To the Right virtuous Lady, Anne Lady Hungarfoorde, his honorable good Mistress, Iohn Bucke wishes all health.
For so much as man born into this world has no long time to live here, he being (as the Wiseman says) lent, not given to life: And for that we must render an account, at the day of Judgment (before that dreadful Judge, which is void of partiality) not only of words and works, but of each moment of time spent here, yea even unto the thoughts of our hearts, every one in his vocation and degree: And for my part calling all this to the eyes of my mind: seeing also all my actions hitherto to be very base and barren in his sight, which is the true searcher of all thoughts: I began to think how I might employ myself in some work acceptable to so bountiful and benign a Patron, and Lord, as has beside Creation and Redemption, not only sanctified me and preserved me from my infancy: but also brought me out of that dark Egyptiacal England, (the very sea of heresy) and placed me under so good and gracious a lady, in whom I daily behold many examples of true Religion, holy fear, constant patience, and Christian piety. Therefore finding nothing more agreeable to his divine pleasure, than is the charitable travail in moving the devotion of others to the effectual service of his Divine Majesty by prayer and meditation: and considering how great commodity a little direction in prayer may bring to the unlearned and ignorant, whose weakness I would be glad anyway to relieve: I have thought good to put forth such spiritual exercises, as I myself have privately used, with great comfort, in saying the Rosary, Crown, or Psalter of our Blessed Lady the Virgin Mary, upon the beads.
And I have also set down sundry meditations and considerations to be used otherwise, touching as well the passion of our Saviour and our Redemption: as also the infinite benefits and Graces most plentifully bestowed upon every Christian: to the end that in thinking therof a good religious mind may be more diligent and attentive to note and mark what is said: more inflamed to devotion: and more moved with compunction and sorrow for sins committed. And this meditations a man may divide into seven parts, according to the days of the week: to the end that a thankful heart Daily beholding (as in a glass) the bountiful gifts of God may take occasion to hate sin, and to love God so good a benefactor and patron. And because many well disposed persons would fain walk according to the will of their Lord and Creator: yet do they wander astray by want of good instruction, rather than upon malice: I have collected out of devout authors certain lessons an directions showing, not only, good means to avoid sin, and to frame the whole course of life according to his rule and commandment, which says: Hoc fac, et vives. Do this, and thou shalt live: but also profitable signs and arguments, whereby one may perceive, whether he stands in the state of God his grace and favor, or no. Lastly I have added some rules to know from whence evil thoughts do proceed and means to avoid them: with a figure or portrait of the beads, containing your Ladyship's usual Meditation upon them.
This with such like being the slender fruit of my barren wit having no better crop to put into the barn, I have published for the benefit of the unlearned, which cannot skill of curious discourses penned by great clerks. And I have presumed to dedicate this fruit of my poor talent unto your Ladyship, my honorable, and most bountiful mistress: by whose example of Christian life and conversation I have been much edified, and animated, as to other Christian exercises, so to this work now here set forth. Which I hope shall find better entertainment; for that it passes under the favor of your honorable countenance. And good reason I have so to think, for (to omit other places, times, and proofs testifying your virtues) since your coming in to these Countries, you have given such demonstrations of true Religion, by the fruits of your good life, as for you pitiful heart, and charitable compassion, with the effect of alms and works of mercy, I may well compare you to Paula, whom St. Jerome so highly commends. The town of Louvain and other places in time of plague, famine, war, and heresy can testify your piety. The naked then by you clothed, the hungry then by you fed, the sick of dangerous diseases then by you visited, comforted, and relieved; the dead then by you buried, the captives then by you ransomed, yea the simple seduced souls then by your means reconciled to God and his Church are sufficient testimonies and proofs of your zeal to virtue, and of your perfection in Catholic Religion: and will plead for you before God and man: that as the whole course of your life hitherto has been accounted among the most honorable in virtue: so will your temporal end be indeed alright famous in all good memory and your second life in heaven very glorious among holy Confessors, for (as Saint Jerome truly says) seldom or never dies that man an evil death, which willingly exercises the works of Charity. And his reason is, for that such persons have many intercessors among the good and virtuous poor people: and very unlike it is and almost impossible that none of their prayers should not be heard.
And though (good Madame) you have endured many afflictions and grievous adversities: yet have you no cause therefore to be discouraged: for they are evident signs of the favor that God bears toward you. It is a peculiar property of God to punish them whom he loves. Examples thereof we have infinite in Holy Scripture and otherwhere. Holy Iob did never willingly eat morsel of bread alone, without company of someone or other poor and needy person: yet were his plagues and afflictions so terrible, and his diseases so loathsome as we tede [?] not of any greater. Who was more pitiful to the poor and needy than old Tobias, which buried the dead; fed the hungry; and supplied the wants of many: visited an comforted his fellows captives? Yet did he bear the burden of many heavy crosses. And when he did stand in most need of all comfort, he lost the use of his sight: But with these and such examples of Scripture you are well acquainted. I will recount unto you others. It is well known how charitable a hand and heart Saint Gregory the Great had, the restorer of Christian Religion in England, to whom our Saviour appeared among others poor beggars, as a special token that God was well pleased with that good man's almsdeeds, and works of charity: yet was he vexed with bodily sickness continually. It is written of a holy woman called Lidwina so pitiful towards the poor and needy, as when she had not sufficient of her own to give, she would beg and borrow of others to relieve the necessity of the poor, such increase oftentimes followed her hand, as thought she ever gave where need required, yet did her portion find no decrease: In so much as one time (if not oftener) thirty poor persons were well relieved of the meat that was put in one pot, and in the end as much meat found in the pot as was at the first put into it. yea she had a purse wherein she used to put here alms money, which she called IESVS's pot, for that it never failed: yet was this good woman ever sickly, and often afflicted with many most grievous diseases and adversities. And it is well known how your Ladyship being at Namure in a time of great famine you relieved the hungry soldiers with flesh and pottage, and how God so blessed your alms, as the meat provided in two pots for thirty persons did suffice well nigh two hundred people. Therefore as you have Good cause with that good woman Lidwina to magnify God, which gave you ability and good will to exercise the works of charity) and multiplied your gifts in your hands: So have you good matter of comfort by patient bearing of your worldly afflictions, expect with Lidwina the reward prepared for faith full and charitable Christians: knowing perfectly that he which gives but a cup of cold water for the love of Christ shall not lose his reward.
These examples show you that temporal afflictions casually falling upon good men, are signs and arguments of God's favor. For (as Saint Gregory does well note) there is no greater mark of God's wrath and displeasure, than is a continual good success in health, wealth, and worldly prosperity. Yea sickness and affliction does frame and conform us like to our Savior Iesus Christ: whom God the Father sent into the world not to reap the delicate pleasures thereof: but to suffer great pains and miseries. What careful troubles and dreadful perils did his blessed mother endure, when it was known that our master Iesus should be born? And after he was born a great number of deadly enemies did daidly arise against that sweet babe and her. What terrible fear and care with painful labors did she endure traveling over hills and dales; when she heard the cries of mothers of their children haled out of their arms and murdered before their eyes: when she did meet the cruel butchers that sought to murder her dear child by the cruel edict of wicked Herod, proclaiming all male children from two years old and under to be slain? what sorrowful cares and hard traveling did that Blessed Virgin endure to hide and save her only son from the cruelty of those sinful creatures, whom her son came to save and keep from hell and damnation if they would accept him? Shall we then look for privilege and immunity from worldly afflictions, when we see that spotless lamb the Son of God, and the immaculate Virgin his mother to have endured all miseries that the world could procure against them? In very truth, afflictions and miseries sustained by a faithful Christian are the badges of Our Lord and Master. Therefore we must not grudge to wear our Master's liveries, and to bear our cross and follow him: considering that in so doing we have an assurance of his entertainment with life everlasting in his high palace of heaven: Whereunto he that bought your Ladyship bring you whence it shall please him. In mean time I humbly beseech you accept this myte putin [?] to the box. Interpret of it as I mind to your honor and to all good Catholics to whose view it shall come. I crave only the Glory of God hereby to increase, to whom I commend your Ladyship with all true Catholics.
Your Ladyship's obedient servant Iohn Bucke.
Certain Matters of meditation or mental prayer to be considered in reciting the Rosarie, Psalter, or Crown of our Lady the most Blessed Virgin Marie upon the beads.
It is an ancient exercise of devout Christians in time of prayer, and specially in the use of the beads, to set before the eyes of the Soul some conceit or Imagination of one or other matter contained in the life of our Savior, or of the Blessed Virgin Marie. And this conceit well imprinted in mind, will keep it from wavering in the vain thoughts, and will make it more attentive and heedful: whereby devotion is sooner kindled: without which prayer yields small fruit. Therefore when you are disposed to pray upon the beads: you may think upon three sorts of mysteries (whereof five points in every one are Joyful, five are dolorous, and five are glorious) in manner following.
Of five Joyful Mysteries to be thought upon when you are to pray upon the beads.
The first Joyful Mystery or secret is the annunciation of the Blessed Virgin Mary. Therefore when you take your beads, and have advisedly commended yourself to God, blessing yourself to God, blessing yourself with, In nomine Patris & Filii & Spiritus Sancti, Amen. Then may you first set before the eyes of your soul, the Annunciation to our Blessed Lady: and imagine in your mind that you behold the Angel Gabriel presenting himself before that Blessed Virgin with his heavenly salutation Aue Maria, and declaring to her his message from the Counsel of the Trinity.
And with that Imagination still kept in mind, say the first Pater noster, and ten Aue Maries following (which is the first part of the beads) attentively, distinctly, and devoutly: there let these cogitations following run through your mind awhile, before you go any further.
1. First think how the Angel found her at prayer: and here admonish yourself how nigh unto you your good Angel stands in time of prayer: and how apt you are then to receive heavenly comfort and good motions: and that in consideration hereof it is good to pray ever, more or less.
2. Secondly mark with what modest silence she gave ear to the message, not uttering any idle or curious speech: and study you to follow that example.
3. Thirdly note her zeal to keep her maidenhood and virginity, vowed and promised to God and so think to keep your Christian vow made at your baptism.
4. Fourthly consider her present faith in believing the words of the Angel, passing all natural reason that she being a virgin should bear a child: and here learn faithfully to believe the promises of God.
5. Fifthly behold her humble obedience and resigned will to the disposition of Almighty God. And when you have thus occupied your mind some little time: then prepare yourself to the second Joy.
The second Joyful Mystery is her Visitation of her cousin Saint Elizabeth. Here you may think that you see the meeting of that Blessed Virgin, and that holy matron, with the two infants in their wombs: what heavenly joy was there. And in this thought say the second Pater noster, and ten Aue Maries, following with like attention and devotion as before.
Then learn a lesson of great humility and charity of Our Lady. And when thou hearest thyself commended give all the thanks to God as she did. And if thou are advanced to any degree of honor: bear not thyself more highly, nor neglect to do good offices to others under thee. Consider also how effectual the words of Our Lady (then having conceived Our Savior in her womb) were to cause the babe Saint Iohn to move, in the womb of his mother, when the virgin saluted her. And therefore cease not to laud and praise her, and to call upon her help in thy need. And when thou hast thus thought, begin the third part of the beads, as follows.
The third Joyful Mystery is the Nativity and birth of Our Saviour. Here think that thou seest sweet Iesus newborn, wrapped in poor clothes, laid in a crib between two beasts in an abject place of a common Inn, for want of ability to hire a better lodging. And with this thought say the third Pater noster, and ten Aue Maries following attentively and devoutly as before.
Then consider with what pain the most Blessed Virgin mirror of humility went from Nazareth to Bethlehem in cold winter, yielding obedience to the Emperor: And how the Son of God would before his birth show obedience with humility at all seasons: yea to thy inferior if need require or good occasion.
Secondly consider in what poor estate the Lord of all the world would be born and brought into this world: and here learn to contemn all worldly pomp and vainglorious curiosity.
Thirdly note here the love of our Saviour to mankind, and requite him with love again to the uttermost of all thy powers. Fourthly behold how the Angels from heaven preached to poor Shepherds the coming of our Redeemer: And here learn to have ever due regard to the poor: and imitate thou those poor men which with great zeal simplicity and diligence sought our Saviour, to yield unto him all that honor and service which was requisite. And after these thoughts prepare thyself to the fourth Joy devoutly as before.
The fourth Joyful mystery is the Presentation of our Redeemer in the temple before the Bishop. And here behold Our Lady offering her son in the temple of Ierusalem: regard how old Simeon the Bishop (knowing by revelation that babe to be the Saviour so long looked for) took him up in his arms, and adored him with all Joy and reverence, saying: Now thou doest dismiss thy servant O Lord, according to thy word in peace. Because mine eyes have seen thy Salvation. And with this thought say the fourth Pater noster, and te Aue Maries, following, devoutly as before. And then learn to present thyself oftentimes in the Church with all diligence, reverence and devotion, specially at the holy sacrifice fo the Mass: that thou mayest be partaker of great mysteries. And think how Just and faithful persons by devout prayer, and godly patience, have at last obtained their holy desires, as this man did. And here also mark how our Saviour in his infancy, being but eight days old, shed his blood for thee at his holy Circumcision: and learn for his sake to suffer from thy childhood what adversity soever fall upon thee: And with this thought prepare thyself to the fifth Joy devoutly as before.
The fifth Joy is the finding of our Saviour in the temple. Here behold our Lady and ancient Ioseph with great care seeking for her son, whom she had lost: and at last finds him disputing of deep mysteries, with great Doctors in the Temple. And with that Impression say the fifth and last Pater nostser, and ten Aue Maries following, as devoutly as before.
1. Then learn here of the Virgin and good Ioseph to seek for Christ with all care and diligence: and rest not till thou find him.
2. And think not to find him with worldly affection toward thy kindred, nor among the delights of flesh and blood: but in the Church of God, by often hearing the word of God, and frequently the Sacraments.
3. Always provide to thy uttermost power that thou keep him in the cabinet of thy heart: and loose him not after thou hast found him. This order thou must observe in reciting the Rosary the second and third time. And when thou hast thus well ended the last part of the beeds: then with a cheerful courage and bold spirit thou mayst safely say the conclusion, which is Credo in Deum, &c. And this much for the first Rosary, or first part of the psalter of our Lady.
Of five dolorous Mysteries to be thought upon when you are to use the beads.
When you have said the Rosary, or beads ones over, with the meditations and thoughts before mentioned: then may you with like preparation and order as before muse upon the five dolorous mysteries: that is to say five special pangs of the sorrows and pains that our Saviour endured for our Redemption.
The first dolorous mystery was the sweating of blood and water which our Lord and Master suffered in the Garden. And here behold Christ in the Garden kneeling upon his knees, holding up his face and hands to heaven, and praying thrice to his Father, in this sort. Father if it be possible let this chalice pass from me: yet not my will, but thy will be done: And mark his great agony upon the impression and conceit of the great pains which he was to suffer upon the Cross for mankind: and how for very labour of sorrow he sweats water mixed with blood: and behold withal an Angel sent from heaven to comfort him. And with this Imagination say the first Pater noster, an ten Aue Maries devoutly.
1. Then note first how in all adversities thou must flee for succor to God.
2. Secondly that it is not enough to pray with thy lips, but that all thy senses and inward powers must be earnestly bent to prayer, and that with continuance.
3. Thirdly how great need you have to pray for avoiding eternal pain, which you have deserved for your sins: seeing the Innocent son of God did flee to prayer for escaping or patient enduring a temporal pain to be sustained for the Redemption and delivery of others.
Fourthly comfortly continue in prayer and think that God in the end will hear thee, and send his holy Angel to relieve thee when need shall require. This being done prepare thyself as before to the second dolor.
The second dolorous mystery is the apprehension and arrangement of our Lord and Master with all manner of contumelious scorn and despite. And here mark the traitor Iudas betraying his master with a kiss, and the barbarous soldiers in armour with all violence taking hold of our Saviour: hailing and drawing him by night from Judge to Judge, reviling, mocking, and with their filthiness all bespitting him: behold what stern and sour countenances they cast upon him: how rudely they bind him to a pillar: how unmercifully they whip and wound him with scourges made of hard cords so as no part of his holy body was free.
And with these thoughts say the second Pater noster, and ten Aue Maries devoutly: and then consider that when thou upon wilful malice doest commit any deadly sin, thou art become a persecutor of thy Saviour, and a partaker and companion with Iudas in betraying, scorning, whipping, and contumelious abusing the Redeemer.
Learn also with patience to suffer all affliction laid upon thee for thy sins: and refuse not any pain nor affliction that shall be offered to thee for his sake that suffered so much for thee. This being done prepare thyself to the third dolour as before.
The third dolourous mystery is the crowning of Our Saviour with a crown of Sharp thorns, a horrible torment, and given with great despite: here behold the most savage cruel Infidels bringing with great mockery a crown made of most boisterous sharp thorns, like unto nails, and beating the same violently into his head: and with loathsome derision saluting him as king. A terrible fight, able to brust the heart of a good Christian to consider rightly. With this Imagination and conceit say the third Pater noster, and ten Aue Maries. And then note the insolent pride and hypocrisy of all Iews, heretics, and infidels against the head of the Church then, and now against his members. And learn to embrace the true adoring of Our Saviour withal humility and simplicity, without all pride and insolency. And here note that the property of all heretics is ever with most rigour and malice to assault the head principal directors of true religion: which is a plain demonstration of their disobedience, think therefore how thou mayest take the contrary course, and embrace obedience in singleness of heart: which Almighty God more esteems then sacrifice: and thereupon conclude thou that Idolatry is in no degree worse than is disobedience: And with this thought prepare thy mind to the fourth dolour.
The fourth dolorous mystery was the false sentence of Christ his condemnation, and the heavy burden of his Cross. Here behold the dissembling judge Pilate against his conscience, leading Our Saviour by the Arm, and delivering that Innocent Lamb into the hands of his foes, to wreak their wicked wills upon him. And view the Redeemer of mankind his holy body worn with stripes and blows, all bloody forced to bear a most heavy burden of the cross, and for very weakness falling down under it. And with this sorrowful sight pass over devoutly the fourth Pater noster, and ten Aue Maries. And then note that if we will be perfect servants of Christ we must bear our own crosses: that is, we must patiently suffer all pains, afflictions, and adversities which fall upon us for our sins, or for his sake that endured so much for us. And here learn to detest all false Judgment, and corruption of conscience for any fear or reward, lest thou become another Pilate by condemning Christ in his members as he did Christ in his own person. And thus thinking prepare thy mind with good devotion to the fifth dolour.
The fifth dolorous mystery was the crucifying of Christ. And here behold how the cruel tormentors do boisterously pull of his clothes fast cleaving to his flesh which procure a new torment. Mark how they stretched him along and nailed his hands and feet with rough and blunt nails to the cross. Consider what huge torture he endured in every member and part of his body, through all his senses on one instant, while they hoysed him up thus hanging upon nails by his hands and feet, with all the weight of his body, having no other thing to rest upon. And with this terrible sight say the fifth and last Pater noster, and ten Aue Maries. And then draw together all thy senses and with all the powers of thy mind consider how thou mayst fall in to a true mortification of all thy vices and concupiscences, and prepare thyself to die with him that thou mayst be found worthy to arise with him. This sight only (if thou view all circumstances duly and thoroughly) will be able by the grace of God to pull thee away from all worldly delights, and to settle the love of God rightly in thy heart. Now when you have well mused upon these matters, you may conclude with a good confidence the Credo. And this much for the second Rosary or second part of the psalter of Our Lady.
Of five glorious Mysteries to be thought upon when you are to pray upon the beads.
When you have twice said the Rosary, or the beads twice once with the meditations and thoughts before mentioned: then if you leisure serve, it shall be good with like devotion as before to think upon the five glorious mysteries which came after the death of Our Redeemer.
The first glorious mystery was the resurrection of Christ here may you present to the eyes of your mind in what beauty, brightness, and glistering clearness the body of Our Saviour so before disfigured with stripes and torments is now risen again impassible, and immortal. Behold how he visits first is sorrowful mother to comfort her. How he shows himself to Marie Magdalen, and to all his disciples. And with this comfortable sight repeat the first Pater noster, and ten Aue Maries devoutly. And then weigh the glorious victory of Our Saviour against whom neither devil nor hell with all their ministers was able to prevail further than he himself listed. Note how all the practices of Iews against the Gospel are disappointed and overthrown: Even so shall all devises of heretics when it shall please God. Therefore consider how in all temptations, afflictions, persecutions and troubles for a Just case, we must not yield nor relent to the wicked: but expect with true patience the Will of God: who after many troubles gives quietness, with everlasting rest. And here may we conceive an assured hope of our resurrection in soul and body: and in meantime by continual prayers and good life to have many visions and sights of Our Saviour in our hearts: as the blessed Marie Magdalen and many others had visible after his resurrection.
The second glorious mystery was the Ascension of our Saviour forty Days after his resurrection. Here consider how Our Lord after he had many times appeared to his dear mother and to his disciples, at last he called them all together on the mount olivet: and thereafter a loving farewell he mounted up to heaven in all their sights with great triumph, accompanied with many Saints, whom before he had delivered out of Limbo: and with this comfortable sight recite the second Pater noster, and ten Aue Maries. And pray to God that thou may so humble thyself in this life and so keep thy heart pure and Innocent as thou may ascend after him to those Joys which God has prepared for his elect.
The third glorious Mystery is the coming of the Holy Ghost. And here thou may view the Blessed Mother of God our Redeemer, together with the holy Apostles and Disciples beholding the wonderful Ascension of Our Saviour: and remaining together in one place, with humble prayer and fervent devotion attending the coming of the Holy Ghost. And thou may mark how the Holy Ghost to their great comfort came down in fiery tongues in the day of Pentecost being the fiftieth day after the Resurrection of Our Saviour. And with this thought recite devoutly the third Pater noster, and ten Aue Maries. And then note his faithful performance of his promise, and their firm faith and belief in the same, and use thou that example to thy benefit, here also for thy instruction and comfort consider six special causes of the coming of the Holy Ghost: to wit, for to rejoice the pensive: to revive the dead in sin: to sanctify the unclean; to confirm his Disciples in love: to save the Just: to teach the ignorant. These gifts and graces are preserved and increased in us by special means. whereof prayer with humility is one: diligent frequenting the Sacraments with hearing divine service is another: continual exercise of the works of Charity is a third. for thus it gives strength agaist all assaults and temptations of ghostly and bodily enemies. Therefore no peril nor persecution can annoy that person which has the holy Ghost.
The fourth glorious mystery is the Assumption of Our Lady. Here behold the Blessed Virgin mother of God and man about the fifteenth year after the resurrection of her Son, having passed her time with exercises of piety was assumed and taken up to heaven in soul and body with inestimable triumph. And here conceive the sight of her Son our Saviour accompanied with legions of angels coming to conduct her. Note how the Apostles being all dispersed abroad in the world exercising their functions in several far distant places, are miraculously come together in a moment to testify her death and assumption. And with these thoughts recite the fourth Pater noster, and ten Aue Maries. And here consider how our Saviour can and will reward those which serve and love him faithfully. Mark also how dear she was to him, and thereupon how available her prayers are with him.
The fifth glorious mystery is the Crowning of the Blessed Virgin Mary, here behold how that glorious Virgin before assumpted in Bodily and Soul was in the presence of all the holy company in heaven with inestimable honor and glory by the Holy Trinity crowned and placed above all Angels. And with this cogitation recite the last Pater noster, and ten Aue Maries. And then note how in heaven she makes daily intercession for the good estate of holy Church: and is ready to assist each one which with a contrite heart prays to her. For the more reverence and devotion we bear towards her, the greater help shall we receive of her Son, in all our distresses. And this we may be sure of, that living here according to her example in continence, humility, patience, and mortification we shall arise at the day in body and soul to rest in heaven forever. Unto which Joy God of his mercy bring us, where that Blessed Virgin rests in presence of the Holy Trinity, the Father, Son, and Holy Ghost. To whom be all honor and glory. Amen.
An admonition for the unlearned touching the use of the figure of the beads hereafter portrayed.
Thou hast here (gentle reader) a figure or form of the beads; with certain matters of meditation to be used when thou art disposed to recite the crown of Our Lady upon the beads which matters have not been before this time put into English meter, for the better memory and delectation of devout persons. Therefore if thou hast been heretofore delighted with vain ballads and sonnets, thou may now upon better advise please thyself with songs and ditties more profitable. And of what good trade, occupation or quality soever you are, whiles you go about your necessary business in your vocation, or whiles you are traveling by the way: or in tilling or ploughing the ground that it may bring great increase, you may notwithstanding, some time among, call upon our Saviour or upon the Blessed Virgin Mary, either in word or in thought, and with great comfort, yea and profit also both spiritual and temporal, repeat or think upon the Pater noster and Aue Mary, or some part thereof, and of the verses, or of some of them set down in the table following. And thereupon may you take occasion to muse and think less or more of the matters contained in the verses or any of them. Whereupon you by God's grace shall be induced into a sweet cogitation what special graces God has bestowed upon you; from what evils he has preserved you; to what good end he has created you; what good reward he has provided for you, if you come to that end: and to come unto in you are assured if you be so willing as you ought to be. Thus shall you also take occasion to keep yourself well occupied, avoid idle thoughts, the snares. Whereupon you by God's grace shall be induced into a sweet cogitation what special graces God has bestowed upon you; from what evils he has preserved you; to what good end he has created you; what good reward he has provided for you, if you come to that end: and to come unto in you are assured if you be so willing as you ought to be. Thus shall you also take occasion to keep yourself well occupied, avoid idle thoughts, the snares of satan, and so keep yourself in the way towards Heaven.
Top Half of the Rosary illustration:
Bottom Half of the Rosary illustration
If my disciple thou wilt be,