A MIRROVR TO CONFESS …

A MIRROVR TO CONFESSE WELL FOR SVCH PERSONS as doe frequent this Sa­crament.

Abridged out of sundry Confessio­nals, by a certaine deuout, and Religious man.

FOR IOHN HEIGHAM, ANNO 1624.

A MIRROVR TO CONFESSE WELL, For the vse of such as doe frequent this Sacrament.

HAving made the signe of the CROSSE, thou shalt say the Confiteor, if thou canst, and afterwards thou shalt saie:

Father, I was confessed in such a time, and did my Pe­nance inioyned me: and now accuse my selfe, that I [...] [Page 4] not come to Confession with that preparation and sorrowe for my sinnes as I ought.

I haue not loued, nor than­ked God for his benefites, as I was bound.

I haue made my prayers, and heard Masse, with a di­stracted minde.

I haue receaued my Saui­our with smale deuotion: of al which I doe confesse my fault.

I haue bene disobedient, and made those that were at home with me to contende, and haue contended also my selfe. It is a Veniall Sinne.

I haue had manie idle and vaine thoughts, they are V. S.

I haue had euill thoughts, but against my will, and haue cast them off, as much as lay in me: yet I do accuse my selfe of negligence in this behalfe.

I haue had euill thoughts, and willingly haue delighted my selfe in them, and would haue put them in execution, if I had could. Here thou must explicate, what thoughts they were, and the number of them also, because they be Mortal sinnes.

I haue willingly thought [...] [Page 6] of others, and iudged rashlie of them in grieuous mat­ters, and that without any lawfull cause. It is a M.S. but in things of no moment, or of verie smale, it but a V. S.

I haue suspected euill of others, without any certaine opinion, it is a V. S.

I haue doubted in matters of fayth. If vnwillingly, it is a V. S. If with deliberation, it is a M. S.

I haue giuen credite to dreames, enchantments, and other superstitions, but not stedfastly. If stedfastly, thou [Page 7] must tell what, and how it was: as also if thou hast made, or caused to be made, any en­chantments, or witchcraft: & if thou hast borne about thee any superstitious writings, of what sorte they were.

I haue thought, that in some thinges God doth not well, but this agaynst my will. It is a V. S. if willinglie, it is a M. S.

I haue in my heart, desired euill to some persons, but not with intention that any euill should happen vnto them. It is a V. S. but if it w [...]re with a [Page 8] full purpose, and in weightie matters, or of importance, as to wish their death, & the like: it is a M. S.

Then hath a man a ful pur­pose, when he doth marke the euill, and yet doth wish it to any one.

I haue bene sorrowfull at o­ther mens good, & taken joye in their euils that were of im­portance, and this with a set­led mind. It is a M. S. but if it were without deliberation, it is a V. S as also in light mat­ters.

I haue taken pleasure in my Mortall sinnes of time paste, and haue bene sory that I had not committed more and this with a stedfast minde, It is a M.S. as also to desire that one sinne mortally, or forsake not mortall sinne.

To prayse one for com­mitting a mortall sinne, or to exhorte him to doe it, is a M. Sinne.

I haue made a vowe, & haue not kept the same able. It is a M. S. Thou must tell what vowe it was, because not [Page 10] to keepe a vowe in a smal matter, as of a Pater noster, is no M. S.

I haue lyed, without swea­ring, or hurte of my Neigh­bour, it is a V. S. with an oath it is alwaies M. S. although it were in sport. So likewise whē thou doest sweare that which is doubtfull for true, & when thou hast no minde to per­forme that which thou doost promise with an oath: & when thou doost sweare to doe any thing that is a mortall sinne, if indeed thou haue a minde to fulfill it, there be two mortall [Page 11] sinnes.

It is a M. S. not to fullfill an oath made of a good thing, if thou be able to keepe the same.

Likewise it is a M. S. to make any other sweare false­ly.

Also if thou doest thinke that thou doest sweare falsly.

To sweare that thou wilt do any thing, which thou doost either know or suppose, that thou canst not do, is a M. S.

To sweare in vaine, that is without necessity, is a V. S. if yet that which thou doest [Page 12] sweare be true.

To say by my fayth, in trueth, or truly, not meaning thereby the fayth or trueth of God, is no oath.

To say, God helpe me, by this heauen, fire, or other thinges, adding God thereun­to, as also to say by my life, by my soule, and the like, is an oath.

To sweare, to accuse an o­ther, with intention so to doe, if afterwardes thou do it not, because thou doest thinke it not to be done, is not periury nor sinne; so the mother that [Page 13] doth sweare to beat her childe though she doe not beat him, doth not sinne.

To sweare not to do a thing which in it selfe is no sinne, nor occasion of sinne, but is indifferent; as for example, not to weare any more such hosen, not to play at Tenesse, not to go with such a one, or in such a house or street, if thou do the contrary it is no M. S. vnlesse there were any cause of M. S. which cause be­ing remoued, thou mayst go.

I haue cursed aswell others, as my self through choler, but [Page 14] without intention that any e-euill should befall them. It is a V. S. but with a purposed minde it is a M. S. The like is to be vnderstood of cursing the soules of those that be dead.

I haue called vpon the di­uell to helpe me, to carie me awaie, or to doe any harme or good, to my selfe or others, without desire it should be so indeed, a V. S. with a ful pur­pose, it is a M. S. As also to doe him any reuerence, or giue him thy soule, is a M. S.

Thou shalt tell whither [Page 15] thou hast blaphemed, or cur­sed God, Christ, or the Saints, and whether thou hast spoken any injurious wordes against them, for it is a M. S. And thou must vtter what sort of blas­phemies, and injuries they were.

I haue of purpose giuen oc­casion to others, to curse, or, blaspheame God, his Saints, or other, men, and haue done and spoken things without a­ny necessitie, knowing that by this they would blaspheame. It is a M. S. The like is to be said of scandall, touching that [Page 16] that doth concerne a matter of Mortall sinne, if it be giuen of purpose.

To curse the day, the tyme, water, winde, &c. without in­tentiō to curse God who hath made thē, is a V.s. So to curse Christmas day Easter day, &c without mind to curse the mi­steries cōteined in those daies, or by thē represented is a V S.

I haue spoken injurious & villanous wordes of impor­tance, against some person, diffaminge them by this meanes, as calling an honest woman a queane, an honest [Page 17] mans sonne, a bastard, &c. it is a. M S. but if it be a light matter, it is a V. s. and of grie­uous injuries, he is bound to aske forgiuenesse, & make re­stitution.

I haue spoken euill of o­thers, and slaundred them in matters of great waight, by saying they haue committed some filthie actes, they haue stollen, &c. it is a M.S. but in light matters, it is only a V. S.

To vtter true things, but yet vnknowen, with minde to diffame any one grieuous­lie, or so that infamie doe [Page 18] follow thereof. is a M. S.

To speake that which is no­toriously knowen, as to saie such a woman is a harlot, shee being so indeede, is no sinne: and the like is to be vnder­stood of other publike sinnes, and sinners.

I haue willingly giuen eare to such as speake ill of others, for some great hatred or en­uie. It is a M. S.

For one to vaunt him selfe to haue committed a M. s. which he hath not commit­ted, if it be with notable harm of himselfe or others, or with [Page 19] other mens infamie, or with some euill intention, or to take pleasure as if he had done such things, is a M. S. But without these conditions, it is a V. s forsomuch as he is pro­digal of his owne fame, where­of himselfe is the owner.

I haue not heard Masse v­pon Sundaies, and Holie daies, or haue lost a great part thereof, without any lawfull cause, it is a M. S. So also to haue a minde not to heare Masse on such daies. Likewise to be occasion that others do not heare it at such times, [Page 20] without any lawfull reason.

Moreouer to talke the grea­test tyme of masse on those daies, or to thinke purposely on other affaires at that time, is a M. S.

If one doe not fast being of sufficient yeares, it is a M. S.

To worke vpon Holie daies for much space of time, it is a M. S.

I haue borne hatred to my parents & superiours, & wish­ed thē some great hurt, with a deliberate minde, it is a M. S.

I haue not obeyed my Pa­rents and superiours, in that [Page 21] which appertaineth to the go­uernement of their family & goods, if it be aduisedly and with contempt, it is a M. S. otherwise it is Veniall, in smal matters, but it is a M. S. in matters of importance.

I haue disobeyed my su­periours and Rulers in such things as belong to good ma­ners, and to the saluation of my soule, as to flie scandalls; plaies that be forbidden, and the like it is a M. S. so likewise if one doe thinke it to be a shame that he is borne of such Parents, or to be taken for [Page 22] their child, if it comes of con­tempt, but if it be to auoyde greater incommodity, it is not a mortall sinne.

I haue bene at variance, I haue stroken others, fought with them, and throwen at them, &c. with intention to doe thē notable harme, it is a M. S. but without such inten­tion, and in light things, it is a V. S.

I haue borne hatred to o­thers, wishing them some great dommage, it is a M. s. but in light matters, and with­out intention of euill, it is a [Page 23] Veniall sinne,

To reueale a secreat with notable hurt, or with minde to domage thy neighbour, is a M. S. As also if thou diddest sweare not to reueale it.

To commit any carnall and filthie acte with thine owne selfe, it is a Mortall sinne. And if at the same time, thou hadst thy minde set vpon any man or woman &c. If thou doe not vtter this circumstance in Confes­sion, the Confession is of no valewe.

Thou must also Confesse, if [Page 24] thou hast sinned with any o­thers, and with what sort of persons. Likewise of touching others, of kissing, of promise, of vncleane wordes to any e­uill ende: all be M. S. As also all desires to sinne, when there is a full purpose.

I haue had carnall moti­ons, and haue taken pleasure, and bene glad of them, & this willinglie. They are alwaies M. s. but not if they be against our will, and doe displease vs, and that we seeke to be ridde of them, as speedilie as wee may: but if we were a [Page] little negligent, they are V: s. and it is expedient alwaies to Confesse them.

I haue desired to be belo­ued of men or woemen, to an ill ende. I haue cast my sight, here and there, and wandered vp and downe, to accomplish my ill desire, and would haue fulfilled the same, if I had could. I haue decked and trimmed my selfe for this purpose. I haue read & song, lasciuious & wanton things, tending to the same ende. These thinges are alwaies Mortall sinne, when there is [Page 26] a deliberate minde.

I haue had pollution in my sleepe, without any faulte of mine, and was afterwarde discontented that I had it. It is no sinne. But when willing­lie there is occasion giuen, or when we take pleasure of it, as of an ill act, it is a M. s.

So likewise when we doe wish or desire, that a filthie carnall dreame had bene true indeede. As also the pollu­tion that a man hath being waking, through his owne fault, by thinking, looking, or touching others, or him: [Page 27] selfe, is a M. S.

To sinne with brute beastes, or to take carnall delite by touching or behoulding thē, &c. is M. S.

I haue taken other mens goods, and haue deceaued them in matters of importāce it is M. S. So likewise to take any thing of moment in the house where we dwel, against the will of those that be supe­riours in that howse, and it is called domesticall or house­hold thefte: in a small matter it is V. S. with mind to steale much, it is a M. s.

I haue desired other mens goods vnjustlie, and to doe them some great dammage, and this with a full purpose: it is a M. S. but not when one doth desire to haue as great goods as another, without harme or dammage to him.

I haue bin proude: vaunt­ing, and preferring my selfe before others, & contemning them.

I haue bin vaine glorious, & praised my selfe: but verie sleightlie, without harme of anie others, and without ta­king due honour from God it [Page 29] is a V. S. So likewise of anger in smale thinges, as also of Glu­tonie, Couetousnes, slouth, &c.

Moreouer if thou haue committed any other sinnes, that be not written or set downe heere, thou must yet Confesse them.

If one did remaine a whole yeare, with purpose to commit mortall sinne, neuer repen­ting him selfe therof all that time, he is in state of mortall sinne, and ought to Confesse how long he hath bin in that state by saying, I haue borne [Page 30] hatred a whole yeare. I haue had carnall desires two mo­neths &c.

Certaine aduises.

NOTE 1. That before thou goe to the sacra­ment of confession, thou must thinke vpon thy sinnes, and examen thy conscience wel, reading such thinges as be no­ted heere. Thou maist also write thy sinnes, and reade them before thy ghostlie fa­ther, if thy memorie doe not serue thee.

Note 2. That to conceale, one mortall sinne, willinglie, is sacrilege, and the Confes­sion is not auaileable, nor of force: as neither that confes­sion which thou doest make afterwards, although thou doe confesse the sinne left out be­fore, if thou doe not vtter that in thine other confessiō, thou didest willinglie conceale it: and thou must repeate as well the former confession, as all others made in this maner. so likewise if thou doubt whe­ther any thing be a mortall sinne, and doest not vtter the [Page 32] same, it is a M. s. but not if thou leaue to doubt, and art resolued that it is no M. S.

To cōceale a Venial sinne, & not to cōfesse it, is no M. S.

Note 3. That the Confes­sion is not of force, if thou haue not a true and full pur­pose to abstaine from all Mortall Sinne, and true sorow for those that be past: nay thou doest sinne mortallie, if thou goe to Confession with intention to be absolued in that state: but not if thou goe with a desire to be holpen of thy ghostlie father, and [Page 33] to doe that which thou oughtest.

Note 4, That thou must tell the number of thy Mor­tall sinnes, as neere as thou canst remēber, & if willingly thou doe not vtter them, thy Confession is not auaile­able: as also if thou doe not manifest the circum­stances which doe chaunge the nature and kinde of Mortall sinnes. And ther­fore it sufficeth not to saie, I haue sinned with a woman, but is needfull also to tell whether shee were kinne to [Page 34] thee or no: and if shee were such, then whether she were a virgin, or a married woman, Religious or secular, &c.

Note 5. That a man must forgoe and leaue the occasion of M. S. as the conuersation of such persons, and in such places, where, and with whom, he is wont to sinne, otherwise he may not be absolued: for that it is a signe that he doeth not repent him selfe, although he saie the contrarie in wordes.

Note 6. That it is necessarie to restore other mens goods, [Page 35] as soone as may be, and like­wise their good name, by say­ing, that is not true which I tould of such, or such a per­son and this to all those to whom it was spoken of, if it were false: but if it were true, it is sufficient to praise the per­sons that were spoken ill of.

Note 7. That if one had bin a meanes, or procured, that any other sinned mortallie, he must needes confesse it.

Note 8. That if one went into Nuneries forbidden by Excommunication without licence, he is excommunica­ted: [Page 36] as also he haue strooken by diabolicall suggestion any Religious person, or any that had holie orders, or such as had lesser orders.

Note 9. That he which doth examen his conscience touching the thinge a fore­mentioned, must take that onlie which he hath donne, and tell it as it is there set downe, that is, whether he did it with a full purpose, or no: and the like is to be vn­derstoode of lies, whether they were with oathes, or without them, that so the [Page 37] ghostlie father may knowe when it is a M. S. and when not. The which thou shalt see, if thou doe finde adjoined therunto these letters M. S. and where there is V. S. it signifieth a Veniall Sinne: which being vnderstoode by thee, thou must flie mortall sinnes, and choose rather to die then to commit one onlie: as also thou must eschue ve­nial sinnes as much as lieth in thee.

Note lastlie, that a stedfast minde, a full purpose, a resolute will, aduisedlie, and with all our [Page 38] hart, is one thinge, and when this is, it maketh that our thoughts, desires, words and deedes be mortall sinne, in matters of importance, and therfore it is needfull to re­fraine our wil that it consent not, but rather to saie with our will, I wil not, or no; for that, where the will hath repugnā ­ce, there cannot be sinne, espe­ciallie mortall: wel there may be veniall sinne, by reason of our negligēce, in not resisting so soone as we should. As for example, if there came to thy minde an euil thought, whilst [Page 39] thou doost not marke it, it is no sinne: but when thou doest reflect vpon it and see it, if thou doe cast it off speedilie, thou doest merite therby: and a little negligence in this be­halfe, doth make it a Veniall sinne: but voluntarie, or wil­ling delighte in the same, doth make it mortall, albeit thou hadst no purpose to put it in execution, but onlie to take pleasure in such a wicked thought. The resolution to put it in practise, dooth make the sinne greater, and if it be done in deede, it maketh it [Page 40] yet greater, & whē there was the act now reallie donne, it is sufficiēt only to cōfesse the sa­me, because in this is vnder­stood the thought, & the reso­lution made: but if it were a thought, onlie with the delite aforesaid, it must alone be vt­tered in Cōfessiō euē as it past

Some one perchance will say. Sir I can not speedilie rid my selfe of such naughtie thoughtes. The answeare is: that then thou art supposed to haue cast them off speedilie, when thy will doth repugne and mislike of them, and [Page 41] sayeth no or, I will not, albeit such thoughts continued for a whole yeare together, or turned back a thousand times a day, against thy will. The which if it be vnderstood aright, and as it behoueth, will giue exceeding great cōfort to deuout soules, & to those that haue a timerous cōsciēce, who neuer would consent to any sin. Frō which being free toge­ther with doing good & god­ly works, we may hope through the grace of almightie God, to arriue to the glorie of heauen, by his infinite mercie. Amen.

WHAT THE PENI­TENT OVGHT TO DOE AFTER he hath examined his con­science.

AFter that the penitent hath recollected himselfe, ga­thered, and set before his eyes, that which his consciēce shall tell him, of the sins which he hath committed since his last Confessiō, be it either by thoughtes, by wor­des, or by workes, he shal excite him selfe to cōtrition & repētance for his sinnes, where with he hath defiled the beauty of his soule, with [Page 43] great confidence in the mercie of God, and in the merits of the pre­tious blood of IESVS CHRIST, by the which we are washed from our sinnes in the Sacrament of Pennance, & with a firme purpose of amendemēt; for which effect, let him say the prayer following.

A deuout prayer to procure Contrition.

O Good IESV, good IESV, good IESV. O my hope, my refuge, & my health; haue mercy, haue mer­cie, haue mercie on me. Alas I am a most wicked, and most [Page 44] vnworthie sinner. I am a most vile sinner. I haue sinned I haue sinned, I haue sinned, and done euill before thee. After a thousand, and a thou­sand graces receaued from thee. After a thousand, and a thousand promises made vnto thee, I am as wret­chedly fallen as before. A thousand times therefore, haue I deserued to be euer­lastingly damned. Nay, hell it selfe hath not so ma­ny punishments, as may worthelie correct my sinne and iniquitie. Wretch that [Page 45] I am, I am vnworthie to be called thy creature. Vn­worthie whome the earth should beare, or to whom it should afforde any manner of sustenance. O my Lord, I haue just occation to shed foorth a riuer of teares, yea rather of blood, then of water. It is truely a won­der, that my harte doth not burste in sunder, with vehemence of Contrition, when I consider the great­nesse, and enormitie of my sinne. O would to God, would to God, I had neuer [Page 46] offended. Would to God I had neuer letted thy grace in me. Would to God I had neuer contemned thy mercie to­wardes me. O let it please thee sweet IESV, for the same thy mercie, once more to washe me with thy pretious blood. Once more to heale me with thy sacred woundes. Once more to sanctifie me with thy death and passion. O cleanse me, cleanse me, cleanse me per­fectly. Restore me the inno­cencie which thou gauest me in Baptisme, that I may truly please thee. Here I make, [Page 47] Lorde, in thy presence, and before all the Angels and blessed spirits, a firme purpose to amend my life. I renounce al sensuall delectation. I re­nounce all vanitie and impu­ritie. I renounce, and vtterly detest, al sinne and iniquitie. My deere Sauiour, shed foorth thy wrath vpon this my body. Afflict me. Cut me in peeces Burne me in this worlde. Lay thy Crosse vpon my should­ers. I am content with al, only that I neuer more offende thee.

A prayer before Confession.

O Most sweete Lord, th [...] fountaine of all mercie▪ giue me I beseeche thee, true Contrition and sorrowe fo [...] my sinnes. Send me the gifte of speech and of veritie, that [...] may explicate and declare my sinnes, humbly, simply, an [...] entierely to my ghostly Fa­ther, without either disgui­sing, or concealing any thing to the end that making an en­tire Confession, I may obtaine a full and perfect absolution Amen.

Another for the same.

O Most beningne & gen­tle Sauiour IESV, I beseeche thee by the merits of thy bitter Passion, that it would please thee to haue pittie on him whom thou hast created to thyne image and likenes, and bought by a painfull and dolorous death. O my Lord, who art the wise­dome diuine, let it please thee to informe me of the know­ledge of my sinnes, that I be not deceiued by the spirit of lying in the recitall of them, [Page 50] which I intend to make to my ghostly father, by thee esta­blished, in vertue of thy pre­tious bloud to giue me abso­lution. O my Lord, which art the power diuine, driue from me, I beseech thee, all feare and humane shame, to the end that I be not any wayes withdrawen, to open and ma­nifest the woundes of my soule: grant this by the merits of thy woorthy woundes, so many tymes for me opened and renued. Amen.

What the penitent is to doe when the Priest giueth him absolution.

WHILST the Con­fessour shall giue the Absolution, the Penitent may consider the great bounty & mer­cy of God, to haue giuen vs this Sacrament, for the washing and Purgation of our soules, by the merits of the Passion of our Lord Iesus Christ: or thinke vpon some poynt or article of the Passion or say some briefe jaculatory Pray­er, such as this which followeth, or the like.

A Prayer to be said whilst the Absolution is giuen.

O My sweete Lord God, giue me the grace, that there be not in me, any impediment to receaue the true, entire, and totall remis­sion of all my sinnes, by the merite of thy most precious blood shed for me vpon the Crosse, O IESV haue mercie on me. O God be mercifull to me a sinner. Thou who suf­feredst for me, haue mercie on mee.

A Prayer after Confession.

O My Lord God the Fa­ther of mercy, who hast called me, & expected my repentance, and comming vnto thee by the Sacrament of Confession, thou hast gent­ly receaued me, by thy boun­tie, pittie, and mercie, and by the merits of the precious bloud of my Sauiour IESVS, which hath bene applied vnto me in this holy Sacrament. Thou hast giuen mee the grace to haue Contrition, [Page 54] and sorrow for my sinnes and faults, which is the first part of Penance; Thou hast giuen me the force and constancy to confesse them all, so farre foorth as I could remember, which is the second. Giue me grace now to fullfill the third, which is Satisfaction, in dis­charging me duely, and de­uoutly, of the payne which is cōmanded me, so that hauing accomplished the whole my­sterie of Penance, I may be re­ceaued & reckoned amongst the number of thy true chil­dren, with Saint Peter, and [Page 55] S. Mary Magdalen, the true mirours of pennance. Amen.

Another for the same.

O Soueraigne bounty, bottomelesse depthe of mercie, and God of all cle­mencie and sweetnes, it is vnto thee that I come to ren­der my selfe: vnto thee I make my refuge, hauing vnfoulded my faults in the Sacrament of Confession, and discharged my selfe of the great burthen of my sinnes, which did ouer­much oppresse my soule, wherof I giue thee most humble [Page 56] thankes, and I beseech thee, to confirme in my spirit the ho­pe of saluation, which thou hast giuen me by newnes of li­fe, the which hereafter thou maist make to grow in me by thy holy grace. O let it please thee for the time to come, to support me by thy power, to the ende that I fall not into the snares of mine enemies, who seeke euery moment to deuoure me. I call, o Lord, for thy helpe, helpe me a­gainst the world, the flesh, & the diuel, that I may keep & preserue me in the obseruance [Page 57] of thy holy commandements, and diligently, humbly, and deuoutly serue thee, and laud thee, by the bloud and merits of IESVS CHRIST thy Son, to whome with thee and the Holy Ghost, be all prayse and glory. Amen.

FINIS.
CERTAINE VERY PIOVS …

CERTAINE VERY PIOVS AND GODLY CONSIDERATIONS.

Proper to be exercised, whilst the incruentall Sacrifice of the Masse is celebrated.

SET FORTH For the comfort and benefite of al [...] deuout Catholikes.

By IOHN HEIGHAM.

ANNO 1624.

THE MANNER HOVV TO HEARE MASSE. AND FIRST, Of the Ornaments appertayning to the Priest.

Of the Amice.

WHEN the Priest put­teth the Amice be­fore his eyes: I wil [...] consider the cloath wherew [...] the Iewes did blind-fould [...] [Page 62] eyes of Christ, & buffet him on the face saying. Prophecie vnto vs, O Christ, who was he that smit thee.

Of the same.

VVhen he puteth the same Amice vpon his head. I will consider the sharpe Crowne of thornes, which was s [...]t vpon our Sauiours head, which peirced his braines, to his ex­ceeding torment.

Of the Albe.

VVhen he putteth on the Albe. I will consider the longe white garment, wherin Christ being cloathed, they mocked [Page 63] him, despised him, and repu­ted him for a foole.

Of the Gyrdle.

VVhen he puteth on the Gyrdle. I wil cal to minde how they streightly bound the handes of our Lord behinde him, and like a notorious ma­lefactor, led him from place to place, and from one Iudge to another.

Of the Manuple.

VVhen he putteth on the Manuple: I will consider the cordes wherewith they tyed that innocent LAMBE, wh [...] he was lamentably whi [...] [...] [Page 64] and scourged at the Pillar.

Of the Stole.

When he putteth on the Stole: I will consider the hea­uy Crosse, which was layde vpon our Sauiours shoulders: as also the ropes wherwith he was ignominiously haled to the Mount of Caluary.

Of the vestement.

VVhen he putteth on the Vestement: I will consider the purple Garment wherewith being reuested, in most pitti­full manner he was shewed of PILATE to the people, saing, Ecce homo. Behold the [Page 65] man.

And I at the putting on of these, will beseech our LORD to graunt vnto me; The Amice of Sufferance; The Albe of cleane conuersation; The Girdle of chastitie; The Ma­nuple of cōstancy. The Stole of Obedience. And the Vestemēt of Charity.

Of the Introibo, or entrie to the Masse.

WHen the Priest be­ginneth the entrie to the Masse. I will consider the great dignity and woorthin [...] [...]f this holy Sacrifice, and [Page 66] mine owne greate vnworthi­nes to be present at the same. And I will beseeche our Lord that I may woorthelie asist thereat, and that him selfe would put those woordes into my mouthe, and those con­ceptions into my harte, which as his owne, may both be heard, and receiued of him.

Of the Confiteor.

VVhen he sayeth the Con­fiteor. I wil consider the offēce of our first parents; the offen­ces of al the world; and myne owne offences. Of all which I will most hartilie aske forgiuenes.

Of kissing the Altar.

VVhen he approacheth to the Altar & kisseth the same. I will consider the Incarnation of CHRIST, and the vnion of mans nature, with the word Eternall; And further, the spi­rituall vnion of euery soule with his Lord IESVS: which vnion of my soule with my Sauiour, I also will desire.

Of the introite.

WHen the Intr [...] is saide; I will [...] [...] der the grea [...] [...] [...]uent desire of the Ho [...] [...] thers, [Page 68] for the comming o [...] CHRIST. And I also will de­sire, that he will vouchsafe to come vnto me, and to dwell in my soule.

Of the Kyrie eleison.

VVhen Kyrie eleison is said, I will beseech the three di­uine persons, the Father, th [...] Sonne, and the Holie Ghost▪ to haue mercie vpon me, an [...] vpon the whole world.

Of Gloria in excelsis.

VVhen Gloria in excelsis i [...] said. I will imagine that I see the childe IESVS borne in the manger and to heart the [Page 69] holie Angels sing this glori­ous hymne. With whom I wil indeauour to prayse our Lord and to render him thanks for so great a benefit.

Of Dominus vobiscum.

VVhen Dominus vobiscum is sayed. I will call to minde how our Sauiour manifested himselfe to the three Kinges, and in them to all the Gentiles. And I will pray him that he will also ma­nifest himselfe to me, al­though most vnworthy and full of miscry.

Of the first Collects

VVhen the first Collects are [Page 70] sayed. I will consider how Christ, at twelue yeares age, went vnto the temple to pray and to worship his heauenly Father: & how his B. Mother with great sorrowe, sought him three dayes together, sup­posing she had lost him. And I will beseech him, that when­soeuer I loose him by my sinne, I may by true Contri­tion, Confession and Satisfa­ction, neuer cease to seeke him vntill I finde him, in the tem­ple of my soule.

Of the Epistle.

VVhen the Epistle is read [Page 71] I will remember S. IOHN Baptist, how he remayned in the wildernes, and preached vnto the people that the Mes­sias was come. I will call to minde also, how CHRIST was baptised of him, and began to preach the Gospell to the Iewes, who yet receaued no fruit thereby: and I will ac­count my selfe to be worsse then they, for that by the doctrine of our Sauiour and his Saintes, I haue so little amended my life.

Of remouing the Booke.

Whē the Booke is remoued. I [Page 72] will feare: considering how Christ forsaking the Iewes, turned to the Gentiles: and will humbly beseech him that he will neuer forsake me, al­though far vnworthie of his grace and mercie.

Of the Ghospell.

When the Ghospell is read I will thinke of the Conuersio [...] of the holie Apostles, and other Disciples of our Lord by his preaching vnto them and of the wonderfull zeal [...] of their hartes, who forsooke al that they had to followe him: and I will desire of God [Page 73] to increase in me faith, and his holie grace, wherby I may for­sake all, to followe IESVS CHRIST my Lord.

Of the Creede.

VVhen the Creed is rehear­ced. I will consider the multi­tude of Gentils which were illuminated with the light of fayth by the preaching of the Ghospell: and I will instantly beseeche Almighty God, to giue me that holy light, and liuely fayth, with which I may beleeue, all the mysteries of the Catholike fayth.

Of Dominus vobiscum.

When Dominus vobiscum is sayed. I will consider how our Lord did manifest his power, wisedome, and goodnes, in working so many miracles, in healing so many infirmi­tyes, and in raysing the dead: and I will beseech him that he will rayse me to a new feruour and loue of him, and with his power and grace, heale all the diseases of my soule.

Of the Offertory.

When the Offertory is read, and the Host is offered: I wil consider that most prompte [Page 75] will, wherewith our Lord in euery action of his life, did re­signe himselfe to his Father, especially in offering himselfe to suffer his passion and death for my sake: with which obla­tion I will also offer my selfe, with desire to fulfill his diuine pleasure, and patiently to suf­fer all aduersityes, yea death it selfe for his honor and glory.

Of the mingling of water with VVine

Whē the Water is mingled with the wine: I will consider the streight vnion which is betwixt Christ our Lord and [Page 76] his Church: And I will desire that vnseperable vnion bee­twixt my soule & my Sauiour IESVS.

Of Washing the Priestes fingers

Whē the Priest Washeth the endes of his fingers. I wil con­sider the great puritie & cle­anes, which is required in handling and receiuing the body of Christ: and I will ear­nestly beg of him, to graunt the same to me.

Of Orate fratres.

When Orate fratres is fayed I will meditate on this admo­nition as made by Christ to [Page 77] me, and from thence forth I will raise vp my selfe more feruently to prayer and deuo­tion, in the rest of the Masse.

Of the secret Collect.

When the Secret is sayed. I will consider how our Saui­our some fewe dayes before his Passion, with-drue him selfe in secret from the malice of the Iewes, And how his owne disciple consented to sell and deliuer him into their wicked handes. And I will be­seeche our Lord, neuer to per­mitt me to sell him to my proper desires as heretofore I [Page 78] haue done, nor to deliuer him into the handes of my disor­dinate pleasures.

Of the Preface.

When the Preface is sayed. I wil consider the cōming back of our Sauiour to Hierusalem vpon Palme sunday, and I will imagine to heare the voi­ces of the children, crying a­loude. Bendictus qui venit in no­mine Domini, Osanna in excelsis. Blessed is he that cometh in the name of our Lord, Osanna in the highest. And I with gre­at ioy & preparatiō wil dispo­se my selfe to receiue my Saui­our.

Of the Canon.

When the Canon is sayed. I will consider the prayer which our Lord made in the Garden and there, in steede of sweat, did shed an infinit number of droppes of blood. And I will offer this his bloodie sweat in­steed of the teares which I ha­ue not, & which for the hard­nes of my hart I can not shed.

Of the first Memento.

When the first Memento is sayed. I will remember the great mindfulnes & care which our Sauiour had of his Disci­ples, in the midest of this his [Page 80] agonie: & how he arose & wēt vnto thē, and finding them a­sleepe, exhorted thē to pray. And I will thē remēber al those, for whō by charitie, promi­se, or dutie, I am boūd to pray.

As for the whole Catholique Church of Christ. For the chiefe Pastor thereof. For all Ecclesiastical, and religious par­sons. For peace and vnitie amongst all Christian Kinges and Princes. For the conuersion of all Infidels, Hetiques, and Scismatiques. for your Father, mo­ther, husband, wife, children, brothers sisters, kinsfolkes, benefactors, frendes and enimies, and for all that are in the state of mortall sinne. For all that are persecuted, imprisoned, fallen, oppres­sed, or tempted. For all poore, distressed sick, and diseased persons. For all labou­rers, bond seruantes, trauellers, and cap­tiues. [Page 81] For al poore widdowes, fatheries children, and women in childbirth. Fi­nally for the fruites of the earthe, for your temporall substance, & your pre­seruation from all dangers, soudaine death, fire and all misfortunes. Com­mending any of these, or any other ne­cessities, to the grace and mercie of our Sauiour IESVS, and to the merits of his pretious death and passion, applied vnto vs by the meanes of this Sacrifice.

Of extending the Priestes handes ouer the Chalice.

When the Priest extendeth his handes ouer the Chalice. I will consider how [...] Christ for me was taken, bou [...], scour­ged, condemned to die, & also forsaken of his disciples. And [Page 82] I will remember, that for me he suffered all these thinges, and yet haue I oft forsaken him for feare of trouble.

Of the Crosses made vpon the Host and Chalice.

When he maketh the Crosses vpon the Host and Chalice: I will thinke how that great crosse was prepared and layed vpon the shoulders of my Lord, who carryed it to the mount of Caluary, where he was nayled to the same: and I wil craue ayde of him to beare my crosse, and that with the nayles of his loue, he would [Page] transpeirce my hart.

Of the eleuation of the Host.

When the Host is lifted vp. I will consider how that most noble & pretious body of my Lord and Sauiour IESVS, was lifted vp vpon the Crosse for my saluation. And I wil be­seeche him to lift vp my soule to him, that I may truely cō ­sider those his wounderfull paines and death, which he did then endure to giue me life.

Of the eleuation of the Chalice.

When the chalice is lifted vp I will consider the great aboundance [Page 84] of blood, which flowed forthe of his most sa­cred woundes. And then with great feruour will I offer vp this sacrifice, to the eternall Father, to his honor and glo­rie; and for the remission of myne owne sinnes, and of the whole worlde.

Of the second Memento.

At the second Memento. I will consider, how our Sauiour hanging three houres aliue vpon the Crosse, at the last gaue vp the ghost, and his blessed soule descended to the Fathers that were detained in [Page 85] Limbo. And I will then pray for N. and N. and for the de­parted, that their soules may be deliuered from their pai­nes, by the merits of his most holie passion.

Of Nobis quoque peccatoribus.

VVhen the Priest smiteth his breast, saying. Nobis quoque peccatoribus. I wil consider the great heauines and compas­sion of the Centurion, and of other good people, for the death of our Sauiour, who wēt away smiting their brea­stes for sorrowe. And I with great contrition, and sorrowe▪ [Page 86] will bewayle my sinne, which was the cause of this his suffe­rance.

Of omnis honor & gloria.

When the short Eleuation is made, and the Host is layd vpō the corporall. I will cal to mind the taking downe of my Lord and Sauiour Christ from the crosse, wrapped in a most pure and cleane Syndon, and layed in the Sepulcher. And I will beseech him to cleanse &c pau­rify my hart, that he may be burryed therein.

Of the Pater noster.

VVhen the Pater noster is [Page 87] sayd. I will consider the prayer which the blessed Virgin, the Apostles, and other holy wo­men, made in those three dayes: I will thinke on, that great desire wherwith they did burne to see our Lord. And I with them will desire to sed my Lord, now glorifyed, in my hart.

Of Pax Domini.

VVhen Pax Domini is sayd. I will contemplate my Lord risen from the dead, all glori­ous and immortall: and how he appeared to the Blessed Virgin, to Marie Magdalen [Page 88] and the holie Apostles, saying. Pax vobis: and I will desire of him, that he will giue me true peace and quietnes.

Of diuiding the Host into three partes.

When the Host is divided into three partes: I wil consider the holy Church, diuided in three partes, triumphant, militant, and in Purgatoire. And I will beseeche our Lord, that he wil graunt to me, and to all other, to aspire to the triumphant.

Of the Agnus Dei.

VVhen the true Agnus Dei is sayd. I will thinke Christ to be [Page 89] the true lambe without spot, which S. Iohn Baptist did point at with his fingar, by whose blood the sinnes of the worlde are taken away: and I will beseeche him by vertu of his pretious blood, to cleanse my soule from all sinne.

Of the Priestes receuing.

VVhen the Priest doth? Com­municate. I will consider with what vnspeakeable glorie and triumphe, our Lord ascended into heauen in the sight of all his Apostles, vntill at the last cloud receiued him. And I [...]ith most inflamed and bu [...] ning [Page 90] affection, will spiritually communicate with the Priest, and make my hart a heauen to receaue my Sauiour.

Of Dominus vobiscum.

VVhen Dominus vobiscum is sayd. I will consider, that al­though our Lord be ascended into heauen, yet he is alwayes present with vs in the blessed Sacrament. And I will render him thankes for so great a be­nefite.

Of the last Collects.

VVhen the last Collects are sayd. I will giue most great and harty thankes to the holy [Page 91] Trinity, for all his benefits; and especially for that he hath granted me to be present, and to be partaker of so great a mystery.

Of remouing backe the Booke.

VVhen the Booke is carried backe to the right end of the Altar. I will thinke how in the end of the world, the Iewes shalbe conuerted to the fayth of Christ. And I will pray for the conuersion of all Hereti­kes and Infidels.

Of Dominus vobiscum.

VVhen the last Dominus vo­biscum is sayd. I wil imagine to [Page 92] heare the sound of the Angels Trumpe, wherin our Lord in the end of the worlde, will come to Iudgment. And I wil beseech him, that he wil make me ready and prepared, in that dreadfull day.

Of Ite missa est.

When Ite Missa est is sayd. I will recall to minde that, Goe yee cursed into euerlasting fire, which shall be spoken to the damned: & that, Come yee bles­sed of my Father, which shalbe spoken to the saued.

Of the last benediction.

When the last Benediction is [Page 93] giuen. I will call to minde th [...] benediction of Christ in that day, which he will giue ouer al the elect, and will leade them with him into paradise. And I will beseech him that he will blesse me and all the standers by, who haue assisted with me at this Sacrifice, that both in this world, and the next, we may perpetually prayse, and glorify his name. Amen.

Paternoster. Aue. Credo.

FINIS.
DIVERS DEVOVT CONSID …

DIVERS DEVOVT CONSIDERATIONS.

FOR THE MORE worthy receauing of the Blessed Sa­crament.

COLLECTED And gathered, out of sundry Ca­tholike and approued Authors.

AND Published for the benefit of all deuout Catholiques, By IOHN HEIGHAM.

ANNO 1624.

ADVERTISEMENTS FOR THE NIGHT BEFORE RECEIVING

THe nighte wherein you meane to communi­cate the day following, eate ether nothing, or very lit­tle to your supper.

After supper presently arise: spend not the time in idle talke, but priuately in your chamber in talke with God.

Before you goe to sleepe, pray vnto God that he woulde [Page 98] keepe you that night from all illusions of the diuell, from ill sinne, and hurtfull phanta­sies.

Make choise the same night, of some affection or intentiō, ether one or more, for which you will specially purpose to receiue; and often stir vp, and renue in your minde, the me­morie thereof.

In the morning when you awake, persuade your selfe, that you lie in the armes of Christ; and begin to meditate vpon his passion: and to recall to mind your former affectiō.

Of the affections, and intētions for receiuing the B. Sacrament.

THe affections and in­tentions of those that come to communicate, are sundrie, according to the sun­drie dispositions of the parties.

Some are moued with the loue of God; that they may by meanes of this Sacrament, inuite & bring their beloued vnto them, and delectably embrace him within their foules.

Some ar moued by the know­ledg of their owne infirmitie and weaknes; that they may [Page 100] by the helpe of this heauenly Phisition, be cured and healed of their diseases.

Some are moued therunto by the consideration of their sinnes and offences; that by meanes of this diuine Obla­tion and Sacrifice, they may be purged and pardoned.

Some are brought therunto, by reason of some griefe, trou­ble, vexation, or temptation; the end that by the vertue of him who is omnipotent, they may be conforted and deliuered.

Some are moued with a de­sire [Page 101] of some particular grace; that by meanes of him to whō the Father denieth nothing, they may obtaine the grace which they desire.

Some are moued with a thankfull acknowledging of sundrie benefits, which God hath bestowed vpon them, considering that we can not of our parts offer to the Father a thinge of greater thankes, then this Sacrifice of thanks­giuing.

Some are moued with a de­sire to praise & honor almigh­tie God and his Saintes; for as­much [Page 102] as we can not honor, nor praise him more, then in remembrance of them, to of­fer this Sacrifice of praise vnto him.

Some are moued with an earnest desire of their neigh­bours saluation, & with com­passion of their afflictions and miseries; knowing that there is nothing more auaileable in the sight of the Father, both for the quicke and the dead, then the pretious blood of his only Sonne, which was shed both for the one & the other.

Some are moued with in­tention [Page 103] to ayde and helpe the Church vniuersall, which are all faithfull people; vnderstan­ding and knowing, that he is a member of that mistical body wheof IESVS CHRIST is the head, and therefore desi­reth to receiue the same, for al those who are woorthy to ha­ue participation therof.

Some are moued therunto, to renue the memorie of our Lordes holy Passion, and to rēder thankes to our merciful redemer, for the inestimable woorke of our redemtion.

Some are moued with desire [Page 104] to receiue the true spirit of Christ, to be made one with him, to be wholy transfor­med and chaunged into him; that they may liue as he liued, in all charitie, obedience, po­uertie of spirit, mortification of body, contempt of the worlde, and the like.

Finally, some are moued with desire the sooner to de­part out of this worlde, into that glorious and perpetuall habitation of heauen, there to receiue the full fruition and vision of his diuinitie.

Of diuers other deuout affections fit for the more worthie receiuing of the B. Sacrament.

OTHERS there be, who coming to this Sacra­ment, doe resemble them sel­ues in their mindes after sun­drie manners: and by this me­anes, doe obtaine many de­uout affections.

Sometimes as a prodigal childe; to his Father of pittie.

Sometimes as a guiltie per­son, or one comdemned; to hi [...] mercifull Iudge and Sauiour

Sometimes as a false an [...] disloyal spouse, taken in adulterie; [Page 106] to hir louing and tender harted husband.

Sometimes as a sister, to hir most deare, & cordial brother.

Sometimes as a strayed and wandering sheepe; to his good Pastor.

Sometimes as a poore blinde man; to the restorer of sighte.

Somtimes as one famished, to the sweet refectiō of his soule.

Sometimes as one languish­ing for thirst; to the fountaine of grace, and water of life.

Sometimes as one frozen with colde, to the fornace of burning loue.

Sometimes as a litle infant towardes his nourse, without whom he can in no wise be comforted.

Sometimes againe with in­tention to do the greatest ho­nor to God, that euer he did him before.

Sometimes to haue greater deuotion, charitie, & loue of God, then euer he had before.

In al which to vse thē arigh [...] and to our better benefit, w [...] must putt vpon vs, as it were the habitt and estate of th [...] selfe same person, with al othe [...] circumstances cōcurring the [Page 108] unto.

And so somtimes to vse one sometimes another, as God shall moue vs, and as our dis­position & deuotion shall ser­ue vs: which also we may doe, not only when we shall com­municate sacramentally, but alwayes as often as we shall heare masse, or communicate spiritually.

Deuout consideratiōs of the quali­tie in which God presēteth him selfe vnto vs, to encourage al fearful & scrupulous persōs

OVR mercifull Lord co­meth vnto vs in the [Page 109] holy Sacrament, after seauen sundrie maners.

1. He cometh in such exces­siue and wōderfull humilitie, that none is so wicked, and vilde a sinner, but that our Lord God wil come vnto him, and offer him selfe (if a man will haue him with him) and will receiue him.

2. He cometh in so great patience, that none is so great a sinner, or so much his eni­mie, which he will not beare withall, and suffer patiently, and if he will reconcile him selfe vnto him, be most ready [Page 110] and prepared to remitt him al his faultes, and freely to par­don him.

3. He cometh with such a loue and affection, which he beareth vnto vs, that none is so colde and obstinate, whom he doth not heate (if he wil) in his burning loue.

4. He cometh, in such libe­ralitie, so amp [...]e and copious, that none is so poore and de­stitute of grace and vertu, whom he may not enrich with the store & plentie of all pre­tious substance.

5. He giueth him selfe in [Page 111] foode most delicious, most sweete, and most sufficient, in such sorte, that none is so fee­ble, weake, or famished, that may not be healed, refreshed, strenghtned, and sustained.

6. He cometh in such splen­dor and brightnes, that none can be so blinded, obscursed; or held in such darknes, that may not by his presence, be instru­cted and lightned.

7. He cometh in such ple­nitude & aboundance of gra­ce, that none is so indeuout, negligent, and slouthful, that may not be awakened stirred, & excited to deuotion.

O great, and ouer-flowing loue, who is he, who well con­sidering this, wil not maruaile, and with sighing sey. O Lord what is man that so thou doest visit him, and sett thy hart towardes him?

Aspirations to acknowledge our great vnworthines, to receiue the holy Sacrament, of the pretious body and blood of our Sauiour Iesus.

O My Lord, O my God, who art thou, and who am I, that I should presume to come to receiue thee? The An­gels in heauen doe reuerence [Page 113] thee, and the highest powers and glorious Spirits, with trembling doe adore thee. What then shall I doe that am here in earth (dust and ashes that I am) what shall I doe?

O my Lord, o my God, thy only greatnes, doth humble the Angels, although they acknowledg in them no sinne, nor euill: Yea the highest Sera­phins, drawe in their winges, and repute them selues like litle flies before thee: what then shall I doe, that am char­ged with the burthen of my iniquitie, but bowe downe my [Page 114] head, prostrate my selfe vpon the earth, and feare to lift vp myne eyes before thee?

O my Lord, O my God, if I sinful wretch had prepared my selfe a thousand yeares by deuout meditations, and had in my selfe, the merits of all the iust men vpon the earth, and of all the glorious Saintes in heauen, all this were very little, nay nothing to receiue thee according to thy dignity: how much lesse then, O my Lord, alas how much lesse shall I doe it, naked that I am of all merits, and charged [Page 115] with an infinit number of sinnes and vices?

Aspirations to craue puritie of minde and conscience, wher with worthelie to receiue the most B. Sacrament

O My Lord, my sweete Sauiour and my God, who may giue me at this pre­sent, a pure hart, a cleane hart, a new hart, a hart purged from all soyle, a hart set on fire with diuine loue, a hart lightned, and shining, with celestiall brightnes: so that my faire, and delicate spouse Christ IESVS coming, he may finde a place [Page 116] of rest prepared to him in my hart, and nothing which may offende the eyes of his Ma­iestie?

2. O that I could (if it were possible) receiue thee, sweete Lord, at this present into my soule, with that feruour, loue, and affection, wherwith thy worthy and sacred Mother conceiued thee: and with that desire, loue and deuotion, that euer thy deuout seruants haue receiued, doe receiue, or euer shall receiue thee.

3. O that I had in my selfe, all the beautie of the nine or­ders [Page 117] of Angels, the burning charitie of the Seraphins, the sanctitie and puritie of the heauenly Saintes, the feruent loue, deuotion, and desire, of all the chosen frindes of God, which euer were, are, or shall be, ether in heauen or earth.

Aspirations to expresse a feruent, longing, and impatient desire of the soule, for the coming of our Sauiour in the B. Sacrament.

1. O Sweete IESV, sweete IESV, sweete IESV, a thousand times doe I longe for thee, a thousand times doe I desire thee, when wilt [Page 118] thou come my sweete Saui­our, when wilt thou come; wheh shall I see thee, when shall I feele thee within my soule?

2. O deare IESV, deare IESV, deare IESV, when shall I ac­cording to my desire, possesse thy blessed presence within my soule? when wilt thou come, that I may louingly ioyne my hart to thine? Come therefore, O sweete IESVS, come O bread of Angels, O heauenly manna, O foode of faithfull soules. Come O my sweete loue, come and trans­forme [Page 119] into thee, all my in­tentions, conceptions, and in­warde parts, come and rauish me from all thinges crea­ted, euen fom my life, euen from my owne selfe.

3. O diuine fire, come and inflame my hart. O the spou­se of my soule, come quickly vnto me. Wound my hart with thy loue, Come take thy repose within my conscience. Come sweete IESVS, come quickly, and defer no longer to come. Come the health, the life, and only desire of my hart.

Aspirations proper to be said whē the time of reaming the B. Sa­crament, is neere at hande

1. O My soule, behould thy spouse is coming, arise and goe earth to meete him; enter now and ioyne thee neere vnto him; Be glad and re­ioyce of the approaching of so great a guest: because there cometh vnto thee, thy Crea­tor, thy Lord and thy Louer, thy Father, thy Pastor, and thy Spouse; Christ IESVS thy beloued, he who gaue for thee his dearest life, that he might redeeme thy soule from eter­nall [Page 121] death.

2. Open o my soule, open the gate to thy Lord and thy God, coming towardes thee; giue place to thy Creator; giue accesse to thy spouse, who with such loue approacheth vnto thee.

3. Them imagin that you heare the sweete and amiable voice of our Sauiour calling vnto you, and saying. Veni amica mea, veni sponsa mea veni. Come my be­loued, come my spouse, come vnto me. To who make answere saying. Paratum cor meum Deus, [...]ratum cor meum. Ingredere be­nedicte [Page 122] Domine, & miserere mei. O God my hart is readie, o God my hart is readie. Enter blessed Lord, and haue mer­cie on me.

Aspirations to be said inwardly when the B. Host is in your mouth.

1. O Most sweete, most po­tent, most faire, most noble, most highe, most gētle, most amiable, and most gra­tious IESV. Vouchsafe to enter into the poore house of they seruāt, whose burning de­sire is wholy to enioy thee, and whom all the creatures in [Page 123] heauen and earth, cannot sa­tisfie without thee.

2. My God, enter into my soule and sanctifie it; enter into my hart & purifie it; my God, enter into my body and countergarde it; and from thy loue neuer separate it.

3. Into thy handes, o Lord IESV, I commend my spirit; to thee I resigne my life & my soule, receiue me, sweete Saui­our, and so keepe me, that I neuer escape out of thy handes.

Aspirations after receiuing, ad­miring the loue of our Sauiour, expressed vnto vs in the most B. Sacrament.

1 I Remember sweete IESV, the woordes thou spakest to thine Apostles, after thou hadst washed their feete; saing. Knowe you what I haue done vnto you? o how wel maist thou now say vnto me. Knowe you what I haue done vnto you? For what couldest thou doe more for me, or what gteater loue, o good IESU, couldest thou shew vnto me, [Page 125] then first to giue this thy bo­dy to death for me, & now a­gaine to giue the selfe same body and blood in meate & drinke vnto me, in memorie of the same thy death?

2. O my Lord, what is the cause of this thy loue? what meaneth, I pray thee, this Wonderfull loue? Seest thou not vpō how vilde a creature thou hast cast thy loue? Wilt thou descēd now once againe into hell? Wilt thou put thy selfe now once again into the handes of sinners to be cruci­fied? wilt thou once againe be [Page 126] borne in a stable amongst bruite beastes (meaning your hart?) o strong, o pure, o vn­speakable loue.

3. Deare Lord, hast thou perchance lack of some sub­ject to delight thee (thou that art most happy and most per­fect in thy selfe) that thou searchest out a little worme of so euill life and odor as I? Truly it seemeth, as if that thou hadst neede of thyne owne creature; for thou vsest such meanes to obtaine his loue, as though thou couldest not be, nor liue without [Page 127] him. O inestimable and most sweete loue, who can but be inflamed of so great a loue? what hart can defend it selfe, that it be not melted & quite consumed with this loue?

Aspirations expressing our loue againe vnto our Sauiour for this singular benefitt of the B. Sacrament.

1. IF all the riches of the earth were proposed vnto me; If all the honors and crownes of the worlde; If all the pleasures and delightes which is possible to imagin; [Page 128] with all the knowledge both of men and Angels, I would repute all as dunge, and as meere nothing; I would make no account at al of it, in com­parison, O Lord, of this thy sweete and vnspeakable loue. 2. If all the creatures in the worlde were in my power, I would moue them all in thy praise for this singular benefit which hast bestowed vpō me. If the force and vertu of all men & Angels were alone in me, I would wholy employ them all to magnifie thee, for this thy especial loue vnto me. [Page 129] 4. Lord, Lord, thy loue doth draw me, thy loue doth wound me, thy loue doth ra­uishe me. O that I had in me the puritie of Angels, and the inflamed and burning desires of all the B. Saintes. O that I had a thousand hartes to shed foorth in thy loue, and to an­swere to this so great a loue.

Aspirations very feruent, into which the soule bursteth forth in great admiration of the B. Sacrament.

O Bread of life, O bread of Angels, O sanctua­rie [Page 130] of soules, o secret comfor­ter of holy mindes! O heauē ­ly spouse, O IESVS CHRIST my delectable loue! O riches of the soule! O solace of the af­flicted O foode of the famis­hed! O my ioy, O my glorie, and al my beatitude!

2. O meeke lambe, O milde maiestie! O highe charitie, o lowe humilitie! o great mer­cie, o bottomles depthe of incomprehensible bountie! o my Lord, h [...] much am I bounde for the good which thou hast done me, and aboue all, for the maner by [Page 131] which thou hast done this good vnto me.

3. O heauenly Lord, who so much louest me. o true Pelli­can, who in thy blood dost so quicken me. o good Pastor, who so dost giue thy selfe in meate vnto me. o faithfull Keeper, who hast so wōderful a care ouer such as thou hast taken in chardge vnto thee

Aspirations after receauing the B. Sacrament, in vtter detesta­tion, and hatred of sinne.

MY God, my Lord, and sweetest loue, neuer [Page 132] any more, neuer any more of sinne; neuer any more plea­sure of the flesh; neuer any more of the world; neuer any more of vanity. I vtterly detest all sinne whatsoeuer, and to thee only, doe I render my selfe; to thee only, will I serue & obey for the time to come. To thee only doe I desire, to liue and die, only graunt that I neuer more offend thee, nor that I euer be separated from thee.

2. My God, I haue no greater griefe in the worlde, then to think that heretofore I haue so [Page 133] much offended thee. And to thinke that sometimes againe I may come to offende thee, causeth so great a feare in my soule, and doth so much af­flict me, that I would wish to die a thousand deathes to be out of this danger that I neuer any more become thy enimie,

3. O my God, permit not, I beseeche thee, that for the time to come I euer more dis­please thee. And if thou forseest that ether by frailty or suggestion of the diuel, liuing yet longer, I shall mortally [Page 134] offend thee, shew me the gra­ce to take me out of the worlde, and that I die before I commit the sinne actually.

Aspirations in which the soule de­fiereth wholy to be withdrawne from all creatures: with a perfect resignation to God, & altoge­ther to be gouerned by him.

1. O My souueraigne and dreadfull Lord, I would wish for the time to co­me; neuer any more to appea­re amongst men but to hide me, if it were possible; vnder the earth, that by this meanes [Page 135] no earthly creature, may euer regayne my loue from thee, euer withdrawe my hart from thee, or euer separate my affe­ction from thee.

2. O myne eyes, what desire you more to see heere? o myne eares, what desire you more to hearken here? o my toung, what desirest thou more to tast here? o my hart and all my sences, shut vp, shut vp your gates, shut them vp I say per­petually, to the end that neuer any thinge may haue accesse into my soule, which may euer dissolue this streight coniun­ction [Page 136] betwixt my Sauiour and me.

3. O my sweete and merciful Lord, behould that from this very houre, I doe wholy aban­don my selfe to thy diuine prouidence, and voluntarily and freely, now, and for euer giue, present and consigne my selfe, body and soule vnto thee desiring that thou worke in me as it shall please thee, and al that it shal, please thee, and that on my part, I neuer giue thee any lett or impedi­ment. Finally, gouerne all my desires, & guide al my actions [Page 137] and workes, so that all my workes may render thee obe­dience, honor, and glorie, for euer and euer. Amen.

Deuout & iaculatorie cōceptions very proper to he vsed, in the day wherin one hath receiued the B. Sacrament.

FIRrst you may burst foorth in to these wordes, in manner of a spirit wholy replenisht and rauisht with ioy, and say.

O my soueraigne Lord, my Sauiour, my Redeemer, and my God, I haue here the pledge of thy loue, I haue [Page 138] heere the memoriall of thy death, I haue heere the price of all the world, I haue heere my Lord, my God, and al my good.

O wonderfull grace, o won­derfull grace, to haue myne owne Sauiour inclosed within my soule!

O my Lord and my God, my spirit is swallowed vp, and quiet transported into thee, it is in a maner wholie melted in to thee, by reason of thy loue, and it causeth my hart, euen to open it selfe at thy presence, like as the [Page 139] rose before the sinne. Than­kes, thankes, thanks therfore, o my Lord, for so infinit, ine­stimable, and vnspeakable a benefit.

You may sometimes also, by way of a diligent care that you would not offend him, propose this demād vnto your owne hart, saying.

Domine est ne cor meum, & corpus meum adhuc mundum in conspectu tuo? Lord is my body and my mynde yet cleane be­fore thee?

Somtimes againe by way of hū ­ble prayer that he wold not leaue you, saying with the holy Prophet.

Ne derelinquas me Domine: Deus meus, ne discesseris à me.

Leaue me not, O my Lord: o my God depart not from me.

Sometimes likewise, you may with great, ioy of spirit recite the song of the 3. childrē Dā 3. saying ‘Benedicite omnia opera Domini Domino, laudate & superexaltate eum in soecula. &c. Benedicite An­geli Domini Domino: benedicite caeli Domino, &c.’

All yee workes of our Lord, blesse yee our Lord; prayse and ex tolle him for euer

Blesse our Lord yee Angels of our Lord: ye heauēs blesse [Page 141] our Lord, &c. As in the office of our Lady.

Moreouer, to exercise some other actes of greate deuoti­on, you may sometimes ima­gin your selfe as one wounded in soule with sundry woundes, and that IESVS CHRIST, the true phisitian of soules, cometh to cast his woundes vpon yours, to the end per­fectly to heale you.

You may likewise some­times by imgination, trans­forme your selfe into the for­me of a little Bee, mounting vpō the tree of the Crosse, & [Page 142] flying busily from one wound to another, to gather and suck into your soule the sweete, honie of his most pretious blood.

A briefe prayer for conclusion.

SWeete IESVS by the vertu of this most B. Sacramēt; I beseeche thee to roote vp and extirpate in me, all the branches and seeds of my euil passions, renue me wholy in­to thee, so that in thee I may take a new force and viguere: and that in vertu of thy gra­ce, of vicious, which I haue [Page 143] alwayes bene, I may for time hereafter become vertuous: of a childe of vanitie, a con­temner of the world: of lea­cherous, chast: of gluttenous, sober: of slouthfull, feruent and diligent: of harslie, cho­lericke, and impatient, sweet, meeke, and patient: of vnpit­tifull, charitable: of proude, humble: of presumptuous and ill aduised, discreete and modest: of vaine and light▪ graue and settled: of incon [...]ant, firme and stable: finally, of a sinner, and enwrapped in [...]iseries, I may become by thy [Page 144] grace, just, and of exemplar, & holie conuersation. Graunt this sweete Sauiour IESV, for thy infinite loue and mercie sake. Amen.

THE LITANY OF the blessed Sacrament.

LOrd haue mercie.

Christ haue mercie.

Lord haue mercie.

Christ heare vs.

O Christ heare vs.

O God the Father of heauen. Haue mercie vpon vs.

o God the Sonne redeemer [Page 145] of the world. Haue mercie vpon vs

O God the Holy Ghost. Haue mercie vpon vs.

O holie Trinitie one God. Haue mercie, vpon vs.

Liuely Bread that didst des­cend from heauen. Haue.

God hidden, and my Saui­our. Haue mercie vpon vs.

Bread of the elect. Haue

Wine budding foorth vir­gins. Haue mercie vpon vs

Fruitfull Bread, and the de­light of kinges. Haue.

Holie Sacrifice. Haue.

Pure oblation. Haue.

Lambe without spot Haue.

Table of proposition Haue. mercie vpon vs.

Most pure Table. Haue.

Foode of Angels. Haue.

Hidden Manna Haue.

Memoriall of the wōderfull woorkes of God. Haue.

Supersubstātial bread. Haue.

Woorde made flesh, and dwelling in vs Haue.

Holy host. Haue.

Chalice of benediction. Haue mercie vpon vs.

Mysterie of faithe. Haue.

Most highe and venerable Sacrament. Haue.

Sacrifice of all other most holy. Haue mercie vpon vs.

Truly propitiatorie for the quick and dead. Haue.

Heauēly Preseruatiue, wher­by we are preserued from sinne. Haue.

Miracle aboue al others ast­onishing. Haue.

Most sacred cōmemoration of our Lordes death. Haue.

Gift surpassing al fulnes. Ha

Chiefe memoriall of diuine Loue Haue.

Abundance of diuine boun­tie. Haue.

Holie, and most majesticall [Page 148] mystery. Haue mercy vpon vs.

Medicine of immortallity. Haue mercy vpon vs.

Dreadful and life-giuing Sa­crament. Haue.

Bread of the Almighty word, made flesh. Haue

Vnbloudy Sacrifice. Haue

Most sweet banquet, where­on the ministring Angels attend. Haue

Sacrament of Piety. Haue

Bond of Charity. Haue.

Offerer, and oblation. Haue

Spirituall sweetnes tasted in his proper fountaine. Haue

Refection of holy soules. Haue mercy vpon vs.

Voyage food of those which dye in our Lord. Haue mer­cy vpon vs.

Pledge of future glory. Haue mercy vpon vs.

Be mercifull. Spare vs o Lord.

Be mercifull. Heare vs o Lord.

From the vnworthy recei­uing of thy body & blood Deliuer vs o Lord.

From concupiscence of the flesh. Deliuer vs.

From concupiscence of the [Page 150] eyes. Deliuer vs

From pride of life. Deliuer.

From all occasion of sinne. Deliuer vs o Lord.

By that desire wherewith thou desieredst to eate this Passeouer with thy Dis­ciples. Deliuer vs o Lord.

By thy great humility, wherewith thou didest washe the feete of thy Dis­ciples. Deliuer vs o Lord.

By thy burning Charitie, wherwith thou didest or­daine this diuine Sacra­ment. Deliuer vs.

By thy most pretious blood [Page 151] which thou hast left vnto vs vpon the Altar. Deli­uer vs.

By the fiue woundes of this thy most holy body, which thou receiuedst for vs. Deliuer vs o Lord.

We sinners. Doe beseech thee to heare vs.

That thou wouldst increase & keepe in vs true faith, reuerence, and deuotion of this holy Sacrament. VVe beseech thee.

That thou wouldst voutch­safe to bring vs to the fre­quēt vse of this holie Eu­charist [Page 152] by true cōfession of our sinnes. VVe beseech.

That thou wouldest vout­chsafe to deliuer vs frō all heresie, infidelitie, & blindnes of hart. VVe beseech thee.

That thou wouldst voutch­safe to impart vnto vs the pretious & heauenly fruites of this holy Sa­crament VVe beseech thee.

That in the hower of our death, thou wouldst strēg­then and defend vs with this heauenly viaticum. VVe beseech thee.

Sonne of God. VVee beseech.

Lambe of God which takest awaye the sinnes of the world. Spare vs o Lord.

Lambe of God which takest awaye the sinnes of the world. Heare vs o Lond.

Lambe of God which takest awaye the sinnes of the world. Haue mercie.

THE PRAYER.

O God, who vnder this wonderfull Sacramēt hast left vnto vs the memo­rie of thy passion, Graunt vs so to woorship the sacred [Page 154] mysteries of thy body and blood, that we may continu­ally feele in vs the fruit of thy redemption: who liuest and raignest with God the Father, in vnitie of the holy Ghost, one God for e­uer and euer. Amen.

This which followeth may be fitlie sayed when the benedi­ction of the B. Sacramēt is gi­uen, or coming to adore before the Tabernacle, or Altar, whe­re the same is reserued.

IN the name of IESVS euery knee bow, of the ce­lestials, terrestrials, and infer­nals, [Page 155] and euery tongue con­fesse, that our Lord IESVS CHRIST is in the glorie of God the Father. Phil. 2.10.

And lett all the people say, Amen, Amen. Psal. 105.47.

Who shall not feare the o Lord, & magnifie thy name because thou only art holie, because all natiōs shal come & adore in thy sight, becau­se thy judgments be mani­fest. Apocalip. 15.4.

And lett all the people say, Amen. Amen.

The lambe that was slaine is worthie to receiue power, [Page 156] & strenght, & honor, & glo­rie, & benedictiō Apoc. 5.12

And lett all the people say, Amen, Amen.

Thou art worthie o Lord to take the booke and to o­pē the seales thereof: because thou wast slaine and hast re­deemed vs to God in thy blood, out of euery tribe, & tongue, and people, & natiō Apo. 5.9.

And lett all the people say, Amen, Amen.

Thou art worthie o Lord our God to receiue glorie, & honor, and power, because [Page 157] thou hast created al thinges, and for thy wil they were, & haue bin created. Apo. 4.11.

And let all the people say, Amen, Amen.

Blessed be our Lord God of Israel, world without end, and let all the people say. Amen, Amen.

Praise, and glorie, and po­wer is to our God. Amen.

To the king of the worl­des, immortall, inuisibIe, on­ly God, honor, & glorie, for euer and euer. 1. Tim. 1.17. Amen.

To the only God our Sa­uiour [Page 158] by IESVS CHRIST our Lord be glorie and ma­gnificence, empyre and po­wre before all worldes, and now and for al worldes euer more. Iude 25. Amen.

Benediction, and glorie, and wisedome, and thanks­giuing, honor, and power, & strength to our God for euer and euer. Apocalyps. 7.12. Amen.

Saluatiō to our God which sitteth vpō the throane, and to the lambe. Apoc. 7.10.

To him that sitteth in the throne, and to the lambe, [Page 159] benedictiō, and honor, and glorie, and power for euer. Apoc. 5.13. Amen.

To thee, IESV CHRIST, be glorie for euer. Amen Rom. 11.36.

To thee, IESV CHRIST, be honor, and glorie foreuer and euer. Amē. Rom. 16.17.

To thee IESV CHRIST, be glorie, and empire for euer and euer. Amen. 1. Pet. 4.11.

To thee, IESV CHRIST, be glorie, for euer and euer. Amen. 2. Tim. 3.18.

To thee, IESV CHRIST, [Page 160] be honor, and empyre euer­lasting. Amen. 1. Tim. 6.10.

To thee, IESV CHRIST, be glorie both now and vn­to the day of eternitie. Amē 2. Pet. 3.18.

Grace with all that loue our Lord IESVS CHRIST in incorruption. Amen. Ephes. 6.24.

FINIS.
CERTAINE ADVERTISMEN …

CERTAINE ADVERTISMENTS TEACHING MEN HOW TO LEAD A Christian life.

Written in Italiā by S. CHAR­LES BOROMEVS, Cardinall of Rome.

FOR IOHN HEIGHAM. Anno 1624.

THE PREFACE OF THE AVTHOR.

OVr nature being now cor­rupted through sin, is of it selfe so bent and inclined to euill, that we doe easilie forgett, and leaue to doe good. For this cause we haue great neede of helps and encouragements, whe­reby to liue well; and of some [Page 164] one that continuallie may putt vs in minde thereof. To this end may serue certaine aduer­tisments or counsels gathered here together, that by often re­ading them, eache one as in a glasse, may in some part behould the forme and rule of Christian life, and therin consider as well what he doth wāt, as also what he ought to doe.

GENERALL ADVERTISMENTS.

THE chiefest thinge that we must procure, and to which most of al we must haue an eye, is to obtaine the grace of almigh­ty God, and to keep our sel­ues in the same, seeing that it is impossible without Gods grace, to liue Christi­anlie.

To this wil helpe excee­dinglie, that we haue alway­es in our hearts the feare of [Page 166] God, which is the beginning of our saluation and of all good; taking great care that we doe not any thing, which may offend his most pure and diuine eyes.

Haue God therefore all­wayes before thine eyes, in whose sight thou dost stand and who continuallie doth behould thee.

Cōsider often with thy sel­fe, the end for which thou wast created, which is to at­taine to the gloire of heauē: and that thou must goe to­words this, and al other cre­atures [Page 167] further thee thereūto

Thinke oftentimes vpon that which is to follow after, to witt perpetuall ioy in he­auen, or in hell euerlasting paine.

Be zealous of Gods ho­nour, & not onlie to obserue with all diligence his holie commandements, but also that his diuine name be not blasphemed, nor any irreue­rence done thereunto by o­thers.

Beare great respect and honour to all things that appertaine to God, and to al [Page 168] the orders of the holy Church, & of thy pastor, procuring to obserue them intirelie as much as lieth in thee.

Haue great confidence & trust in our Lord, that hee wil dispose alwayes that, which shall be most for thy good and profit.

Haue still an eye the prouidēce of God, esteeming that nothing doth befall vs without his holie will and pleasure, and that all is to drawe some good thereby.

Exercise thy selfe in the [Page] [Page] [Page 169] knowledge of thy selfe, of thine owne vilenesse base­nesse and miserie, flying all ambitiō, selfe reputation, & other vanities of the world. Doe thou neuer trust to much to thine owne iudg­ment, but remitt thee easily to the iudgment of others, and take counsell oftētimes of spirituall and discreete persons.

Procure to be thankfull to God for so many benefits, as thou hast receaued at his hands, acknowledging them and giuing thankes, and en­deuoring [Page 170] to liue wel, ther­by to giue him cōtentment.

Take thou not so much care to please men, as to ple­ase God. And haue alwayes an eye to that, which ma­keth to his greater glorie and seruice.

Expect the rewarde of all thy paines of God, and not of the world.

In the busines and affai­res which thou hast to doe, haue an intention, not to doe anie thinge which is not lawfull, and to doe all that thou doest for the loue of [Page 171] God, for in this sorte shall thy workes bee all meritori­ous.

Acknowledge and ponder with thy selfe, that we haue no greater riches nor treasu­re, nor any thinge more ex­cellent or of more profite, then to loue God; & that all the rest doth passe away as winde, smoke and shadowe.

Obey willinglie & readie­lie, in all things that be ver­tuous, to all thy Superiours euen such as be temporall: & beare them due reuer­ence and respect.

Endeauour, what lieth in thee, to maintaine peace & quietnes at home in thy house as much as may be possible: liuing in charitie with al sorte of people, whi­ther they be maried, or in any other state.

Procure with Gods grace to refraine & bridel thy an­ger, in such things as daylie fall out, either at home or a­broad, & not to be at deba­te with any one, that so thou fall not into greater incon­ueniences.

Be mindfull to support the [Page 173] faults of others, be they do­mestical, or external, euē in such manner, as thou woul­dest that others should bea­re with thee.

Remember well that thou art a Christian, and that for this respect, thou oughtest, for the loue of christ, to suf­fer patientlie such injuries as be done vnto thee, yea to for­giue them: and that which more is, to render good for euill, and to praie for thine enimies, and those that per­secute thee.

In thy tribulations and ad­uersities [Page 174] be mindfull to flie to prayer, & accept of what­soeuer scourges, bee they v­niuersal or particular, & of al things els that doe happen contrarie to thy expectatiō, as coming from the hands of our Lord.

Dispose thou so of the sub­stance of this worlde, as if thou wert Gods factor, or steward, and not absolute Lord of the same: and vse what thou hast for necessitie and neede, but not for plea­sure; & procure so to passe thorough these temporall [Page 175] things, that thou loose not those that bee eternall.

In the beginning of what­soeuer action of thine, make the signe of the Crosse, and haue great confidēce in the vertue thereof.

Thou shalt not beginne any affaire of importance, without making first thy prayer, and taking also ad­uise of thy ghostly father, or of some other discreete & godlie persons.

Sometimes in the yeare [...]ke of some one, whō thou d [...]st greatly trust, what opi­nion [Page 176] hee hath of thy life; and bethinke thy selfe whi­ther thou be in the right way to saluation or not.

See that thou dispose and distribute the howers of the day, according to thy diuers affaires; as for example to praie, to heare Masse, to traf­fique, to take thy refectiō, & so thou shalt not loose time.

Blasphemous and disho­nest speeches, ought to be passing farre frō the mouth of a Christian man.

Beware of an euil custome to sweare, albeit it were with [Page 177] truth.

Eschewe al kinde of super­stition, and forbidden artes.

Doe not easilie judge thy neighbour, chiefelie his intē ­tiō, but haue regard to thine owne sinnes and imperfect­ions.

Take heede thou be not desirous nor curious, to know other mens doings: & beware of all sort of nouelti­es, especially in matters be­longing to beleefe, as also to speake of that which thou dost neither knowe, nor vn­derstand.

See that thou doe not mur­mour, nor speake euill of o­thers, nor diminish the good name of any one.

Doe thou neuer relate, not report any thinge to others, which may trouble their peace & quietnes, or breede any dissension amongst thē.

Beware of idle words, and much more of such as be dissolute and dishonest.

Auoide al dissolutenes and loosenesse of life, in thy doo­ings and behauiour, which doth offend both God and good men. and endeauour [Page 179] to be modest and settled in al thy gestures.

Flie euill companies more then the plague, as euerie one likewise that shall giue thee naughtie counsel and bad example, and moreouer al occasions and entisements to sinne.

Eschewe assemblies, as carding, baunkets, daun­cing, maskings, feasts, vaine comedies & other such like thinges, by which God is highlie offended: and take heede that not onlie thou be not partaker of these [Page 180] things, but nether present at the dooing of them.

Beware of idlenes, as being a poison of the soule: & en­deauour to be alwaies busi­ed, either in godlie works, or in such as be profitable.

Be careful that in thy hou­se there be no prophane booke, nor picture, much lesse dishonest, neither on the walls, nor in bookes, nor in anie other things, because it doth hurt thee, and is of­fensiue to others.

In traffique, selling and bying, flie all kinde of de­ceite, [Page 181] falsehood, lying, & oathes, & desiring of other mens goods.

Eschewe, what lieth in thee to deale in other mens mo­nie or goods, vnles thou we­re bound by lawe of chari­tie, or otherwise so to doe.

Neither for gayne, nor frindshippe, nor loue of pa­rēts, nor fauour, must thou doe any thing that is not just, & according to the will of God.

In prosperitie thou must beware of too much cōtent­ment and comfort, which [Page 182] doth cause a mā to cast him­selfe headlong, into the mi­series & dangers of this life.

At that time therefore bee mindfull of the calamities and chaunges of these tran­sitorie and worldlie things, and so it shall be verie expe­dient to reade then for this end, some booke treating of the contempt & vanitie of thinges conteined in this world, in like sorte as a most holy and learned man was wont to doe, who in time of his greatest prosperities, was accustomed to reade the la­mentations [Page 183] of the Prophet Ieremie.

In time of aduersities, doe thou not loose harte & cou­rage, neither bee thou euer sory, but rather reioice, cōsi­dering that this is the right way to heauen, and one of the best tokens, that a man can haue of his saluation, & be mindfull in such occasi­ons, to reade some spirituall treatise of tribulations.

PARTICVLAR ADVER­TIsmēts: and first of the custodie of the harte, and of all our sences.

MAke a stedfast pur­pose neuer to offend Almighty God, chiefely through anie mortall sinne; but rather to endure what­soeuer euil, yea death it selfe, and to flie as much as lieth in thee, euerie sorte of sinne althought it were but venial.

Be vigilant to keepe thy hart, that there ēter no wic­ked thought into it, purpo­sing [Page 185] this often with thy sel­fe, and examining also often in that which thou dost faile

When any disordered pas­siō, or wicked thought doth rise in thee, procure to re­siste it euen in the begining; and doe not giue it place in thee, but cast it off, to the end that afterward it drawe thee not to sinne.

Haue thou likewise exceed­ing greate care of thine eyes, not easilie lifting them vp, nor looking stedfastlie vpon that, which thou maist not lawfullie desire.

Refraine thy toung, speake not whatsoeuer cometh to thy mouth.

Remember that we be cō ­tinually tempted and enui­ronned on euerie side with diuels, which expect onlie how to make vs fall, & ther­fore we must be alwaies vpō our garde.

SECONDLIE OF CON­fession and Communion.

BE carefull at the begin­ning of thy conuersi­on, thou make a good ge­nerall confession of all thy [Page 187] life, if yet thou haue neuer made it before, to the end that the same may serue for the begining and foundatiō of a good new life, which thou dost now purpose to [...]eade.

Thou shalt make choise of a good and learned ghostlie father, to be the guide of thy soule, to whome thou must giue great credittte, & conferre with him in all thy difficulties & doubts, as also in all other affaires of im­portāce, in which there may be any burden of consciēce, [Page 188] and suffer thy selfe to be ru­led according to his coūcel.

Goe often to confession, for that the oftener thou goest, the better it is, and see thou goe either euerie eight dayes, or at the least euerie monthe, and moreouer, in all the solēne feasts through out the whole yeare.

Likewise thou shalt fre­quent the blessed Commu­nion, and when thou canst not communicate, doe not therefore leaue to confesse, that so thou maist obtaine the grace which is giuen by [Page 189] this Sacrament.

Take heede thou neuer goe to bedd in state of mor­tall sinne, but rather goe to confesse the same sooner thē latter: and if thou canst nor out of hand doe so, ende­uour at the least, to haue cō ­trition and sorrowe, and be­waile thy sinne bitterlie, and with the first opportunitie confesse thy selfe.

Euerie weeke doe some kinde of penance, as fasting disciplining, weareing of he­are cloth, lying on the gro­und, and such like thinges, [Page 190] but all this must bee with aduise & leaue of thy ghost­lie Father.

THIRDLIE OF prayer & spirituall exercises.

HAVE in thy chamber some deuout picture of Christ, of our Ladie, or of some other Sainte, to whom thou doest beare most deuo­tion.

Thou oughtest to haue holy water in thy chamber, & going to sleepe, rising in the morning, entring in, or going out or thy chamber, [Page 191] to sprinkle thy selfe with the same, against al the deceits of the diuell.

Beare particular deuotion and reuerence to thy Angel keeper.

Thou shalt haue one also, or more Saints for thine ad­uocats, as for example that Saint, whose name was giuē thee in Baptisme, and thou shalt take in particular, the glorious Virgin MARY for thy protectrice and haue re­course to her especiallie in all thy necessities.

If thou canst reade, thou [Page 192] shalt saie the office of our Ladie at least vpon feast-daies, if not euerie day els: but thy beades thou shalt saie euerie day, or as oftē as thou hast leasure.

Neuer leaue thy praier, at least that of the morning and euening, but by all me­anes, whither thou be in cō ­panie of others thy neigh­bours, in the Church, or of those of thine owne familie, or in thy woorke house, or wheresoeuer els thou art, or wither thou be alone. And being alone vse mētal pray­er, [Page 193] if thou knowe how to doe it, or els that time saye the seuē Penitentiall Psalmes, or the Litanies, or the Rosarie, or some other vocall prayer.

Remember to praye not onlie for thy selfe, but for al degrees of persons, & chiefe­lie for the exaltation of the holie Catholicke Church; for the Popes holines, for thine owne Pastor, for all Bishops, for all Christian Princes, and principallie for thy King our Lord, for his Magistrates and Officers, and for the soules of those [Page 194] that be departed out of this world.

Thou must be verie de­uout to those Saints that bee protectors of thy Citie and Diocesse, and obserue their feasts, vigilles, & reliques, principallie vpon the daies of their solemnities, and ho­lie seruice.

Faile not to goe to al gene­rall processions, or to such as be particular, which be within the cittie,

Likewise thou shalt goe to all prayers of forty houers, finishing thy hower when it [Page 195] shall fall to thy turne, & ra­ther dooing more thē lesse.

When signe is giuen to carrie the blessed Sacramēt to the sicke, thou must nor faile to accompanie the sa­me deuoutlie, bearing thy candel: & thou must glorie, & not be ashamed to accō ­panie thy Lord, the King of the vniuersall world. And going on the waye, thou shalt praye for the sicke to whom it is carried, & yeeld [...]hākes to God that he hath vouchsfed to make vs wor­thy of so great a benefite, as [Page 196] to leaue vs himselfe in this most excellent Sacrament.

This office, to accompanie this most blessed Sacra­ment whither it must at any time be carried, thou shalt performe as often as thou shalt meete it on the waie, lighting, downe also from thy coache or chariot, if thou were in it.

When it ringeth to the Aue Maria in the morning, at noone, and at euening, thou shait saie three times the A­ue Maria on thy knees, and also those three verses, which [Page 197] are sett downe in the dailie exercise, printed in the offi­ce of our Ladie, calling to minde, the Incarnation and Passion of our Lord IESVS CHRIST.

When at home, or in any other place, thou shalt hea­re the belle tole at the eleua­tion of our Sauiour in the high Masse, thou must be mindfull of the lifting vp of thy Redeemer on the Crosse, & kneeling downe lift vp thy mind to adore and worship him, and make a short praier vnto him, as [Page 198] if he were presēt before thee

As often as they ring for any one that is dead, thou must praie for him, and re­mē [...]er that thou art th fol­low him shortlie, and there­fore purpose with thy selfe to be in a readines.

When they ring against a­ny tēpest, besides that thou must speedilie moue thy self to prayer for that daunger, going in hast to the Church or els performing the same in the place where thou, art at that presēt, thou oughtest also to thinke vpon those [Page 199] thūders, lightnings & feares that shall be on that day, when Christ shall come to iudge the vniuersall world.

Accustome thy selfe, to those kind of prayers which the Saints doe call Iaculato­rie, saying often in the day with thy hart or mouth (but yet verie softlie, when thou art in presence of others) so­me breefe sentence out of the Psalms, or other place of holy scripture, or els short prayers that may lightē thy vnderstāding, & reuiue thy affection towardes God in [Page 200] euerie occasion that doth present it selfe: as for exāple; in the begining of euerie thing. Deus in adiutorium me­um intende. Domine ad adiu­uandum me festina: In thy dif­ficulties, In te Domine speraui non confundar in aeternum; In thy afflictions. Saluum me fac Domine, quoniam intrauerunt aquae, vsque ad animam meam: In thy temptations, Adiutor meus esto, ne derelinquas me: In considering thy owne mise­ries: Miserere mei Domine, quoniam infirmus sum: In re­membring thine owne sin­nes, [Page 201] Sana me Domine & sana­bor: Desiring to loue our Lord, Diligam te Domine for­titudo mea; In al thy doubts, Deus meus illumina, tenebras meas. Wishing perseuerance to do good, Deus meus es tu, ne discesseris à me; and such like praiers, of which the Psalmes, and other bookes of holy scripture, & the so­liloquies or ghostly aspira­tions of the Saints are full, as thou maist learne of thy ghostly father.

In the night time when thou dost awake, and canst [Page 202] not sleepe, let thy minde be occupied in God and spiri­tuall thinges, neither doe thou giue place to any fleashly thoughts, but ra­ther say some psalmes, or thy beades, with deuotion.

When thou goest to bed, thinke that perhaps thou shalt not be aliue in the morning: and when thou dost arise in the morning, that peraduēture thou shalt not liue till night, & so thou wilt looke well to thy selfe.

Trafficking or labouring, endeuoure to occupie thy [Page] minde on some spirituall thing, as in that which our Sauiour Christ, or any Saint did or thought, or in singing Psalmes or spirituall songes.

Euery time that thou dost goe or returne from doing any thing, esteeme that thy Angell keeper is in thy cōpanie, & readie to help thee, counting al thy prayers and good workes: and thinke that thou art in the presence of our Sauiour Christ, and in his companie.

Studie to drawe some fruite and spirituall meaning of [Page 204] euerie thinge that is done, that happeneth, or thou see­ste: As for tilling the groun­de, with what trauaile and diligēce it is requisite to till our soule that it may render good fruite to our Lord? Of a faire sunne shining daie, what pleasure it wil bee to see that eternall light of hea­uen, sith this other doth so much delight vs? Of an ob­scure and cloudie day, what a torment shal it be, to dwel for euer in eternall darknes, seeing that a littell mistie water, doth so much discon­tent [Page 205] thee? And of a garden full of odoriferous & sweete flowers; how goodlie a thing it is, and how much God is delighted in a soule adorned with flowers, that haue sun­drie colours of vertues; and how passing great the wise­dome of almightie God is, for so much as we see s ex­cellent arte and skill in a flower, or in one onlie leafe? and the like thou maist doe in all other creatures.

FOVRTHLY OF THE particular exercise in the morning.

IN the morning whē thou dost rise, first of all other thinges haue recourse to God, requesting him of his helpe, & betake thy selfe to prayer, before thou occupie thy mind in any other thing & amongst the rest of thy deuout prayers, remēber in particular to saie the, Pater noster, Aue Maria, and Creede.

So soone as thou dost [Page 207] awake occupie thy mind in God, and thinke that euen then thy Angell doth call thee, that thou goe with him to praise our Lord.

In putting on thy apparell, thinke vpon some spirituall thinge. As for exāple, how in baptisme thou wast clothed with grace, & that thou art a pilgrime, & dost goe towards the countrie of heauen.

After this kneeling downe in the place appointed for praier, first of al thāke God, that he hath preserued thee that night, & kept thee till [Page 208] this time, and doth bestowe so many benefits vpon thee.

Then pray him that he will defend thee that daie & euer from all sinne, and that thou offend him not at any time.

That he giue thee grace to fulfill alwaies his holy will, and to direct all thinges ac­cording, to his best pleasure.

Offer vp thy self vnto him, & all that which thou art to doe, say, or thinke, with a pure intention, that al may be to his praise and gloire.

Commend thy selfe to the [Page 209] most glorius Virgin, and to thine Angell keeper, to thy Saint protector, and to all Saints, saying some good prayer to this intent.

Afterwards for some space of time make thy mental or vocall prayer, according to the commmoditie and capa­citie which thou hast.

FIFTHLY OF THE praier & exercise to be made at euening before thou lie downe to sleepe.

AT euening after sup­per, or at some other [Page 210] time: reade, if thou be able a little of some deuout and spirituall booke, or of the Saints liues, or such like, and chieflie of the S. whose daie that is, thinking for some short space vpon the same,

Before thou goe to sleepe. kneeling downe before some holie Image, first giue than­kes to God for his benefits receaued in generall, and speciallie that daie, & with­al demaunde grace and true light, to knowe and hate which is sinne; then next examen thy conscience of [Page 211] whatsoeuer thou hast dōne, saide, or thought that daie, and request his diuine ma­iestie to pardonne all the faultes and offences thou shalt find in thy selfe, ma­king a stedfast purpose, with Gods helpe and assistance, to be more warie in time to come, & to cōfesse thee, with the first opportunitie of what is past.

In putting off thy apparel, thinke that for sinne man was bereaued of grace, and that it is needeful that we cast off our euil habits and [Page 212] inclinations; or els think of some other good thing, or saie some deuout prayer.

SIXTLY OF THE manner how to pray and beha­ue a mans selfe in the Church

ENdeauour thy selfe to make thy prayers kneeling and with the grea­test deuotion thou canst.

Going to the place of pray­er, consider that our Lord is there present to behould what thou dost, & whither thou doe it as thou ough­test.

Hearing the peale to [Page 213] Masse, or to the rest of the diuine seruice to which thou art to goe, lift vp thy mind to cōsider that thou arte to goe to pray and to assist, at the oblatiō of the Sacrifice of the bodie and bloud of our sauiour Chist IESVS, for the remission of thy sinnes, or els to praise God. And therefore thou must goe with greate contrition and deuotion.

Entering into the Church, when thou dost take holy water, lifte vp thy soule, and [...]mēber that thou art bap­tised, [Page 214] and what thou didest promise there at, and pro­cure to wash thy soule from sinne with teares, and pen­nance, purposing to lead a newe life hence forward.

In the Church behaue thy selfe with reuerence and feare of God, standing in thy place, not in that of the Clergie, or appointed for anie other state of mē, nei­ther do thou, sit vnreuerēt­ly, with thy backe towades the blessed Sacrament, nor approach not to the foote, nor within the railes of the [Page 215] Altars, and eschew, being in the Church, whatsoeuer speach, motion, gesture or acte, that may be thought irreuerent or vndecent.

Be attentiue to the diui­ne seruice, and looke not to any other thing, but to those most holy mysteries, and such things as haue de­uotion.

At Masse be alwaies kneel­ling, and at the Ghospell stand vp right.

SEVENTHLY OF exercises to be done vpon holie daies, and other blessed times and Vigills.

BE carefull to spend the holy daies, not in vani­ties, but in good workes.

Procure vpō feast-daies to heare Masse in thine owne parish-Church, and there to harken to such good lessons as be giuen thee, and vse what diligence thou canst, to be instructed in those thinges, which euerie chri­stian is bound to know for his saluation, and be care­full [Page 217] to vse, the good ould custome of offering at Mas­se time.

Endeauour vpon feast-daies, to heare Euen song & diuine seruice.

Endeauour to heare ser­mons & holy lessons, not only vpon holy daies, but vpon all other dayes, when thou canst haue thē, & this not for curiositie, but to take fruite thereby, going there to heare them, where thou doest finde most in­ward feeling: procuring also with greate diligence to put [Page 218] them in practise.

When any feast or solem­nitie of holy time is neere, as of Aduēt, of Sexagesima, of Lent, & the like, see that thou renewe thy whole life and manners, preparing thy selfe to celebrate the same, with Confessiō, Cōmunion, and such other godlie exer­cises.

In euerie Sunday of Aduēt remēber to doe that which a holy Bishop doth warne thee of, that is, to Commu­nicate with great deuotion and purenesse: and the like [Page 219] thou must procure to doe vpon the Sundaies of Lent,

Vpon fasting-daies, thou must accōpany thy fasting with often prayer, and also with almes-deeds, if thou be able.

Albeit thou eate but one meale vpon fasting-daies, yet, as S. Austine doth warne thee, thou must not loade thy table with too great store of meate,

That which thou doest saue in such daies, and not spend in supper, it shall be very good to giue to the [Page 220] poore for Gods sake.

EIGHTLY OF GOOD and godlie workes

TAke delight in the workes of mercie, to doe almes, to visite the hos­pitalles, those that be in pri­sons, or sick folkes, and by all meanes that thou maist to helpe the poore, chiefelie those that be in necessitie.

Seeke to be of some holy congregation or company, of godly & vertuous men, so to do some good work & occupie thy selfe well, prin­cipally [Page 221] vpon feast daies.

Be readie with that littell or much, that God hath gi­uē thee of worldly substan­ce & where thou doest wāt this with thy owne labour and sweate, to helpe the Churches, and specially thy parish where thine owne church is, for the ornamēts and other necessities there­of, that all things bee there­in with such decencie, as be­cōmeth the house of God.

When thou doest see thy neighbour to bee in any ma­nifest sinne, or ready to fall, [Page 222] vse towards him thy dutiful brotherlie correctiō, or warning with charitie & discre­tion, thereby to gaine him.

Such as be noble, riche, men of high degree, & Go­uernors, must be as it were guides and examples, to others of lower calling, in all sort of godly and pious workes.

If thou feele thy selfe mo­ued to goe any holy pilgri­mage, take aduise of thy ghostly Father, and omitt not in any wise to haue his benediction, according to [Page 223] the auncient vse of the Ca­tholike Church.

If thou goe any voyage, vse euerie morning, ere thou goe on thy way, to say those briefe & short prayers which are called Itinerariū, or iournal, and be printed in the office of our Ladie.

NINTHLY OF MEATE, drinke and apparell.

EVery time that thou dost goe to the table to eate, thou must thinke that thou dost goe for ne­cessities, sake, & say first the [Page 224] benedi­ction that is in our Ladies office, & often giue thanks to our Lord, as is there also conteined: & if thou canst not say these things, say a Pater noster, & Aue Maria, making the signe of the ho­ly Crosse vpon the table, & meate.

When thou dost sit downe or art at the table, think first of al before thou begin to eate, vpon that sinne which our first parents did comitt, by eating the forbiddē frui­te: for this will serue as a bridel to refraine thine ap­petite, [Page 225] & as a rule whereby to measure that action of thine.

Endeauour to be verie tē ­perate, in eating, & drin­king, sleeping, & clothing, in clining rather to too litle, then to too much.

Beware of pompe & pride of apparel, & of all sorte of vaine, & superfluous dec­king & triming: haue greate regarde vnto this, whether thou be a man or a woman, or of whatsoeuer els condi­tion & degree.

FINIS.
A BRIEFE AND PROFITA …

A BRIEFE AND PROFITABLE EXERCISE.

OF THE SEAVEN PRINCIPALL EFFV­sions of the pretious blood of our Lord Iesus Christ.

WHEREWITH VVe may exercise our selues all the dayes in the weeke in one of these seauen Ef­fusions, And to obtaine the seauen vertues contrary to the afore­sayd vices.

TRANSLATED Out of the French into English, by IOHN HEIGHAM.

At. s. Omers, Anno 1624.

THE FIRSTE Effusion on Sonday.

FIRSTE vpon the Son­day, we are to haue in memorie the firste Ef­fusion of our Lord and Sa­uiour IESVS, the which was in the garden of Oliuet. In this day ought the denout soule to enter into this gar­den, & to contemplate as if he were present in spirit, be­houlding how the blessed [Page 230] Sonne of God was there in maruelous sorrowe &c ago­nie, whē to redeeme vs, mi­serable, and in gratefull peo­ple from the goulfe of hell, he was abandonned, and de­priued, of all comfort, hel­pe and succour: of his hea­uenlie Father, of his Apost­les which lay a sleep, of his neighbors, and kinsfolkes, and of all his frendes & ac­quaintance. Wherefore he had iust cause to say, My soule is sorrowfull euen vnto death. And as the Prophet Dauid saith: My frendes & [Page 231] my Neighbours haue approa­ched and stoode against me, and they that were neere me, stoode far off. To witt, the chiefe Priestes, and princi­pall Doctours, to whom of loue, he had shewed & do­ne so many workes for their good and benefit, and for whose sakes especially he was come into this world.

And seeing furthermore, that the merit of his dolo­rous passiō, should nothing profitte the greatest part of the world, as the scripture [...]aith. Many be called, but few [...]ect (albeit that one only [Page 232] of his pretious bloode was sufficient alone to saue the whole worlde) by this consi­deration, and by the greate desire which he had to ac­complish our redemption, and to make satisfaction for our sinnes, and to saue vs, he apprehended such an ago­nious and excessiue sorro­we, that there issued out of al partes of his bodie, abun­dance of sweate conuerted into bloode, which peirced through his garments and ran vpon the earth. Then might he well say [Page 233] with the holie Prophet, My soule is replenished wi [...] euills. And as Elias measured him­selfe three times vpon the dead infant, saying. O Lord I beseeche thee, that th [...] soule of this Infant may re­turne againe into him: so our Sauiour and redeemer IESVS, prostrated him sel­fe three times vpon the e­arth, praying deuoutlie vn­to his Father, to reuiue ou [...] soules which were dead by sinne:

And then the deuout sou­ [...] ought to approach, and [Page 234] to ioyne him to IESVS CHRIST prostrat vpon the ground, and by amourouse compassion to lift him frō the earth, and to gather vp the droppes of his most pre­tious blood, and to poure them into the violl of his harte, saying deuoutlie the prayer which followeth.

The prayer for the first Effusiō

I Salute the most noble & pretious blood runing in greate aboundance out of the bodie of my Lord and Sauiour IESVS, being in [Page 235] the gardē of oliuet in pray­er: repleate with maruellous and excessiue agonie, by the consideration of his most bitter and shamefull passi­on, so neere approaching; which he was to suffer, for the satisfaction of all the offences and sinnes, perpe­trated & committed from the beginning of the world, & which euer shalll be cō ­mitted, to the latter ending of the same.

O most sweete IESVS, [...]umblie, I beseeche thee, [...]hat by the vertue of this [Page 236] blessed bloodie sweate, thou wouldest cleanse and purge my poore soule, defiled with diuerse sortes of sinnes, which I haue often cōmit­ted by slouth, ignorāce, ma­lice, negligence, omission, faintnes of heart, sinnes of my youth, and perdition of the pretious time in idlenes by thoughtes, wordes, and worldly occupations. that I may conforme my selfe to the wise mā, who saieth: He which tilleth his lande shall be filled with breads: but he which pursueth idlenes, is a very foole [Page 237] wherefore I should be most foolish and vnwise, if now I should no [...] laboure by per­fect amendemēt of my life, to gather vp the droppes of thy most precious blood, which thou hast shed for my redemption.

Wherefore, sweete IESV, I humblie beseeche thee, by the vertue of thy sacred blood, shed in the garden of Oliuet, thorough ardent lo­ue, that it may please thee to giue me the vertu of dili­gence, and the feruor of de­uotion: illuminate my vn­derstanding [Page 238] & inflame my affectiō in the loue of thee: that for the time to come, I may diligētlie, attentiuelie, & deuoutlie, be vigilant, & watchfull in Prayer, in hea­ring of Masse, in saying my houres, or other diuine of­fices and vertuous operati­ons: fruitefullie also to em­ploie my time, in workes of pietie, pittie, and mercie, to thy honour, and glorie, to my saluation, and edificati­on of my neighbour.

True it is, o my Lord, that full often doest thou ensei­gne [Page 239] me, often to call vpon thee, and doost further inci­te me, by promising to hea­re me, saying. All thinges whatsoeuer you shall aske in prayer beleuing, you shal recei­ue. Wherefore hereafter I wil be more diligent, by the helpe of thy grace, the which for this purpose, I will euer seeke and require, vntill I may attaine.

Furthermore, my sweete Sauiour IESVS, for the gre­at sorrowe, anguishe & op­pressiō of thy blessed hart, for all thy sighes, groanes, [Page 240] and droppes of bloodie te­ares shed in this garden. I adore thee, loue thee, and laude thee, beseeching thee by thy excessiue sorrowe, and aboundant effusion of thy precious blood, to dri­ue vtterly from my hart, all foolishe, and worldlie vani­tie, mirthe, ioy and disordi­nate pastimes, that I may be wholie estranged from al such vanities, & to say with the Prophet. Turne away myne eyes, Lord, least they be­hould & looke after vanities: And cōfort me, I beseeche [Page 241] thee, in all my tribulations, as thou haste promised me, saying; I am with him in tri­bulation: I wil deliuer him, and wil glorifie him. Giue me al­so true and holie Compun­ction, and teares of Contri­tion, and of loue, the which I desire with the Prophet, saying: Who shall giue vnto myne eyes a foūtaine of teares, that I may weepe both day and night.

O sweete IESVS, lett the continuall memorie of thy dolorous Passion, wholie swallow me vp in the zeale, [Page 242] and ardour of thy loue, and such zeale as thou hadest of thy Fathers house, such zeale lett there be in my soule towardes thee, that I may not think but of thee, and euer to repose by grace and loue, wholie in thee, Amen. Pater noster. Aue Maria.

THE SECONDE Effusion on Monday.

SEcondlie on Monday, we must consider and contemplat, how foure Sar­gāts, voide of all pittie, dis­poiled [Page 243] our Sauiour IESVS. And how these foure mur­derers, cruell as Lions, bo­und him streightlie, and will anouslie to the Piller, and as foure greedie wolues, hongring, & thirsting for the blood of this innocent lambe, most inhumanly stripped him, beate him, scourged him, woūded him, and tore his tender and vir­ginall flesh, with thornie roddes, scorpiōs and whip­pes of iron, in such sort that there was no whole parte in all his bodie, wherefore [Page 244] rightlie might he say. They haue stroken me, and wounded me, so that from the sole of my foote, to the crowne of my head, there was no whole place in me.

And then the deuout soule, ought with teares and sobbes to say. He hath ne­ther forme nor beautie left him, for blood which pow­reth downe on euery side, and his body altogether dis­figured: we haue seene him as hauing no sighte, and his face all bespitt and defiled: we haue esteemed him as a [Page 245] Leaper, smitten of God and humbled: but he it is who is wounded for our iniqui­ties, and peirced for our sinnes. The figure hereof was the good Iob, who was stroken full of vlcers and soares, from the sole of the foote to the top of his head. And in this māner was our blessed Sauiour in his fla­gellation, which the good Christian considering, he may make his praier saying

The prayer for the 2. Effusion.

I Salute the most worthie, and pretious blood, [Page 246] which ranne in great aboū ­dance out of the noble bo­die of my redemer and Sa­uiour IESVS, being most hardlie bound to the Piller, and most cruellie beaten, and scourged, in such lamē ­table wise, that al his sacred body was ful of woundes, and no parte remayned en­tire, frō the sole of his foote, to the crowne of his head.

O most patient IESVS, I beseeche thee, that by the vertu of thy most holie blo­od, powred out in such gre­at aboundance, and soiled, [Page 247] & fowled vnder the feete of those fellons, tirants, and murderers, and by thy vn­speakable meekenes, & pa­tience, vouchsafe to pardon me all my sinnes, and enor­mities, which I haue com­mitted thorough ire, mal­lice, rancour, impatience, periurie, blasphemie, iniu­rie, contumelie, reproache, opprobrie, indignation, and desire of vengeance, by the which I haue full often haynouslie offended thy di­uine majestie. And most hartelie I beseeche thee, O [Page 248] my Sauiour, to giue vnto me, the vertu of sweetnes, benignity, māsuetude, mee­kenes, supportation, tolle­ration, and perfect patiēce: to the end that I may be e­uer hereafter, more aima­ble, peaceable, sweete, affa­ble, beninge, and gentle to all persons, as thy blessed Apostle S. Paule coūselleth, saying. Beare yee one an others burthēs, and so you shal fulfill the lawe of Christ. And that so I may be a faithfull obseruer of the lawe of my sweete Lord IESVS CHRIST.

O most bening Sauiour, and redeemer, I adore, lau­de, and giue thee thankes, for the great shame which thou suffredst, being naked before all the world, and for that thou wouldest be moc­ked for the shame of my sinnes: giue me grace, I be­seeche thee, clearely, and entirelie, to declare all my sinnes in Confession, and not to appeare before thee at the hower of my death, naked of vertues, merits and good workes. And I render thee hartie thankes, [Page 250] for all the dolours, which thou suffredst in thy hard flagellation, and for all thy droppes of blood which thou hast shed for the satis­faction of my sinnes: be­seeching thy goodnes, from the bottom of my harte, by the merits of thy bitter scourging, of al thy woūdes, and effusiōs of thy pretious blood, at the houre of my death, to deliuer me from all sinne and paines, that being all pure and cleane, purged and washed from all spots of sinne, I may de­part [Page 251] out of this present life, into euerlasting glorie there to laude, and glorifie thee for euer.

I beseeche thee also, sweete IESV, that to conforme me to thy dolorous Passion, I may for the loue of thee, tollerate, and beare patient­lie, and in humilite of hart, without murmuring, or contradiction, all iniurie, derision, confusion, villa­nie, detraction, persecutiō, and generallie all aduersi­tie and tribulation, and thy Fatherly correction, such [Page 252] as thou shalt please to send me; and alwaies for the same, without end to laude thee, and to rēder thee per­petual thankes and praises. Amen. Pater noster, Aue Maria.

THE THIRDE Effusion on Tuesday.

THIRDLIE on Tuesday, we ought to thinke and meditate, how the bles­sed Sonne of God, was at­tiered with a vestment, or purple mantell, and how [Page 253] those fellons, and cruell butchers, imposed vpon his holie and reuerend head (which is the honour of Pa­radise, the mirrour of An­gels, and the patterne of all beautie) a sharpe Crowne of Thornes, verie peirce­ing, smitting thereon with staues, to enforce thē with violence, to peirce his ve­nerable head, so that the thornes did passe into his braines, wherwith his clee­re and beautifull face was al bloodie, and on euerie side goared, and they afterwards [Page 254] impudently, spitt in his ho­ly visage, and mocked him, in so much that he was made the most deformed, and disfigured, that euer was beheld.

To conforme himselfe to this article, and to redu­ce into memorie, this third Effusiō of the sacred blood of our Lord and Sauiour, call to minde these figures: how Sampson was mocked of the Philistians, and im­prisoned amongst thē. Note also, sleeping in his Taber­nacle vncouered, was mocked [Page 255] of his sonne, & for this was accursed of his Father. Elizeus was derided of the little children, saying. Goe vp bald-head; and for this derision they were cursed of him, and torne in peeces by two wilde Beares. And by these personages, which were so mocked, is signified our Lord, who was also mo­cked of his enimies in his passion. We may likewise call to minde, that which is written in the Canticles: sa­ying Goe forth thou daug­hter of Sion, & behold the [Page 256] King Salomon with his crowne, where-with his mother (that is the Sina­gogue of the Iewes) hath crowned him in the day of his espousales. And thē the deuout soule may say, in great bitternes, & profoūde humilitie, as followeth.

The prayer for the third Effusio [...]

I Salute the most noble, and pretious blood, run­ning downe aboundantlie, from the blessed & reuerēd head, of my Lord and Sa­uiour IESVS CHRIST, to wash [Page 257] and purge my soule from all my sinnes. O most no­ble, & most patient Sonne of God, King of heauē and of earth, my God, and my Creator, humblie I adore thee, and glorifie thee. For me thou hast ēdured many mockeries, iniuries, and vil­lanies, being cloathed with a purple mantell, crowned with a crowne of most pricking thornes, holding in thy hand (instead of a re­gall Scepter) a light, and rotten Reede. Alas my most element and meeke Saui­our [Page 258] IESV, how much paine and torment hast thou suf­fered for me in thy blessed head. Alas my God & deere spouse of my soule, it is my sinne that hath caused thee this maruellous dolour and afflictions.

O good IESV, for the great torment, dolour, vituperie, derision, opprobrie, & effu­sion of thy most pretious blood, in this agonion, I a­dore thee, and thanke thee, for thy profounde humili­tie, and infinite goodnes in the merit of this effusion: [Page 259] humbly beseeching thee, that thou wilt pardon al my sinnes, which I haue com­mitted thoroughe pride, presūptiō, arrogancie, vaine glorie, ostentation, disordi­nate appetit of honors, pō ­pe, worldlie glorie, estimati­on of my selfe, disobedience to others, and all other brā ­che of Pride, to the ēd (after the councel of Saint Paule) I esteeme not too much of my selfe; Be not (saith he) wise in your owne conceite, but feare by the which feare I may (by thy grace) obtaine the [Page 260] noble vertu of humilitie, which is the foundation, & garde of all other vertues: and that I may euer thinke humblie of my selfe, & cō ­temne all worldlie honors, and vaine glorie, and euer desire to be cōtemned, des­pised, and counted most ab­iecte, saying with the Apo­stle. I reioyce in myne infir­mities.

O sweete IESVS, giue me from henceforth, a hart cō ­trite, humble, and obedient to thy holie commande­ments. Giue me a hart ac­cording [Page 261] to thine owne hart, which may be transperced with such ardent charitie, & cordiall compassion, that I may be alwayes mindefull of thee, studie to please thee, euer to repose in thee, & neuer to be separated frō thee. Amen. Pater noster. Aue Maria.

THE FOVRTHE Effusion on VVensday.

FOVRTHLY on wensday, we ought to call to me­morie, and to meditate, how our Lord and Sauiour IE­SVS, [Page 262] was led forth of the Cittie of Hierusalem, ac­companied with two no­torius Theeues, towardes, the mount of Caluarie, bearing vpon his shoul­ders a heauie, and waigh­tie Crosse, of fifteene foote longe, which put him to maruellous paine and trauell, and caused a verie great and greeuous woūd, in his sacred shoul­der: in so much that the blood ranne aboūdantlie downe the midle of his back: & so was he led, pul­led, [Page 263] & pushed forward, ve­ry rudely, & forcebly, with great shame, wearines, & paine, vnto the mount of Caluarie to be crucified.

In figure hereof, Abra­hā tooke the wood of the sacrifice, & laid it vpon the shoulders of Isaac his son­ne, to offer him vp to God. And our Sauiour be­ing come to the end of his way, vpon this hil of Cal­uaire, there was presented vnto him (to refresh and cōfort him) most bitter gaul & vineger, as the Prophet [Page 264] foretold saying. In my thirste, they gaue me vine­ger to drinke.

The deuout soule, to cōforme him selfe to this article, ought to goe forth of the estate of all sinnes and vices, by an earnest detestation of them, and vtterlie abandoning this wicked, vnhappie, and wretched world: and with hartie contrition and repē ­tance for his sinnes, in bit­ternes of soule, and grea [...] compassion, ought he to goe alonge with his Lor [...] [Page] [Page] [Page 265] God, and with the dolorous Virgin Marie, and helpe him carry his crosse, and to gather vp the drops of his pretious blood, which rāne from his sacred shoulders, and from his whole body, sorely brused and wounded, thorough the great trauaile and payne which he sustai­ned, in this hard & oppro­brious voyage, in so much that he fel on the earth vn­der the Crosse, thorough great weaknes, debility, & faintnes, being in a manner halfe dead. Wherefore that [Page 266] we may be partakers of the merits of the same blessed passion of our Sauiour IE­SVS Christ, let vs say de­uoutly this prayer follow­ing.

The prayer for the fourth Ef­fusion.

I Salute the most preti­ous blood of my Redee­mer IESVS, the which he shed forth going towardes the mount of Caluary, to receaue that most cruel and shameful death for my sin­nes, bearing that heauy [Page 267] Crosse vpon his shoulders, so pittifully torne, brused & wounded: which Crosse was so great, and weighty, that the Sonne of God fell to the ground vnder it.

O my soule goe thou by the side of thy sweet louer, and Lord, & behould how for the loue of thee, he is o­uercharged with this pon­derous Crosse, hauing laide all thy sins vpon his shoul­ders, to carry them to the mount of Caluary, to fastē and nayle them to his holy Crosse, & to reconcile thee [Page 268] in his blood, to his heauen­ly Father.

Behould, O my soule, how thy Sauiour IESVS, by the burthen of his crosse, and great feeblenes, by the debility of his body, so far spent, and ouerwearyed, is not able to go any further, but with exceeding payne, and dolour. Haue then pit­ty and compassion on him, in all his paynes, agonyes, and calamityes, and assiste him to beare & support his Crosse, by bearing thy own crosse of pennance, and of [Page 269] all tribulation, and aduersi­ty, voluntarily, and pati­ently, for the loue of him, saying:

O most sweet Iesus, who wouldest beare thy Crosse in great doulour and payne with so many improperati­ons, illusions, and dirisions of thyne enemies; humbly I beseech thee, that by the same sufferance, dolour and trauaile, which thou sustai­nedst in bearing of thy hea­uy Crosse, to giue me gra­ce in this present life, glad­ly to beare my crosse of pē ­nance, [Page 270] and of all sufferan­ce, that I may neuer be se­parated from thee, but wil­lingly and meekely in all patience, to follow thee to the death, and with thee to dye vpon the crosse, full­filling thy holy councell, saying: If any man will come after me, let him take vp his Crosse dayly and follow me. And againe: He that doth not beare his Crosse, and come after me, cannot be my disci­ple.

O deere IESV, I beseech thee, by the drinke & bit­ter [Page 271] liquor, which in greate malice was giuen to thee on the mount of caluary, for comfort and refreshing af­ter thy labour and hard tra­uaile, that thou wouldest pardon all my offences, which I haue cōmitted by the sinne of Gluttony. For well I know it to be thy wil, not only by thy owne holy example, but also by the doctrine of thy blessed A­postle which admonisheth vs, That we walke honestly and vertuously, not in gormā ­dising and wantones. And in [Page 272] another place he sayth: I chastice my body and bring it into seruitude. Which I alas, haue euelly obserued, excee­ding in drinking, & eating, such exquisite and delicate dishes; in multitude, & va­riety of viandes, and dele­ctable licours: in violating, and breaking the fasting-dayes commaunded, and dayes of abstinence.

Wherfore giue me good Lord, the vertue of tempe­rance, sobriety, and Chri­stian abstinēce, both in my eating and drinking, & al­wayes [Page 273] to haue a holy mean and measure, both in the quantity, & quality, wher­by I may hould in subiecti­on, my body, and sensuali­tie, to the spirit & reason: and to be more vigilant in prayer, meditation, and contemplation, of spiritual, diuine, & heauēly thinges, and other vertuous and profitable indeuours: and to be so much more diligent and feruent, deuoutlie & reuerently to accomplishe thy diuine seruice, to loue, honor, and laude thee for [Page 274] euer more, Amen. Pater noster. Aue Maria.

THE FIFTH EF­fusion on Thursday.

FIFTHLY, we ought to haue in minde & thinke, how the blessed Sonne of God, being arri­ued at the mount of calua­rie, much trauailed, wea­ried, and exceeding feeble, was by those fellons, & murderers, rudelie and cru­elly despoiled, whereby all his former woundes were renewed, & began to bleed [Page 275] a freshe, by reason that his coate cleaued fast vnto his blessed body, the which was a maruellous paine and torment vnto him, for in this violent extraction of his robe, the blood ran downe a new, frō all partes of his blessed bodie.

The figure hereof was shewed, when Ioseph was despoiled by his bretheren, and his coate dipped in the blood of a kidde. To com­forme himselfe to this ar­ticle the deuout soule ought to say this prayer following.

The prayer for the fifthe Effusion.

I Salute the most pretious blood of my Sauiour IESVS, shed forth aboun­dantlie on the mount of Caluarie, by the rude, and violent extraction of his coate, which held and clea­ued so fast vnto him, that all his pretious woundes were renewed, & the blood dropped downe from his blessed bodie vpon the grounde.

I beseech thee, most sweete [Page 277] IESVS, for that willinglie & voluntarilie, thou woul­dest be vncloathed and dis­poiled nakedly before all the world, suffering, great shame and confusion for the shame and cōfusion of myne offences, and to en­riche me, wouldest be de­priued of all kind of com­fortes, make me to be inti­relie dispoiled of all kinde of wordlie contentments, so farr as they are ether cō ­trarie, or hurtfull to my saluation, to the end that in all nakednes, I may fol­low [Page 278] thee, nakedlie crucified on the crosse.

And pardō me, I beseeche thee, all my sinnes & ex­cesses, which I haue com­mitted in my apparell, or­naments, and habits of su­perfluitie, and in my gar­ments, and in all other thinges exceeding myne estate, that I may say with Saint Paule. I haue made all thinges as detriment, and doe esteeme them as doung, that I may gayne Christ. And lett me not appeare naked of al vertues, merittes, and good [Page 279] workes, before thee, at the houre of my death, and dreadfull day of iudgment. And by the vertue and Ef­fusion of thy most noble & pretious blood, vouchsafe to blot out all my sinnes cō mitted by auarice, and dis­ordinate loue towards tem­poral goodes. Which gree­dy auarice hath made me fall from thy grace, and de­priued me of the participa­tion of thy heauenly king­dome; for as the holy scrip­ture sayth: Neither the coue­tous nor extorsioners shall pos­sesse [Page 280] the kingdom of God. And our Sauiour also sayth in the ghospell, I say vnto you it is a hard thing for a rich man to enter into the kingdom of heauen, it is more easy for a Camell to goe through the eye of a needel, then for a rich man to enter into heauen.

O my blessed Redeemer IESVS, the louer of holy pouerty, who hast through all thy life, from thy first entrāce into this world, vn­to thy death, beene a true and perfect obseruer of this holy precept, giue me thy [Page 281] grace to be poore in spirit, and illuminate my vnder­standing, to know and con­temne, for the loue of thee, the vilenes, abusion, & de­ception of temporal riches, and of all honour, glorie, pompe & worldly dignity: and to place all my harte, care, and cogitation, in the obtayning of spirituall ri­ches, wherby I may possesse the euerlasting and eternall treasures, and to be of the number of them, of whom thou speakest in the ghos­pel, saying: Blessed are the [Page 282] poore in spirit, for theirs is the kingdome of heauen.

THE SIXTHE EF­fusion on Friday.

SIXTHLY, the deuout soule ought to thinke, meditate, and cōtemplate, how our Sauiour and Re­deemer Iesvs, all the time they were preparing the crosse, sett himselfe vpon the earth, on both his knees, praying to God his Father, that he wold receiue his oblation and sacrifice, to witt, his most ignomi­nious and bitter death, for [Page 283] the reconciliation of all poore sinners, and for the remission of their sinnes. And how afterwards those inhumane murderers tooke him, and furiouslie threw him vpon the crosse, wher­on he spread his sacred armes of his owne accorde: and how his blessed handes and feete, were streightly, and violētlie stretched vnto the holes, and hardlie fast­ned with boisterous nayles, which put him vnto mar­uellous paine, and intolle­rable torment.

The figure hereof was the Serpent of Bras, which Moyses caused to be made, and set it vp for a signe, so that all those which were smitten with any disease, looking thereon, were hea­led: likewise our Lord and Sauiour, being lifted vp and hanging on the crosse, his pretious blood ranne forth aboundantly on the earth, as if it had beene forthe of foure fountaines, or riuers.

Behould here the signe eleuated, whereof the Pro­phet [Page 285] foretould saying: Our Lord God shall lift vp a glo­rious signe amonge all nations. And now cōtemplate how in all his paines, and exces­siue dolours, as a meeke lambe he is silent and saieth nothing, vnles it be to pray vnto his blessed Father for his enimies, for their con­uersion, and saluation.

Wherfore the deuout soule, ought here to rest him selfe, and depeelie to weighe and consider the exceeding ardour of loue and charitie, which the [Page 286] blessed sonne of God hath expressed and shewed vnto him hanging vpon the Crosse, and pronouncing those seauen sacred wordes and holie sentences. And with how great patience, he gaue and resigned vp his holie life. And how much, and how many la­mentations, teares, sighes, & bitter groanes was then to be heard of his dolorous mother (for then was per­formed the prophecie of holie Simeon, who sayed that the sworde of sorrow [Page 287] should pierce hir soule) & of his other frendes: be­houlding him in such pit­tiful paine, and so cruellie fastned on the crosse, pier­ced & wounded for the sa­tisfaction of our sinnes. And then ought he to say with a hart contrit, dolo­rous and replenished with compassion, and teares of true loue, this deuout pe­tition following.

The prayer for the sixt Effusiō.

I Salute the noble blood of my amourous louer, rū ­ing [Page 288] aboundantlie as foure riuers, out of his pretious body for my redemption, and for the satisfaction of my manifold offences. O good IESV, for this maruel­lous charitie, bountie, and mercie which issued out of thy bountifull hart, and for that thou wast stretched for vs vpon thy crosse with such extremitie, and fast­ned theron with such boi­sterous nayles, and for all thy bitter sorrowes, paines, and dolour, & for the mul­titude of thy stripes, iniu­ries, [Page 289] blasphemies, āguishes, and oppressions of thy sweete and gentle hart, and for all thy afflictions and tribulations which thou pacientlie enduredst, and principallie in these three howers, hanging rufully naked betwixt two Thee­ues, as their head or Cap­taine: I adore thee, praise thee, blesse thee, and ren­der thee humble thankes, praying that thorough thy grace, my olde concupis­cēce may be crucified with thee, and that the body of [Page 290] sinne, may be mortified and quite distroyed in me.

O most sweete IESV, I hartelie beseeche thee, for all the stripes, dolours, and paines, of thy blessed bo­die, & for all the droppes of thy most pretious blood, which thou vouchsafedst to shed, euen to the vtmost drop, in so much that with thy pretious blood, the Crosse and the earth were died wholie red: that it would please thee to take from me, all enuie, detrac­tion, obloquie, disaffection, [Page 291] hatred, and hard opinion of my neighbour, and to pardon all my offences cō ­mitted by enuie. For wel I knowe, thou hast admoni­shed me by thy holie Apo­stle saying: Lay aside enuies and all detractions. And Sa­lomon sayeth. Hatered and enuious haue perished together. And therefore, my most amourous and dearelie be­loued louer, giue me most ardent, perfecte, inuiolable, and perpetuall charitie, and so fullie replenish my soule there with, that I may first [Page 292] in all thinges perfectly loue thee, and next my neigh­bour intirely in thee, and most purely and sincerely for the loue of thee. And that I may from the very bottom of my hart for the loue of thee, pardō al those which haue any way offen­ded me, and doe any way hate me: & both to wishe them, and doe them, all kinde of good, to the vt­most of myne abilitie; as S. Paule admonisheth saying: If thine enimie hunger, giue him meate: if he thirst giue hi [...] [Page 293] drinke.

O most bening IESV, I beseeche thee by thy vn­speakable charitie, and in­finit mercie, that thou wouldest so inflame my hart, and wholly swallowe it vp in thy loue, that I may neuer be separated from thee. Drawe my hart al­wayes vnto thee, and suffer me not to be vanquished by any temptation, nor sur­mounted by any manner of aduersitie: defend, fortifie, and deliuer me from all sinne, and frō the assaultes [Page 294] of mine enimies: gouerne & direct me in all mine af­faires, and in all thinges, take vnto thee the totall possession of me. Giue me the grace so to be inwardly wounded with thy loue, & pittifull passion, that in all thinges, and in all places, I may still see and behould thee crucifyed for me, that my hart may by loue per­petually be vnited vnto thee, saying with the Pro­phet Dauid: It is good for me to be vnited & conioyned to my God, and to put my trust [Page 295] and confidence in my Lord.

And furthermore I be­seeche thee, most sweete IESVS, for all those whō thou hast suffered thy most bitter death and passion (to the end that the meritt of the same, and of thy excee­ding charity, may neither be lost, nor perish in them) to comfort all those which are in any trouble or affli­ction; to support & strēgh­ten them which are in any temptation: and all those which are in thy holy gra­ce, vouchsafe to confirme [Page 296] them. Conuert againe all such as by imbecillity are fallen, & all sinners which runne astray, and saue vs, and glorify vs altogeather, to the end that we may e­ternally laude thee, and perpetually loue thee, A­men. Pater noster, Aue Ma­ria.

THE SEAVENTH Effusion on Saturday.

SEauenthlie, vpon the Saturday the deuoute soule ought to embrace his meeke Lord louingly with [Page 297] his hart, and to consider and contemplate the bit­ter and dolorous departure of his sweet Redeemer and Sauiour IESVS, when his vermillian cheeks & lippes began to waxe pale, his sa­cred eyes to send forthgros­se, and cloddy teares, his holy mouth to be drawen togeather, his reuered head to encline and hang down­ward, and finally his most blessed soule to depart out of his body.

The deuoute soule con­templating hereon, ought [Page 298] to be mollifyed, and with compassion to melte, & be quite resolued into teares, considering this sharpe & bitter death of our blessed Lord & Sauiour, & ought also to dye with him spiri­tually vnto the world, and to forsake and leaue all sin, to liue with him eternally.

The deuout soule ought also to thinke, that after his death and passion, those wicked & fellonous Iewes, were not yet fully satisfyed with those dolours, paines, torments, abuses, and con­tumelies, [Page 299] which already in his life tyme, they had in­flicted vpon him: but also after his death they adde new tormēts vnto his bles­sed body, & with most ex­ecrable cruelty, they pier­ced his sacred side, vnto his very hart, whereout issued water and blood, as sayth S. Iohn: One of the souldiers with a speare opened his side, and incontinent there issued forth blood and water.

Thinke, what torment, dolour, anguish, sorrowe, and affliction, this strooke [Page 300] to the tender hart of his blessed mother, who was there present. Wherefore to conforme himselfe to this article, let the deuout soule, with great compassi­on, dolour, and compun­ction, hartily say this pray­er following.

The prayer for the Seauenth Effusion.

I Salute the most noble, pretious, and prizeles blood, which issued out of the righte side of myne a­morous Sauiour IESVS, [Page 301] hanging dead vpon the Crosse, by the which blood he hath made full satisfa­ction vnto the diuine Iu­stice, to recouer and re­deeme vs from euerlasting damnation.

O my Lord, my God, the hope, & health of al the world, the Creatour of all creatures, who of thy incō ­prehensible loue, wouldest dye a most bitter & sham­full death, for me a vilde, miserable, and sinnefull creature, giue me grace, sweete IESV I beseech thee, [Page 302] that I may dye spiritually with thee, and that at the hower of my death, thou receiue my soule vnto thy mercy.

O most sweet IESV, I recommend my soule, and my body into thy handes, extended on the Crosse, peirced, nayled, and all be-purpled with thy pretious blood. And I aske in all profound humility thy ho­ly grace, that in the laste hower of my life, I may with good vnderstanding, and perfect memorie, with [Page 303] firme fayth, and assured hope, recōmend my soule vnto thy mercy, sauuegard and sacred protectiō. And that I may be worthy to heare that sweet and com­fortable voice: This day thou shalt be with me in Pa­radise.

O my amorous Redee­mer, who didest permit (af­ter thou wast dead) thy blessed side to be opened with a lance, whereout did issue both water & blood: vouchsafe deepely to woūd and pierce my soule, with [Page 304] the launce of thy diuine loue: to the end that at the howre of my death, I may be worthy to receiue thy blessed body, in the most holy and blessed Sacramēt, as a spirituall foode against the euerlasting famine, & thy pretious blood, for cō ­fortable drinke, against the eternall and vnquen­chable thirst.

In the opening of thy sacred side, O my gratious Lord, thou hast opened to thyne elect, the gate of Paradice, and of eternall [Page 305] life. I beseech thee deare IESV, haue not memory of my sinnes & iniquities, least this gate and entry be shut and closed against me for myne offences, which thou hast mercifully ope­ned to all poore sinners, penitents and repentants: but receaue my soule at the hower of my death fauou­rably vnto thy mercy, and place it with thee in perpe­tuall ioy and felicity.

And furthermore sweet IESV I beseeche thee, for the honor of al thy paines, [Page 306] dolours, death, and passiō, and for the Effusion of thy most pretious blood: that thou wouldest pardon me all my grieuous sinnes of carnality, committed in thoughts, wordes, deedes, or motions, by my disor­dinate affection of concu­piscence, and sensuall dele­ctation. And that I may follow and performe the councell of S. Paul saying: Mortify your sinnefull mem­bers. And againe: If you liue according to the flesh you shall dye, but if by the spirit [Page 307] you subdue the workes of the flesh, you shall liue.

Giue me, deare IESV, I beseeche thee, this faire An­gelicall vertue of Chastity, of Continence, Purity of soule, and body. Sweet IE­SV, mortify and kill in me all vices, all motions, and prouocations to concupis­cence and carnal affection. Take from me I beseeche thee, all that which is vn­lawfull, disordinate, & dis­pleasing to thy diuine ma­iesty: and giue me a harte most simple, cleane pure, [Page 308] feruent, diuine, and con­formable to thy owne hart, which no vicious, nor dis­ordinate affection, may e­uer infect, soile or macu­late.

My Lord, my God, & most compassionate spouse of my soule, I beseech thee, to keep & defend me from all wicked, vnlawfull, and vicious deedes: from all vnseemely, vncleane, and hurtfull take, and from all euill, fleshly, and filthie thoughtes, that I may wor­thely and faythfully serue [Page 309] thee, in all purenesse of soule and body.

Sweet IESV, take the whole possessiō of my hart vnto thee, and giue me ei­ther thyne owne harte, or make this hart of myne cō ­formable vnto thyn, to the end that all my thoughtes, willes, and desires, may al­wayes be in thee, & to thy honour and glory, and that I may perpetually repose in thee, saying with the Pro­phet: My soule shall rest and sleepe in peace.

Finally, most mercifull [Page 309] IESV, I pray thee for the soules of my parēts frēdes, and benefactors, and gene­rallie for al the soules, in the fire of Purgatorie; humblie beseeching thee, by thy cle­mēcie, goodnes, and infinite bountie, & by the merit of thy most holie death and passion, to deliuer and re­lease them of their paines & torments, and to giue them perpetuall & euerla­sting rest. Amen. Pater no­ster. Aue Maria. Credo.

FINIS.

PREVILEGE.

PHilippe par la grace de Dieu Roy de Castile, d'Arragon, &c. permet­tons de grace especialle à IEAN HEIGHAM d'Imprimer, ou faire im­primer les six liures Spirituelles en An­glois, à l'exclusion de tous autres, pour l'espace de quinze ans, commençant le 1. de Iullet 1622. à peine de cōfiscation & amende mentioné en ledit Prouilege.

Signé LE COMTE.

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