remain a cripple as he was (Tritem. de viris illustr. lib. 2. c. 84.)  
No doubt but the Blessed Virgin persuaded this singular example of patience unto Hermanus, to give us to understand, that whosoever will please the Blessed Virgin, according to her example, must patiently embrace all troubles and afflictions. But to return unto our story. From that time forwards Hermanus did so excel in all kind of Learing both in the Latin, Greek, & Arabic tongue as he was inferior to none of his age. And among many other things he set forth the Anthymne of Salue Regina, usually sung by them Church in her Office, and often celebrated by Angelical music, and many miracles.   

Of the Obedience of the B. Virgin.  
LAstly, Obedience, the Daughter of Humility, was most excellent & rare in the B. Virgin the which Gerson doth confirm when he saith: That she standing by the Cross, exercised a most high Act of Obedience, in offering her Son unto God, and in conforming her will, in his most bitter death, unto the will of God. She was most obedient unto all, but especially unto her Parents, as saith S. Metchtild of whom she was so observant, that she never offended them in any the least thing. The Virtue of her imitation in this so excellent manner she commended unto S. Catharine daughter to S. Brigit, who living at Rome with her Mother, did so greatly desire to return to her Country of Suevia again, that her Mother could by no means persuade her from the same. Whereupon the B. Virgin appearing, did sharply reprehend her, saying: Shall I help, or favour thee in any thing, when thou neither obeyest God, nor me, nor thy Mother, nor thy Confessor? After this admonition, S. Catherine began to desist, & was ever after of a most ready, and prompt obedience. (Sur. in eius vita.)  
The great propension & readiness of Fa. Peter Canisius of the Society of JESUS, & late Apostle of Germany, to honour the B. Virgin, is well known unto all; and himself hath declared in the end of his fifth Book written of her praises. The which our B. Lady did as greatly & abundantly reward, by bestowing on him the Virtue of Obedience to his Superiors, with such true feeling and impression of hart, as he was ready to undergo any Office, or ministry of the Society, though never so mean, or humble without respect or care of himself, but reposing all his comfort & confidence in God and his B. Mother. These be his own words.  
I desire you earnestly, O most glorious Queen, whom none do call upon without pious fruit, that you would favourably accept this poor testimony of my devotion towards you. I confess I am not Ephrem, that I would dare to say with him; Make me worthy to praise you, o holy Virgin. Neither am I Damascen, that I should make new hymns unto your honour? Nor am I Hildephonsus, that I should be honoured with a peculiar reward for undertaking your defence: But I shall think myself fully and highly rewarded, if you would be pleased to unroll me, not in the number of your friends, or children, but of your servants and vassals.  
Thus he of his devotion towards the B. Virgin. Hear now what a true feeling of Obedience she therefore, in recompense bestowed upon him. For he thus answered S. Jgnatius commending Obedience unto all those of his Society, & to him in particular.  
I do simply profess, that it will be most grateful unto me, whatsoever office or ministry shall be enjoined me by holy Obedience be it of Cook, Gardener, Porter, or any other office, in which I am ignorant & wholly to learn. And from this day forwards, I do make a holy vow, setting aside all respect whatsoever, that I will have no care hereafter either of the disposal of myself for Mission or habitation, or any other commodity whatsoever, but remit all unto the Care and disposition of our Reverend Father General; to whom I offer up, & faithfully commend in Christ jesus our Lord, the government both of my body & soul my understanding, my will, and all that I have. (Orland, hist. l. 8. n. 4.)  
Do you by these examples implore the aid of the B. Virgin, that you may be obedient in so excellent a degree, imagining you hear her often say unto you as she did to those servants of the wedding feast in Cana of Galiley: Whatsoever he shall say unto you, that do.    

CHAP. XVII. The Imitation of the B. Virgin in Charity towards our Neighbours.  
SAint Bonaventure speaking of the Alms which the B. Virgin was wont to bestow upon the poor when she was yet a Child, saith: She refreshed her body with the food she received from the hand of her Angel & gave all that was allowed her by the Priests of the Temple, unto the poor. (medit. c. 13.) Saint Ignatius also saith: she was very pitiful towards the poor and afflicted; being always ready to help their necessities. in Canis. l. 1. c. 13.) From hence may we imagine, that she distributed all the offerings of the three Kings unto the poor, as also assisted towards the poor wedding in Cana of Galiley.  
And how pleasing the giving of Alms is unto the B. Virgin, may appear out the life of S. Lydwyne before mentioned, who by order of the B. Virgin was once conducted by an Angel into Paradise, where she saw as it were an army of Saints, in the midst of whom was the B. Virgin herself, sitting at a Table richly covered with silk feeding upon the Alms which S. Lidwyne had given unto the poor in Earthen vessels, but now set forth in dishes of gold and crystal, with admirable joy and content. Upon whom herself also did seem joyfully to wait, & administer all things fitting. After this vision she always increased her liberality and alms unto the poor. (In eius vita.)  
What should I say of the zeal of souls, wherewith the B. Virgin did so burn whilst she lived on Earth? She became all, unto all, that she might gain all, perfectly knowing the end of the Law & consummation thereof, to be only charity. Wherefore as witnesseth S. Brigit, she was the Mistress of the Apostles, Example of Martyrs, Doctress of Confessors, Mirror of Virgins, Comfortress of Widows, wholesome admonshier of the married, perfect strengthner of all in the Catholic faith, by whose words, works, examples, studies and honest labours many jews & Ethnics have been converted to the faith of Christ. Neither doth she now, since her assumption into heaven, cease continually to seek the salvation of souls by all means possible. She it is, who sent aid unto S. Bernard, S. Dominicke, and S. Francis, and to those of their Orders labouring in the world for the conversion of souls. She it is who hath led forth Ignatius, Xaverius, Barzeus and others, into the lists, & field to fight the combats of Christ jesus. Whosoever therefore thou art, that labourest in the conversion of souls, remember that thou offer up, & seriously commend thy function unto this Glorious Virgin, & give her thanks for all the fruit which thou already hast, or shalt reap, either by thy own, or by others labour, in the Vineyard of our Lord.   

CHAP. XVIII. The Imitation of the B. Virgin in the Love of God.  
Whatsoever hath been hitherto said of the Excellency of the B. Virgin's Sanctity, is to be ascribed unto her Love of God, whereof she was full, and by which she was led unto all the rest at the first Motion thereof. Of this so great flame of her love Sophronius thus writeth. The love of Christ (saith he) did beget the desire of his Mother & the desire so increased & enkindled within her, being still repaired, and augmented with fresh fuel, that I believe, as at all times she surpassed all others, so at sometimes she even exceeded herself. For who can ever imagine with what unquenchable flames of pious love she burned, who was so full of grace, infused by the holy Ghost, that there was nothing in her to violate her affection, but a continual ardour & ravishment of love? [sermone de Assumpt.  
Whosoever thou art that seekest after this most fair and odoriferous flower of Divine Love; whoseover thou art, that with S. Augustin, or S. Bonaventure, desirest to have the inermost bowels of thy soul pierced through with the most sweet, and healthful wound of the divine love, or with S. Francis to have thy mind wholly absorbed, and consumed in the furnace of the love of God, that thou mightst even dye for him, who for thy love was pleased to give up his life upon the Cross; approach near unto the B. Virgin, & first contemplate her virtues and perfections from which, after thou shalt have admired them as incomprehensible and innumerable, thou mayst pass to the consideration of the fountain of all these gifts & graces, to wit, God himself; in comparison of whom, all the excellencyes & perfections of the Bl. Virgin, all her beauty, sanctity, yea and the whole mass of all her graces, heaped together, will seem but as a drop, derived from that Ocean of Goodness & Love which is in him. Who with this consideration doth not burn & wholly consume with the Love of God? Who now will not cry out with S. Augustin, Oh what is it that I love, loving my God This contemplation you must accompany with fervent prayers unto the B. Virgin, that she will imprint in your heart, the inviolable affection of this Charity. O how readily, how easily will she hear your petition, coming from a heart sincere and pure? To which end, she gave once unto a certain Virgin who had long desired that high favour of her, her little Blessed son into her arms of whom jesus demanding whether she loved him or no? She answered him, yea even more than her own body. He asked her, how much more? she said more than her heart. He asked her again, how much more than her heart? Whereunto the Virgin answered, Let my heart answer for itself, for I have no more to say; at which words it presently burst asunder with the vehemency of Love, wherein were written these words in golden letters: I love thee more than myself, since thou hast created, redeemed and espoused me. [Spec. exemp. d. 9 ex. 74]  
O sweet Eclipse of a loving soul! O lively Love of God, which by taking away this mortal, doth lead us unto an immortal life! O profitable Love, & service of the Bl. Virg. which doth beget in our souls the Love & honour of Almighty God, by so happy and blessed a death! For so shall the lovers of the B. Virgin dye: who ready to departed out of this life, & drawing towards their last end, languishing more with the love of God, than the force of sickness, shall aspire unto the celestial kingdom, desire to be dissolved, and be with Christ: and turning unto the B. Virgin, shall in most humble manner implore her aid & assistance, saying: O B. Marry, help me, and protect me from mine enemies, and receive me now in the hour of my death.  
There needs no more to be said; for one only sigh, one only tear of such as are truly devoted unto the B. Virgin, in their necessity & affliction, doth beyond all imagination so stir up her motherly pity & commiseration, that she presently is ready to assist them, saying: [I am here ready to help you, be confident. A worldly Mother may neglect her own child a dying; she may be absent, or not care for his last embracement: but I cannot be unmindful of you, neither will I ever forsake you.] And this is certain. For whilst they be prepared with their Viaticum for their last journey, & armed with the shield of Extreme Unction, this most loving Mother sits by them, comforts them, strengthens them, and even warms them in her own most sacred bosom, entreating her Blessed son to be propitious unto them, and embrace them, and so joineth their hearts unto the hart of jesus, while the Angels sing and triumph, & themselves intone that heavenly Canticle of Love and jubilation with old Simeon: Let thy servant now, O Lord, depart in peace, according to thy word etc. and in the midst of these celestial joys, do they securely give up their souls into the hands of God, & the B. Virgin, to be crowned for all Eternity.  
And as the Patriarch No did pass out of his Ark, to wit, out of the prison, & captivity of his bodily mansion, so soon as the Dove did bring him an Olive-branch: so the B. Virgin bringing that sacred Olive-branch her dear Son jesus for their comfort, & consolation to this their last passage; they send forth their souls with all alacrity, joy, and jubilation.  
O death, how bitter art thou to one in love with the deceit of the world? O death how sweet art thou to one in love with B. Mary the Mother of Mercy? O death, how fearful and terrible art thou to one a dying, against whom Hell itself doth fight? O death, how secure, and quiet art thou to one a dying, whom the B. Virgin doth defend?  
What horror, what desperation shall we then conceive, from the remembrance of our sins, and chiefl●y of our neglect of not honouring God, and his Blessed Mother? What joy on the other side, what hope shall we have, when we find that we have served her all our life? Oh how terrible will it seem to be when we come to dye among so many enemies? Oh how happy, how secure to dye in the arms of the B. Virgin? Wherein, without doubt, all shall dye that live truly devoted to her. And this Flower (to conclude) of eternal Salvation doth this Garden of the B. Virgin offer unto us; not to be gathered here in this life, but afterward in the Kingdom of Heaven.  
FINIS.