CHAP. I. The first Exercise of Reuerence towards the B. Virgin, is not to go rashly, and without recol­lection to prayer.

AS often as you shall goe to make your Prayer vnto our B. Lady, and re­peate [Page 4]her prayses, to the end you may performe the same with due reuerence; before you beginne it shal­be good to recollect your selfe a litle, and (all other cogitations layed a side) weigh well with your selfe, whither you goe, what to do, & with whome you are to speake. Surely you go to salute her who is the Mother of God, the Queene of Heauen and earth, who sitteth full of Maiesty in a Throne of Glory, enuiro­ned with the Quiers of An­gels; with how great reue­rence and attention then, should you, a poore and [Page 5]vile worme, appeare in the presence of such a Queene?

That you may therfore make this recollectiō more easily, and without yrke­somnes, it is expedient you haue in readines some short Versicles which you may vse before you beginne to say your Beades, Office of our Lady, or other prayers; as for example this:

which is found in the be­ginning of that most aun­cient litle office of her Im­maculate Conception; or [Page 6]this which is the beginning of the Hymne, made by S. Casimire.

Or els this, which is com­mōly vsed by the Church.

This kind of recollection doth S. Ignatius Founder of the Society of IESVS set downe in generall termes, when in his booke of spiri­tuall exercises he teacheth, that such recollection is ne­cessary [Page 7]to be made before all kind of prayer.

CHAP. II. The second Exercise of Reuerēce towards our B. Lady, is to cō ­mit our Office of saluting her, vnto the Angels.

IT will be noe small testi­mony of true reuerence and submission, towards the Virgin Mother, if re­membring your owne ba­senesse, & considering her excellency, you accoumpt your selfe as most vnwor­thy of her great presence, & do make your recourse [Page 8]vnto the Angels, begging and crauing of them that they would be pleased to discharge your duty in this so high & noble seruice of saluting, & earnestly pray­ing vnto the Queene of Heauen.

Turning your selfe ther­fore to your Angell Guar­dian, beseech him earnestly by that immense goodnes and mercy of our Lord, by which he was giuen vnto you for a Gouernour and Keeper, and by his father­ly loue and continuall care ouer you (well knowing your vnworthines & lacke of vtterance) that himselfe [Page 9]who both for the grace of his vertue, and ornaments of glory, is most gracious in the sight of the B. Virgin, and withall most eloquent and expert in that Angeli­call office which you com­mit vnto him, would salute our B. Lady in your behalfe with al-beseeming reuerē ­ce, & deuout affection, and obtaine for you all that he knoweth necessary, as well for your profit in vertue, as for the eternall weale, & saluation of your soule.

Make also your humble supplication vnto the Ar­changell Gabriell, that he would vouchsafe in your [Page 10]name to salute the Mother of God, once againe with the very same words, with that reuerence & loue, de­monstration of ioy, con­gratulation, and like affe­ctions, as he then felt with­in himselfe, & which he vt­tered, when being sent on that Embassadge from the sacred Consistory of the Bless. Trinity vnto Naza­reth, to report vnto the Virgin Mary the first and happy tidinges of the In­carnation of the Sonne of God. In the meane while, supposing you see & heare the Archangell Gabriell, & your Angell Guardian sa­luting [Page 11]the Bless. Virgin in your behalfe, you shall do well to offer, in the deuou­test manner you can de­uise, vnto the same Virgin, their submission and reue­rence, as proceeding from your selfe; their words as if they were your owne, and the most true interpreters of your hart and mynd.

S. Gerard of Pannonia Bi­shop & Martyr hauing ere­cted an Altar in Honour of our Blessed Lady, caused a syluer Censar to be pla­ced before it, and ordayned that two Venerable men should attend both day & night, only to prouide, [Page 12]that Incense were neuer wāring in the Censar. [ Sur. in his life 24. Septem.] Now if you being moued with the like zeale of Honour vnto our B. Lady do com­mend your prayers to the Angels (who are sayed in holy Scripture to carry a Censar, for the discharge of that duty) you may be assured, that their kindling the incense of your praiers with the flames of their earnest deuotiō, will make them soe gratefull & odo­riferous vnto that Heauē ­ly Queene, that she with manifold benedictions wil abundantly accōplish your [Page 13]requests.

To the practise of this deuotion those very figu­res, shapes, diuersity of for­mes that dayly appeare in the ayre, might serue vs for a sufficient incitement, by which we may euidently gather not only with what promptitude, and constan­cy the Angels imploy thē ­selues in the seruice of the B. Virgin, but also in how many, and what kind of offices they endeauour to serue her. In so much as that demaund of the Pro­phet Jsay 6. may fitly be applyed vnto the: Qui sunt isti, qui vt nubes volant? who [Page 14]are those that flye like vnto clouds? Not only because by their feruor, speed, and promptitude in these fun­ctions they surpasse the swiftnesse, or to speake in the wordes of holy Scrip­ture, the flight of the clou­des; but also as the clouds to perform the will of God doe in diuersity of formes often visibly shew them­selues to men, some thick some thinne, some plaine and smooth, others rough and gathered into heapes like rockes; others resem­bling high mountaynes, with flockes of sheep gra­sing thereon; and some­tymes [Page 15]also they represent gulfes, whirlpooles, Crow­nes, battayles, raynebowes and such like spectacles: Euen so, the Angels atten­ding on our B. Lady, and seeking to aduāce her Ho­nour and Reuerence, do according to their offices, assume vnto themselues di­uers shapes. One while they seeme as chiefe Peeres of her Court, and enuirone her throne and Chayre of State: other whiles they appeare like armed men, deuided into squadrōs rea­dy to guard her person, & fight for the defence of her honour. Somtymes as Exe­cutioners [Page 16]of the diuine Iu­stice they draw their wea­pons to strike the heretical Blasphemers of her sacred Name. One while like ste­wards, and Houshoud-ser­uants, as when they admi­nistred meate and drinke vnto the B. Virgin herselfe while she liued in the Tem­ple of Hierusalē before she was espoused to S. Ioseph; and in tyme of necessity likewise they often assist those that are her deuo­ted seruants. They often like curious painters haue artificially expressed in co­lours the feature of her body, beauty, and comli­nesse [Page 17]of her countenance; Oftē with melodious har­mony haue they resoūded her prayses, sometimes like vnto Maisters of Ceremo­nies, by diuers acts of de­uotion & Reuerence, haue they taught how mē addi­cted to her seruice should more religiously worship her. Lastly like vnto Mai­sters of Requestes do they represent, with most hum­ble, entire submission, our prayers vnto her, this being theyr speciall charge, in which they be dayly im­ployed. Most memorable exāples of all these things might be alleadged, if they [Page 18]were not frequent in Hi­stories.

CHAP. III. The third Exercise of Reuerence is, that we ought to honour the must sacred NAME of Mary.

THis Reuerence may be practised diuers wayes.

1. By neuer vsing rashly the sacred Name of Mary, but as it were reuerētly cō ­cealing 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 reuerence, and [Page 19]respect he bare vnto that sacred Name, forbare to pronoūce it at the first, say­ing only, Aue gratiaplena, Hayle full of grace: yet af­terwardes beholding the greatnes of her humility, & that she was somewhat disturbed with wordes of such commendation, he then pronoūced the same, Ne timeas MARIA, Feare not Mary &c.

2. By vncouering your head, or bowing downe the same, by bending your knees when you heare that sacred Name pronounced. For (as a deuout Contem­plant speaking vnto the B. [Page 20]Virgin sayd) the most Holy Trinity hath bestowed on you a Name which next af­ter the Name of your Bl. Sonne, is to be honoured aboue all Names; and that in your Name all knees do bend (as is manifest) both of those that are in heauen, on earth, & in hell; & euery toung cōfesseth the Grace, the Glory, and Vertue of this most holy Name. [ lib. Contemp. de Virg. Ma. c. 5.]

S. Gerard, whome we mentioned before, instru­cting the Hungariās in the Christian faith, willed them that they should in cōmon talke, seldome vse the pro­per [Page 21]Name of the most B. Virgin, but in familiar cō ­ference should call her, La­dy; and if by themselues or others the Name of Mary should by any chaunce be vttered, that thē they shold bow their heades, or bend their knees &c.

3. You shall much honour and reuerence the Name of the B. Virgin, if when you eyther write, paint, or en­graue the same, you endea­uour to do it curiously, comely, & deuoutly, both with externall & internall Reuerence. [ Canis. lib. 1. de B. Ʋirg. c. 1.]

For if euer any mortall [Page 22]creature had a Name, re­nowned, delectable, gra­cious, which for the wor­thynes & excellency therof ought to be written, read song, paynted, or engrauē, it is the Name of the most sacred Virgin Mary, which indeed most worthily de­serueth to be placed be­fore euery ones eyes, to be sounded in their cares, and engrauen in their harts, & by euery one publikely & priuatly, with the greatest deuotion to be vttered. To the exercise of this deuo­tion & reuerence, the holy Angels by their examples inuite vs, who haue often [Page 23]written this Name in gold siluer, and diuersity of most rare colours; sometimes by it selfe, sometimes con­ioyned with the Venerable Name of IESVS; someti­mes also with a part of the Angelicall Salutation.

It is a knowne history which we read of an ould souldiar, who after lōg ser­uice in warre became a Ci­stercian Monke, where he begā so to imprint the An­gelicall Salutation in his hart (which Prayer only by reason of the slownesse of his wit, he was capable to learne) as that he was accu­stomed euery moment al­most [Page 24]to repeat the same a which deuotion of his how acceptable and pleasing it was vnto the B. Virgin, did then most manifestly ap­peare when after his depar­ture out of this life, there sprung forth of his graue, yea out of his mouth, a litle tree, in euery leafe where­of was writen, with letters of Gold, the sacred Name of Mary, with the begin­ning of the Angelical salu­tation: which wee may vn­doubtedly belieue was per­formed by the handes of Angels. [Tho. Cantipra. l. 2. apum. c. 29. p. 9.]

This very Name, as di­uers [Page 25]Histories do recount, hath byn oftē painted with a heauenly Pencill, & wri­ten by the hand of Angels, in garments, in flowers, & in the ayre it selfe. Take therefore, in this singular deuotion, those celestiall Citizes for your directors and maisters. Imprint this Name with the most amia­ble Name of IESVS in the Center of your hart. Let your hart be in charity a Rose, in purity a Lilly, in humility a Violet, in desire of heauenly things, a Hya­chinth. Let it be marked with these names IESVS, MARIA, your only repose [Page 26]and comfort. Then shall you be like the flower which displaieth his leaues to the rising sunne, when euery morning shaking off drowsy sleepe, you turne your soule to God the foū ­taine of light, & the sunne of Iustice; opening it by manyfould thankes, dila­ting it more & more with desires of pleasing him, and confirming it with strong & resolute purposes of ne­uer more offending him: which if you seale vp with these most fragrant Names IESVS and MARIA, your hart, being made a true flower of sweet-smelling [Page 27]deuotion, will breath out an odour most acceptable to God, his most sacred Mo­ther, & to the holy Angels & Saintes in Heauen. And likewise when in the Eue­ning, like vnto the flower, shutting it selfe at the set­ting of the sunne, you shall silently consider all things passed that whole day, and pondering euery thought, word, and deed, shutting vp within the Center of your hart these most sweet Names, IESVS, MARIA, then shall you enioy a pea­cefull security, and a secure happinesse.

4. It will be also an ar­gument [Page 28]of especiall Reue­rence towardes this sacred Name, to recite those fiue Psalmes or Hymnes whose first letters make the Name Maria. These are, Mag­nificat. Ad Dominum cùm tribularer. Retribuc Jn con­uertendo, & Ad te leuaui. Or these, Magnificat. Aue Regina caelorum. Regina cae­li. Jnuiolata, & Aue Ma­ris stella, being the most pious, and singular inuen­tiō of a holy man of the or­der of S. Benet. This exer­cise did S. Joscius a Monke of admirable piety, of the Monastery of S. Bertin in S. Omers, obserue dayly li­uing, [Page 29]and being dead com­mended the same to all po­sterity. For after his death fiue Roses of rare beauty did spring from his head. One out of his mouth, (wherin the Name Maria was written in letters of gold) two out of his eyes, and other two out of his eares: which Roses not on­ly all the Religious that were then liuing in the mo­nastery, but also the Bishop of Arras, the Clergy and all the whole Citty & Coun­trey that then flocked thi­ther, did with amazement behold. [Ʋincent. Bellonac. Spec. Hist. l. 7. c. 116. An. [Page 30]Domini 1163.]

O Blessed Mary, most mercyfull, most benigne! Place your most amiable Name as a signet vpon my eyes, that being preuented with the benedictions of your sweetnes, I may be re­freshed by the light of your mercyes. Place it vpon my eares, that being secure of your protection, I may not feare in that terrible day of iudgment to heare the dreadfull sentence which shall be vttered against the damned. Place it also on my mouth, that recreated with the milke of your cō ­soiation, I may both in this [Page 31]and the next life, with per­petuall prayses, exalt the Glory, & sweetnes of your Holy Name.

CHAP. IV. The fourth Exercise of Reuerēce towards our Blessed Lady, is to Honour her Image.

THE deuout Seruant of the Blessed Virgin must first haue an especiall re­gard that her Image be pla­ced in some decent & con­spicuous part of his Ora­tory: which S. Charles Bor­romeus of Millan, for his singular deuotiō vnto that [Page 32]sacred Queene did alwayes most carefully obserue; and amongst other thinges appoynted, that through his whole Diocesse, there shold be placed ouer euery Church doore 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 vpon earth to receiue the sonne of Al­mighty God then the sa­cred Teple of his Mothers wombe, nor no place more noble in Heauen then the royall throne which our B. Sauiour bestowed vpon his Mother: so did he iudge [Page 33]that place fittest for the Picture of the B. Virgin, which for sanctity & wor­thynes was most eminent. For another reason also, would he haue it placed o­uer the church doore, ther­by to admonish all those, who entred to make their prayer, that the best mea­nes to come to Almighty God, was by the interces­sion of his Blessed Mother, and that neuer any man is to be admitted into that Heauenly Temple, which doth not loue and reue­rēce her who is called, The Gate of Heauen.

2. It is behouefull also [Page 34]that whē you se the picture of this sacred Virgin, espe­cially if you passe by it, that you make some signe of Reuerēce vnto it, either by putting off your hat, bow­ing your heade, bending your knee, or the like. This deuotion all true Seruants of our B. Lady haue alwaies diligently obserued: & to let passe in silence many o­thers, S. Margarite daugh­ter to the King of Hunga­ry, passing by any picture of our Lady, was allwayes wont to recite the Angeli­call Salutation vpon her knees. [Sur. in her life. 28. Ian.]

And for more confirma­tion of the excellency of this practise of Reuerence, I wil adioyne heere 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 seene, which being on a tyme saluted by S. Bernard after his wonted custome, with these words of Salue Maria, Haile Mary; did againe with an intelli­gible and courteous voyce resalute him with Salue Ber­narde, God saue thee also Bernard. O most happy, O sublime salutatiō! with the truest and most earnest de­sires [Page 36]of our harts to be wi­shed for. I should easily be­lieue these two words, as so many darts of loue, to haue so pierced the brest of this mellifluous Doctour, with such sweetnes and heauēly delight, that his hart did leape, & the rest of his bo­dy exult with ioy, and ten­dernes of loue. And as the soule of the Spouse did melt at the voyce of her beloued; so was his soule in like māner euen melted when he heard the voice of his beloued Mother. The like testimony of loue may you securely expect from the B. Virgin, if in your car­riage [Page 37]towards her, you be­haue your selfe like ano­ther S. Bernard.

3. The third manner of honouring the Images of our B. Lady, is, to handle them with Decency & Re­uerence, imparting kisses of piety, and deuotion vn­to them, praysing the pi­ctures, & chiefly her, whom the picture doth represent. Lewis surnamed the pious Emperour, sonne to Charles the Great, when he went a hunting, carried allwayes with him an Image of our B. Lady, and in the middest of the woodes he was wont with great deuotion vpon [Page 38]his bare knees to make his prayers and supplications before the same. [Canis. l. 5. de B. Ma. cap. 29.

4. Some deuout ser­uants of hers, vse alwayes to hang about their neckes putting it against their hart eyther her Image, or some medall at their beades ha­uing her picture on it, or els they inuent some other meanes to be sure alwayes to carry her picture about them.

This manner of reueren­cing our B. Ladyes Image gaue help to a sicke noble yongman, whose cure was desperate, in the cōfines of [Page 39] Ebora in Spain in the yeare 1593. of which the Annuall letters of the Society make mention. This young No­ble man by reason of a ve­hement sicknes, had wāted a good while the perfect vse of his wits, when once being one a tyme left by some chāce alone in his bed without any attendance, he suddenly by the diuels in­stigatiō, perceauing the chā ber free from all company starteth vp, putteth on a doublet in which not long before he had sowed two meddals of our B. Lady, & had hanged another at his necke; which done, he pre­cipitateth [Page 40]himselfe out of the window vpon a heape of sharpe stones, falling se­cure without hurt of bruze The diuel amazed with the miracle who in the shape of a man appeared vnto him, conducted him by the hād to a deepe well, where the distracted man stil obeying him, he caused him first to loose the medall from his necke (as not knowing of the other he had sowed in his doublet) and cast it in­to the water, and throw himselfe in afterwardes; downe sinks he to the bot­tome, when as suddēly ha­uing implored the help of [Page 41]our Lady, who was alwaies present to affist him, he ap­peareth to the arme pits a­boue water sustained by the two medals, vntill succour cōming, and drawing him out of the well, he was re­stored to his perfect health both of soule and body.

5. Wee may honour also her Image by adorning it with flowers, costly robes, iewels, & with burning of lampes, & wax candles be­fore it. Which Reuerence though it be in it selfe but small, yet how gatefull the same is to the B. Virgin may be seene by this exā ­ple which here followeth.

The Daughter of a poore Sheepheard feeding her Fathers flocke neere to an old decayed Chappell, wherin yet remayned an I­mage of our B. Lady all dis­figured & defiled with dust & filth, did often enter in thither, desirous to adorne and garnish the sayd image with some better orna­ments. Shee was grieued that the slendernes of her estate, could not corres­pond with her good desi­res. Wherefore on a tyme comming thither she decla­reth her mynd vnto the B. Virgin before the Image, and although her pouerty [Page 43]could not afford any thing of price; notwithstanding insteed thereof, she dayly offred vp the Angelicall sa­lutation, with great deuo­tion for many yeares, vntill at last being taken with a feuer she found how grate­full the desire of adorning her Image is to our B. La­dy: for being by the vehe­mency of her disease al­most spent, behould our B. Lady accompanyed with 3. troupes of Virgins, (the first of such who all their liues had remayned volun­tary Virgins, the second, which had vowed chasti­ty, and the third, which to [Page 44]the Lilly of Virginity had adioyned the Rose of Mar­tyrdome) not disdayning the poore mans Cottage, humbly vouchsafed to en­ter to the sicke mayde, re­creating her with her Bles­sed presence, comforting her with wordes of great consolation, and attending the departure of her ho­ly soule, which she ioyful­ly receaued into her sacred armes, imbraced it, crow­ned it with a garlād of glo­ry, and lastly with ioyes of triumph ascended with it, into heauen. [Spec. Exem­plor. distinct. 29. Exempl. 118.] Thus ought we to [Page 45]decke & adorne the Image of our B. Lady whyles we liue, if we will seeke to en­ioy the like triumph after death.

6. But that Reuerence seemeth especially lauda­ble when with solēne pom­pe and procession her Ima­ge is carried through the Citties. Of this piety and deuotion Ioannes Zemisces Emperour of the East, left a rare and worthy example to all posterity, when ha­uing vanquished the King of Bulgaria and his Coun­try, returning to Constan­tinople caused a most Ve­nerable Image of the Bles. [Page 46]Virgin, with the enemyes spoyles layd at her feete, to be carryed in a triumphant Chariot, he himselfe accō ­panying it mounted on a white steed. [Zonaras hist. tom. 7.] The like rare de­uotion was performed to the Sacred Virgin by Ioan­nes Comnenus Emperour al­so of the East, which in the next Bed of Roses we shall recount.

There haue bene many Emperors also in the West, which being inflamed with like zeale and emulation, haue cōtended with those of the East in honouring our B. Lady. A most noble [Page 47]truly, & happy contention, where the Monarches of the world striue to reuerēce the Empresse of Heauen, and Mother of God; where the field appointed for the combat are Temples, the weapons Rosaries, & such like deuotions: where to loue the B. Virgin best, is to conquer; to honour her most, is to triumph.

7. The last Exercise of reuerence 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, Caluiuists, Lutherās, [Page 48]and all enemies of Images, the reuerence due vnto them; to stirre vp Catho­likes seriously and feruent­ly to honour them, by ser­mons, by priuate Confe­rence, by good example, by distributing pictures or medals to others, endeuou­ring by the like meanes to procure, conserue, and aug­ment piety.

As for defending the ho­nour due to Images S. Iohn Damascene hath left vs a most singular example, who for constantly maintaining by writing and disputation the reuerence due to our B. Lady & her Image, had his [Page 49]right hād cut of by that fu­rious Emperour Leo Jsau­ricus, a professed enemy of Images, but not long after by a strang miracle had it restored, to the same vse 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 beganne to fly, and flying heard a voyce of a statue of our Bles. Lady, O sonne Hyacinth, why for­sakest thou me? Wilt thou thus leaue me to the re­proach and malice of myne [Page 50]enemyes? Come, Come, transport me with my sōne to some other place: but he mistrusting his owne strē ­gth alleadged the heauines of it being made of Alaba­ster: To whom the Image replyed, that he should cō ­fidently vndertake it, and that his strength should be made equall with his bur­den. Wherupon with teares taking the Image on his shoulders, he perceaued it very light, and comming to the riuer Guarïstin, finding no meanes of passage ney­ther by bridge nor boate, he made the signe of the Crosse, and trusting in the [Page 51]protection of the Blessed Sacrament, and the Statue of our B. Lady, hauing spred his cloake on the water, passed ouer safly. A monu­ment of which Miracle as yet remayneth to be seene.

In the other kind, of exhorting Catholickes to the honouring of our La­dies Image, the singular piety of B. Father Borgia may be a patterne. He being first, Duke of Gan­dia, afterwardes Religious and the third Generall of the Society of IESVS, a man excellēt for humility, and true contempt of him­selfe, notable for the guift [Page 52]of contemplation, & singu­lar for his affection to our B. Lady, of which he often gaue most manifest testi­mony, but then especially whē procuring many Ima­ges to be drawne out ac­cording to that of S. Lukes painting, which is reserued in the Church of S. Mary Maior at Rome, and had in great honour amongst the Romanes; he sent some to Princes & Persons of great worth, distributed others to all the Colledges then of the Society, that so in al places the glory of our B. Lady might more increa­se. And Fa. Jgnatius Azebe­dius [Page 53]of the same Society of Iesus, & a famous Martyr, most intierely deuoted to the sacred Virgin, being to depart from Rome in the yeare 1570. returning Pro­uincial into Brasile, carryed with him one of these Pi­cturs, & being with his cō ­panions intercepted by cer­taine Caluinist Pirates, his feruour to God & trust in his sacred Mother did with admiration shew it selfe, when managing well the office of a stout Captaine, he tooke the Image in his hāds, exhorted his compa­nions to dy generously for God; & then couragiously [Page 54]going forth to meete his enemies, houlding the sayd Image in his hand, & pro­testing to dye for our Sa­uiours sake, a Caluinist cō ­tēding by violence to wrest the picture from him, gaue him three woundes in the brest, and one in his head: not being able otherwayes by force to take it from him, he threw him, clasping fast the Image, headlong in­to the sea; & although the of bodyes of thirty eight his fellowes being all there martyred, did presently sinke, he notwithstanding hauing stretched out his armes in forme of a crosse [Page 55]was seene with admiration of al, to swimme aboue wa­ter, as far as the eyes of the behoulders could discerne him, which vndoubtedly was by vertue of the Image he still carryed in his hand. [Jn vita P. Borgiae l. 3. c. 10.]

CHAP. V. The fifth Exercise of reuerence towards the B. Virgin, is to honour Places dedicated vnto her.

ANother great argument of piety, and Reuerence towards our B. Lady, is to build Churches, and erect [Page 56]Altars in her honor, which notwithstanding we will omit, because the perfor­mance of this, is in few mens power; neither do we determine to inferre any particular matter concer­ning the adorning thereof, for that most of those thin­ges alleadged in the former Chapter may be reduced to the same point: But by going on pilgrimage, we may honour places dedica­ted vnto her, and this may be done in two sortes. First by vndertaking Iourneys to remote places, as to the Holy House of Loreto, Mont-serat, Sichem, Foy; [Page 57]which pilgrimages, with what deuotiō we ought to beginne them, with what vertuous exercises cōtinue them, with what fruite fi­nish them may be gathered out of Father Richeome in his Booke intituled, The Pilgrime of Loreto.

Neyther is it necessary to search farre Countries for examples of piety and de­uotion in this kind, when not long since we haue be­held the Example of Alber­tus the Archduke and Lord of all the Low Countries, who as a patterne to all Princes, for all the con­tinuall affayres of his Prin­cedome, [Page 58]though very feeble by reason of the weaknes of his body, was wōt yearly to spend nyne dayes in visi­ting our Lady of Sichem, the Infanta his Lady acco­panying him with the like deuotion; which he perfor­med also not many mone­thes before his death, besy­des other Holy places in Flanders dedicated to our B. Lady, which he had wōt often to visit, & to adorne with votiue tapers, and all sortes of ornaments, per­forming such actes of piety towardes the B. Virgin, as perhapes few ages can shew the like testimony of deuo­tion [Page 59]in so great a Prince.

Secondly, we may make our Pilgrimages to some places nere at hand, namely to some Chappell either in the same Towne, or Citty, or not far distant; of which deuotion, because it may be common and practised by all, we wil heere propose two Exercises, which euery one may vse as they will, & as occasion shall permit.

CHAP. VI. The sixth Exercise of Reuerence towards the B. Virgin is, to honour all that doth any way belong vnto her.

WE ought not only to reuerence her Name, her Image, and places de­dicated vnto her, but also in particular all thinges which any way do apper­taine [Page 81]vnto her, as her Rosa­ry, her Office, or Psalter, or litle books in which are contained eyther prayers, miracles, praises due vnto her, or the Acts and Ver­tues of her Blessed life, and to be cōmended to all po­sterity. Also any thing de­dicated to her, as oblations or Offerings, or any Mo­nument erected or set vp in her honour. Lastly her Pa­rents, Kinsfolkes, and all those that are particularly deuoted vnto her are to be held in great Reuerence & esteeme by vs, because by them the B. Virgin hereselfe hath bene honoured. It is [Page 82]not necessary to discourse of all particulers, because we may gather out of the ensuing Beds many flowers for this Exercise. Let ther­fore these two Exāples of the Rosary which now I shall rehearse, suffice for proofe of all the rest.

One Antony of the or­der of S. Francis in Spaine, as he went to Ʋincentia being ouertaken by a great shower of raine, & finding no shelter at hand, put his Rosary on his head, cra­uing the protection of our Blessed Lady. Scarce had he made an end of spea­king, but behould a strang [Page 83]thing, as if his Beades had ben turned into some faire dry roofe, they defended & couered him so, that he passed securely vnto the Citty through all the vehe­mency of the storme, not touched with the lest drop of raine. [Chron. Min. p. 3. [...]. 1. c. 36. & 37.]

Neyther can we omit to recount the deuotion of Alanus a Dominican Friar vnto the Rosary by reason of the often succour which he found in his great di­stresses, by the vertue ther­of. For hauing learned that deuotion of S. Dominike, he did allwais esteeme most [Page 84]highly the Rosary, yea be­fore his admission into that order, he recited it daily on his knees, and not without fruit euē whils he was a lay man & souldier. And vpon a time being in the warres, and in a conflict against the Hetetikes named Albigen­ses, and enuironed on euery side by his Enemyes, with great danger of his life, the B. Virgin was seene stan­ding by him, fighting for him with 150 stones, which throwne by her owne hād, gaue an vtter ouerthrow vnto his foes, making her Client a famous Conque­rour.

Another tyme the same Alanus suffering shipwrake & being in the midst of the sea tost hither and thither, in most apparent danger of his life, he saw suddenly by the fauour & assistance of the Bles. Virgin a 150. litle hillockes rising aboue the waues, which all in ranke reached vnto the shore, by the which he was safely cō ­ducted to land. A mā might say, that the 150. beads of the Rosary were turned first into so many stones; then into so many hils. But that especially was a singu­lar testimony of his deuo­tiō, that not only his mouth [Page 86]which had oftentimes so piously pronoūced the An­gelicall salutation, but also his hands which had so re­uerently touched the Ro­sary, did shine like Cristall, after his death. [Chron. S. Dom. l. 1. c. 34.]

O how mercifull is this B. Virgin who doth reward such small seruices, piously performed by her seruants, with such ample gaine? Of whose benignity, that we may make experience, let vs study how to honour, & esteeme any thing whatsoe­uer, dedicated to her. But on the contrary side let vs seriously take heed that we [Page 87]offer no abuse vnto them, or apply them to prophane vses, least we incur iustly the high displeasure of our B. Lady, being well admo­nished by the example fol­lowing.

In a certayne Sodality of our B. Lady there were two Pennes fayrly decked, ap­pointed to write the letters Patents, which the fellows of that Sodality going frō one place to another, were always accustomed to car­ry with thē. One of these Pens a Youth of the same Sodality had secretly stolne who though by inward in­spirations he felt himselfe [Page 88]often called to Religion by Almighty God, yet not­withstanding being entan­gled with the loue of a cer­tayne woman, he negle­cted this vocation. Vpon a tyme determining to write vnto the sayd woman, and hauing taken the stolne penne in his hād, he felt so­dainly a great blowe giuen him on the eare, and a voy­ce rebukinge him in these wordes: And darest thou, wicked fellow, by thy vn­cleane attēpts defile a thing dedicated vnto me? With which blow the youth be­ing astonished, altered his determinatiō: but the print [Page 89]of the blow remayned for certayne dayes in his face, shewing that it was a force more then humane which gaue it him. [Bonif. in hist. Man. l. 5. c. 1. ex Bencio.]

CHAP. VII. The seauenth Exercise of Re­uerence to the B. Virgin is, by bēding our knes to giue her the worship of Hyperdulia.

THis Honour of Hyper­dulia, is inferiour, and lesse, then that of Latria, which is due only to God, & yet superiour & greater thē Dulia which is common [Page 90]to other Saintes: And it is conuenient that it be giuen 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 Bles. Lady, contemplate her sitting in a stately Throne, exalted next vnto her Bles. Sonne aboue all the quires of Angels, full of maiesty, and amongst all Creatures the most excellent.

Secondly, obserue how all the Orders of Angels, & Saintes falling before her as to their Queen & Lady, [Page 91]with great submission, ho­nour her.

Thirdly acknowledging your selfe the most poorest and abiect of all her Ser­uants, and most vnworthy to be admitted to so noble & glorious a Cōgregation, and so high an Office, yet trusting in her benignity, and clemency, with an in­ward reuerence, most pro­foundly, submit your selfe before her, with your armes cast a crosse vpon your breast, or hands ioyned de­uoutly, & humbly bowing your knees vnto the groūd without vttering a word; of if you had rather speak, [Page 92]only say, and repeat these two, Salue Maria, or Aue Maria. Fourthly, rising vp a litle after, & recollecting your selfe as before, togea­ther with all the Court in heauen, bend your knees againe, and againe, as often as discreet deuotion shall suggest.

You may commodiously thryce a day repeate 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 Misteries, the first of which was performed at the time of the Resurrectiō [Page 93]of Christ our Lord: but you may reuerence those Mysteries, if bending your knees either with your hart alone, or with your mouth also, you say, Hayle Mary whose Sonne rose againe: Hayle Mary whose Son as­cended into heauen, and so concerning the rest &c. A­bout Noone, bend your knees againe in honour of the 5. Dolorous Mysteries, the chiefe of which was done about that time, na­mely the crucifiyng of our deare Lord and Sauiour. At Night before you go to bed, bend agayne your knees in honour of the 5. [Page 94]Ioyfull Mysteries, whereof the chiefest, to wit the An­nuntiation, was accompli­shed as many Authors sup­pose, at that time. Vpon the solemnity of any Feast of the B. Virgin you may adde one bending of your knee more in honour of the Mi­stery then celebrated.

This Exercise hath byn very familiar and vsuall to many seruants of our Bles. Lady. And Saint Mary of Oegnia did (as we read) so­metymes in the space of a day and a night, bend her knees a thousād & an hun­dred times saluting the mo­ther of God, & perseuered [Page 95]in this kind of salutation 40. dayes togeather. [Sur. in her life 25 of Iune.]

It is recounted that a re­ligious persō neglecting the like duty to the B. Virgin was sharpely rebuked, who when vpon a tyme through sloth lying in his bed, he omitted the vsuall custome of bending his knees at the signe of the Aue bell, which is giuen thrice a day to re­new the memory of the Angels saluting the Blessed Virgin, the night following he perceyued in his sleepe the litle bell of the Church to bow it selfe three tymes so low that the very top al­most [Page 96]touched the earth, hearing withall a voyce re­proouing him, and saying: Thou slouthfull fellow, be­hold how senseles creatu­res bow themselues before the Blessed Virgin, & thou a reasonable Man negle­ctest it.

CHAP. VII. The eight Exercise of Reuerence to our B. Lady is, to exercise the foresayd acts of Hyper­dulia by prostrating our sel­ues, & kissing the ground.

YOu may allso vse this exercyse at three tymes as you did the former. First [Page 97]standing still, without mo­tion, beholde the sacred Virgin aduāced to the top of the Empyriall heauen in a princely Throne, all the heauenly Court beholding and applauding her, & the most Blessed Trinity crow­ning her with a Crowne of twelue Starres, which do signify her twelue priuiled­ges or vertues, and the re­wards thereof, with which shee is endowed in a most high degree, aboue al other Creatures. Conceaue then a feruēt desire to adde some­thing allso to this noble triumph and glory of our B. Lady, & to bestow your [Page 98]selfe wholy 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 abiect, & poorest of all your Seruants heere prostrate at your feet I do presēt vnto you these two litle Mites, to wit, my SOVLE and my BODY, to serue and obey you as per­petuall slaues for euer. I also bequeath vnto you my vn­derstanding, and my Me­mory, that I may thinke & meditate on you; my Hart that I may feruently loue you; my Head that it be [Page 99]bowed in your honour; my Hāds that I may ioyne thē, my knees that I may hum­bly bēd them before you; my Toūg that it may vtter your praises: lastly my whole Body, that I may prostrate it in reuerence to your Roy­all Maiesty.

Then in presence of all the heauenly Cittizens, as if you were a fellow, or cōpanion among the Bles­sed, al performing the same with you, recite the lit­le Rosary, at three diuers tymes, contayning twelue Aues, equally deuided with three Pater Nosters in re­membrance of the 12. Pre­rogatiues [Page 100]of our B. Lady, & after euery Aue prostrating your selfe, kisse the groūd. The manner of deuiding 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 heauen did crowne the B. Virgin his beloued daugh­ter. Then with the holy Pa­triarkes salute the Sacred Virgin, saying first an Aue Maria, in honour of her most excellent Fayth, and Hope, since no pure Crea­ture was euer enriched with greater. The second recite with the Prophets, in ho­nour [Page 101]of her sublime Con­templation. The third with the Apostles, in honour of her most feruent Charity & Zeale. The fourth with the Martyrs, in honour of her Fortitude and Magna­nimity; and after euery one you may, as is before sayd, kisse the ground.

At Noone, recite the second Pater Noster, in ho­nour of God the Sonne, who crowned his B. Vir­gin-Mother. Adioyne also 4. other Aues in honour of these foure Priuiledges fol­lowing: The first with the holy Doctours, in honour of her discretion and wis­dome. [Page 102]The 2. with the Priests, in honour of her sanctity. The 3. with Reli­gious persons in honour of her Pouerty & Obedience. The fourth with Eremits in honout of her solitarines and prayer.

In the Euening say the 3 ^d. Pater Noster in honour of God the holy Ghost, who crowned the Bles. V. Mary his Espouse. Adioyne also 4. Aues in honour of 4. other Priuiledges. The first with holy Confessors, in honour of her Patience. The 2. with Virgins in ho­nour of her Virginity. The 3. with widdows, in honour [Page 103]of her humility. The 4. with married persōs in ho­nour of her Fidelity, and Concord in wedlocke.

Sometymes insteed of these priuiledges you may meditate vpon 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 ouershadowing of the holy Ghost. 4. The Conception of the sonne of God.

At Noone, Consider 1. That shee was a B. Virgin most pure, without any [Page 104]spot, or blemish of her Vir­ginity. 2. That shee was a Mother and yet remayned a Virgin. 3. That shee bore our Sauiour in her wombe without eyther waight, or trouble. 4. That shee was deliuered without paine or griefe.

In the Euening, Consi­der 1. The firmenesse of her Fayth, in belieuing. 2. Her profound humility in obeying. 3. Her great dis­cretion in speaking. 4. Her high perfection in vnder­taking and following any worke. This exercise is ex­plicated otherwise in the Mirrour of Examples, & is [Page 105]called there, The Crowne of our B. Lady, namely when the 3. Paters, & 12. Aues are recited at once in honour of the Priuiledges before mentioned. In commenda­tion of which Exercise, I must not omit an example set downe in that Booke.

Three men going a iour­ney together, two of them, ouergoing the third, and passing through a wood, fell into the hands of thee­ues, by whome they being first spoyled of their clo­thes were afterwards cruel­ly murthered. The third, who with great piety and constancy was dayly accu­stomed [Page 106]to recite this for­sayd Crowne or Rosary, ignorāt of his fellows mis­fortune, entred into the same wood, and was sud­dainly apprehended by the same theeues; and ready to be slayne, he earnestly in­treated of them, that they would but spare him so long, vntill he might re­cite that short Rosary. To which they easily condes­cended. But the B. Virgin mooued with motherly piety, being not able wi­thout compassion to be­holde the distressed estate of her afflicted Cliēt, made hast presetly to relieue him [Page 107]and came vnto him sitting by him in a thron of glory, full of Maiesty, and brigh­ter then the sunne. On ech side S. Catherine & S. Lucy, the especiall Patrones of this poore man did guarde her. The theeues with sted­fast eyes beheld al that was done, and did see fallyng from his mouth, at euery Pater noster, a red Rose, and at euery Aue, a pure white one, which by the com­maundment of our B. Lady S. Catharine gathered vp, & deliuered them vnto Saint Lucy; who bound them on a circle of gould with siluer threed. The garland being [Page 108]finished, they gaue it to their Queene, who putting it on her Clients head, va­nished away. Wherupō the theeues, renouncing that wicked course of life, and sorry for their fault, tould their Captiue what they had beheld, and for a testi­mony of the truth shewed him the Crowne put on his head: whether he was more struken with astonishment of the thing, or rapt with ioy is hard to say, but with a gratefull mynd he ac­knowledged this benefit of the sacred Virgin, & that he might more fully after­wardes dedicate himselfe [Page 109]vnto her, he became a Re­ligious Man.

CHAP. IX. The ninth Exercise of Reuerēce, is to deny nothing which law­fully, and prudently may be graunted to those who aske it in our B. Ladyes Name.

WIth this Exercise, as with a vitall bayte, did the B. Virgin entice Alexan­der of Hales into the Or­der of S. Francis, a man fa­mous for learnīg but more renowned for his rare piety and deuotion towards our B. Lady, of which he gaue an euident argument, when [Page 110]as he vowed he would ne­uer deny any thing asked of him in her Honour. [S. Ant. 3. p. hist. 24. c. 8. §. 1.]

One day a friar of S. Frā ­cis Order meeting him, & fallyng into discourse of spiritual matters, sayd vnto him: And why do you not leaue a secular life, & in Re­ligion bequeath your selfe wholy to God? I beseech you, for the honour of the most Bles. Virgin to enter into our Order. Alexander at first was amazed with a Petition so vnexpected, yet calling a litle after his vow to remembrāce, togeather also with the inspiration of [Page 111]God, who still vrged him, he promised he would per­forme what was requested, and so for the reuerence & loue borne to our B. Lady he enterd into that Order, greatly gracing the same with the excellency of his learning.

Whosoeuer wil seriously labour in the rooting out of any vice or imperfectiō, let him with great diligēce, & fidelity attend vnto this deuotiō; to wit, that in the morning at his vprising let him feruently, & sincerely beg of himselfe, for our B. Ladyes sake to abstaine frō such an imperfection for [Page 112]that one day: or if he be accustomed to fall often into that imperfection, let him aske but for the space of some few houres. After­wards that time being spēt, let him demaund it earne­stly againe for one day, or 3. or 4. houres more, so ab­staining day by day in this māner vntil by the assistāce of the B. Virgin he shall get a full conquest ouer him­selfe. And if at any time v­pon occasion the tempta­tion do oppresse him more grieuously, let him vrge himselfe more feruently in this manner: What, & wilt thou not heare the B. Vir­gin [Page 113]asking, desiring, & be­seeching thee, to abstaine from this imperfection? By the like practise S. Bernard mooued a Noble man of France to reforme his life. For after applying many other remedies in vaine to recall him from a certayne vice: well, said S. Bernard, if it be so, that you cannot lōg restrayne yourselfe, yet for Almighty Gods sake, for beare for 3. days, which he did. The 3. dayes being ended he vrged him againe that for 3. dayes more he would in honour of our B. Lady abstayne, to which he also agreed. After being [Page 114]desired to abstaine 3. other dayes in Honour of all the Saints in heauen, he did, & so forth, vntill at last cō ­ming to S. Bernard, he pro­fessed he would now make no more truce with God Al­mighty for 3. dayes, but a perpetual peace, being chā ­ged into another man. [ De la Puent. t. 3. de perf. Christ. tract. 2. c. 8. ex spec. Exemp.]

CHAP. X. The tenth Exercise of Reuerence to the B. Virgin, is to dedicate all our good purposes vnto her.

IT is a thing of very great moment, and much auay­ling [Page 115]to the attaining of true perfection & eternal salua­tion, if renewing daily your good purposes & intentiōs before an Image of the B. Virgin, you resigne thē into her most sacred hands, and lay them in her most holy lap, as in a sāctuary; or adde them to her Crowne as so many starres, that so you may the more efficaciously be mooued by this Exer­cise to the accomplisshing of your purposes by reason of the reuerence & dignity of our B. Lady, & may con­ceaue a more firme hope of obtaining help from her.

To this S. Bern. stirreth [Page 116]vs vp in his Sermon of the natiuity of our Bles. Lady. Remēber sayth he, to com­mend whatsoeuer you vn­dertake to the Blessed. Vir­gin Mary. And a litle after: Haue (sayth he) a diligent care, that you endeauour to giue that litle which you desire to offer, into the most gratefull and most worthy handes of the Bles. Virgin MARY. Which if you doe, you shall doubtles find the B. Virgin as fauourable to you in this spirituall tra­ficke, as she was at another tyme in a worldly negocia­tion vnto a certaine Mer­chant. [ Vincent. Bellouac. [Page 117]specul. hist. lib. 1. c. 81.]

This Merchant hauing borrowed money at Con­stantinople of a Iew, pro­missed the payment of it agayne at such a day, vsing our Lady as a witnesse, be­fore whose Image he made this bargain. Wherfore the Iew remaining satisfied, he tooke his iourney with his money to Alexādria, nego­tiating there very prospe­rously. When as now the day was at hand in which the debt was to be payd, & so neere that he could ney­ther returne by any meanes himselfe, nor sēd the mony by any messēger, what shold [Page 118]he doe? He vndertaketh a strange course, which was a peculiar deuotion into our B. Lady scarse euer heard of before, suggested vnto him. He closed the mony in a lit­le Chest, which he sealed with his owne seale, with this inscriptiō: Receyue A­brahā (for that was the Ie­wes name) the mony which I borrowed of you. This litle Coffer he put into the sea, a day before the mony was due, hūbly beseeching the B. Virgin, that by her help it might safely be cō ­ducted vnto Constantino­ple into the Iewes handes. Whē behold the mony be­ing [Page 119]miraculously carried through al the seas, arriued to the shore of Constanti­nople, where the same Iew walking on the banke side receyued it. Neyther heere ceased the myracle, for the perfidious Iew after the re­ceit of this mony, hid the Coffer, demaunding, after the merchants returne, the debt before the magistra­tes, and (constrained there­unto because other testi­mony was wanting) tooke his oath before the sayd I­mage of our Bles. Lady that neuer any such mony came to his hands. Scarse had he sworne, but the Image with [Page 120]a loud voyce in the hearing of all, replyed; Thou lyest, for thou hast receiued both money and box, & hast hid them. The Iew, astonisshed with the wonder & amazed with the nouelty of the thing, confessed his wic­kednes, & acknowledging the power & mercy of the B. Virgin, became a Chri­stian.

Do you imitate this con­fidence in our B. Lady, and representing your selfe be­fore her, make your desires of attaining to perfection. Renew good purposes of amending your life, and ca­sting of ill habits: and with [Page 121]greatest reuerence and sub­mission of your selfe resign all to her, and doubt not, though many obstacles & difficulties oppose them­selues, but that the Blessed Virgin executing the office of a good Mariner, will di­rect your good intentions through flouds, rockes, sā ­des and tēpests, conducting them to the safe hauen of a good and prosperous end.

With this loue and reue­rence toward [...] the B. Vir­gin did holy Father Igna­tius, as with a most strong seale, signe & confirme his first purpose of altering his manner of life, into a [Page 122]better course, giuing his Sword as a pawne, & sea­ling his intentiōs as it were in the motherly bosome of the Sacred Virgin. He did offer also vp into the hādes of our B. Lady the Vowes which he, and his fellowes made at Paris in her Chap­pel called, The Mont of mar­tyrs, on the day of her As­sumption, commending in like manner to her the so­lemne profession made by himselfe and his fellows in Rome, at S. Paules, within her Chappell. Neyther in­tended he any thing else, when in the Rules of his Order he interposed these [Page 123]wordes, [Before the most Blessed Virgin Mary] then that he might leaue it as a document vnto his Sonnes, that as their Vowes, so all their good purposes should be offered vp before the Blessed Virgin, to the end that partly by the reue­rence and respect due vnto her, partly by the confi­dence of her assistance, they may be made more ready and cheerefull in bringing them to effect.

CHAP. I. The first way to stirre vp Affe­ction to the B. Virgin, is the contemplation of her Perfe­ctions and Beauty.

YOur cōposition of place shalbe to imagine, that [Page 127]you see the B. Virgin shi­ning with infinite beauty, and glory, in the midst of men and Angels, towards whome are directed the af­fections of euery Saint in particular.

Your petition shalbe to demaūd grace of our Lord to perceaue, & tast in some sort, how dearly our Bles. Lady ought to be loued for her rare Pefections, & Beauty.

CHAP. II. The second contemplatiō to stirre vp loue in vs towards the B. Virgin, is the remembrance of her mercyes, & benefits to vs.

YOur Preamble shalbe the same, as in the former meditation.

CHAP. III. A Renewing of Lone, and Deuo­tion towards the most B. Vir­gin, to be made in the day time by a more briefe Recollection.

IT is not sufficient for a deuout Client of our B. Lady only to stirre vp him­selfe [Page 168]in the morning by some long meditation to the loue of so noble a Queene, vnles he also labour to renew it hourely by other, though shorter Considerations, all the day following. For which kind of recollection, it will not be amisse to pra­ctice this Excrcise follow­ing, in imitatrō wherof you may forme to yourselfe di­uers others to the same fa­stion.

First therfore laying a side for a while, all other busi­nesse, and turning to your selfe, you shal be hould with the eyes of your vnderstan­ding, Saint John Euangelist [Page 169]with the most sacred Virgin placed at the foote of the Crosse, hearing these words of our Sauiour, (Behould thy Mother,) and fulfilling that which is writiē of him, (And from that very houre the disciple of IESVS re­ceiued her for his Mother.) Secondly, you shall incite your selfe to imitate Saint Iohn, and from that very houre, to renew your affe­ction vnto the Blessed Vir­gen, insisting somewhat the longer vpon these words; (And frō this very houre,) making seauen meditations for the seauen dayes of the weeke.

First therfore, begin with Sunday, and say secretly to your selfe: (From this very houre) wherinso many with filiall loue and affection do wholy deuote, offer, & con­secrate themselues to this their most louing Mother, singing forth her praises, in heauen and earth. Put your selfe into the midst of them & it is not possible but that the yee of your cold deuo­tiōs wil therwith be thawed & dissolued. O Seraphicall Flames! ô singular deuotiōs of all the holy Saints & An­gels vnto the most Blessed Virgin! Where are you? Where are you? Why will [Page 171]you not send forth at least one only sparke of affectiō vnto vs, who are so dull, so colde, so negligent in cele­brating the praises of your most glorious Queene!

On munday. (From this very houre.) Before which tyme perchāce you haue ne­uer serued the B. Virgin as it was fitting. Good god! Is it possible, that you haue as yet rendred nothing vnto such a benefactrix! so great a Queene! hauing receiued al­most euery momēt so many and so great benefits! of so many howers as you haue liued, neuer to haue spent one in the seruice of so deare [Page 172]a Mother! Why are you so slow? what hinders you, that you do not euen now presently begin to offer, & cōsecrate vnto her serui­ce, at the least, this very Houre?

One Twesday. (From this very houre.) Wherein so many do perish for want of loue and recourse vnto the B. Virgin: thousands perhaps, & thousads in this houre lying on their death beds, being by the iust iud­gement of Almighty God, to be throwne in the next minute into the bottome­les pit of Hell: wheras, had they but once craued the [Page 173]aide of this glorious Virgin they should haue raigned and triumphed eternally in heauen. What a thing is it to be damned eternally? to perish eternally? for al eter­nity? to lye scorching and broyling amongst the blas­phemous diuels for al eter­nity? And how small a la­bour is it to call vpon MA­RY, to loue and reuerence her? See that you carefully performe this, euen now, that you may escape the o­ther.

On Wednesday. (From this very houre.) In which on the one side three po­werfull, and dreadfull ene­mies, [Page 174]the Diuell, World, and the Flesh do persecute vs, being naked and vnar­med: On the other side, the diuine Iustice calleth vs to receiue punishment due vn­to our sinnes. Wee doubt­les shalbe ouerthrown with the violence of temptatiō, we shall become a prey vn­to our enemies, vnlesse our B. Lady do assist vs, vnlesse she make intercessiō for vs.

Whosoeuer therefore thou be, that readest this, hauing thy conscience de­filed with the least mor­tall sinne, consider and ponder, I pray thee, thy owne estate in this sort fol­lowing: [Page 175]Thou being cast out of the protectiō of Al­mighty God, in the which by grace thou didest remai­ne before, bereaued of all the faire ornaments both of thy vertues and merits, liker to a beast then a man, and as another Nabuchodo­nosor feeding with wilde beasts, in the desert of sin­ne: all the Angels, but chie­fly thy good Angel, bewai­ling thy calamity, whose counsells hadst thou fol­lowed, thou wouldest not now, vnhappy wretch, lye groaning, oppressed with the weight of misery. Thou liuest continually beaten [Page 176]with the whipps 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 dreadfull Tribunall of the seuere iudge, and canst thou yet liue in this estat? Behold our Bles. Lady, the sanctuary, & refuge of sin­ners, offering freedome, se­curity, peace; why the dost thou not fly vnto her?

On Thursday. (From this very howre.) In which so many Idolatours, Here­ticks, blasphemers, and sa­crilegious Caytiffs, reuile the Name of the B. Virgin, [Page 177]tread her Images vnder their feet, detest to reue­rence her; and wilt thou through thy slothfulnes o­mit to make recompence for their wrongs done vnto her, by louing her euen this very houre, more feruent­ly; by honouring and wor­shipping her more deuout­ly, especially seeing both thy owne, and the Angell keepers of these Blasphe­mers do demaund, and ex­pect it at thy hands?

On friday. (Frō this very howre.) In which Christ himselfe doth so much de­sire that thou shouldest re­uerence his Mother; doubt­les [Page 178]thou wouldst haue cō ­sented to Christ, had he in the midst of his cruell tor­ments which he suffred for thy sake, only demaunded this comfort frō thee, stan­ding hard by him, that thou wouldst take from hence­forth his Sacred and Holy Mother to be the ine, yiel­ding her due reuerēce: what he then asked of S. Iohn, that did he aske of thee, & this very houre yet asketh; and dost thou not consent? Wilt thou not now more truly reuerence her, being demaunded of such an one, at such a time, & with such words, when thou oughtest [Page 179]of thine owne accord much more adore, and reuerence her?

On Saturday. (Frō this very houre.) Wherein the B. Virgin most louingly re­membreth thee, occupied in thy daily affaires, shee parlieth with thy Angell Guardian, & with others, thy deare Patrons concer­ning thee: for thy sake she interrupteth her B. Sonne otherwaies imployed: she bestoweth on thee benefits without number; and shall not such motherly care, so tender affection, so constāt charity once pierce thy heart with the most sweet [Page 180]dart of loue, making thy Soule euen to languish and melt away with the desire of pleasing her?

Now, after that for some short space of time, you haue daily considered one of these points, you must first striue to stirre vp in your selfe a desire and pur­pose all waies to serue the B. Virgin with moie fer­uour heereafter. Then say either once Auc Maria, or els, this praier ensuing. Ho­ly Mary Mother of God, and Virgin, I from this ve­ry houre, and for euer, do choose you for my perpe­tuall Patronesse and Aduo­cate, [Page 181]and take you for my Mother hence forth, com­mending my selfe & all my affairs vnto your protectiō: wherfore take and receyue me likewise into the num­ber of your deuout seruāts, and let me, though vnwor­thy be accoūted your Son­ne, be fauourable vnto me in all my actions, and for­sake me not, but assist me in the hower of death. Amen. How much this Exexcise did auayle a wicked Soul­dier, and notable Robber may worthily appeare: for that the diuell did in hu­mane shape for the space of fourteene whole yeares [Page 182]wayte on him, hauing leaue by the permission of All­mighty God, to breake his necke that very day whe­rein he should first omit this his holy custome of sa­luting the most Glorious Virgin. [Spec. Exempl. ex­empl. 6.] Yea how much the whole worlde should haue needed the shelter of this Exercise, when Christ our Sauiour incensed with wrath & indignatiō against sinners, did brandish, and with threatning shake three speares or Lances, one ouer the haughty neckes of the Proud, another against the greedy bowels of the Co­uetous, [Page 183]& the third against those who followed the de­sirs 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 faythfull ser­uants S. Dominicke, and S. Francis, who should re­clay me mortall men from sinne, and bring them to true repentance. [B. An­ton. 3. p. Hist. tit. 22. c. 3.]

CHAP. IV. An Exercise of the loue, and trust we must haue in our Blessed Lady, when we demaund any thing of her, especially in the tyme of Aduersity.

FIrst you shal ponder how our Blessed Lady hea­ring these words of Christ, (Behold thy Sonne. Ioan. 19.) by which she was or­dayned the Mother of all men, presently enlarged her bowels, and stretched abroad with her singular charity, the armes of her mercyes to receiue and im­brace with a motherly af­fection, [Page 185]such a company of children, & your selfe one amongst the rest.

2. You may demaund, that she will now in heauen remember these wordes, & that state of Christ, and ac­count vs her Sonnes, as he was, and as he commaun­ded her to do, by tendring vs with the same care, as she did him incarnate vpon earth.

3. You shall vnfold all your necessityes vnto her, crauyng help with confi­dence in her as from a most carefull and most diligent Mother. Then add therto these 7. considerations.

1. Throw your selfe downe, as it were an infant before her feete, with this, or such like prayer. OB. Mary, my dearest Mother, behold me heere, as an in­fant not able to go, or any way to vp-hold my selfe; & though alltogether vn­worthy of your celestiall helpe, yet doubt I not to craue, that you will be plea­sed to shroude me, vnder the armes of your singular protection, as you did your Blessed Infant, and Sonne IESVS.

2. Offer your selfe as an infant al naked saying. O B. Mary my most liberall Mo­ther, [Page 187]be hold me your poo­rest Child, an infāt, bereft of all vertues, exposed to the iniuries of cold, and spiri­tuall repidity; I do beseech you, that as you did shroud sweet IESVS your Sonne in his swathing bands: so you will be pleased to en­wrappe me with the swa­thing clothes of vertue, that I may so obtayne a spi­rituall heat.

3. Offer your selfe as an infant hungry, seeking his Mothers breasts. O Blessed Mary my dearest Mother, behold me your owne Son­ne, as an Infant euen star­ued and void of all food: I [Page 188]most humbly desyre you, that as you did giue the sweet milke of your breasts vnto your little Infant IE­SVS for his nourishment: so you would giue vnto me the breasts of your loue, & the milke of deuotion.

4. Offer your selfe as a Child, that is to be spiri­tually circumcised, and of­fered vnto God. O Blessed Mary, my most true Mother behold me your Sonne all­together impure, and the­refore afraid to approach vnto the most holy Eucha­rist, least insteed of life I should take iudgement & death; I humbly craue, that [Page 189]as you did offer sweet IE­SVS the fountayne of pu­rity, newly circumcised in the Temple of Hierusalem, vnto the Eternall Father with a payre of Turtle Doues, as a most gratefull sacrifice: so you will also be pleased to offer me your Sonne, vnto the same Fa­ther, first clensed by con­digne pennance, by your pious intercession, from all spot & filth of sinne; and with the sharpe edge of mortification circumcised from all my inordinat pas­siōs, adorned with humble simplicity & loue of God, and vnited to his dearest [Page 190]Sonne in the holy Eucha­rist.

5. Offer your selfe as one that is banished, driuen out of his owne country by the fury of his Enemies. O my most potent Mother, behold me your owne So­ne, whom the diuell, the world, and the flesh labour by all meanes to destroy, crying out for helpe vnto you: I humbly beseech, that as you hiding most wisely your little Sonne IESVS, conuayed him from He­rods fury, and carried him into Aegypt: so you wilbe pleased, in all chaunces, to guard and defend me with [Page 191]a Motherly charity, against the force of all my most dreadfull Enemies.

6. Offer your selfe as one wandering out of his way, and say. O my most wise Mother, B. Mary, be­hold me your most vnwor­thy Sōne, like a lost sheep, through ignorāce, straying from the right way: I hum­bly beseech you, that as you did seeke little IESVS being lost, and after three dayes foūd in the Temple, did bring him backe a­gaine, feeding, sustaining, & nourishing him euen to the thirtith yeare of his age: so you would be pleased to [Page 192]inquire after me your strayd child almost lost in the er­rour of imperfection, and bring me backe to the Fa­therly house of diuine gra­ce and mercy, instructing & teaching me with your wise precepts, in such sort that I may hereafter become per­fect in all vertue.

7. Offer your selfe as one being iudged to death. O my most glorious Mo­ther, behold me your Sōne iudged by the diuine Iu­stice to death, although vn­certaine of the time of exe­cution, yet howerly expe­cting and searing the same. Therefore as you did ac­cōpany [Page 193]your Blessed Sonne IESVS with an vnspeakea­ble affection of griefe, con­demned to death for our sakes, & were present with him dying vpō the Crosse: In like manner I humbly beseech you, to assist me with present ayde, and not to forsake me in that last hower of my life. And as you receiued into your bo some the body of your Sō ­ne IESVS, taken downe from the Crosse: so receiue I humbly deseech you, O Blessed Mary, Mother of Grace, Mother of mercy, into those your Motherly armes, my poore soule de­parting [Page 194]out of my body.

These seauen considerati­ōs may be deuided into the seauen dayes of the Weeke, adding to the end of ech one the hymne Aue Maris stella. And truly, how great profit this kind of filiall confidence bringeth vnto our soules, may easily be knowne by the example of S. Bernard, to whome for this cause only, our Blessed Lady descended from hea­uen, giuing vnto him the milke of her owne breasts. From whence, as it is cre­dible, he sucked that admi­rable sweetnes, intermixed with piety, which euery [Page 195]line of his writings doth sauour off.

But what shall I say con­cerning Blessed Stanislaus Kostka a Nouice of the so­ciety of IESVS, who euen from his infancy nourished in his brest so tender an af­fection vnto our B. Lady, that he doubted not all­waies to call her his Mo­ther, and that with so great feeling of deuotion, & in so louing a manner that he al­wayes moued exceedingly the standers by to piety. Neyther did our B. Lady omit to shew her Motherly affection many times vnto him, but chiefly when she [Page 196]placed her little Sonne IE­SVS in his bed, as he lay sicke, and thereby filled his Soule with comfort, & re­stored health vnto his bo­dy, and departing cōmaun­ded him to enter into the Society of IESVS.

CHAP. V. That the often deuout remem­brance of our B. Lady, is an effect, and signe of true loue towards her.

WHere thy Treasure is, there is thy hart sayth the holy Scripture. Where loue is, there is often re­membrāce of the thing be­loued. [Page 197]Hence it commeth, that the true Seruants 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 shew their de­uotion, by saluting her as present in the same, with these, or the lik words. Haile Mother of beautifull loue of feare, of knowled­ge, of Holy Hope. Shew your selfe to be a Mother &c. Or else they haue al­wayes in readines, some other Iaculatory prayer.

Of which kind of deuo­tion S. Philip Nereus had [Page 198]great store, as for example: O Virgin Mary, Mother of God, pray vnto IESVS for me. O Glorious Virgin, graūt I may alwaies be min­defull of you &c. Many more like vnto these, had he gathered togeather, to the number of the Beads of his Rosary, reciting them ofte insteed of his Pater No­sters, & Aue Maries. What we haue sayd heeretofore of shewing reuerence both to other things, and to the pictures of our Bles. Lady, may be reduced vnto this place: for the Reuerence we [...]eated of there, is a fi­liall duty ioyned with loue [Page 199]and proceeding from the same.

You may adioyne vnto the former discourse that which is recounted in the life of S. Dominicke, con­cerning the first Friars of that Order, who were all­waies accustomed to place in their Ceis, our B. Ladyes picture imbracing her little Sonne Iesus, with another of Christ hanging on the Crosse; by the behoulding whereof, their memory might be alwayes styrred vp, and their exteriour sen­ses gather new spirituall force. [Vita S. Dom. lib. 6. c. 20.]

Moreouer the louers of our Blessed Lady, as if some sweet hony were distilled into their bowels, do re­ioyce and exult as often as they heare her most Blessed Name: which thing was most ordinary with B. A­loysius Gonzaga of the So­ciety of IESVS, who being yet but a child, conceiued so great deuotion towards our B. Lady, that as often as he heard her Name, he seemed to be moued, and begin to melt with a spiri­tuall feeling of deuotion. [In eius vita lïb. 1. c 6.]

And for this cause doth S. Bonauenture cry out not [Page 201]without reason: O Blessed Mary, how famous is your Name! how can it choose but be famous, seing it is neuer pronounced without some very great profit vnto the speaker? Let your Ber­nard be witnes of this, who sayth: O Great, O Godly, O Worthy Mary! You cā ­not be so much as named, but you enkindle vs with your loue, nor thought vpō without comfort vnto the minds of your Seruants! You neuer do enter into the gates of our pious affe­ction, but you are accom­panied with an heauenly sweetnes, engrafted in you [Page 202]by the diuine hand.

Lastly, all who are truly vigilant in the seruice of this Glorious Virgin, do hourely, when they heare the Clocke strike, recite an Aue Maria in the honour of the Angelicall Saluta­tion, and the Incarnation of the Sonne of God: for which kind of deuotion Pope Leo the tenth, & after him Paul the fifth, haue graunted a thousand dayes pardon.

CHAP. VI. Another euident signe of Affe­ction vnto the B. Virgin, is, to speake often of her.

THe tongue alwayes spea­keth out of the aboun­dāce of the heart: & whose Soule the loue of our Bles. Lady doth once possesse, his tongue doth challenge it, as its owne. For your speaches, most B. Virgin, are sweet in the mouth of them that loue you, there­fore they often vse them, & with great contentement heare thē vttered by others and vtter them vnto such [Page 204]as will heare them. S. Ber­nardine being yet a child was carried with such fer­uour to talke of Christ, & his B. Mother, that his cō ­panions durst not bring in any other discourse in his presence. [In eius vita.]

This also was obserued in B. Stanislaus Kostka a­foresaid, that although he spake frequently of the B. Virgin, yet he alwaies inuē ­ted new, & those most mag­nificent Names wherewith be did entitle her, and euer sought the highest degrees to place her in; yea it see­med oftentymes grieuous to him, that he could not [Page 205]parallell the excellency of his Iudgement with words, and that he could not in­uent some higher places to allot her.

Neyther would I haue you imagine in this place, that our affection to the B. Virgin must be only decla­red in priuate meetings; but also in publike Sermons, by setting forth her pray­ses in great Assemblies, by refuting Heretical blasphe­myes, and lastly by exor­ting Catholikes to a more feruent reuerence of her.

This deuotion was very profitable vnto a certayne Religious man, a pious and [Page 206]Godly Preacher, who for the singular affection he bore vnto the Bles. Virgin, was wont to end all his Ser­mons with the rehearsall 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 ouerwelmed with incredible ioy, & iu­bily of hart, singing the Virgins prayses, the diuels storming in vaine he depar­ted out of this life into hea­uen. [Spec. Exempl. d. 7. Ex­emp. 56.]

Nor can I omit the de­uotion of S. Francis Xauier [Page 207]to our Bles. Lady, which he shewed in teaching the Christian doctrine in the Indies; for in explicating the Articles of the Creed, and the Ten commaunde­mets, he vsed this method, that in the end of Euery Precept, he woulde first craue, by reciting the Pater Noster our Sauiours help; but afterwards he caused al the assembly to sing with a loud voyce these words: Holy Mary Mother of God, obtaine for vs grace of thy B. Sonne IESVS Christ, all­wayes to obserue this pre­cept. And not being contēt with this admirabe deuo­tion, [Page 208]he allwayes did end his Catechisme with a Sal­ue Regina, whereby the whole company craued the assistance of the B. Virgin. [lib. 1. epist. Xauer. ep. 5.]

Out of the same foun­taine of loue towards our Bles. Lady springeth their piety, who sing forth her prayses and celebrate them aswell by songs and dytties as by other their labours. And truly all posterity may take for a parterne in this kinde S. Casimirus, Sonne to the King of Polonia. This man being very much addicted vnto the B. Vir­gin, daily on his knees salu­ted [Page 209]her with most Excellet and learned verses, made by himselfe, wherin were con­tayned all the mysteryes of Christ incarnate. [Bellar. de offic. c. 3. in eius. vita.]

CHAP. VII. Another euidente signe of Loue towards our B. Lady is, to honour, and reuerence her Friends.

FIrst togeather with our Bles. Lady, we ought to loue, reuerence and honour S. Ioseph, whome our B. Lady esteemed as her most chast and dearest Spouse, as most carefull in the educa­tion [Page 210]of Christ our Sauiour; and defireth much that he be beloued, and honoured by those who serue her. There is extant a litle de­uout Office vnto this holy Saint Ioseph, as also many other deuotions, which do require a longer discourse. After him, by order of good consequence, do fol­low S. Ioachim, & S. Anne, our B. Ladyes Father and Mother; to whom there are many goodly prayers vsed by holy Church, vs witnes­ses of the affection & reue­rence our Auncestors did beare vnto them.

To conclude, all other [Page 211]Saints, who for their sin­gular deuotion haue beene deare vnto our Bles. Lady, ought also to be deare vn­to vs; and all who loue and honour her, ought likewise to be beloued and honou­red of vs▪ Of the honour which we are to giue to the friends of our B. Lady, these shall be the signes, & arguments.

1. Among the other prai­ses of the Saints, to place this as most singular and excellent, that they haue beene great louers of our B. Lady.

2. To honour these Saints with great affection, [Page 212]beseeching them, that they out of the fornace of their loue to our B. Lady, would send one onely sparke the­reof into our hearts.

3. To make great esteeme, and to loue, & imitate the piety towards our B. Lady of such as we liue withall, and willingly to conuerse with them, chiefly & prin­cipally for this cause.

4. To pray often for the deuout Clients of the B. Virgin, and with a great readines of mind to be wil­ling to help them, as far as lieth in our power, when they stand in need of vs.

To these kind of chari­table [Page 213]Offices, we are incited by the example of the An­gels themselues, who loue most intierely the friends of our Bles. Lady, indeauo­ring to cherish them with their presence, helpe, and consolation: whereof let this example of S. Catharine of Siena giue vs testimony, who euen about the fifth yeare of her age, as often as she eyther went vp, or came downe the stairs of her Fa­thers house, did kneele at Euery step, and recited an Aue Maria; in which de­uotion she was often lifted vp aboue the ground by the hands of Angells. [B. [Page 214]Ant. 3. p. Hist. tit. 25. c. 14.]

Neither is this a wonder: for that Virginity is a ver­tue, which clay meth affi­nity with the celestiall Spi­rits, who do admire, loue, prayse, vphold, & promote the beautifull steps of the Virgins daughter (that is, of the Soule, tending to Perfection) in ornaments of reuerence, and loue 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 louing her followers?

Let vs adde vnto these, [Page 215]another faire spectacle, no lesse pleasant then pious. S. Mary of Oegnta was accu­stomed euery yeare to goe in pilgrimage vnto our La­dyes Church at Oegnia, si­tuated about some two mi­les from her howse, and al­though it was in the very depth of cold winter, yet neuer was she in any case slack to performe that ex­cellent worke, euen on her bare feete. For the inter­nall feruour, and heate of her deuotiō towards Christ and his B. Mother, easily banished all the externall cold. Through the sweet feeling of deuotion, the [Page 216]vsed to shed teares of com­fort, wherewith her face & garments were largly be­dewed. She breathed forth hoat flames of feruent as­pirations, crying out for flowers, to vnderproppe her, euen languishing with loue. The Angells came straight to ayde her; some of them holding her vp by the hands as she wēt; others that she might not go as­tray in a blind, crooked, & vnknowne way, carryed before her a heauēly light: others when it was need­full, were ready to couer her head, & to defend her from the snow and rayne; [Page 217]yea, and brought her home safe againe from the iniury of ayre, wind, & tempests. [Sur. in eius vita.] O what a spectacle was this to be­hold! How is the feruour of a louing Soule, euen in this life, recompensed with the seruices of so many An­gels! O hart! O tongue! O affection! O wordes! Goe sigh, runne, fly, vnto our sweetest Loues of IESVS and MARY.

CHAP. I. [Page 219] How profitable a thing it is, to commit our selues in a spe­ciall & peculiar manner vnto the protection of our B Lady.

MANY things are wont to be offe­red vp vnto the Mother of God, & committed vnto herpe­culiar protection and cu­stody, either by way of cō ­secration, oblation, deuo­tion, or the like. And to speake of some in particu­lar, how many Kingdomes, Prouinces, Citties, & other such like places doe we see in these our dayes, to be sollemnly deuoted & con­secrated [Page 220]vnto the protectiō of the B. Virgin? And how many also haue we both heard, and read off in for­mer ages to haue beene of­fered & dedicated vnto her, with no lesse good successe then cleare testimony of that ancient piety?

But to omit others, Ru­pertus first Bishop of Wor­mes in Germany prouiding for the eternall Weale of his Country, dedicated all the Dukedome of Bauaria vnto the Mother of God: the fruits of which oblatiō (to say nothing of times past) the present estate the­reof now so much flori­shing, [Page 221]to the great good of the whole Christian Com­monwelth, doth sufficient­ly testifie.

Constantinople, whose first foūdation was laid vn­der the protection of the B. Virgin, was in former ti­mes so famous for the mul­titude of Churches built in her honour, and celebrated whith so feruent deuotion, that it was commonly cal­led The Parthenian Citty, that is, dedicated vnto the Virgin. Whiles this title re­mayned, it neuer left rising vntill it arriued to that height of prosperity, that riches, chiualry, honours, [Page 222]victory, peace, and aboun­dance of all things might seeme to haue fixed their feate with the B. Virgin in her Virginall Citty. But af­ter that the impiety of I­mage-breakers, & the fury of Scismatikes had extin­guished that ancient reue­rence of the Mother of God, all the glory of that Name, and Empire soone vanished away. And the Moone, so often there tri­umphant, fled from Con­stantinoples Banners, to the Mahometan flagges, e­clipsed of her ancient beau­ty, depriued of her former glory.

It is also an ordinary de­uotion of Mothers, espe­cially in childbirth, to giue and dedicate vnto the Vir­gin Mother, the fruite of their wombe, for the obtai­ning of a prosperous deli­uery; of which piety Mar­garet of Austria late Queen of Spaine, wife to Philip the third, left vnto posterity a very singular example. For when she was neer the time of her trauaile, both she her selfe did with peculiar de­uotiō pray vnto the B. Vir­gin, and also caused her whole Family to implore her assistance, & powerfull hand in time of her labour.

Amongst other particu­lers she commaunded nine dayes prayer with generall processions to be made vn­to diuers Churches of our B. La. Which nine Masses were solemnly song in her honour. The First of the Immaculate Conception of our B. Lady: the second of her Natiuity: the third of her Presentation: the the fourth of her Annūcia­tion: the fifth of her Visi­tation: the sixth of the Ex­pectatiō of her Childbirth: the seauenth of her Purifi­cation: the eight of her As­sumption: and the ninth of the feast of our B. Lady [Page 225] ad Niues. And in time of her Labour, was song the office of the Childbirth of the B. Virgin, and Natiui­ty of Christ our Lord.

The Queene hauing thus prepared her selfe, was very happily deliuered of a Son­ne, and not long after ha­uing caused the infant to be carried with a solemne Procession to a Church of our B. Lady, named, of S. Florentius, there standing before her miraculous I­mage, she deuoutly presen­ted him vnto the B. Virgin and gained a copious bles­sing both for her selfe and her posterity, as experience [Page 226]at this present doth, and shall in future ages witnesse to postetity both at home and abroad, to the ioy of the whole Church. [In hist. vitae & mortis eius p. 2. c. 10. & 11.]

But let vs passe vnto that oblation, which in the en­suing Chapters we are to treate of. It is euident, that those who in peculiar man­ner do oblige themselues to be the Clients of our B. Lady, are also in a peculiar manner beloued of her, and do experience her present succour in all troubles & difficulties. Witnes hereof is S. Hermanus whose most [Page 227]ardent affectiō towards the Mother of God, was car­ryed away with so violent a streame of diuine loue, that he had no mind either to thinke or speake of any other thing, then of God and his B. Mother. And his Loue 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 aduise he gaue him­selfe to be her Spouse (after which affiance he tooke the name of Ioseph) and shortly after experienced what wonderfull care his [Page 228]most beloued Espouse the V. Mary had of him, not only in matters of great moment, but also in euery occasion, were it neuer so little. As for example: Once whē in his sicknesse he had beene let bloud, he was di­rected by our B. Lady how he was to lye in his Bed the next night, so that the veine which had been new­ly closed vp, might not a­gaine be opened. Another time as he was going to vi­fit a Cloyster of Nuns, the B. Virgin a little before he arriued there, gaue them warning to entertayne him with all courtesy and kind [Page 229]nesse. Many more such like examples there be of the loue and care that the Mo­ther of God shewed 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 our selues with peculiar re­uerence to our B. Lady, com­mon to all sorts of people.

EAuing first made your Confēssion, & receiued the holy Communion vpō some solemne Feast day, & if it may be, on some Feast [Page 230]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, cōsecrating your selfe, and all that you haue for euer, vnto the Mother of God, you shall say this prayer on your knees.

O most B. Virgin Mary, Mother of God, I N. N. a poore & wretched sinner, though in all respects most vnworthy to be numbred amongste the meanest of your seruants, yet trusting in your exceeding great piety and mercy, and mo­ued with a great desire of [Page 231]seruing and honoring you, do heere in presence of the whole Court of Heauen, choose you this day for my peculiar Lady, Patronesse, and Mother: and I doe most firmely purpose, and pro­mise henceforth to obey and serue you faythfully, and also to procure with my whole power, that o­thers may do the like. I do therfore most humbly beseech you, O most mer­cifull Mother, by the most pretious bloud which your sweet Son IESVS hath shed for our sake that you wold vouchsafe to admit me in­to the number of your [Page 232]Clients, and to receyue me for your perpetuall seruāt, to be present with me in all my affaires, and obtaine for me grace of your most dea­rely beloued Sonne, that I may so behaue my selfe in all my thoughts, words, & works, as neuer to do any thing that may be displea­sing to his eyes, or yours, and lastly to be mindfull of me, in the houre of my death. Amen.

From henceforth you shall imagine your Cham­ber to be a Chappell of the B. Virgin, whome you shall reuerence in her Image as if she were present with you, [Page 233]not suffering any thing to remaine therein which may offend her sacred eyes.

In the morning as soone as you are risen, as also at night before you lye downe to sleepe, with low and humble reuerence you shall aske her blessing, like as good childrē in our coū ­trey are wont carefully to do their Parēts euery mor­ning & night, saying, The Virgin Mary, with her be­nigne Sonne, blesse vs.

After that you be appa­relled kneeling downe be­fore the sayd Image, then shall you say this prayer following. O Blessed Mary, [Page 234]my good Lady, I recom­mend my selfe vnto your Blessed protection, & sin­gular custody, casting my selfe into the bosome of your mercy, both this day, and euery day, and in the houre of my death. I com­mend also vnto you my Soule 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 finall conclusion thereof: that by your most holy in­tercession and merits, all my workes may be dire­cted & disposed, according to your will, and the will of [Page 235]your most Blessed Sonne. Amen.

Alwayes at your going out, and cōming into your chamber, see you salute the said Image, imitating heerin the Courtiers who in their passing to and fro, do neuer omit to make reuerence vnto their Prince.

You ought not to vn­dertake any thing of mo­ment, hauing not first ac­quainted the B Virgin Mo­ther therwich. You shall se­riously also commēd vnto her, both your priuate and publique affaires; & if any thing do occurre of greater importance; wryte the same [Page 236]briefly in a paper, and lay it at the feete of the Image. Finally in all your tempta­tions and difficulties you shall haue recourse vnto her, as to a mercifull, and tender-harted Mother.

CHAP. III. The second way of dedicating our selues vnto the B. Virgin, by entring into her Sodality.

TO be one of the Sodali­ty of our B. Lady is no­thing els, but opēly to pro­fesse our selues in peculiar maner to be her seruant, & before witnes to commit our selues, and all that we haue vnto her protection. How great the merit, and profit of this kind of de­uotion is, as also the duties [Page 247]and exercises towards our B. Lady therto belonging, remayne sufficiently decla­red by that which diuers haue put out in print about the same. Heere will I only commend three things ve­ry necessary for the conser­uation, and increase of that deuotion which all ought to haue at their first en­trance into the Sodality.

1. That euery morning as soone as they are vp and ready, or if they please whē they are ready to heare masse, they say the prayer of the Sodality, endeauou­ring to pronounce it with the same intention, desire, [Page 248]and purpose to serue our B. Lady, and to keepe 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 choyce of some one fault or imperfe­ction which themselues are subiect vnto, and make a firme purpose to abstayne from the same that day: and to offer vp some good worke in honour of the Mother of God.

3. That at night they examen themselues concer­ning these two points: first about the Prayer which [Page 249]they recited in the mor­ning, especially these wor­des [J do fully determine, and purpose, that I will ne­uer leaue thee, nor permit any thinge to be done a­gainst thy Honour by any of those, who are vnder my charge.] whether, I say, they haue fulfilled these words of their deuout and propense affection towards the honour of the B. Vir­gin. Secondly, whether they gaue abstayned from that fault or imperfection aforesaid, & performed that good worke which in the morning they purposed to doe.

Whosoeuer doth earne­stly endeauour to put these things in executiō, he shall infallibly find that tender affection of the B. Virgin towards him, which she shewed vnto a certayn dis­solute, & negligent youth, being for this one respect only worthy of commen­dation, that he had alwayes great care of his Chastity. This yong man after that he had prodigally spent his patrimony, at length by persuasion of an Vncle of his who had heretofore v­sed all meanes in vaine to bring him to better life, did determine for a remedy, & [Page 251]redresse of all his miseryes to recite euery day for the space of one yeare, a paire of beades, 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 cōmitting any grieuous sinnes. Wher­fore at the beginning of the 2. yeare he doubled his deuotions, and dayly sayd two paire of beads; and be­cause the good successe which he had therin raysed vp his hart to a more firme and stedfast hope of obtai­ning [Page 252]greater matters, there­fore the third yeare he sayd euery day a whole Rosary, with no lesse cōstancy then true deuotion. To con­clude, hauing performed his third yeares taske, and now become another man, of graue, modest, and ma­ture conuersation, hedid so winne the harts of all, but especially of his Vncle, that he procured him an honest & sufficient marriage. But see what happened vpō the very wedding day, in the midst of the Feast. The yōg man on the sudaine calling to mind, how that being hindered by other affaires [Page 253]he had not yet offered vp that day his accustomed prayers to the B. Virgin, faining some other excuse, rose from the table, and shutting himselfe vp in his chamber, fell on his knees, & recyted his Rosary with no lesse feeling then fruit of his deuotion. For he had no sooner ended, but the B. Virgin far brighter then the sunne, vouchsafed him avisible sight of her glory, and shewed him 3. garments which she carried fastened to her owne robe; one be­fore her, and one vpon ey­ther side, and then sayd vn­to him: Behould thy salu­tations [Page 254]here written in gol­den letters, with which thou hast diligently ho­noured me by recyting my Rosary. Thou shalt receiue a reward for the same espe­cially for keeping thy Cha­stity entire, by being made partaker of the mariage of the lambe, and that within the space of 3. days. Neither did his deuotion, nor the mercifull promisse of the B. Virgin faile him, for af­ter 3. days he dyed to the world, and began to liue in heauen. [Cantip. l. 2. Apum. c. 29.]

It much importeth vs thē to offer daily to the B. Vir­gin, [Page 255]with a firme and con­stant resolution, some par­ticular & determinate de­uotion, and likewise to call our selues to an account therof euery day, but espe­cially at night, that if we find we haue deferred it vntill then, yet may we at least correct & recompence our negligence by pen­nance, and if it may possi­bly be done, euen then to performe our promise.

CHAP. IV. The third way to deuote our sel­ues vnto the B. Virgin, by entring into Religion.

FOr as much as euery Re­ligious Order may iustly be called, the Family of our B. Lady, be cause they are in a special manner fou­ded vnder her protection and defence; it is euident that whsoeuer imbraceth a Religious life, doth in the very same act, peculiarly deuote himselfe to the B. Virgin, & is espoused vnto her with the ring of his Vowes, especially the vow [Page 257]of Chastity. And this is made manifest by the exā ­ple 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 goulden ring in her hand, and sayd thus vnto her: Engardis, I will haue thy Sonne which thou bearest espoused vnto me with this ring. Engardis when she awaked, with great ioy tooke notice of what she had seene. Ney­ther was the euent of the thing any other wayes ap­prooued, then by the en­trance of her Sonne Robert [Page 258]into Religion, which vnder the name of espousing was foretould by the Mother of God, euen as she signi­fyed the Vow of Chastity by the ring of gold. [Plat. de bono stat. Relig. lib. 1. cap. 34.

I omit innumerable o­ther examples, wherby it is euident, that all Religious Families be vnder the pro­tection of our Bles. Lady. There is iust cause [sayth Platus ibid.] that all Reli­gious persons should extra­ordinarily reioice and con­gratulate amongst them­selues, that they haue for their Queene and Patro­nesse [Page 259]vpō earth her, whome all the Saints in Heauen do adore. For what cā be wan­ting vnto him who is su­stayned by such a Virgin, seeing that no euill is to be feared which may not easi­ly be auerted by her power, no good to be desyred, which cannot easily by her fauour and intercession be obtayned. Therfore all Re­ligious men and women, ought to apply themselues wholy to the seruice of the Mother of God, in whose Family they liue, as her househould seruāts, or ra­ther as her children.

Let them haue certayne [Page 260]peculiar Exercises, confor­mable to their Rule & In­stitute, by the daily pra­ctise wherof they may ho­nour our B. Lady.

Let them endeauour to increase, and aduance the loue and reuerence of the B. Virgin, and exhort them to the pious vse of reciting her Rosary, and deuout ce­lebration of her Festiuall dayes, by frequenting the holy Sacraments, & other such deuout Exercises.

Finally, and especially, let them be mindefull daily to giue harty thankes, and be very gratefull vnto the B. Virgin-Mother, for the [Page 261]singular benefit of their vo­cation to Religion.

CHAP. I. Of the AVE MARIA or An­gelicall Salutation.

BEFORE all other, this Salutation is most gratefull to the B. Ʋirgin, as her selfe declared to Saint Maude, who being in some anxiety of mynd, what kind of seruice she might exhibit as most acceptable vnto her, she beheld our Blessed Lady bearing in her breast the salutation of the Angell Gabriell, written in golden letters, and withall heard these words: Higher then this Salutation none can euer arriue; nor cā any one more sweetly salute me, then with that accent of [HAYLE] with which [Page 273]God the Father was plea­sed to salute me, freeing me by his Omnipotency from all trespasse, and curse of sinne. The Sonne of God with his diuine Wisedome hath also so throughly en­lightned me, that with the Name of [MARY] as with a most bright & glittering Starre, both heauē & earth do shine. The Holy Ghost by penetrating me with his diuine sweetnes, hath filled me so [FVLL OF GRACE] that euery one who seeketh grace, may by my meanes soone obtaine the same. By these wordes [OVR LORD IS VVITH THEE] are declared [Page 274]that vnspeakeable v­nion and operation, which the Blessed Trinity did per­fect in me, when he conioy­ned the Substance of my flesh to the diuine Nature in one person; so as God became Man, & man God; I being in that houre made worthy to tast the ioy and sweetnes which no other Creature could experience. And by the wordes [BLES­SED ART THOV AMONGST VVOMEN] euery Creature with admiration doth ac­knowledge & professe me to be Blessed, and exalted aboue all. By the wordes [BLESSED IS THE FRVITE [Page 275]OF THY VVOMBE] the most excellent fruite of my wombe which hath sancti­fyed euery Creature, is bles­sed and extolled, for all e­ternity. [In vita S. Mech­tildis.] This holy Virgin of Christ afterwards in saying her Beades, was alwayes ac­customed to adde three A­ue Maries, for the obtay­ning of a happy death, of which we haue spoken be­fore in the first Bed, and 5. Chapter.

It wilbe also very profi­table at all houres of the day and night, when the Clocke strikes to say once the Angelicall Salutation: [Page 276]to which deuotion certaine Indulgences are granted by the holy Sea Apostolicke, as we haue sayd before in the second Bed & V. Cha­ter. The custome likewise is deuoutly to be kept, to recite thrice a day, mor­ning, noone, & night three Aue Maries, according to so many tolles of the bell, adding these vsuall Versi­cles before euery Aue [The Angell of our Lord. Behold the Handmayd. And the Word became flesh.] in ho­nour of the principall My­steries, to wit, The Re­surrection, the Passion, and Incarnation of our Lord.

CHAP. II. Of the Crowne, 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 euery decade. Neither is that lesse in vse, which consisteth of 63. Aue Maries, according to the number of yeares, which our Blessed Lady is thought to haue liued on earth, adioyning to euery Decade, one Pater Noster. [Page 278]The first of these manners, is called the Rosary, both because it is knit together with mysticall Roses, as S. Dominicke the Author ther­of, is recounted to haue so receiued the same. The lat­ter is tearmed, the Crown, wherewith, as with a gar­land, the B. Virgin shewed her selfe adorned, as after­wards we shal declare Chap. 4. And the Religious Or­der of the Minimes hath greatly propagated the sa­me: although the Crowne it selfe is vsually euery where called by the name of Ro­sary, in regard whereof we wil vse these Names confu­sedly, [Page 279]without any regard of distinction.

But the thing of grea­test profit and consolation is, to recite daily, and offer vnto our B. Lady the Ro­sary or Crowne; the which oblation, that it may be done with more fruit and gust, it is expediēt to season the same with diuers consi­derations, which are found euery where, in deuout bookes: and heere we will propound three only, as it were fountaines of the rest.

The first manner of say­ing the Rosary, is that, wherin chiefest regard is had of attentiō to the wor­des, [Page 280]with some application of the sense to the same; which is very easy, if with discretion the Rules fol­lowing be obserued.

1. Before you begin, recollect your selfe a little, marking with attention how Noble and Angelicall an Office you are about to performe, and for what in­tent.

2. Blessing your selfe with the signe of the crosse, begin, with saying one of these Versicles, or the like.

• Now let my lippes sing, & display.
• The Blessed Virgins praise, this day.
• [Page 281]Grant me, O Virgin, thee to prayse:
• Againsts thy foes, giue strenght allwayes.

Then recite the first De­cade or Ten, pondering the Consideration next en­suyng. This being duely performed, say: O mother of God, and Virgin Mary, let all the holy Angells ten thousand tymes, ex­toll and blesse you. The second decade with the Consideration being also ended, say: Let all holy Pa­triarches & Prophets twen­ty thousand tymes extoll and blesse you. After the third say: Let all holy A­postles [Page 282]thirty thousand ty­mes &c. After the fourth: Let all holy Martyrs four­ty thousand tymes &c. Af­ter the fifth: Let all holy Confessours fifty thousand tymes &c. After the sixth: Let all holy Virgins, wid­dowes, and others, blesse and extoll you a hundred thousand tymes.

Then reciting the three last Aue Maries; in the first you shall salute the B. Vir­gin Mary, daughter of the Eternall Father, demaun­ding the vertue of Fayth, & offering your body to her perpetuall seruice. In the se­cond you shall salute the B. [Page 283]Virgin Mary, Mother of the Sonne of God, asking the vertue of Hope, & offering your soule vnto her. In the third you shall salute the Virgin Mary, Spouse of the Holy Ghost, crauing the vertue of Charity, and offe­ring vnto her whatsoeuer you haue, or by any iust title can lay claime vnto: & after this conclude by say­ing the Creed deuoutly.

When you haue thus en­ded the Rosary, you may recite the Hymne Aue Ma­ris stella, with the versicle, and Prayer. Diuers do ad­de the Psalme De profundis for the dead; Or, Laudate [Page 284]Dominum omnes gentes &c. These aduertisemens may be common to all the man­ners of saying the beades; but that with followeth is most proper for our pur­pose.

CHAP. III. The second manner of saying the Rosary.

THe second māner is that, wherin attētion chiefly is giuen to the sense of the words of the Angelicall Sa­lutation, and of the Pater Noster. And that this atten­tion may be the easier, let vs cal to mynd that famous miracle, which happened at Rome in the yeare 590. in a solemne procession which was ordayned for auerting the plague, greatly annoy­ing all Italy. In this proces­sion was carryed a most de­uout [Page 306]and ancient picture of the Mother of God, payn­ted by Saint Luke, and with such happy successe, that foorthwith in all places, health was obteyned. The Angels were heard singing by all that were there pre­sēt (whether with greater amazement, or pleasure it is doubtfull) & cōgratula­ting with the B. Virgin in these words: O Queene of heauen reioyce (Alleluia) because whome you haue merited to beare, (Alle­luia) hath risen as he sayd (A leluia) whereto S. Gre­gory being taught by di­uine instinct, in the name [Page 307]of all the people, added, Pray vnto God for vs (Al­leluia.) And shortly after an Angell, who standing vpon the top of Adrians Tower, and shewing him­selfe to be a iust Reuenger of sinnes committed, ha­uing allready drawne the sword of Iustice for pu­nishment therof, was seene to put the same againe into the scabbard, in signe that mercy was obtayned, and gotten for them. [Baron. tom. 8. ann. 590.]

Now after you haue fra­med to your selfe the like imagination; first, consider on the one side, that you [Page 308]pronoūce the words of the Archangell Gabriell, enui­roned with a troupe of An­gels, saluting the B. Virgin now triūphant in heauen, as before he had done in Na­zareth. Then do you en­deauour to stirre vp, & ex­presse in your selfe the same effects of reuerence, gratu­lation, praise, ioy, 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 Quire, and congratulating the B. Virgin with the same applause, loue, ioy, & other [Page 309]affections wherwith in ty­mes past together with her holy infant S. Iohn Baptist, whome she carryed in her wombe, she had saluted her in these words: [Bles­sed art thou amongst wo­men &c.] and do you imi­tate her with the same fee­ling and affection, in pro­nouncyng the selfe same wordes.

Lastly, you shall with the eye of contemplation behold the whole present militant Church, vexed & afflicted with many mise­ryes & persecutions in this vale of teares, lying pro­strate at the feet of the B. [Page 310]Virgin, and imploring her mercy, in like manner as the former History did re­present vnto you: & in the person of this Church you shall recite the last part of the Salutātion (Holy Ma­ry, &c.) asking with all humility, comfort & ayde against so many euills, and crauing her wholsome and efficacious intercession for the atcheyuement of all good things; & withall you may present vnto her your owne particular intention.

These cōsiderations may for your commodity be so parted and deuided, that in the first two Decades you [Page 311]may attēd chiefly vnto the sense of the Angels words; In the other two, vnto the wordes of S. Elizabeth: In the last two, to the wordes of the holy Church. And you may begin & conclude this manner, as the former.

CHAP. IV. The third manner of saying the Rosary.

THis manner also of say­ing the Rosary is very easie, wherin chiefly Atten­tion is vsed about the my­steries of the life of our Sa­uiour Christ, & his B. Mo­ther, interlacing withall, [Page 312]the same after some sort with the former two At­tentions spoken of before. These mysteries alwayes assigned are fifteene, which you shall deuide in this manner.

The mysteries of Ioy (which are the Annuncia­tion, the Visitatiō, the Na­tiuity of Christ our Lord, his Presentation, & his fin­ding amongst the Doctors in the Temple) you may re­cite on Mūday, Tuesday & Wensday, assigning to eue­ry decade a seueral mistery. As you recite the same, you shall imagine your selfe to declare vnto the B. Virgin [Page 313]that mistery which you do contemplate, and to relate the vertues expressed the­rein, and benefits bestowed vpon vs by the same, by re­ioycing, thanks giuing, of­fering your selfe, and what­soeuer is yours, asking things conformable to the mystery, and commending your particuler intention vnto her.

The dolorous mysteries (which are, The prayer of Christ in the Garden, His whipping at the Pillar, His Crowning with thornes, His carrying of his Crosse, and Crucifying) you shall renew euery Friday and Sa­turday, [Page 314]after the same man­ner as you did the Ioyfull, adding therto chiefly af­fections of Compassion.

The Glorious mysteryes (which are the Resurrectiō of our Lord, his Ascension, the comming downe of the holy Ghost, the Assum­ption of the B. Virgin and her Coronation in heauen) you shall recite vpon Sun­dayes and Thursdayes, as you did the former, exer­cising chiefly affections of Congratulation, and desire of the Glory of Heauen.

Some deuide the whole life of Christ, and of our B. Lady into two weekes, af­ter [Page 315]this manner. On Mun­day they call to mynd, 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 Cō ­ception. 3. Her holy Nati­uity. 4. Her Presentation in the Tēple. 5. The yeares 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 [Page 316]of the Angell. 2. The visi­tation of Saint Elizabeth. 3. The Natiuity of Christ. 4. The adoration of the Sheepheardes. 5. The Cir­cumcision. 6. The Adora­tion of the three kinges.

On Wednesday they beare in mind, 1. The Pu­rification of the B. Virgin, and Presentation of Christ in the Temple. 2. Their flight into Aegypt, and sea­uen yeares abode there. 3. The remayning of Iesus in the Temple, & his finding there. 4. His childhood, & life vntill thirty yeares of age. 5. His departure from the company of his Mo­ther, [Page 317]his Baptisme and fa­sting. 6. His preaching and miracles.

On Thursday, they medi­tate, 1. The solēne entrance of Christ into Ierusalem. 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. Peters de­nyall of him.

On Friday they contem­plate, 1. Christ our Lord led vnto Pilate and Herod. 2. His whipping at the pil­lar. 3. His crowning with [Page 318]thornes. 4. His shewing to the people, and the wordes [Ecce homo.] 5. His con­demnation and carrying of his Crosse. 6. His crucify­ing.

On Saturday they pon­der, 1. The words of Christ our Lord vttered vpon the Crosse, and chiefly these, (Behold thy Mother, and, Behold thy Sonne.) 2. His death. 3. The great griefe & sorrow of our Bles. Lady. 4. The taking downe of Christs body from the Crosse. 5. His Buryall. 6. The desceding of his soule into Hell.

On Sunday, they call to [Page 319]mynd, 1. The Resurrection of Christ our Lord. 2. His Ascension. 3. The sending downe of the holy Ghost. 4. The rest of our B. La­dyes life vntill her death. 5. Her triumphall Assumptiō. 6. Her Coronation, and the patronage of all men giuen vnto her.

This exercise of medita­ting the mysteries of Christ our Lord and of the B. Vir­gin in saying the Rosary, hath beene had in great esteeme, and was constant­ld practysed by Saint Char­les Borromeus, that famous Contemplant of our B. La­dy. [in eius vita l. 8. c. 2.] S. [Page 320]Bernardinus also of Sienna hath left testifyed, that whatsoeuer Graces, or Spi­rituall gifts at any tyme he obtayned, came from the deuout remembrace of the Ioyes of our B. Lady, in the honour of which, he dayly recyted her Rosary. [Ineius vita.]

But a singular testimony of this deuotion, may be taken out of the Chroni­cles of S. Francis, where it is recounted, that a certayne Priest, who had accusto­med dayly to adorne an I­mage of our B. Lady with a garland of flowers, entred into Saint Francis Order, [Page 321]where, when as he could not dayly offer his wonted garland vnto the B. Virgin, he thought of retourning backe to the world againe. But the Mother of God full of Mercy, permitted not that her Client should long remaine in errour, but compassed about with a heauenly light, she appea­red vnto him, and with the beames of her benigni­ty did she driue away the darke myst of his mynd, commāding that he should not rashly cast from him so great a Iewell of Religious vocation, which now he had vndertakē, least other­wise [Page 322]himselfe also, might perhaps afterwards come to be reiected of God, and withall she instructed him, how he should dayly offer to her another garlād more odoriferous and gratefull, cōposed of the fixty three Aue Maries, & seauen Pa­ter Nosters, in memory of the seauen Ioyes which she tenderly and entirly felt. 1. In the Conception of her Blessed Sonne. 2. When she carryed him in her wombe, 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 [Page 323]7. When she was as­sumpted into heauen. So that euery ioy correspon­deth to euery Decade, and the seauenth to the three last Salutations.

This good Religious mā obeyed the admonition & wholsome counsell of the B. Virgin, and from thence forth began to recite day­ly the Corone, after that methode and manner. A long tyme after (notwith­out a great miracle) the B. Virgin appeared agayne vnto him being in daunger of his life, no lesse power­full & benigne a Guardian, then before she had beene a [Page 324]prudent and wise Mistresse towardes her seruant. For on a tyme, as he trauayled by Obedience with his cō ­panion through a wood, which was much haunted with theeues, reciting the Rosary & meditating vpon of the foresayd Mysteries; the theeues espied him, to­geather with a most beau­tiful Virgin, who at euery Angelicall Salutation, ga­thered from his mouth as he spake a Rose, and with a threed of gold fastened the same to a circle, in manner of a Crowne. When he had ended his beades, and the B. Virgin departed, forth­with [Page 325]the theeues came ru­shing with great violence vpon the Religious mā, in­quiring of him from whēce that Virgin came, and whi­ther she was gone. He de­nyed to haue seene any, as also his companion did the like: at which the theeues were enraged, and ready to kill them. In the meane space they both with very great earnestnes & inward feruour cryed vpon our B. Lady: O Mother of God, ayd and succour vs. And behold the B. Virgin pre­sently appeared with a glo­rious company of Angels adornd with that same gar­land, [Page 326]and first rebuking the theeues, turned to the An­gels, and with a cheerfull countenance, said: Lo, with what a beautifull Crowne thi [...] Brother hath adorned me, and foothwith vani­shed away. Leauing the mynds of the beholders in great astonishment at this incredible motiue and as­pect, which so moued the theeues to the true vnder­standing of themselues, & serious conuersion of their liues, that they entred into religion, & became deuout seruants of the B. Virgin.

The same also, that this religious mā now spoke of [Page 327]did accomplish, was no lesse deuoutly performed by S. Thomas of Canterbury, who was accustomed dayly to call to mynd the seauen ioyes, wherwith our B. La­dy was replenished lyuing vpon earth, & in the pious remembrance whereof he tooke great contentement and sweetnes. Wherefore the Virgin Mother (hauing a desire to transfer his de­uotion to more sublyme ioyes) appeared and spake vnto him in this manner: Why, O my beloued Tho­mas, doest thou meditate only vpon those ioyes that I had on earth? cal to mynd [Page 328]also those, which I now en­ioy in heauen, which are these.

1. I reioyce, that aboue all pure Creatures I am pla­ced, next in honour, vnto the most Blessed Trinity.

2. I reioyce for the gar­land of my vnspotted Vir­ginity, whereby I far excell all the orders of Angells & Saints.

3. I reioyce, that euen as the Day is replenished with light from the Sun, so the whole Heauēly Court, more abundantly shyning by my beatitude, is reple­nished with ioy.

4. I reioyce, that all the [Page 329]Cittizens of that Court do obey and reuerence me, the Mother of their King.

5. I recoice, because myne and the diuine Maiestyes highest Will is one, and the selfe same; and whatsoeuer shalbe pleasing to me, my Sonne will a slent thereunto with most ready, and gra­cious fauour.

6. I reioyce for the infi­nite grace, wherwith I was enriched on earth; and for that also, a reward in Hea­uen is giuen by my Sonne to all those who serue me heere on earth.

7. I reioyce, that not only my glory shall neuer [Page 330]diminish, but shall conti­nually be increased, with­out euer ceasing, to the worlds end, and so conti­nue for all eternity. When the B. Virgin had vouch­safed to lay al this open be­fore the eyes of her belo­ued seruant, she vanished away, bidding him farewel. And he by these diuine ad­monitiōs & documents, be­came much more feruent and deuout towardes so powerfull a Mother. That is also worthy of memory, which the same Author ad­deth, thereby to styr vp an assured Confidence, to­wards our B. Lady, in the [Page 331]harts of men.

Neyther is it, sayth the Author, to be omitted, that often tymes the Mother of God appeared to this her faythfull seruant, and with so great bounty shewed her selfe familiar vnto him, that as often as he had any great affaire to manage, so oftē would the most pious Virgin offer vp the same to her Sonne Iesus, vntill she obtayned his petition; and finally brought vnto him the palme of a most glori­ous Martirdome which he cōstantly offered for the de­fēce of his church & flocke, in the yeare of Christ 1171.

CHAP. V. Of the Office of our B. Lady.

IF your busines will per­mit, you may dayly, or at least vpon Sundayes & Ho­ly dayes, say the Office of the B. Virgin, and so do­ing you shall performe a thing most gratefull vnto her. S. Charles Borromeus had the reuiewing thereof, & brought it to that forme which is now approued, & enriched with Indulgences by the Sea Apostolicke, the which he himselfe was ac­customed daily to say vpon [Page 333]knees. (In eius vita.)

It is anciently recounted of the first Fathers of the holy Order of Carthusiās, who in absence of S. Bruno suffering great pressures & anxiety of mynd, were very much comforted & encou­raged by S. Peter the Apo­stle, who promised vnto them the B. Virgins ayde & assistance, if they would dayly recite her Office in her honour. By which vi­sion being filled with great ioy and gladnes, they made choyce of our B. Lady for the Patronesse of their Or­der, reciting daily her Of­fice in her Honour, & forth­with [Page 334]by her assistance were freed from all trouble and griefe of mynd.

It is also a thing very fa­mous, which Cardinall Ba­ronius doth recoūt to haue happened in the yeare 1159. as touching the Monastery of Gamugi in Italy, the Re­ligious where of when they had intermitted their pious custome of reciting the of­fice of our Lady, began to be so afflicted with calami­ties and incursions of the Band its and Outlawes, that they were induced by Pe­trus Damianus a holy man & great louer of the B. Vir­gin to resume agayne their [Page 335]accustomed manner of re­citing her Office whereto when they had al agreed, & did fulfull the same, they were by the Bles. Virgins patronage deliuered from their troubles, and clearly vnderstood, how powerfull the same Virgin is, & ready to assist all that do implore her ayde.

And that you may recite the sayd Office, with grea­ter deuotion and benefit, these few thinges you are carefully to practise. First, recollect your selfe a little before the saying of euery Houre, as hath beene sayd touching the Rosary: next [Page 336]in saying thereof being myndfull of the threefold attention there also expli­cated, you must attēd vnto the distinct pronunciation of the words, & sense ther­of, imbracing the same af­fections that the Psalmes & Hymnes theselues con­taine. And you may assigne to euery Houre some My­stery or other, which was done about that tyme, to contemplate on.

For example at the Mar­tins and Laudes (for which the night time is appointed by the Church) you may cal to mynd the Natiuity of Christ; or else his captiuity [Page 337]and apprehension, which was most sharp vnto him all the whole night long, both in the house of An­nas and Cayphas. At the Prime you may cōsider his conuenting and accusation before Pilate and Herod, or his Resurrection, & Ap­parition to the B. Virgin his Mother. At the third, his Scourging and Crow­ning with thornes (which perchance the B. Virgin herselfe beheld) or else the sending downe of the Ho­ly Ghost vpon the sayd B. Virgin and the Apostles. At the sixt, his carrying of his Crosse, & crucifying vpon [Page 338]Mōt Caluary. At the ninth, his words vttered vpon the Crosse, and his death ther­on. At Euensong, his ta­king downe frō the Crosse. And at Compline, his bu­ryall, and the sorrowfull mourning of the B. Virgin.

CHAP. VI. Of the Psalter of our B. Lady, Letanyes, and Office of her Immaculate Conception.

THe Psalter of our Lady, composed by S. Bona­uenture, a most deuout, and singular louer of the Bles. Virgin, is all replenished with allurements of deuo­tion [Page 339]towards the same glo­rious Queene. Neyther is there any other manner of saying the same, then hath bene said touching the for­mer office. Thomas Canti­pratensis recordeth, how a yoūg maide of seauē yeares old earnestly demaunding of our Lady a booke of her Psalter, obtayned it, and withall the manner how to say the same. [lib. 1. Apum c. 23. p. 2. & 3.]

The Letanies of our B. Lady you may recite with a twofold sense and affe­ction. First, that by rehear­sing so many Epithetes, & high Prayses, you endea­uour [Page 340]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 euen by infi­nite. Secondly, that by re­peating those Elogies, or prayses, as though they were different and most ef­ficacious motiues, you shal induce the B. Virgin to giue you a fauourable hea­ring.

But as these Letanies do stir vp great deuotion to­wards the B. Virgin, so not without great profit & cō ­modity are they vsed by Christians, aswell in things [Page 341]appertayning to the soule, as the body. Wherefore that godly custome, amōgst many familyes euen of se­cular persons, is greatly to be commended, in calling togeather at night those of the houshold, to heare the Letanyes daily read in honour of the B. Virgin.

Also, the renowned pie­ty of certaine persons to­wards our Bles. Lady hath greatly appeared of late, who haue erected a Con­fraternity among themsel­ues, that for obtayning a happy death by our Ladies intercession, euery one for himselfe, and for his Com­paniōs [Page 342]in this spirituall ne­gotiation, do euery day re­cite her Letanyes, adding thereunto the Collect, or Prayer of S. Ioseph her holy Spouse.

The little Office of her immaculate Conception is short, & very fit to mooue most sweet affections in the harts of those that dayly say it. And truly how gra­tefull the recitall thereof is to our B. Lady, she herselfe did sufficiently declare to Alphonsus Rodriquez Co­adiutor of the Society of IESVS, famous for mira­cles both aliue and dead, to whom she appeared as he [Page 343]was saying this her Office, according to his cuustome, (as she had very often done at other times) & gaue him in charge, to cause the same to be diuulged in print. [Jn eius vita.]

CHAP. VII. How Saturday is to be obserued with reuerence, in honour of the B. Virgin.

BEcause this day is pecu­liarly consecrated to the reuerence of our B. Lady, you shall likewise obserue the same in a peculiar man­ner, exercising your selfe in the things following, ha­uing [Page 344]first euery Satturday morning cōceyued a firme purpose to fulfill them.

1. You shall that day, vndergoe some mortifica­tion, eyther by keeping it fast, or obseruing some pe­culiar abstinence; or by re­cyting one of our Ladyes Ant-hymnes with your ar­mes stretched foorth at length, or on your bare knees; or some other like deuotion at your pleasure.

Saint Nicolas Tolentinus did vse but onely once on the Saturday to refresh his body with meat, after the imiration of the great S. Ni­colas. [Surius in [...]ius vita tō. 5.]

Saint Antonius doth re­count, how that the B. Vir­gin appeared to S. Thomas of Canterbury, and affoar­ded him her helping hand in mending his haire-shirt, which in her honour he did weare, not onely on Sat­turdayes, but at other ty­mes also very often. [p. 5. t. 15. c. 2. §. 2.]

2. You shall on that day exercise for the Blessed Vir­gins loue, some worke of Mercy, whether it be cor­porall, as giuing almes, visi­ting the sicke &c. Or spiri­tuall, especially by godly & pious speaches & exhor­tatiō to stir vp your neigh­bours [Page 346]to vertue, & to more feruent honoring of our B. Lady.

3. You may performe also that day some exercise of deuotion, by visiting some Chappell or Oratory of the B. Virgin; which pious custome of many de­uout Christians hath beene very often approued by mirales from heauen. [Na­uar Manual. de orat. c. 19. n. 189.]

It is reported also, that in the valley of Ronca in Spaine, Angels are accusto­med euery Satturday, to sing the Salue Regina, at a Fountain there, which for [Page 347]that cause is called the Foū ­taine of Angels.

This peculiar thing that I will now recount, is no lesse gratefull to be heard, then in tymes past, was admirable to be seene. At Constantinople there was an Image of our B Lady, which was couered all the weeke with a veyle, exce­pting that vpon Friday af­ter Euensonge, it was all­wayes miraculously lifted vp, no man touching the same, & was drawne backe from the picture, to the full view of all the Be houl­ders, & so remained vntil E­uēsong on Saturday: which [Page 348]being ended it was drawne againe before the Image, & couered the same as before. [Spinel. c. 29. n. 17.] Who vnderstandeth not by this miracle, that euen from Heauen it selfe, men were inuited to Honour the B. Virgin with peculiar deuo­tion, specially vpon Satur­dayes?

4. With diligence, you shall make your recolle­ction before the Image of the B. Virgin, and exactly examyne, what you haue done the whole week past; whether you haue gone forward or backward, pro­fited much or little; adding [Page 349]new desires and purposes against the next ensuing weeke, still committing & commending the same to the Virgin Mother with all confidence & submission.

5. The same day in the Euening you shall examine your selfe, whether you haue performed the thin­ges which you promised to do that day, in honour of our B. Lady, or no.

CHAP. VIII. Of honouring the Feastes of our B. Lady.

HOw feruēt, & euen pro­fuse hath euer bene the [Page 350]deuotion of the louers of our B. Lady, towards the celebrating of her Feastes with due piety and respect, appeareth many festly out of almost innumerable hi­stories. Let this one serue insteed of al the rest, which is recorded of S. Margaret Virgin, Daughter to the King of Hungary. This de­uout Soule (as the Author of her life writeth) whilst on the Vigils of the Nati­uity of our Sauiour, and the foure Feastes of the B. Virgin, the solemnity of the festiuall day following was denounced in the Cha­pter House, she alwayes v­sed [Page 351]to shew a wonderfull ioy and deuotion, prostra­ting herselfe on the groūd, and praying, with teares gaue thankes to God. On those Vigills, bread alone was her meate, and water her drincke, tasting no­thing els all day. Moreouer in all the festiuityes of the B. Virgin, and within their Octaues, she offered vp vn­to her, a thousand Angeli­call Salutations, & at euery of them did prostrate her­selfe on the ground. [In cius vita.]

To the end, that with greater deuotion you may pursue & follow this holy [Page 352]example, with hundreds of others, and obtayne also a more copious reward in heauen, you shall well pon­der the aduerisements fol­lowing, and endeauour to put them in practice.

1. First of all, the day be­fore any Feast of our Bles. Lady, you shall performe the same that we haue cō ­mended in the precedent Chapter to be obserued on Saturdayes. On the Festi­uall day it selfe, first, you shall recite the whole Ro­sary, that is to say, three Crownes, after the manner aboue prescribed; & as op­portunity doth serue, you [Page 353]shall adioyne therto eyther the Office of the B. Virgin, or her Psalter, or at least her Letanyes.

2. You shall visite some Chappell, Oratory, or I­mage of hers, & shall put in practise the things which before we haue expressed in the first Bed of this Gar­den, Chap. 5

3. You shall receyue the holy Communion in the honour of the B. Virgin; and to the end you may more duely and deuoutly performe the same, the E­xercise set downe in the 5. Bed Chap. 9. will direct and guide you as it were by the hand.

4. You shall reade, or heare read, somewhat of the present Feast, or some­what treating of the life & prayses of our B. Lady, or at least some other spiritu­all matter in her honour; & when you haue fit occa­sion to frame any familiar speach, or talke of her life, your good wil must not be wanting. These are to be obserued generally vpō all her feastes; and these which follow shalbe proper, & pe­culiar to euery one.

On the feast of the Con­ception of the most B. Vir­gin, you shal recite the Of­fice of her immaculate Cō ­ception, [Page 355]and for the eight dayes following continue to recite the same, so assig­ning to euery feast an Oc­taue to be particulerly kept by your selfe, although the Church shal not obserue it.

On the Feast of the Na­tiuity of our Lady, you shall honour the B. Virgins Name, by reciting of the fiue Psalmes, throughout the octaue, in her Honour, beginning with the letters of her Name, spokē of be­fore in the first Bed, and 3. Chap.

On the Feast of the An­nunciation, you shall fre­quent, throughout the O­ctaue, [Page 356]the exercise of reue­rence, which we deliuered also in the first Bed, & ch. 7. by exhibiting, by way of many kneelings, the wor­shippe of Hyperdulia, that is, most high Seruice, or re­uerence to the B. Virgin.

On the Feast of the Visi­tation, and throughout the Octaue, you shall obserue the Exercise of Reuerence which is mentioned before in the 1. Bed c. 5. by making of some station, or visiting some Chappell 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 octaue, the Exercise, which you haue in the 2. Bed, & 5. Chap.

Finally, on the Feast of her Assumptiō, & through­out the whole Octaue, you shall make some meditatiō or other of the B. Virgin; for which purpose those may serue you which are aboue set downe in the se­cond Bed, and 2.3. and 4. Chap. And you shall besi­des, euery day performe the Exercise of Reuerence, which is deliuered in the first Bed, and 8. Chapter.

CHAP. I. The generall Practice of Imi­tating the B. Virgin.

WE are now come vnto the last Bed of this Vir­ginall Garden planted with Mary-golds, the nature of which Flower is, to looke alwayes towards the sunne following the motiō therof by continuall turning, and displaying it selfe from the East to West. Such is the imitation of the B. Virgin, wherby her deuout louer becomes a follower of a more noble Sunne, I meane the glittering & resplendēt [Page 360]beames of her Vertues, and Perfections.

This flower (if you will follow the aduise of S. Ber­nard) you must gather con­stantly & often, who cōclu­ding briefly in few words, all the former exercises al­ready treated of, sayth: Thinke vpon Mary, inuo­cate Mary, let her not de­part from thy mouth, let her not depart from thy heart: And to the end that thou mayst obteyne the suffrage of her prayer, fay­le not to follow her exam­ple. For surely al thy other actes of reuerence, confi­dece, or loue, how solide or [Page 361]fect soeuer they be, nay all which thou canst do be­sids, without this imitatiō, will neyther be pleasing to her, nor profitable to thy selfe. [hom. 2. sup. Missus est.

This did the B. Virgin once make known herselfe to a certayne younge man, who though he were de­uout vnto her, yet was he of a life impure and disso­lute. To whome she appea­ring (as he strayed in a vast wood, & was very hungry) brought with her, and set before him very wholsome meate, but in so soule and loathsom a dish, as he chose [Page 362]rather to starue then touch a bit therof. Whereupon she tooke occasiō to speake vnto him in this manner: Euen such are thy Beades, Offices, and other Exerci­ses of Piety, which thou daily offerest vnto me; and although in theselues good and sauoury, yet come they from so foule a dish, from a conscience so impure and vncleane, as that their very sight doth make me loath and abhor them. The yong mā 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 actes of ver­tue, exercised by those who truly honour her: and how much also she doth fauour & assist them to the attay­ning of this perfect imita­tion of her vertues. For vpon a tyme, S. Gertrude of the order of S. Benedict, offering vp her owne pray­ers, together with the pray­ers of others who had cō ­mended thēselues vnto her deuotion, the B. Virgin ap­peared vnto her, apparelled [Page 364]in a rich garment, all im­brodered ouer with gol­den three-leau'd flowers of an admirable fayrnesse and beauty; the mystery of which garment she decla­red vnto her in thes words: The prayers of all those (sayd the Glorions Vir­gin) whome you offer vn­to me are as so many flow­ers in my garment, which you see, are not all of one fayrnes, because the purer their prayers be, which they offer vp vnto me, the more fayre and flourishing are the flowers which do spring from them; and I in the meane time do adorne [Page 365]the Soules of them, who pray vnto me and honour me, with as many flowers of vertu, as they do this my garmēt 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 obserue this order follow­ing consisting of foure ge­nerall heads, as so many instruments, or helps con­ducing thereunto.

1. To know in what she is to be imitated, and to frame in your mynd a cer­taine [Page 366]fayre & excellent pat­terne of her perfections, on which you may continual­ly reflect.

2 To conceiue within your selfe, an earnest desire to imitate these her most louely graces, and perfe­ctions; and also seriously to propose vnto your selfe, a meanes how to arriue the better thereunto.

3. Supposing this your desire & purpose, you shall earnestly lay hād vpon the practice it selfe, & vse a par­ticuler Examē, as the chiefe help, and furtherance to­wards the attayning of any vertue whatsoeuer.

4. Lastly, seeing all we can do of our selues, is of no force nor effect, vnles it be strengthened by the di­uine help & assistance, we must therfore begge most earnestly of the B. Virgin, that she would be pleased to obtaine for vs the imita­tion of her vertues.

CHAP. II. The first help to the imitation of the B. Virgin, is to frame in our mynde a louely represen­tation of her Vertues.

THere be two wayes, by which we may arriue to no small knowledge of the [Page 368]vertues of the Bles. Virgin. First, by a particuler discus­sion, and meditation of the mysteries of our Sauiours life, and Hers, which may be done, by exactly cōside­ring how, and in what man­ner, she led her life whilst she was a child; how after­wards when she came to ri­per years; how she liued be­fore she was espoused to S. Ioseph; how after her Vir­ginall mariage with him; & how in her widdowhood. Consider also both her life whilst her B. Sonne was stil on earth, as also after be was departed to heauen; all that she said, al that she did, [Page 369]& what examples of this or that vertue she hath left vn­to vs.

Secondly, by a diligent informatiō of these things out of the holy Scriptures, Ancient Fathers, and other latter Authors, who haue written in her prayse: all which to omit, I will only set downe one Sentence out of S. Ambrose, which will present vnto vs a certayne liuely imagination of the perfections of Gods holy Mother. Set the Virgi­nity (sayth he) and life of our B. Lady, as a glasse, be­fore your eyes, wherein do appeare the true formes & [Page 370]shapes of Vertue and Cha­stity; for from hence may you take exāples of good life, where, as in a patterne, the liuely Maister-peece of Vertue, doth instruct you what to amend, what to es­chew, what to follow. She was a Virgin not only in body but in mynd, whose chast affections were ne­uer taynted with the least thought of euill. She was humble of heart, graue in words, prudent in mynd, spare of speach, studious of reading, not relying on the vncertainty of riches, but in the prayers of the poore, euer labourious, bashfull in [Page 371]speach, making God, not man the true Iudge of her thoughts; hurtfull to none, well-willer to all, reueren­cing her Superiours, not enuying her equals, enemy to boasting, a follower of reasō louer of vertue, mild in her aspect, bashfull in her actions, modest in her gate, comely in her behauiour, & of a most pleasant & dele­ctable voyce: so that euen the shape of her body, was the Image of her mynd, & the liuely figure of vertue and goodnes. [Ambros. lib. 2. de Ʋirgin.]

The like shall your find in diue [...]s of the Holy Fa­thers, [Page 372]especially S. Anselme Archbishop of Canterbu­ry, in his booke he wrote of her prayses, to whom he was alway most particuler­ly deuoted. We are to con­ceaue in our mynds (sayth he) this perfection of the B. V. to be the most fayre, & loue liest thing that can po­sibly be imagined, in the liknes of some externall & corporal perfection, which may be sesibly vnderstood by our imagination. As for example, to imagine that you see her Humility, Pa­tience, and Obedience like so many bright starres shi­ning in the most Glorious [Page 373]Virgin. To conceyue inter­nally in your hearing her Loue, as a delicate voyce, sounding most sweetly in the eares of God. That you smell the sweet perfume of her vertues, and tast the sweetnes of her spirit, re­plenished with all inward peace, & heauenly delights. So S. Anselme. And truly he could find no more fit and conuenient manner to represent vnto himselfe the internall beauty of her gra­ces and vertues, & to make them deare & gracious vn­to vs. Yet hath S. Agnes otherwise expressed them in these words: The Bloud [Page 374](sayth she) of my Spouse Christ IESVS, hath beau­tifyed my cheekes, he hath adorned me as his beloued with a glorious Crowne, & hath betroathed me with the Ring of his Fayth; he hath incircled my necke & right hand with pretious stones; he hath enriched myne eares with pearles of inestimable value; he hath vested we with a golden garmēt; he hath compassed me about with shining and resplendēt iewels; his voyce doth sound sweet musicke to my yeares, I haue tasted milke and hony from his mouth, and he hath shewed [Page 375]me his incomparable trea­sures. Thus far Saint Ag­nes. And if her chastity, her faith, her Hope, her Chari­ty, Humility, & Fortitude was so louely; how much more amiable may we ima­gine the vertues of the B. Virgin to haue byn?

Almost in the same mā ­ner, (accompanyed with S. Iohn Baptist) did she ap­peare vnto S. Brigit, giuing her selfe to be seene, or ra­ther the fayrnes of her ver­tues to be contemplated, wearing vpon her head a Crowne of seauen Lyllies and seauen Pearles, vnder which her haire hung down [Page 376]at full length, clothed in a golden garment, and ouer it a Robe of Azure colour. The mystery of which or­naments were thus explica­ted vnto S. Brigit, by S. Iohn. The Crowne (sayd he) doth signify the great­nes of her Empire, and her large Dominion ouer all liuing Creatures. The sea­uen white Lillyes signify her Humilitaty, Feare, Pa­tience, Obedience, Con­stancy, Mildnes, and Pitty. The seauen Pearles, the Ex­cellency of her Vertues, her perfect Purity, her fayr Comlines, her perspicuous Wisdome, her strong For­titude, [Page 377]her resplendāt Cla­rity, and her most chast Delight; her hayr hanging downe doth signify the pu­rity of her mynd. The Azure Robe, her perfect abnegation of all earthly things: & lastly the goul­den Garment, her buring Charity. [Reuelat. c. 31.]

Wherfore as often, as you shall cast your eyes vpon a­ny picture of our B. Lady, or meditate vpon any of her vertues, so often you are to represent her in this manner vnto your mind & render her faire & louely, by saluting her frequently in your hart, turning to­wards [Page 378]her, with some sen­tence taken out of holy Scripture that may expresse the beauty of her vertue. As for example: How faire are you my loue, how faire are you? your eyes are like the eyes of the Doue, and your cheekes to those of the Turttle? You haue wounded my hart my sister, with one of your eyes. I am the Mother of beautifull Loue, of Feare, of Knowledge, and of holy Hope &c. Of which kind you shall find store in holy Scripture.

CHAP. III. The second Help, is to conceaue an earnest desire & purpose to imitate the B. Virgin.

THis desire & purpose is easily conceaued from that which went before? for if the vertues which ar in the Mother of God do render her so fayre and lo­uely, that with the first sight therof, she euen raui­sheth our eyes, drawing our heart, and affections wholly vnto her; how gra­cious would the same ver­tues, if you were indued therewith, (although you [Page 380]exercised them in a far in­feriout manner) make you to the Bl. Virgin, and her Sonne, the fountayne of all sanctity and perfection?

Be you therfore not only an Admirer, but also a Louer; not only a Louer, but a diligent and con­stant Imitator of the perfe­ctions of the B. Mother of God: which she herselfe doth aboue all other things desire of vs, saying: Now therfore my Sonne hearken vnto me; They are Blessed who keep my wayes: Giue eare vnto my discipline, & be wise, & cast it not away from you. Blessed is the [Page 381]man who heareth me, and who watcheth daily before my doores, & waiteth at the entrance of my gates. (Prou. 8.) And truly if you desire to be called her son­ne, & be so esteemed; if you would loue & honour her with all sincere affection, hearken then vnto her, take her counsayle & ad­uise, depart not from her wayes, but alwayes fol­low carefully the footsteps of her vertues; with which imitation it is incredible, how much the B. V. is de­lighted, & in what aboun­dant measure, by her selfe and her B. Sonne, she doth [Page 382]reward, & blesse euery act of Vertue, euery act of Hu­mility, Confidence, chri­stian Prudence, Patience, gratiously behoulding euē the least act of Deuotion done vnto her, most carful­ly attending it, and aboun­dantly rewarding the same.

This did Saint Gertrude once experience, who lying very sicke in her bed, was much troubled, that she could not say ouer her beads in honour of the B. Virgin, yet she resolued at least, to pronounce, and ponder in her mynd, with all the affection she could, the three first clauses only [Page 383]of the Angelicall Saluta­tion, to wit, Hayle Mary, full of grace, our Lord is with thee. Wherupon the B. Virgin presently appea­red vnto her cloathed in a fayr green garment, which besides other flowers, was imbrodered with six-leau'd Roses, wherof 3. seemed to be of gould, inriched with diuers pretious stones, and the other three leaues were beautifyed with an vnspea­kable variety of colour. By the first three leaues were vnderstood the three first heads, or branches of the Angelicall Salutation that S. Brigit had pondred in her [Page 384]mynd; & the other three, adorned with that admira­ble variety of colour, were to reward, first her so pious affectiō, with which she had saluted his most B. Mother, then her Wisdome, who being vnable, by reason of her sicknes, to recite the whole, had so wisely made choyce of those 3. first par­cells, on which the whole frame of Praying, did de­pend; and also her Hope & confidence, in that she did not doubt, but that little deuotion exercised in her sicknes, would be gratefull to God, and his Holy Mo­ther. [lib. 4. Insin. diuin. [Page 385]c. 49.] S. Iohn Damascene that singular Honourer of the B. Virgin, promiseth this reward to those virgins who are deuout vnto her. If (sayth he) with a prompt and cheerfull mynd we do eschew all vice, and labour to the attayning of ver­tues withal our endeauours & affections, making them familiar, and as it were our Companions; the B. Vir­gin will come frequently vnto vs, replenished withal graces & goodnes: And her Sonne Iesus Christ, the so­ueraigne King and Lord of all, will take vp his habita­tion in our breast.]

What these vices be, which especially we should fly and detest, as also what be the vertues, which by i­mitation of the B. Virgin, we are to plāt in our soules, he setteth downe in this manner.

Let vs indeauour (saith he) to make our myndes and memories the Storehouse of the B. Virgin, for that she is a Virgin, and a louer of virgins, pure and a louer of Purity: & if we be chast both in body and mynd, if we auoyd all vncleanes, if we expell all impure & wic­ked thoughts, if we chase from vs all scurrilous and [Page 387]obscene speach, hate all rancour of heart, resist all proud thoughts, and lay aside all enuy, debate & ha­tred, we shall with ease ob­teyne her grace & fauour. For she is highly delighted with virginall chastity and Purity, she imbraceth peace and quietnes of mynd, che­risheth charity, mercy, & humility in her owne bo­some, as her proper chil­dren, and in a word is most highly offended with any the least vice whatsoeuer. (Orat. 2. de dormit. B. Vir­gin.

Therfore as often, as at any tyme you shall frame in [Page 388]your mynd any resemblan­ce of the beauty, & exeel­lency of the Vertues of the most sacred Virgin, do you presently aspire, with all your soule extended, run with all your heart open to imbrace them, by a liuely imitation; and sighing with desire of loue, say: O ad­mirable, O louely Mother, when shall I be like vnto you, in such excellent and admirable perfection? Whē shall I cheerfully followe your footsteps, as innume­rable others of your Lo­uers haue done, running & euen flying as it were, in the way of perfection, hauing [Page 389]you for their guide & lea­der? I am ashamed to haue thus de generated through my sloth. I haue sayd, and firmly purpose, that I will keep your wayes; the which with more the accustomed feruour, by your holy help and gratious assistance, I wil now endeauour to per­forme.

CHAP. IV. The third Help, to the Imitation of the B. Virgin, is a serious and particular Examine.

AFter you haue made vse of the former two Hel­pes, you must apply your selfe to the practise, in [Page 390]which do cōmonly occurre the greatest difficulties. For perfection is not so easily obteyned as desired, & that for diuers causes, but chie­fly, and most cōmonly, be­cause the exercise of Vertue is begun confusedly, and without method, or order; or els, because we vnder­take more at once then we can well, and solidely per­forme; wherby it easily falleth from vs, & we soone loose it agayne. Which in­conuenience may be pre­uented by an orderly and diligent examine, which is the third Help to the imi­tation of the B. Virgin, and [Page 391]consisteth chiefly 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 practise.

The matter of this exa­mine may be sayd to be twofold. The first may be about those actiōs of ours in which we striue to imi­tate the B. Virgin, exami­ning ech one particularly & orderly, by themselues; as for example: In seeking to make our meditation in some sort like vnto that of the V. Virgin; in some sort [Page 392]I say, for so much perfe­ction as was in her, euen the Seraphims neuer attay­ned vnto. Or else, by in­deauouring to imitate her deuotion, in hearing of Masse, Hand labour, or any other corporall Exercise; & so likewise in any other thing.

The other may be, con­cerning the vertues of the B. Virgin, which in their degrees we are to labour to attayne vnto. 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 vnto the rest. [Page 393]And whē we haue in some sort profited our selues in Humility, we may passe, (obseruing the same me­thod) vnto other vertues, as fraternall Charity, Obe­dience, and so vnto the rest; in such māner neuertheles, that we may chiefly insist vpon those which we find most vsefull, and necessary for our selues.

To this Examine three seuerall tymes belong. The first is the morning, when we must obserue 3. things. 1. To make a resolution & conceiue an earnest desire of imitating the B. Virgin in such or such an action or [Page 394]vertue. 2. That we take som signe of remembrance, to put vs in mynd at certaine tymes 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 els whensoeuer we shall go out of our chamber, or the like. The 3. is to begge humbly of the diuin good­nes, we may keep this our our purpose & resolution.

The second tyme is at noone whē as we must exa­mine, 1. Whether we haue performed our morning-purpose. 2. Whether we [Page 395]haue made vse of the signe of remembrance, which we tooke; & whether we haue noted our defects, or the profit we haue made, com­paring day by day, week by week, & month by month. 3. We are to conceiue a new purpose for the tyme to come, in confidence of the help of God, and his most B. Mother, whose ayd we are agayne humbly to im­plore.

The 3. tyme is the Eue­ning when we are to make our Examine, in the same manner as we did before at Noone.

And because it helpeth [Page 396]very much towards the cō ­stant performing of our good purposes, to call thē often to mynd, therfore di­uers haue vsed sundry mea­nes & speciall helps therun­to. S. Hedwigis a Polonian Duchesse, did vse still to weare about her necke an Image of the B. V. to the end that she might be ther­by stirred vp both to reue­rence and deuotiō towards that sacred Queene, as also to a feruent desire of imita­ting her perfectiōs. Which her piety was afterwards made notable by a famous miracle. For at her depar­ture out of this life, she held [Page 397]the sayd Image so fast with three fingers of her left hand, that it could by no meanes, or force be taken thence, and so was buryed with her. After 25. yeares her body being to be tran­slated to another place, was found all cōsumed to dust, except those three fingers which held still the Image of our B. Lady, & her head, which was not only found, whole & vncorrupted, but also full of a most fragrant odour, which like oyle di­stilled from thence, in great aboundance. [Sur. in eius vita. 15. Octob.]

S. Edmund Archbishop [Page 398]of Canterbury did vse an­other kind of signe, or to­ken to put him alwayes in mynd of the vertues & per­f [...]ctions of our B. Lady, and chiefly of her Chastity, which vertue aboue 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 himselfe to the B. Virgin, in memory of this his betrothed fayth he put a ring vpon the finger of a certayne Image of the Blessed Virgin, and made another most like vnto it which himselfe did conti­nually [Page 399]weare; 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 liuely & excellent patterne of all vertue, and perfection. In this Ring was engrauen the Angelicall Salutation, and that miraculously, as by the relatiō of diuers of vn­doubted fayth & sincerity was affirmed. [In eius vita 16. Nouemb.] Others haue inuented, and vsed other signes, & memorials to the same end.

CHAP. V. The fourth Help to the Imitati­on of the B. Virgin, is to im­plore her ayd, and assistance often.

ALl that industry which hath byn expressed in the former Chapters, will produce but little, or no fruit at all, vnles it be wate­red with the plēteous dew of the diuine Grace: ther­fore we must humbly, and often implore, and begge the same with a great di­strust of our strength, and no lesse confidence in our [Page 401]B. Sauiour, and his Holy Mother. To which end, & insteed of Iaculatory pray­ers, we may vse certayne Versicles approued by the Holy Church, in crauing now this, now that vertue of the Bles. Virgin. As for Example, in crauing of Chastity & Meeknes, these words of the Hymne, Aue Maris stella, will be most proper.

As likewise, in crauing of sincere and ardent Charity, [Page 402]out of the Hymne, Stabat Mater Dolorosa, these words thus.

The B. Mother of God herself, gaue vnto S. Ioane Found resse of the Annun­tiates, three most wholsom documents, wherby she at­tayned [Page 403]vnto great Perfe­ction. The first was, that she should say ten Aue Ma­ries in memory of those ten Vertues wherin the Bles. V. so greatly excelled, to wit, Chastity, Prudence, Humi­lity, Fayth, Gratitude, O­bedience, Pouerty, Patiëce, Piety, and Constancy in af­fliction. The second was, that she should salute with 5. Pater Nosters, & 5. Aue Maries, the 5. most pretious wounds of our Sauiour IE­SVS-Christ, in imitation of that deuotion, with which the B. V. saluted, and con­templated them whilest he hung vpon the Crosse. The [Page 404]third was, that daily in ho­nour of the fruit of the B. Sacrament, she should re­cite twelue Aue Maries. Vnto which threefold de­uotion the Popes of Rome haue graunted many par­dons and Indulgences. [In Chron. Annunciat.]

That you may styr vp in your selfe, and more and more enkindle in you, both a firme trust in the B. Vir­gin, as also feruour in de­maunding the gift of the imitation of her vertues, it wilbe necessary, that you often practise these follow­ing Exercises and the man­ner of begging her help & ayde.

CHAP. VI. The practice of begging of our Blessed Lady.

IN crauing of grace and ayde, you must with as great feeling as may be, ac­knowledge your own wāts and the liberall graces, and fauour of the Mother of God.

And first you shall ima­gayne your selfe to be in a threefold state. 1. As one sicke and wounded (for so indeed spiritually you are, through your sinnes, vn­bridled passions, and inor­dinate affections,) so as [Page 406]from head to foot there is no sound part in you. 2. As one poore, and in ex­treeme want of all vertues, merits, and diuine graces. 3. As one hungry, longing and thirsting after Iustice & perfect vnion with God in this life, and Glory in the life to come, desiring to be healed of your infirmities, and relieued in your wants, & nakednes, still looking about you if by chāce you can espy any rich and mer­cifull person, who may be­stow an Almes vpō a Soule, so miserable, so poore, so diseased, so hūgry as yours.

Secondly, you shall ima­gine, [Page 407]that you heare with­in you the B. Virgin calling of all mortal men vnto her, who want or seeke for help offering them ayde and as­sistance in these words: Blessed is he who watcheth daily at my doores, & wai­teth at the entrance of my gates. He that findeth me, shall find life, and saluation from our Lord. [Prou. 8.] Then thinke vpon the Mo­tiue which may perswade you with humility & con­fidēce to haue recourse vn­to this Lady and Queene: As first, how that she is re­plenished with all those graces, which you so much [Page 408]need. 2. That she is so pure, as neuer taynted with the least blemish of Veniall or Originall sinne, 3. So holy that she excelleth in all kind of vertue. [Many daughters haue gathered togeather ri­ches for thēselues, but you haue surpassed them all.] 4. That she is so vnited with God, that there is no pure creature eyther in he­auen, or earth, who enioy­eth him in greater perfecti­on. Lastly cōfider both the meanes, & the will she hath to do you good. For she is called the Queene of Mer­cy (sayth S. Bernard) be­cause she can when she will, [Page 409]how she wil, and to whome she will, open the Treasure of diuine Grace; in so much as no wicked sinner can pe­rish, to whom the Saint of Saintes doth lend a helping hand. [Serm. 1. in Salue Reg.]

Thirdly, being now stir­red vp with these cogitati­ons, resolue to approach neere to the B. Virgin, like as a poore & needly begar. And to the end you may the better obteyne what you desire, help your selfe with the intercessiō of your Angell Guardian, & of all the other Angels, also of the Patriarchs, Prophets, Apo­stles, and the rest of the [Page 410]Saintes in Heauen, of all whome you must earnestly intreat, to begge an Almes for you of her. Then pre­sent your selfe before that sacred Queene and Lady, humbly saluting, & magni­fying her, laying open your owne miseries, & begging redresse, with no lesse ear­nestnes and affection, then beggars vse to do whē they cry out for pitty in the streets; lastly make a firme purpose to be more feruent in honoring her heerafter, and humbly say, as follo­weth.

I salute you humbly, O most sacred Virgin, I prayse [Page 411]and glorify you, O most Clement, most Pure, most Holy & most Happy Lady, most powerfull Queene of Angells, most glorious Queene of Patriarches, Prophets, and Apostles, most potēt Queene of Mar­tyrs, most wise Queene of Cōfessors, most vnspottēd Queene of Virgins, & most faithfull Queene of all Ho­ly Saints. O most Blessed Mother of God, you know my miseries, my infirmities and wounds, my pouerty & nakednes, behould heer my groans, and the languishing of my desire! Your breasts are so filled with pitty, that [Page 412]being but toucht with the knowledge of our wret­chednes, they instātly flow forth with the milke of mercy.

Behould me heere pro­strate at your feet, O San­ctuary of the Miserable, hubly begging of you, by those motherly breasts of yours, by that inflamed loue you bare vnto your Blessed Sōne IESVS Christ, by that burning Charity, with which you haue acce­pted vs to be your seruāts, your votaryes, yea, & which is more, your most vnwor­thy childre, that you would be pleased to obteyne for [Page 413]me a fullremissiō of all my sinnes, & a true and harty detestatiō therof, also wor­thy fruits of pennance and repentance in this life, per­fect mortification of all my senses, and victory ouer all my passions, and temptati­ons.

Obteyne likewise for me O sacred Virgin, a strong Fayth, a firme Hope, & per­fect Charity, a full resigna­tion of my selfe to the will of God, Purity of intentiō, and true Deuotiō towards Christ IESVS Crucified, the B. Sacrament, and your most Holy selfe. Obteyne likwise for me, I humbly [Page 414]beseech you, Obedience towards my Superiors, Af­fability & Mildnes towards all, profoūd Humility, For­titude, and Patience in all aduersityes, and lastly the gift of Perseuerance, and a happy, and holy End.

Grant vnto me, O Blessed Aduocate, at the houre of death, your most glorious and delighfull presence, and shield me then, vnder your shaddow, against the fear­ful threats of diuine Iustice So shall you alwayer be my most honoured Lady, my most reuerenced Queene, and my most beloued Mo­ther. So shall I with all the [Page 415]force, and powers of my soule, thus confirmed by your Grace and Fauour, alwayes endeauour to set forth your worship, ho­nour, and glory.

CHAP. VII. The Imitation of the B. Virgin, in the contemplation and me­ditation of heauenly things.

THe help for imitatiō of the B. Virgin which hi­therto we haue set down in generall, are now to be re­duced to practise & applyed to ech particular act & ver­tue of hers. Wherfore two things are briefly to be no­ted. [Page 416]1. How to frame vnto our selues a patterne of those actions principally, in the which the B. Virgin was most conuersant. 2. How to make a Catalogue of such principal Vertues which she chiefly exercised.

The first of her Actions, was prayer and meditation of heauenly things. For so [ in Med. vitae Christi c. 3.] sayth S. Bonauenture, fol­lowing the opinion of S. Hierome, who writeth that the Bles. Virgin continued from morning vntill the ninth hower of the day in meditation of diuine mat­ters. Euen so in like man­ner, [Page 417]as well in order as in esteeme, with al 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 foure things. 1. In diligent prepa­ring our selues thereunto. 2. In making prudēt choyce of the matter wheron we are to meditat. 3. In exerci­sing offeruent acts and affe­ctions. 4. In recollecting di­ligently the fruite of our meditation. In all which, what cleere example the B. Virgin hath left vnto vs, we shall heere briefly cōsider.

CHAP. VIII. Of the Deuotion and Reuerence of the B. Virgin towards the Sacrifice of the Masse.

SVarez and other Doctors are of opinion, that the B. Virgin after her sonnes Glorious Ascension into Heauen, did heare Masse e­uery day celebrated by S. [Page 441]Iohn, or some other of the Apostles. Nor can it be iu­stly doubted that the Bles. Virgin whilst she liued in this mortall life, did heare Masse daily, since that she, now triumphing in heauen, hath byn often seene, to come downe from thence, and be present whilest the Holy Masse was celebrated.

It is recorded that S. Bo­nitus Bishop of Auuerne in France, praying on a time all alone in the Church of S. Michael, our Bles. Lady descended from heauen ac­cōpanyed with a glorious troupe of Angels & Saints, & commaunded him to say [Page 442]Masse; which he forthwith performing, the Angels ser­ued him with all reuerence, the Mother of God with all her heauenly Cōpany hea­ring the same, with great Deuotion, & vnspeakable signes of ioy. Masse being ended, she gaue vnto him, in testimony of her pre­sence, & of her deuotion to holy things, a Vestement made of a strang, and vn­knowne, and of a wonder­full white, & vnusuall light stuffe. [Sur. in eius vita.]

Also the Bles. Virgin did another tyme honour with her presence, & multitude Angels, S. Andrew surnamed [Page 443] Carmelitanus, Bishop of Fe­suli; whilst he was saying Masse, saluting him with this no lesse honourable, then friendly greting Thou art my seruant whome I haue chosen, and in whome I will be glorified. [Sur. in eius vita.]

But that which hapned vnto Henry the Emperour, the great imitator of the B. virgins purity, was yet more miraculous. For cōming on a tyme to Rome, and wat­ching all the first night, as his custome was, in the Church of S. Maria Maior, he found our Sauiour there ready to say masse, hauing for his Deacon and subdea­con [Page 444] S. Laurence and S. Vin­cent, the whole Church be­ing full on euery side of ce­lestiall Company, among whom, and aboue them all the B. Virgin did appeare. The Angels did sing the In­troit, which was [Suscepi­mus Deus misericordiam tuam &c.] & in singing those words [Iustitia plenaest dex­tera tua] all the glorious Audience, imitating IESVS & his B. Mother, did poynt with their hands towards the Emperour. When the Ghospell was song our Sa­uiour, his B. Mother & all the other Saints and An­gels in their order, did kisse [Page 445]the book. After which the B. Virgin made signe vnto the Angell who then held the Booke, that he should likewise carry it to the Em­perour to kisse, with whose Virginity she was so much delighted. All which whilst the Emperour beheld with exceeding ioy, an Angell stroke him, like another Iacob, in the sinewes of his legge, saying: This shalbe a signe of diuine loue, and fauour vnto thee, for thy Iustice and Chastity: after which tyme he halted to his dying day. [Surin eius vita 19. Junii.

The holy Virgin hath not [Page 446]only manifested her Religi­ous honour and reuerence to the holy Sacrifice of the Masse, but also to all other things that do any pertaine vnto the same, as to churchs Altars, & their ornaments; also to the Priestly veste­ments some of which she is said to haue made, & ador­ned with her owne hands; the which, both whilst she liued heere on earth, and whilst she now triumpheth in heauen, she hath often manifested to haue in espe­ciall regard and reuerence. She once admonished Iohn a Senatour of Rome, togea­ther with his wife, in their [Page 447]sleepe, that, in that place which they should the next morning find couered with snow, they should build a Church in her honour; and that it was very pleasing vn­to her, that they had made her heyre of their wealth.

No lesse memorable is that apparition of the Bles­sed Virgin vnto S. Ildephon­sus Bishop of Toledo, who presented him with a sacred Vestment as he was ready to celebrate Masse, saying: Receaue from my hāds, this small guift, which I haue brought vnto thee out of the Treasury of my Sonne, as a reward of thy Chastity [Page 448]and Purity, and for that thou hast also defended my Virginity. And whilest she spake these words, with her owne handes she put the Vestement vpon him, bid­ding him to celebrate masse therein vpon all the Feasts of her B. Sonne, and Hers throughout the yeare. [Sur. in eius vita.]

CHAP. IX. Of the Imitation of the B. Vir­gin, in receauing the Blessed Sacrament.

THe most feruent Piety of the B. Virgin and her vnspeakable propensiō vn­to things diuine, together with the deuout custome of Christians in those pri­mitiue times, do manife­stly proue, that whiles she remayned on Earth after the Ascensiō of our Sauiour she did dayly receaue the Blessed Sacrament of the Aultar. Whosoeuer therfor desyreth to imitae our B. [Page 456]Ladyes most holy Example in often frequenting the Holy Communion (yet by the speciall direction of his Ghostly Father) let him haue a speciall care of that due preparation, purity, hu­mility, charity, and other Vertues, which she dayly practised, & diligently ob­serued.

And first of all, let it be your chiefest care to make that consideration very fa­miliar vnto you (especially the day before you are to communicate, or els the same morning) which F. Robert Southwell of the So­ciety of Ieus (famous for [Page 457]his constant suffering for the Catholique Cause in England) did dayly vse with great gust of mynd, and no lesse fruite of Spirit, and which he hath left written with his owne hād, in these words. If (sayth he) the B. Virgin were to beare Christ agayne in her wōbe, (or receaue him in the ho­ly Communion) and knew the houre and moment in which he were to come, with what preparatiō wold she dispose herselfe? What continuall actes of loue, do you thinke, would she make? How carefully wold she prepare the chamber of [Page 458]her heart to receaue him? with how many tears, with what sighs with what ardēt prayers would she expect that day and houre? And when she knew the tyme to be at hād, how humbly, how deuoutly, how reue­rently, would she prepare herselfe for the entertay­ning of him? She would no doubt spēd that tyme who­ly in the contemplation of God, and consideration his infinite Goodnes, Loue, Mercy and Maiesty; in such manner, that euen enflamed with the fire of Charity, she would now become more diuine then humane; & for [Page 459]getting all earthly things, would euen be rauished a­mōgst the Celestiall Quires of Angels, togeather with him, whome she prepareth to receaue. So wryteth Fa. Southwell, concerning a more remote preparation.

But now in the tyme of that Masse wherat you are to receaue, you must dis­pose your selfe in another manner; by styrring vp in your selfe actes of Fayth, Humility, Confusion, and Sorrow for your sinnes, with these, or the like short Aspirations; O how fer­uēt, how intent were those actes of Fayth which the B, [Page 460]Virgin stirred vp in her self, when she was to commu­nicate! They were euen as great as that which she exercised, in belieuing the Angell Gabriell; announ­cing the so admirable, and incomprehensible Natiui­ty and Conception of the Sonne of God! Or as that, wherewith she belieued, and adored him as true God, most wise, most Powerfull, most Holy, of an infinite Maiesty, Perfection, and Glory, euen when she saw him hanging naked on the Crosse, exposed to iniuries and scornes of men, and last of all dying an infamous [Page 461]death! With this light of Fayth how profundly did she enter into herselfe, and how lowly did she humble herselfe before the diuine Maiesty! she I say, who be­ing elected the Mother of God, yet reputed, and cal­led herselfe his Handmayd? and who among the Apo­stles, and disciples when they were gathered togea­ther expecting the cōming of the Holy Ghost, had pla­ced herselfe in the lowest ranke among them? Do you striue to imitate as neer as you can this humility & fayth of the B. Virgin, and falling downe before the [Page 462]most B. Sacrament acknow ledge your owne vnworthi­nesse, confessing your sins, & detesting them from the bottome of your hart; beg­ging earnestly of the most pure Virgin who prepared a most decent place to recea­ue our Sauiour comming into the world, that she would offer you vp vnto her Bl. sonne, cleansed, and purged from all sinne, and render you gracious in his sight.

You must also exercise acts of Hope, and Confi­dence in the mercy of God and stir vp in your selfe an carnest desire of receauing [Page 463]Christ in the same manner, in imitation of the B. Vir­gin. Who can imagine how she did erect her selfe vp to­wards God, that so she might be made a most wor­thy habitation to receaue his B. sonne, hauing first tasted of the diuine Mercy, & perceaued her selfe to be inuited vnto this most ho­ly Sacrament, and disposed therto by celestiall guifts and vertues? Or who can once conceyue her earnest and fixed desire of recea­uing Christ, which was with out doubt no lesse, then that with which, more ear­nestly then any of the Pa­triarkes, [Page 464]she expected his comming into the world? Or that, wherewith she sought him with so great solicitude the three dayes he was lost in the Temple: Or els that, wherewith for the 3. dayes 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 receauing so bountiful a guest, by whom so many benefits do accrew vnto thee. Desire of her, that she would intreat thou maist be drawne after him by the odour of those cele­stiall [Page 465]perfumes of his, and that he would adorne thy soule with all decent orna­ments of vertue.

S. Gertrude doth recount of her selfe, how that she was admonished by the B. Virgin, to repeat three ty­mes ouer the 116. Psalme, [Laudate Dominum omnes gentes] in her honour, as often as she did communi­cate, therby to prepare herselfe more worthily to receaue that holy Sacra­ment: First, to beseech our B. Lady, by that most im­maculate Purity, wherby she was made a pleasing Ta­bernacle for the Sonne of [Page 466]God, to free her from the stayne of her sinnes, by her intercessiō. Secōdly, by that most profound Humility, wherby she deserued to be exalted aboue the Quires of Angells, that she would be pleased to supply, and make amēds for all her ne­gligences. Thirdly, by that inestimable Loue, wherby she was inseparably vnited vnto God, that she would obtayne for her, store and abundance of merits.

And the same S. Gertrud addeth, that once vpon a tyme whilst the Religious drew neer to the Commu­nion, she did perceaue the [Page 467]Queene of Glory on the right hand of one who was amonge the rest, clothing her with a Robe adorned and beautifyed with the flowers of prayer and deuo­tion, & desiring her sweet Sonne for her sake to haue this Virgin in particular re­gard: Who at the petition of his B. Mother presently shewed great signes of grace and fauour vnto them all. [E. 4. Insin. diuin. cap. 49.]

You must likwise stir vp in your selfe frequent actes of Loue, following therein the Example of Gods most Holy Mother. For who cā comprehēd the fire of that [Page 468]loue, which alwayes bur­ned in the Blessed Virgins breast, when she was ready to communicate, being as it were, euen changed into a Holocaust, especially whē she considered that he was now wholy to be giuen vn­to her, who had before wholly giuen himselfe for all mankind, as a bloudy Sacrifice vpon the Crosse? Who had giuen those hāds and feet, to be cruelly boa­red through? That breast to be pierced with a lance, which was yet more deeply wounded with loue? And lastly, who had giuen all his whole body, to be moul­ded, [Page 469]and (as we may say) ba­ked with so many wounds, that it might become ther­by bread more delicious to our tast? Labour to beget in thy selfe the like loue, & vnion with Christ, by cal­ling to mynd euery tyme thou dost communicate, some one passage or other, of his passion: so shalt thou do a thing most gratefull & pleasing both to God, and his B. Mother.

S. Lydwine the holy Vir­gin, on a tyme lying sicke in her bed, was very desirous to communicate, but not hauing the commodity at that present, she was com­forted [Page 470]by her Angell Guar­dian, who told her, that ve­ry shortly Christ her Lord, whome she so much desired would come and visit her. Wherupon conuerting her selfe wholy to her prayers, being wrapt in contempla­tion, she perceaued diuers Angels comming towards bed her, one carrying the Crosse, another the Lance, some the whippes, others the reed, the nayles, crowne of thornes, with all the In­struments of the passion. In the midst of the troupe wēt the B. Virgin, and last of all our B. Sauiour. Being come into her Chamber, they [Page 471]compassed her Bed round. And then our Sauiour first turning towards her, with a smiling countenance, in the likenesse of a beautifull child, presently appeared vnder the forme of an Host, which she receaued with such aboundance of solide ioy, that it was wonderfull how so narrow a brest, could conteyne such an O­cean of diuine delightes. [In eiu [...] vita mens. April.]

Oh that thou couldst ob­tayne but one only drop, out of this Oceā of diuine, Mercy, by the intercession of the B. Virgin, when thou art about to communicate? [Page 472]Or at least, that thou coul­dest, with a sincere, & sim­ple heart, say with Thomas a Kempis: O Lord my God, my Creator, and my Re­deemer, I do desire to re­ceaue thee this day, with the same affection, reue­rence, prayse and honour, with the same gratitude, dignity and loue, with the same Fayth, Hope, and pu­rity, that thy Most Holy Mother the Glorious Vir­gin Mary did receaue thee, when most deuoutly and humbly she answered vnto the Angel Gabriel announ­cing vnto her the mystery of thy wonderfull Incarna­tion: [Page 473]Behould the hand­mayde of my Lord, be it dōe vnto me according to thy word. [lib. 4. cap. 17.]

CHAP. X. Of the Imitation of the B. Vir­gin, in labouring with our hands, or corporall Exercise.

SAint Bonauenture, Eu­thymius, Sophronius, and others do wryte of our B. Lady, that after she had spent the time from the morning to the 9. Houre in her deuotions, frō that time vntil Midday, she vsed to imploy herselfe in some work or other. Before our Sauiours Incarnation, she was wōt during her liuing in the Temple, diligētly to spēd her time, working in linnen, wollen, & silke, & [Page 480]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 tyme and la­bout in the actiue life, by procuring things necessary for her house.

There is an Orchard of Balsamum, betweene He­liopolis and Babylon abun­dantly made fruitfull and watered by a Fountayne, which springs vp therin. In this (as it recounted) the B. Virg. did vse often to bath her little IESVS, and wash his Clothes, whilst for fear [Page 481]of Herod they liued bani­shed in Egipt. There is lik­wise therby a Stone, on which it is said she did vse to dry those cloths which she had washed. [Baron. in Annal. an. 7.] Others do affirmethat with her owne hands she wrought that seamles Garmet which our Sauiour wore at his passiō.

Whosoeuer therfore wil imitate the B. Virgin, let him be sure to flye idlenes. As she admonished Ruper­tus a singular honourer of hers to do, to whome be­ing of a very dull wit be­fore, she opened many se­crets of holy Scripture, & [Page 482]filled him with hidden knowledge, but with this charge, that he should flye idlenes, or els he should a­gaine be depriued of that singular knowledg, which she had bestowed on him.

How grateful the exer­cise of labouring with the hands is vnto our B. Lady, doth well appeare, be it done eyther by obediēce of Superiours, or of chari­ty, or with any pious intē ­tion & end. For it is writ­ten in the Chronicles of the Cistercians, that when the Religious of that Or­der one day had much la­boured & sweat with rea­ping [Page 483]of Corne, the V. Vir­gin appeared to one of thē a very Holy & wise man, hauing a viol-Glasse in her had which she put often to their noses, that they might smell the sweet sa­uour which was within; saying these words: To day I haue seene my Reli­gious labouring in the field, and I haue gathered their sweat into this viol, which doth send forth a most gratefull odour vn­to my B. Sonne, & me. All that you do, I take to be done to me, I accept it, & in due tyme I will reward you for it. [Spec. exempl. l. 9. exem. 102.

CHAP. XI. The imitation of the B. Virgin, in her Eating, or Corporall refection.

OF the admirable so­briety & abstinence of our Blessed Lady, S. Bo­nauenture following the distribution of the tyme obserued by the B. Virgin before the Incarnation of Christ, hath these wordes: From the ninth Houre she left not of her Exercise be­fore mentioned, vntill the [Page 490]Angell came vnto her, frō whose hands she was wont to receaue her sustenance. S. Ambrose speaking of her abstinence sayth, what shold I speake of the fru­gality of her dyet, and the aboundance of her deuo­tion? the one being wan­ting to nature, the other a­boue nature? the one ad­ding day to day in fasting, the other letting passe no time nor occasion? and whensoeuer she had desire to eate, she made choyce of what was next at hand, and such as sufficed to maintayne her life, not to please her appetite. [c. 6. de Ʋirgin.]

Neyther did the B. Vir­gin herselfe vse abstinence only, but hath commēded the same also the others, who desire to honour her. We read of a certaine Car­thusi an Brother who was so wholly deuoted vnto the loue of God, and to the memory of his B. Mo­ther, as it was iudged by those who knew well his I fe, that he knew nothing but IESVS Christ Cruci­fied, and his Holy Mother. One might being in his cell, he seemed suddainly to be compassed about with a great troupe of di­uells in the sharpe of wild [Page 492]swine gaping all-fearefully on him, with very long & sharpe teeth. Then entred also into his Cell, one in humane shape, of a huge bignes, reprehending the forsayd Monsters for their slothfull coward lines; and hauing a terrible irō book ful of lōg & crooked teeth threatned to teare the holy mā in pieces: but the Mo­her of God instātly appea­red vnto him, hauing in her hand a litle wand, saying: How dare you, yee vile monsters, come neere vnto him, he is none of yours, neyther can you preuayle against him. At which wor­des [Page 493]the wicked crew, swif­ter thē thought, did vanish away. Then she turning to the Religious man sayd: thou shalt vnderstand that thy deuotion is very gra­tefull and acceptable both to God and me, therefore perseuere as how hast be­gun, & striue dayly to profit therein. And that I may also giue thee some dire­ctions in particuler, be sure to eate the worst meate thou canst find: Exercise thy selfe deuoutly in the labour of thy hands, and choose the worst & cour­sest cloathes. And hauing thus spoken vnto him, she [Page 494]sently departed. [Ʋincent, Bellou. l. 7. spec. hist. c. 117.]

CHAP. XII. How the Bles. Virgin i to be imitated in Sleeping.

YOu may learne out of S. Ambrose, what the repose of our B. Lady was. The B. Virgin (sayth he l. 2. de Ʋirg.) had sooner [Page 501]necessity thē desire to sleep and yet, whilest her body did rest, her soule was still watchfull, often repeating in her sleepe 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 wholy aspire vnto God & was euen then a perfect cōtemplant. [serm. 51. c. 2.]

The which sanctity of hers euen in sleeping you are to imitate, as neere as you can. To the attaining wherof a continuall deuo­tion and exercise of vertue [Page 502]wil wōderfully help. Besi­the B. Virgin doth vse to bestow her benediction v­pon those who take their rest in decent & holy man­ner, as S. Dominicke did see her once sprinkle with ho­ly water, and blesse all his Religious being a sleepe, excepting one, who lay vn­decently in his bed, al­though he were ignorant thereof.

CHAP. XIII. Of the Imitation of the princi­cipall Vertues of the B. Vir­gin: & first of her Purity.

THat the B. Virgins Puri­ty was neuer so much as blemished, with the least spot of sin, S. Basil in one word doth sufficiently de­clare when he sayth: That among all Creatures liuing 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 sayth: The pure Sanctity, and most saintly [Page 504]Purity of her pious breast, did infinitly surpasse the purity of all other creatu­res whatsoeuer. (de Excell. B. Ʋirgin. c. 9.)

And the better to pre­serue this purity the B. Vir­gin did accompany it with two other Vertues, to wit, the continuall Presence of God, and as carefull Cu­stody of her selfe. Of the presence of God, Canisius doth thus discourse. What is more happy then the B. Virgin, who whithersoeuer she went, did alwayes con­template the Euerlasting Diuinity of God adoring inwardly so great a Maie­sty [Page 505]in spirit and truth, con­ceyuing nothing in that her so pure and holy breast but what was also most di­uine and pure. (lib. 1. c. 13.) Of her euer watchful care to keep this Purity, the B. Virgin herselfe sayd thus vnto S. Brigit. Euen from that tyme (sayd she) that I first vnderstood there was a God, I was alwayes fear­full and solicitous of my selfe, & of my obseruance towards him, inwardly lo­uing him, and euery houre fearing least by word, or deed, I might any wayes offend him. [lib. de reuel. cap. 10.]

CHAP. XIV. Of the Imitation of the Cha­stity of the B Virgin.

HOw excellent the Cha­stity of the Bles. Virgin was, S. Antoninus well de­clares when he sayth: That it did not only exceed the Purity of all earthly Crea­tures, but euē of the Angels themselues. And truly the Epithete, or addition of the world VIRGIN, is so proper to the Mother of God, that Epiphanius ex­clayming out, sayth: Who durst euer yet pronounce [Page 524]the Name of Blessed Mary, & being demaūded whome he meant, did not presetly reply the VIRGIN Mary? Abrahā had giuen him the Title, of Friend of God, nor shal it be takē frō him: Iacob had the Name of Is­rael, and it shall not be al­tered: & B. Mary the Syr­name of VIRGIN, nor shall it be euer changed for she alwaies remayned most chast and pure. [Haeres 78.]

And although God him­selfe had particuler care of this her Treasure of Virgi­nity, yet did she also vse all posssible diligence for pre­seruation therof, as in shū ­ning [Page 525]the sight and conuer­sation of men, & therfore is called. ALMA by the Pro­phet I say, which is as much as to say, a Virgin, hidden or retyred from the sight of men, and of a most ap­proued Chastity. And Ga­latinus sayth; that the eyes of the B. Virgin did neuer behold any vnlawful thing and that among other her many perfections, she was indewed with the spirit of Prophesy, in such manner, as if at any time she might chance to heare, or see any vndecent thing her eares & eyes should presently be shut, & wholy reserued to [Page 526]fulfill the diuine pleasure, ( lib. de Arcan. cap. 5.)

Nor did the Bl. Virgin only, loue and preserue her owne Virginity, but also did beget the same in o­thers. For although (as sayth S. Bonauenture) she were of a most fayre & ad­mirable aspect, yet did she mooue all men therby vn­to greater purity of life. And now in heauē (saith S. Ambrose) she hath hūg out her banner of Purity, and sacred Virginity, and by her protection secureth all to follow and imbrace the same. (l. de instit. Virg. c. 5.)

Let this her Angelicall [Page 527]vertue therfore mooue & incite vs to her imitation. O how fayre is a chast ge­neration with noblenesse? And let vt cōceaue a most earnest desyre of obtay­ning the same by often re­presenting to our selues the B. Virgin, calling vpon vs in these words of Ecclesia­sticus: Come vnto me all you who seeke after me, and you shall be filled with my generations. For my spirit it sweeter thē hony, and the hony combe. I haue fructifyed like the vine, & brought forth the sweetnes of odour; and my flowers are fruites of ho­nour [Page 528]and honesty.

Now that you may the better obteine this vertue, you must often cal to mind this versicle of the Church.

As also this other: By thy immaculate Conception, o most glorious Virgin, we beseech thee deliuer vs. Which short prayer, Do­ctour Auila a most famous Preacher in Spayne, doth affirme to be of great force against all impure, and vn­cleane thoughts.

Lastly in what esteeme [Page 528]the pure louers of Chastity are with God & his B. Mother, may appeare by the following history. One Iu­lianus a Noble yongman, who intended to liue chast, was contrary to his pious desire inforced by his pa­rents to mary a like Noble virgin called Basilissa. Now when night drew on, and they retyred to their Bri­dal Chāber, there was such a sent of Lillyes & Roses (although it were then winter) that the Bride Ba­s [...]ssa thought herself to be in some pleasant Garden in the moneth of May. Wher­vpon her husband toke oc­casion [Page 530]to tell her of his de­sire and purpose, and so far preuayled with her, that she likewise there vowed Virginity vnto IESVS the most pure spouse of al chast harts. She had no sooner done, but they perceaued the Chamber to shine with a wonderfull light, and saw Christ Iesus in the middest of a multitude of Celestiall wights, all cloathed in white garments, & the B. Virgin inuironed with vir­gins one euery side to ap­proach vnto that holy Ma­riage feast; togeather with most melodious musicke, fit for so great a solemnity [Page 531]sounding forth these wor­des, Juliā how hast cōque­red: And, Blessed be thou, O Basilissa, who hast obey­ed the wholsom counsayle of thy spouse. Then was there giuen vnto Iulian a fayre booke to reade, in which was written this: Those who for the loue & desire of me, haue despised the world, shall haue their place among thē, that ne­uer knew any woman. Basi­lissa shall remayne among the Order of virgins, wher­of MARY the Mother of IE­SVS is Queene & Princesse, After Iulian had read this, he shut the Booke, and all [Page 532]the holy Quires of Saintes there presēt answered with one voyce, Amen. O with what solid & pure delight was this most chast Payre of pure Soules filled? where are yee, O yee vanityes of the deceytfull fading im­pure, wretched world? how poore and miserable will yee seeme compared with these celestiall, & most so­lide delights?

CHAP. XV. The Imitation of the Pouerty of the B. Virgin.

1. HOw poore the B. Vir­gin was in her proper choyce, and how much she despised and neglected all earthly riches, Saint Brigit doth declare in these wor­des: That high-soaring Soule, (sayth she) which did cōtemplat the rewards prepared for the iust in heauen, did prefer them be­fore all other temporall ri­ches, yea in regard of them she did so contemne all o­ther external goods and fa­culties, [Page 534]that she was alone cōtent with that which did only seeme inough vnto her, to the only necessary sustenance of her life. (.10 Reuel. 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 Sonne was glorifyed and ascended into heauen, did so conforme her selfe with his new glory, that the world grew daily more and more vile in her sight and esteeme, she thirsting insatiably after celestiall things.

2. How truly poore [Page 535]she was in her temporall estate the same S. Brigit de­clareth thus from the B. Virgins owne mouth. Frō the beginning (sayth she) I made a vow in my hart, if so it might be acceptable to God, neuer to possesse any thing in the world. The which our Sauiours poore Natiuity in the sta­ble, and the handicraft of Saint Joseph, as also her owne hand-labour do suf­ficiently witnesse, yea af­ter the Ascension of Christ into heauen, she liued amōg the poore and Euangelicall widowes of the Iewes, with whome she receaued her [Page 536]almes, out of the common Charity of others, with great simplicity, and ioy of hart. And although it be not improbable, that the B Virgin whe she fled with her little sonne IESVS into Aegipt did liue by the cha­rity of others, and did aske almes from place to place: Neuerthelesse diuers graue Authors are of opinion, that afterwards she liued not so, it being an vnde­cent thing that so most ho­ly and chast a Matrone should so offer frequent the houses and conuersati­on of others, or that so great a louer of priuacy, [Page 537]should so often appeare in publicke.

3. Thirdly, that this Pouerty of our blessed La­dy was free, of her owne accord, & not constray­ned therto through wāt or necessity, appeareth as wel by the quality of her pa­rents, whose only daughter and inheritresse she was, as also by the many rich, and pretious guifts of the three Kings, and of others, who would neuer haue suffered her to haue wanted any thing had she but desyred the same.

4. Fourthly, she was most obseruant of neatnes [Page 518]and beseeming decency in ber habit, & clothes, as ha­uing them alwayes very neat and handsome, and of a most graue and modest colour. And the like also in her Chamber, of which the Archangel Gabriell had the charge, as testifieth Guarinus and many others.

Lastly, how much the B. Virgin desireth, this her Pouerty, (which was our Sauiours perpetuall cōpa­nion on Earth) should be esteemed off by men, all good Religious persons do aboundātly testify by their obseruāce of the Holy Po­uerty which they professe [Page 539]& vow. And Saint Francis, famous for his pouerty, throughout the Christian world, receaued that spirit in no other place thē in the church of our B. Lady, na­med Portiuncula, or, Of the Angells; vnto which Place, as witnesseth S. Bo­nauenture, he bare a more special reuerence, then vn­to any other place in the world, as hauing there hū ­bly begun, vertuously pro­ceeded, & most happily en­ded; and at his death com­mended the same vnto 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 vertue of Humility, as the foun­dation of al other vertues, was in the Blessed Virgin S. Mechtild declareth thus: The first vertue wherin she exercised her selfe was Hu­mility, thinking alwayes so hūbly of her selfe, that al­though she were adorned which so many graces, and priuiledges yet did she ne­uer preferre her self before any other persō, but hum­bled [Page 141]her selfe euen vnto al, conseruing silently in her brest the many vertues, & praises due vnto her; as may appeare by her cāticle of Magnificat; the which S. Mary of Oegnia did sing forth, as she lay a dying, therby to declare the ho­nour which she bare vnto the Bles. Virgin, as hauing burned all her life tyme with a most ardēt desire of imitating her humility. In recompence wherof the B. V. willed her to cal for the last Sacrament of Extreme Vnction, & was present at her death, with all the hōly Apostles, and Christ him­selfe, [Page 500]who at the feet of the dying Saint fixed his triū ­phant banner of the Crosse as a token of her Victory, whereby she triumphed by the Humility of the Crosse ouer all her enemies. (Ine­ius vita cap. 3.)

Nor can we heere passe ouer in silence that rare & singular feruour of imita­ting the Humility of the Blessed Virgin, which was obserued in S. Lewis King of France, whose custome was euery Saturday throgh out the yeare, in honour of the B. Virgin to wash, wipe, and kisse priuately in his chamber, the feet of cer­tayne [Page 443]poor people; leauing to posterity a rare, & new example of kingly submis­sion. (In eius vita. ‘ of the Modesty of the B. Virgin.’

VNto Humility, did the B. virgin ioyne Mode­sty, as an inseparable com­panion: Wherof S. Ber­nard speaking, thus write­th. When as (sayth he) the B. Virgin did heare her Sonne eyther speaking to the people in parables, or reuealing vnto his disciples the mysteries of the king­dome of heauen; or when she saw him worke mira­cles, yea hanging on the [Page 544]Crosse & breathing out his soule, rising agayne in glo­ry, or lastly ascending into heauen; yet at any of these times do we neuer read that the voice of this most bashful Virgin, of this most chast Turtle hath bin heard to speake. (serm. Signum magnū.) And if at any time she had occasion to speake, with what modesty, and humility did she vtter her words? She spake, sayth Nicephorus (l. 2. hist.) vnto al without pride, without laughter, without pertur­bation, as deuoyd of all haughtines, simple, obser­uant, and of most excellēt humility.

And this Vertue, so high­ly esteemed by the Blessed Virgin, she much com­mēds to those who honour her. For, as witnesseth S. Gregory [l. 4. dial. cap. 17.] on a ty me she admonished one Musa a yong Virgin, much deuoted vnto her, to abstaine from idle play, iesting, laughter, and all other childish leuity, if she desired to raygne with her. And truly, if the B. Virgin liuing heere on earth were so carefull, as sayth S. Bo­nauenture (in medit. vitae Christi c. 3.) that none with whom she cōuersed should offend by any speach of [Page 546]theirs, nor that they shold be heard at any time to laugh, or vtter any iniuri­ous words of others: how much more solicitous may we now thinke her to be in heauen, that we should ob­serue this Vertue of hers?

CHAP. XVII. The Imitation of the B. Virgin in Charity towards our Neighbours.

SAint Bonauenture spea­king of the Almes which the B. Virgin was wont to bestow vpon the poore when she was yet a Child, sayth: She refreshed her body with the foode she [Page 561]receaued from the hand of her Angell & gaue all that was allowed her by the Priests of the Temple, vnto the poore. (medit. c. 13.) Saint Ignatius also sayth: she was very pittifull to­wards the poore and af­flicted; being always ready to help theyr necessityes. in Canis. l. 1. c. 13.) From hēce may we imagine, that she distributed all the of­ferings of the three Kings vnto the poore, as also as­sisted towards the poore wedding in Cana of Gali­ley.

And how pleasing the giuing of Almes is vnto [Page 562]the B. Virgin, may appeare 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 midest of whom was the B. Virgin herselfe, sitting at a Table richly couered with silke feeding vpon the Almes which S. Lidwyne had gi­uen vnto the poore in Ear­then vessels, but now set forth in dishes of gold and christall, with admirable ioy and content. Vpon whome herselfe also did seeme ioifully to wayte, & [Page 563]administer all things fit­ting. After this vision she alwayes increased her libe­rality and almes vnto the poore. (Jn eius vita.)

What should I say of the zeale of soules, wherewith the B. Virgin did so burne whilst she liued on Earth? She became all, vnto all, that she might gayne all, perfectly knowing the end of the Law & consumatiō therof, to be only charity. Wherfore as witnesseth S. Brigit, she was the Mistresse of the Apostles, Example of Martyrs, Doctresse of Confessours, Mirrour of Virgins, Comfortresse of [Page 564]Widdowes, wholsome ad­monshier of the marryed, perfect strengthner of al in the Catholike faith, by whose words, works, ex­amples, studies and honest labours many Iewes & E­thnicks haue byn conuer­ted to the faith of Christ. Neyther doth she now, since her assumption into heauen, cease continually to seeke the saluation of soules by all meanes possi­ble. She it is, who sēt ayde vnto S. Bernard, S. Domi­nicke, and S. Francis, and to those of their Orders la­bouring in the world for the conuersion of soules. [Page 565]She it is who hath led forth Ignatius, Xauerius, Barzeus and others, into the lists, & field to fight the combats of Christ Iesus. Whosoe­uer therfore thou art, that labourest in the conuersiō of soules, remember that thou offer vp, & seriously commend thy functiō vn­to this Glorious Virgin, & giue her thanks for all the fruite which thou already hast, or shalt reap, eyther by thy owne, or by others labour, in the Vineyard of our Lord.

CHAP. XVIII. The Imitation of the B. Virgin in the Loue of God.

WHatsoeuer hath bin hi­therto said of the Ex­cellency of the B. Virgins Sanctity, is to be ascribed vnto her Loue of God, wherof she was full, and by which she was led vnto all the rest at the first Motion thereof. Of this so great flame of her loue Sophro­nius thus writeth. The loue of Christ (saith he) did be­get the desire of his Mother & the desire so increased & enkindled within her, be­ing [Page 566]still repayred, and aug­mented with fresh fewell, that I belieue, as at al times she surpassed all others, so at sometymes she euen ex­ceeded herselfe. For who cā euer imagine with what vnquenchable flames of pious loue 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 & rauish­ment of loue? [sermone de Assumpt.

Whosoeuer thou art that seekest after this most faire and odoriferous flower of Diuine Loue; whoseouer [Page 568]thou art, that with S. Au­gustin, or S. Bonauenture, desirest to haue the iner­most bowells of thy soule pierced through with the most sweet, and healthfull wound of the diuine loue, or with S. Francis to haue thy mynd wholy absorpt, and consumed in the for­nace of the loue of God, that thou mightst euē dye for him, who for thy loue was pleased to giue vp his life vpon the Crosse; ap­proach neere vnto the B. Virgin, & first contemplate her vertues and perfections frō which, after thou shalt haue admired them as in­comprehensible [Page 569]and innu­merable, thou mayst passe to the consideration of the fountaine of al these guifts & graces, to wit, God him­self; in cōparison of whom, all the excellencyes & per­fections of the Bl. Virgin, all her beauty, sanctity, yea and the whole masse of all her graces, heaped togea­ther, will seeme but as a droppe, deriued from that Ocean of Goodnes & Loue which is in him. Who with this consideratiō doth not burne & wholly consume with the Loue of God? Who now will not cry out with S. Augustin, Oh what [Page 570]is it that I loue, louing my God! This contemplation you must accompany with feruent praiers vnto the B. Virgin, that she wil imprint in your heart, the inuiola­ble affection of this Chari­ty. O how readily, how easily will she heare your petition, comming from a heart sincere and pure? To which end, she gaue once vnto a certaine Virgin who had long desired that high fauour of her, her litle Bles­sed sōne into her armes of whome Iesus demaunding whether she loued him or no? She answered him, yea euen more then her owne [Page 571]body. He asked her, how much more? she sayd more then her heart. He asked her agayne, how much more thē her heart? Wher­unto the Virgin answered, Let my heart answere for it selfe, for I haue no more to say; at which words it presently burst asūder with the vehemency of Loue, wherin were written these words in golden letters: I loue thee more then my selfe, since thou hast crea­ted, redeemed and espoused me. [Spec. exemp. d. 9. ex. 74]

O sweet Eclypse of a lo­uing soule! O liuely Loue of God, which by taking [Page 572]away this mortal, doth lead vs vnto an immortal life! O profitable Loue, & ser­uice of the Bl. Virg. which doth beget in our soules the Loue & honour of Al­mighty God, by so happy and blessed a death! For so shall the louers of the B. Virgin dye: who ready to depart out of this life, & drawing towards their last end, lāguishing more with the loue of God, then the force of sicknes, shal aspy­re vnto the celestiall king­dome, desire to be disso­lued, and be with Christ: and turning vnto the B. Virgin, shall in most hum­ble [Page 573]manner implore her ayde & assistance, saying: O B. Mary, help me, and protect me from myne e­nemyes, and receaue me now in the houre of my death.

There needs no more to be said; for one only sigh, one only teare of such as are truly deuoted vnto the B. Virgin, in their necessity & affliction, doth beyond all imagination so stir vp her motherly pitty & cō ­miseratiō, that she presētly is ready to assist them, say­ing: [I am heere ready to help you, be confident. A worldly Mother may ne­glect [Page 574]her owne child a dy­ing; she may be absent, or not care for his last imbra­cement: but I cannot be vnmindful of you, neyther will I euer forsake you.] And this is certayne. For whilst they be prepared with their Viaticum for their last iourny, & armed with the shield of Extreme Vnction, this most louing Mother sits by thē, com­forts them, strengthens them, and euen warmes thē in her owne most sacred bosome, intreating her Blessed sonne to be propi­tious vnto them, and im­brace thē, and so ioyneth [Page 575]their harts vnto the hart of Iesus, while the Angels sing and triūph, & them­selues intone that heauen­ly Canticle of Loue and Iubilation with old Sime­on: Let thy seruant now, O Lord, depart in peace, according to thy word &c. and in the middst of these celestiall ioyes, do they se­curely giue vp their soules into the hands of God, & the B. Virgin, to be crow­ned for all Eternity.

And as the Patriarch Noe did passe out of his Arke, to wit, out of the prison, & captiuity of his bodyly mansion, so soone as the [Page 576]Doue did bring him an Oliue-branch: so the B. Virgin bringing that sa­cred Oliue-branch her de­are Sonne Iesus for their cōfort, & consolation to this their last passage; they send forth their soules with all alacrity, ioy, and Iubilation.

O death, how bitter art thou to one in loue with the deceyt of the world? O death how sweet art thou to one in loue with B. Ma­ry the Mother of Mercy? O death, how fearfull and terrible art thou to one a dying, agaynst whome Hell it selfe doth fight? O [Page 577]death, how secure, and quiet art thou to one a dy­ing, whome the B. Virgin doth defend?

What horrour, what des­peration shal we then con­ceaue, from the remem­brance of our sinnes, and chiefl [...]y of our neglect of not honouring God, and his Blessed Mother? What ioy on the other side, what hope shall we haue, when we find that we haue ser­ued her all our life? Oh how terrible will it seeme to be when we come to dye among so many ene­myes? Oh how happy, how secure to dye in the [Page 578]armes of the B. Virgin? Wherein, without doubt, all shall dye that liue truly deuoted to her. And this Flower (to conclude) of eternall Saluatiō doth this Garden of the B. Virgin offer vnto vs; not to be gathered heere in this life, but afterward in the King­dome of Heauen.