INSTRUCTIONS for the use of the beads, containing many matters of meditation or mental prayer, with diverse good advises of ghostly counsel. Where unto is added a figure or form of the beads portrued in a Table. Compiled by john Buck for the benefit of unlearned. And Dedicated to the honourable good Lady, ANNE LADY Hungarforde, sister to the Duchess of Ferria. depiction of the virgin Mary and Jesus Christ or the Madonna and Child, encircled by rosary beads, with decades divided by two hands, two feet and a heart Imprinted at LOUVAIN in the year of our Lordre. 1589. depiction of the Visitation, featuring the virgin Mary, Elizabeth, and the infant John the Baptist; in the background is a city blazon or coat of arms of Lady Anne Hungerford, née Dormer TO THE RICHED Virtuous Lady, ANNE Lady Hungarfoorde, his honourable good Mistress, john Bucke Wisheth all health. FOr so much as man borne in to this world haithe no long time to live Here, he being (as the Why seman saith) lent, not given to life: And for that we must render an account, at the day of judgement (before that dreadful judge, which is void of partiality) not only of words and works, but of each moment of time spent here, yea even unto the thoughts of our hearts, every one in his vocation and degree: And for my part calling all this to the eyes of my mind: seeing also all my actions hithertho to be very base and barren in his sight, which is the true searcher of all thoughts: I began to think how I might employ myself in some work acceptable to so bountiful and benign a patron, and lord, as hath beside my creation and redemption, not only sanctified me and preserved me from my infancy: but also brought me out of that dark egyptiacal England, (the very sea of heresy) and placed me under so good and gracious a lady, in whom I daily behold many examples of true Religion, goldie fear, constant patience, and Christian piety. Therefore finding nothing more agreeable to his divine pleasure, than is the charitable travail in moving the devotion of others to the effectual service of his Divine Majesty by prayer and meditation: and considering how great commodity a little direction in prayer may bring to the unlearned and ignorant, whose weakness I would be glad any way to relieve: The first part of this book. I have thought good to put forth such spiritual exercises, as I myself have privately used, with great comfort, in saying the Rosaire, Crown, or Psalter of our blessed laidie the virgin Marie, upon the beads. The second part. And I have also set down sundry meditations and considerations to be used otherwise, touching aswell the passion of our Saviour and our redemption: as also the infinite benefits and Graces most plentifully bestowed upon every Christian: to the end that in thinking thereof a good religious mind may be more diligent and attentive to note and mark what is said: more inflamed to devotion: and more moved with compunction and sorrow for sins committed. And thighs meditations a man muy divide in to seven parts, according to the days of the week: to the end that a thankful heart Daily beholding (as in a glass) the bountiful gifts of God may take occasion to hate sin, and to love God so good a benefactor and patron. And because many well disposed parsons would fain walk according to the will of their lord and Creator: yet do they wander astray by want of good instruction, rather than upon malice: The third part. I have collected out of devout authors certain lessons an directions showing, not only, good means to avoid sin, and to frame the whole course of life according to his rule and commandment, which sayeth; Ho fac, & vives. Do this, and thou shalt live: but also profitable signs and arguments, whereby one muy perceive, whether he standeth in the state of God his grace and favour, The fourth part. or no. lastly I have added some rules to know from whence cuell thoughts do proceed and means to avoid them: with a figure or portraiture of the beads, containing your Lady ships usual Meditation upon them. these with such like being the slender fruit of my barren wit having no better crop to put in to the barn, I have published for the benefit of the unlearned, which can not skill of curious discourses penned by great clerks. And I have presumed to dedicat this fruit of my poor talon unto your Ladyship, my honourable, and most bountiful Mistress: by whose example of Christian life and conversation I have been much edified, and animated, as to other Christian exercises, so to this work now here set forth. Which I hope shall find better entertainment; for that it passeth under the favour of your honourable countenance. And good reason I have so to think, for (to omit other places, times, and proofs testifyeing your virtues) since your coming in to thighs Countries, you have given such demonstrations of true Religion, by the fruits of your good life, as for your pittifoll heart, and charitable compassion, with the effect of almoise and works of mercy, I may well compare you to Paula, whom saint jerom so highly commendeth. The town of Louvain and other places in time of plague famine, war, and heresy can testify your piety. The naked then by you clothed, the hungry then by you fed, the sick of dangerous diseases than by you visited, comforted, and relieved; the dead then by you buried, the captives then by you ransomed, yea the simple seduced souls then by your meants reconciled to God and his Church are suffficient testimonies and prooses of your zeal to virtue, and of your perfection in Catholic Religion: and will plead for you before God and man: that as the whole course of your life hitherto hath been accounted among the most honourable in virtue: so will your temporal end be in deed aright famous in all good memory and your second life in heaven very glorious among holy Confessors, for (as saint jerom truly sayeth) seldom or never dieth that man an evil death, which willingly exerciseth the works of Charity. And his reason is, for that such persons have many intercessors among good and virtuous poor people: and very unlike it is and almost impossible that none of their prayers should not be herd. And though (good Madam) you have endured many afflictions and grievous adversities: yet have you no cause therefore to be discouraged: for they are evident signs of the favour that God beareth toward you. It is a peculiar property of God to punish them whom he loveth. Examples thereof we have infinite in holy scripture and otherwhere. Holy job did never willingly eat morsel of bread alone, without company of some one or other poor and needy person: yet were his plagues and afflictions so terrible, and his diseases so loathsome as we tede not of any greater. Who was more pitiful to the poor and needy than old Toby, which buried the dead: fed the hungry; and supplied the wants of many: visited and comforted his fellows captives? Yet did he bear the burden of many heavy crosses. And when he did stand in most need of all comfort, he lost the use of his sight: But with thighs and such examples of Scripture you are well acquainted. I will recount unto you others. It is well known how charitable a hand and heart saint Gregory the great had, the restorer of Christian Religion in England, to whom our Saviour appeared among others poor beggars, as a special token that God was well pleased with that good man's almoise deeds, and works of charity: yet was he vexed with bodily sickness continually. It is written of a holy woman called Liduina so pitiful towards the poor and needy, as when she had not sufficient of her owen to give, she would beg and borrow of others to relieve the necessity of the poor, Such encrcase oftentimes followed her hand, as though she ever gave where need required, yet did her portion find no decrease: In so much as one time (if not oftener) thirty poor persons were well relieved of the meat that was put in one pot, and in the end as much meat found in the pot as was at the first put in to it. yea she had a purse where in she used to put her almose money, which she called JESUS his pot, for that it never failed: yet was this good woman ever siklic, and often afflicted with many most grievous diseases and adversities. And it is well known how your Ladieshipp being at Namure in a time of great famine you relieved the hungry soldiers with flesh he and pottage, and how God so blessed your almoise, as the meat provided in tuo pots for thirty parsons did suffice well nigh two hundred people. Therefore as you have Good cause with that good woman Lidunia to magnify God, which gave you ability and good will to exercise the works of charity) and multiplied your guystes in your hands: So have you good matter of comfort by patiented bearing of your worldly afflictions, expect with Liduina the reward prepared for faith full and charitable Christianes': knowing perfectly that he which giveth but a cup of cold water for the love of Christ shall not lose his reward. these examples show you that temporal afflictions casually falling upon good men, are signs and arguments of God's favour. For (as saint Gregory doth well note) there is no greater mark of God's wrath and displeasure, then is a continual good success in health, wealth, and wordlye prosperity. Yea sickness and affliction doth frame and conform us like to our Saviour jesus Christ: whom God the Father sent in to the world not to reap the delicate pleasures thereof: but to suffer great pains and miseries. What careful troubles and dreadful perils did his blessed mother endure, when it was known that our master jesus should be borne? And after he was borne a great number of deadly enemies did daily arise against that sweet babe and her. What terrible fear and care with painful labours did she endure travailing over hills and dales; when she heard the cries of mothers for their children haled out of their arms and mordered before their eyes: when shedyd meet the cruel butchers that sought to morder her dear child by the cruel edict of wicked Herod, proclaiming all male children from two years old and under to be slain? what sorrowful cares and hard traunling did that blessed virgin endure to hide and save her only son from the cruelty of those sinful creatures, whom her son came to sane and keep from hell and damnation if they would accept him? Shall we then look for privileige and immunity from worldly afflictions, when we see that spotless lamb the son of God, and the immaculate virgin his mother to have endured all miseries that the world could procure against them? In very truth, afflictions and miseries sustained by a faithful Christian are the bages of our lord and Master. Therefore we must not grudge to wear our masters liveries, and to bear our cross and follow him: considering that in so doing we have an assurance of his entertainment with life everlasting in his high palace of heaven: Whereunto he that bought your laidyship bring you when it shall please him. In mean time I humbly beseech you accept this mite putin to the box. Interpret of it as I mind to your honour and to all good Catholics to whose view it shall come. I crave only the glory of God hereby to increase, to whom I commend your Ladyship with all true Catholics. Your Ladyshyppes obedient servant john Bucke. depiction of the virgin Mary and Jesus Christ or the Madonna and Child, in a room CERTAIN MATTERS OF Meditation or mental praeyer to be considered in reciting the Rosaire, Psalter, on Crown of our Laidie the most blessed virgin Marie upon the beads. IT is an ancient exercise of devout Christianes' in time of prayer, and specially in the use of the beads, to set before the eyes oft the Soul some conceit or Imagination of one or other matter contained in the life of our Saviour, or of the blessed virgin Matie. And this conceit well imprinted in mind, will keep it from wavering in the vain thonghtes, and will make it more attentive and heedful: werby devotion is sooner kindled: without which prayer yieldeth small fruit. Therefore when you are disposed to praey upon the beads: you may think upon three sorts of mysteries (whereof five points in every one are joyful, five aredolorouse, and five are glorious) in manner following. depiction of the Annunciation, featuring the virgin Mary in a room with the angel Gabriel in a cloud sending the Holy Spirit (in the form of a bird or dove inside a halo) towards her Of five joyful Mysteries to be thought upon when you are to pray upon the beads. THe first joyful Mystery or secret is the annunciation of the blessed virgin Mary. therefore when you take your beads, and have advisedly commended yourself to God, blessing yourself with, In nomine Patris & filii & Spiritus sancti. Amen. The Annunciation oft our Lady. Then may you first set before the eyes of your soul, the Annonciation of our blessed lady: and Imagine in your mind that you behold the Angel Gabriel presenting himself before that blessed virgin with his heavenly salutation ave Maria, and declaring to her his message from the Council of the Thrinitie. And with that Imagination still kept in mind, say the first Pater noster, and ten ave Maries following (which is the first part of the beads) attentively, distinctly, and devoutly: there let thighs cogitations following run through your mind while, before you go any further. First think how the Angel found her at prayer: and here admonish yourself how nigh unto you your good Angel standeth in time of prayer: and how apt you are then to receive heavenly comfort and good motions: and that in consideration hereof it is good to pray ever, more or less. secondly mark with what modest silence she gave ear to the messaige, not uttering any Idle or curious speech: and study you to follow that example. thirdly note her zeal to keep her maidenhode and virginity, vowed and promised to Good and so think to keep your Christian vow made at your baptism. Foverthlie consider her present faith in believing the words of the Angel, passing all natural reason that she being a virgin should bear a child: and heat learn faithfully to believe the promises of God. Fyftlie behold her humble obedience, and resigned will to the disposition of almighty God. And when you have thus occupied your mind some little time: then prepare yourself to the second joy. depiction of the Visitation, featuring Elizabeth reaching to touch the stomach of the pregnant virgin Mary at the entrance to a house THe second joyful mystery is her Visitation of her cossein saint Elizabeth. The visiting of S. Elizabeth Here you may think that you see the meeting of that blessed virgin, and that holy matron, with the two infants in their wombs: what heavenly joy was there. And in this thought say the second Pater noster, and ten ave Maries, following with like attention and devotion as before. Then learn a lesson of great humility and charity of our lady. And when thou hearest thyself commended give all the thanks to God as she did. And if thou art advanced to any degree of honour: bear not thyself more highly, nor neglect to do good offices to others under thee. Consider also how effectual the words of our Lady (than having conceived our Saviour in her womb) were to cause the babe saint john to move, in the womb of his mother, when the virgin saluted her. And therefore ceass not to laud and praise her, and to call upon her help in thy need. And when thou hast thus thought, begin the third part of the beads, as followeth. depiction of the Nativity, featuring the Holy family (the virgin Mary, Joseph, and the infant Jesus Christ in a stable with an ox and two figures in the background THe third joyful mystery is the Nativity and birth of our Saviour. The Nativity of Christ. Here think that thou seest sweet jesus new borne, wrapped in poor clothes, laid in a crib between two beasts in an abject place of a common Inn, for want of ability to hire a better lodging. And with this thought say the third Pater noster, ad ten ave Maries following attentively and devoutly as before. Then consider with what pain the most blessed virgin mirror of humility went from Nazareth to Bethleem in cold winter, yielding obedience to the Emperor: And how the son of God would before his birth show obedience with humility at all seasons: yea to thy inferior if need require or good occasion. Secondelie consider in what poor estate the lord of all the world would be borne and brought in to this world: and here learn to contemn all worldly pomp. and vainglorious curiosity. thirdly note here the love of our Saviour to mankind, and requite him with love again to the uttermost of all thy powers. Foverthlie behold how the Angels from heaven preached to poor shepherds the coming of our Redeemer: And here learn to have ever due regard to the poor: and imitate thou those poor men which with great zeal simplicity and diligence sought our Saviour, to yield unto him all that honour and service which was requisite. And after thighs thoughts prepare thyself to the fourth joy devoutly as before. depiction of the Presentation in the Temple, featuring Simeon, the virgin Mary, Joseph and the infant Jesus Christ, with a male and a female figure THe fourth joyful mystery is the Presentation of our Redeemer in the temple before the Bishop. christ presented in the temple. And here behold our Lady offering her son in the temple of jerusalem: regard how old Simeon the Bishop (knowing by revelation that babe to be the Saviour so long looked for) took him up in his arms, and adored him with all joy and reverence, saying: Now thou dost dimisse thy servant o lord, according to thy word in peace. Because mine eyes have seen thy Salvation. And with this thought say the fourth Pater noster, and ten ave Maries, following, devoutly as before. And then learn to present thyself oftentimes in the Church withal diligence, reverence and devotion, specially at the holy sacrifice of the Mass: that thou mayest be partaker of great mysteries. And think how Just and faithful persons by devout prayer, and godly patience, have at last obtained their holy desires, as this man did. And here also mark how our Saviour in his infancy, being but eight days old, shed his blood for thee at his holy Circumcision: and learn for his fake to suffer from thy childhood what adversity so ever fall upon thee: And with this thought prepare thyself to the fist joy devoutly as before. THe fift joy is the finding of our Saviour in the temple. Here behold our Lady and ancient joseph with great care seeking for her son, whom she had lost: and at last findeth him disputing of deep mysteries, with great Doctors in the Temple. And with that Impression say the fift and last Pater noster, and ten ave Maries following, denoutly as before. Then learn here of the virgin and good joseph to seek for Christ with all care and diligence: and rest not till thou find him. And think not to find him with worldly affection toward thy kindred, nor among the delights of flesh and blood: but in the Church of God, by often hearing the word of God, and frequenting the Sacraments. always provide to thy uttermost power that thou keep him in the cabinet of thy heart: and lose him not after thou hast found him. This order thou must observe in reciting the Rosaire the second and third time. And when thou hast thus well ended the last part of the beads: then with a cheerful courage and bold spirit thou mayst safely say the conclusion, which is Credo in Deum, etc. And this much for the first rosary, or first part of the psalter of our lady. Of five dolorous Mysteries to be thought upon when you are to use the beads. depiction of the Agony in the Garden, with Jesus Christ knelt in the Garden of Gethsemane, surrounded by the sleeping Apostles Peter, James, and John When you have said the rosary, Christ praying in the garden. or beads once over, with the meditations and thoughts before mentioned: then may you with like preparation and order as before muse upon the five dolorous mysteries: that is to say five special pangs of the sorrows and pains that our Saviour endured for our Redemption. The first dolorous mystery was the sweating of blood and water which our lord and Master suffered in the Garden. And here behold Christ in the Garden kneeling upon his knees, holding up his face and hands to heaven, and prayeing thirst to his Father, in this sort. Father if it be possible let this chalice pass from me: yet not my will, but thy will be done: And mark his great agony upon the impression and conceit of the great pains which he was to suffer upon the Cross for mankind: and how for very labour of sorrow he sweateth water mixed with blood: and behold with all an Angel sent from heaven so comfort him. And with this Imagination say the first Pater noster, and ten ave Maries devoutly. Then note first how in all adversities thou must flee for succour to God. Secondly that it is not enough to pray with thy lips, but that all thy senses and inward powers must be earnestly bend to prayer, and that with continuance. thirdly how great need you have to pray for avoiding eternal pain, which you have deserved for your sins: seeing the Innocent son of God did flee to prayer for eschaping or patiented enduring a temporal pain to be sustained for the redemption and delivery of others. fourth comfortly continue in prayer and think that God in the end will hear the, and send his holy Angel to relieve thee when need shall require. This being done prepare thyself as before to the second dolour. They second dolorous mystery is the apprehension and arraignment of our lord and master with all manner of contumelious scorn and despite. The arraignment of Christ. And here mark the traitor judas betrayeing his master with a kiss, and the barbarous soldiers in armour with all violence taking hold of our Saviour: hailing and drawing him by night from judge to judge, reviling, mocking, and with their filthiness all bespitting him: behold what stern and sower countenances they cast upon him: how rudely they bind him to a pillar: how unmarcifully they whip and wound him with scourges made of hard cords so as no part of his holy body was free. And with these thoughts say the second Pater noster, and ten ave Maries devoutly: and then consider that when thou upon wilful malice dost commit any deadly sin, thou art become a persecutor of thy Saviour, and a part taker and companion with judas in betrayeing, scorning, whipping, and contumelious abusing thy Redeemer. Learn also with patience to suffer all affliction laid upon the for thy sins: and refuse not any pain nor affliction that shall be offered to thee for his sake that suffered so much for thee. This benig done prepare thyself to the third dolour as before. depiction of the Scourging at the Pillar, with Jesus Christ tied to a column while two men whip or beat him with tree branches; four other figure in the background THe third dolorous mystery is the crowning of our Saviour with a crown of Sharp thorns, The crown of thorn. a horrible torment, and given with great despite: here behold the most savaige cruel Infideles bringing with great mockery a crown made of most boisterous sharp thorns, like unto nails, and beating the same violently in to his head: and with loathsome derision saluting him as king. A terrible sight, able to burst the heart of a good Christian to consider rightly. With this Imagination and conceit say the third Pater noster, and ten ave Maries. And then note the insolent pride and hypocrisy of all Jews, heretics, and infideles against the head of the Church then, and now against his members. And learn to embrace the true adoring of our Saviour withal humility and simplicity, without all pride and insolency. And here note that the property of all heretics is ever with most rigeur and malice to assault the head principal directors of true religion: which is a plain demonstration of their disobedience, think therefore how thou mayest take the contrary course, and embrace obedience in singleness of heart: which all mighty God more esteemeth then sacrifice: and there upon conclude thou that Idolatry is in no degree worse than is disobedience: And with this thought prepare thy mind to the fourth dolour. depiction of the Condemnation of Christ, featuring Pontius Pilate surrounded by a group of male figures; including a soldier holding a cross THe fourth dolorous mystery was the false sentence of Christ his condemnation, Christ condemned and the heavy burden of his Cross. Here behold the dissembling judge Pilate against his conscience, Leading our Saviour by the Arm, and delivering that Innocent lamb in to the hands of his foes, to wreak their wicked wills upon him. And view the redeemer of mankind his holy body worn with stripes and blows, all bloody forced to bear a most heavy burden of the cross, and for very weakness falling down under it. And with this sorrowful sight pass over devoutly the fourth Pater noster, and ten ave Maries. And then note that if we will be perfect servants of Christ we must bear our own crosses: that is, we must patiently suffer all pains, afflictions, and adversities which fall upon us for our sins, or for his sake that endured so much for us. And here learn to detest all false judgement, and corruption of conscience for any fear or reward, lest thou become an other Pilat by condemning Christ in his members as he did Christ in his own person. And thus thinking prepare thy mind with good devotion to the fist dolour. depiction of the Crucifixion, featuring Jesus Christ nailed to a cross at Golgotha; surrounded by the virgin Mary, John the Apostle, and a kneeling female figure THe fist dolorous mystery was the crucifieing of Christ. The crucifyeing of Christ. And here behold how the cruel tormentors do boisterously pull of his clothes fast cleaving to his flesh which procured a new torment. Mark how they stretched him along and nailed his hands and feet with rough and blunt nails to the cross. Consider what huge torture he endured in every member and part of his body, through all his senses ot one instant, whiles they hoist him up thus hanging upon nails by his hands and feet, with all the weight of his body, having no other thing to rest upon. And with this terrible sight say the fift and last Pater noster, and ten ave Maries. And then draw together all thy senses and with all the powers of thy mind consider how thou mayst fall in to a true mortification of all thy vices and concupiscences, and prepare thyself to die with him that thou mayst be found worthy to arise with him. This sight only (if thou view all circumstances duly and througlie) will be able (by the grace of God to pull the away from all worldly delights, and to settle the love of God rightly in thy heart. Now when you have well mused upon these matters, you may conclude with a good confidence the Credo. And this much for the second rosary or second part of the psalter of our lady. Of five glorious Mysteries to be thought upon when you are to pray upon the beads. depiction of the Resurrection, with Jesus Christ emerging from his tomb, surrounded by three soldiers When you have twice said the rosary, The resurrection of Christ. or the beads twice once with the meditations and thoughts before mentioned: then if your leisure serve, It shall be good with like devotion as before to think upon the five glorious mysteries which came after the death of our redeemer. The first glorious mystery was the resurrection of Christ here may you present to the eyes of your mind in what beauty, brightness, and glistering clearness the body of our Saviour so before disfigured with stripes and torments is now risen again impassable, and immortal. Behold how he visiteth first is sorrowful mother to comfort her. How he showeth himself to Marie Magdalen, and to all his disciples. And with this comfortable sight repeat the first Pater noster, and ten ave Maries devoutly. And then weaghe the glorious victory of our Saviour against whom neither devil nor hell with all their ministers was able to prevail further than he himself listed. Note how all the practises of Jews against the Gospel are disappointed and overthrown: Even so shall all devices of heretics when it shall please God. Therefore consider how in all tentations afflictions, persecutions and troubles for a Just cause, we must not yield nor relent to the wicked: but expect with true patience the will of God: who after a storm sendeth fair weather: after many troubles giveth quietness, with ever lasting rest. And here may we conceive an assured hope of our resurrection in soul and body: and in mean time by continual prayers and good life to have many visions and sights of our Saviour in our hearts: as the blessed Marie Magdalen and many others had visible after his resurrection. THe second glorious mystery was the Ascension of our Saviour forty Days after his resurrection. The Ascension of Christ. Here consider how our lord after he had many times appeared to his dear mother and to his disciples, at last he called them all together on the mount olivet: and there after a loving farewell he mounted up to heaven in all their sights with great triumph, accompanied with many Saints, whom before he had delivered out of Limbo: and with this comfortable sight recite the second Pater noster, and ten ave Maries. And pray to God that thou may so humble thyself in this life and so keep thy heart pure and Innocent as thou may ascend after him to those joys which God hath prepared for his elect. THe third glorious Mystery is the coming of the holy Ghost. The coming of the holy ghost. And here thou may view the blessed mother of God our Redeemer, together with the holy Apostles and Disciples beholding the wonderful Ascension of our Saviour: and remaining together in one place, with humble prayer and fervent devotion attending the coming of the holy Ghost. And thou may mark how the holy Ghost to their great comfort came down in fiery tongues in the day of Pentecost being the fiftieth day after the Resurrection of our Saviour. And with this thought recite devoutly the third Pater noster, and ten ave Maries. And then note his faithful performance of his promiss, and their firm faith and belief in the same, and use thou that example to thy benefit, here all so for thy instruction and comfort consider six special causes of the coming of the holy Ghost: to wit, for to reioyçe the pensive: to revive the dead in sin: to sanctify the unclean; to confirm his Disciples in love: to save the Just: to teach the ignorant. These gifts and graces are preserved and increased in us by special means. whereof prayer with humility is one: diligent frequenting the Sacraments with hearing divine service is an other: continual exercife of the works of Charity is a third for thus it giveth strength against all assaults and tentations of ghostly and bodily enemies. Therefore no peril nor persecution can annoy that person which hath the holy Ghost. depiction of the virgin Mary and Jesus Christ or the Madonna and Child, encircled by rosary beads, with decades divided by two hands, two feet and a heart THe fourth glorious mystery is the assumption of our Lady. The assumption of our lady. Here behold the blessed Virgin mother of God and man about the fifteenth year after the resurrection of her Son, having passed her time with exercises of piety was assumed and taken up to heaven in soul and body with inestimable triumph. And here conceive the sight of her Son our Saviour accompanied with legions of Angels coming to conduct her. Note how the Apostles being all dispersed abroad in the world exercising their functions in several far distant places, are miraculously come together in a moment to testify her death and assumption. And with thighs thoughts recite the fourth Pater noster, and ten ave Maries. And here consider how our Saviour can and will reward those which serve and love him faithfully. Mark also how dear she was to him, and there upon how available her prayers are with him. THE fift glorious mystery is the Crowning of the blessed Virgin Marie, The crowning of our lady. here behold how that glorious Virgin before assumpted in body and soul was in the presence of all the holy company in heaven with inestimable honour and glory by the Holy Trinity crowned and placed above all Angels. And with this cogitation recite the last Pater noster, and ten ave Maries. And then note how in heaven she maketh daily intercession for the good estate of holy Church: and is ready to assist each one which with a contrite heart prayeth to her. For the more reverence and devotion we bear towards her, the greater help shall we receive of her son, in all our distresses. And this we may be sure of, that living here according to her example in continence, humility, patience, and mortification we shall arise at the last day in body and soul to rest in heaven for ever. Unto which joy God of his mercy bring us, where that blessed virgin resteth in presence of the Holy Trinity, the Father, Son, and holy ghost. To whom be all honour and glory. Amen. depiction of the Jesus Christ wearing a crown of thorns and carrying his cross, followed by a group of male and female figures, also carrying crosses SEVEN SHORT MATters of Meditation touching the benefits which God hath bestowed upon Mankind. IT is requisite and expedient for every Christian often to think upon the benefits that God hath given to man which being infinite in number and value may be reduced to seven principal heads. And these are the benefits of our Creation, Gratification, Vocation, justification, Dotation, Gubernation, and Glorification. Touching the benefit of Creation. We may consider sex things touching our Creation. First how God hath predestinated us in perpetual love before the world was made. secondly how he made man most like to himself. thirdly how he hath given us a body of a most seamly constitution and proportion, void of many deformities, and made it apt to serve him. fourth how he hath made our soul immortal, and adorned it with many qualities most precious. fiftly that he hath appointed for each one of us a Good Angel to guide and keep us. sixtly that he hath given us a prerogative to be borne of Christian parents, not of infideles nor heretics. And of thighs matters you may think upon, with great profit, giving God due thanks for the same every monday at morning, noon, or night, as your leisure will permit. Touching the benefit of Gratification. We may consider six things touching Gratification. First how God the Father hath sent among us his well-beloved Son, to be our redeemer and our exemplar to follow. secondly how he hath given us the holy ghost in token of adoption as a privileige of love, and a pledge of dispensation, communicating unto us his inspirations, gifts, and fruits. thirdly how he hath bestowed on us his holy Sacraments in his holy Church there to have a refuge and place of succour (as in the Ark of Noah) from the flood of sin and iniquities. Foverthly how by baptism he hath purged us of Original sin; and as it were hath restored to us the vesture and innocency of original justice. fiftly how he hath fortified us with the Sacrament of Confirmation; whereby he hath armed us against many inconveniences. Sixtly how he hath made us Christianes', according to the name of our Saviour Christ: making us there by the sons of God by adoption, and coheir of his kingdom. And of thighs matters you may think of every tewestaye. Touching the benefit of vocation. When may consider six things touching vocation. First with what great patience he hath borne with us falling so often from him after so many and so great benefits. How he hath long expected our return to him: forbearing to condemn us eternally: not permitting us to die in our wickedness. secondly how many ways he hath sought to recall us: sometime by inward inspirations: sometime by admonition of other men: sometime by exhortations of holy scriptures: yea oftentimes by large and bountiful gifts of nature, fortune, and grace: sometime by evident shows of eternal joys. thirdly how he hath broken our hard hearts: how he hath given us a good will to virtue: and removed all those Impediments that might withdraw us from him. Foverthly how fatherly he hath entertained us when we have returned to him: how he embraced us as the father did his prodigal son and put upon us the stole of innocency which by sin we had lost. Fiftly that he hath moved us to hearty repentance, and thereby hath called us from the company of sinful people, as he called Loath from Sodom: Abraham from the Chaldees, and Nohe from the flood. sixtly how he hath put us in a reformed place, in his holy Church: where we may live religiously doing penance for our sins. And hath set us in a state to prevent the malice of sin, and hath remitted our sins by the sacrament of penance. Of thighs matters you may think every wedensdaye. Touching the benefit of justification. In considering this benefit of justification: we are first to thank God for that he hath changed our will: made us apt to do penance; and to do that sweetly, which before was bitter to us: and hath given us the special guyft of continence. secondly for that he hath given us constant perseverance in faith fear and love: when many which did well begin have failed in the end to their damnation. Thirdly for that he hath given us the evangelical virtue hope, and grace to save us from leaving our good purpose: by inspiring into us many internal consolations, with a mind to detest sin, and a desire of the joys to come. Foverthly for that he hath to our coumfort left unto us the blessed Sacrament of the body and blood of our Saviour, as a viaticum or necessary provision for our relief in our journey. fifthly for that he hath left us the holy Scriptures wherein, as in a Glass, we may behold our defects, and our alterations: and inflame our hearts with daily desire to be purged and justified. Sixtly, for that he hath endued us with the ornaments of many virtues, thereby to cover the filthiness of our sins. And hath left us many examples of holy martyrs, confessors, virgins and other Seyntes to keep us by imitating them from falling and fainting in our good purpose. And thighs matters you may use every Thuresday. Touching the benefit of Dotation. Here we may first think of the gifts of nature, fortune and Grace which he most largely and beningnely hath bestowed upon us: as feeling, hearing, seeing, understanding, will and memory: Riches, honour, and worldly wealth: strength, beauty, and health: faith, hope, and charity. Secoundly how that among many other preferments, he hayth reduced us home to the sheepfold when we wandered and strayed abroad: and hath instructed us when we were ignorant: and lifted us up when we were fallen in sinfulness of life. Thirdly how he hath illuminated our understanding with knowledge of his secrets: and hath wrought in us many godly motions to devout purposes. fourth how he hath inflamed our desires, and hath delighted our understanding to contemplate, think, and meditate of heavenly things: and thereby hath given us a taste and entrance to everlasting life. fifthly how he hath preserved us from the wound of sin, putting away the occasiones: and hath given us the grace to prevent or resist sin: and so healed our affections, as we may the better persever in exercises of piety. Sixtly how he hath so delivered us from the danger of tentation, as he hath raised us when we were fallen: and endued us with greater strength to resist than we had before. And of thighs matters you may consider every friday, and yield to him all due thanks for the same. Touching the benefit of gubernation. Here we are to think how he hath preserved us ever bodily and ghoostlye in good estate, with increase of strength and courage to execute all good motions. Secoundly how from our Cradles' to this moment he hath preserved us from many enemies, diseases, dangers, and inconveniences. Thirdly how he hath hitherto furnished us with all necessaires of meat, drink, cloth, loging and other things. fourth how he hath for us ordained course and succession of times, as day and night winter and summer, spring time and harvest, with diversity of seasons and varieties of things for avoiding of weariness, and tedious loathsomeness. fiftly how he hath directed us in prosperity and adversity: in sickness and health: and in the whole course of our life. Bearing with our infirmities, remitting our enormities: increasing our merits: and of thighs matters you may think every Saturday and give God thanks for these benefits. Touching the benefit of glorification. Here we are to consider and to thank God for many things of diverse degrees and qualities touching our glorification, which he hath ordained for us, if we live and die in his grace and favour: and of thighs, some are above us, some nigh us, some within us, others without us, some under us, and many all about us. Touching the first, we are to thank him for the joys of heaven, which of his singular bounty and magnifence he hath promised us: as the fruition of his Divinity: the vision and sight of our redeemer, with his blessed mother. And here consider what unspeakable joy it shallbe to behold the blessed Virgin Marie glorified in heaven: with all the orders of Angels. And touching the second, consider how we shall there enjoy the companies of all patriarchs, prophets, martyrs, confessors, virgins, and other Seyntes and devout Christianes' which have been sins the beginning of the world, and for their integrity of life are now most clear and bright, and in number infinite. Touching the third point we have to consider and to thank. God for the glorification of our souls and bodies, clothed with immortality, bright shining a 'bove the clearness of the son, provided for us if we live in this world according to our profession. As for the fourth we are to look for a place most pleasant to behold, most delectable to all our senses and understanding: and in that respect to think ourselves at all times most bound to thank, laud, and glorify our redeemer. Touching the fift we have to consider how by divine grace we shall escape our terrible and cruel enemies that are in the pit of hell: a singular motive to induce us ever to give God thanks. As to the sixth degree, to wit, of things that are on every side about us we have to think upon many gifts and graces that God hath bestowed upon us, innumerable, inestimable, unmeasurable: And also to consider the infinite evils and miseries from which God hath preserved us: and how we shallbe in safety and security delivered from all that we need to fear: enjoying all things we can desire. Thus much touching the benefits which God hath given us. These things every good Christian is bound to think upon daily either in all or in part, and to endeavour him self to be thankful. For ingratitude is a great part of Injustice. And among all Christian exercises, none is more easy, (if we be willing) none more needful, (if we regard our duty) none more profitable (if we look for reward) than is often to meditate consider and think of the great and manisolde benefits which we have received of God: for what may be the cause why we feel so great decrease and want of gifts and graces which in time passed we enjoyed, but only our ingratitude? what other better mean can we find to preserve ourselves in the favour of God than by often calling to mind and memory the benefits of God towards us? This kind of meditation is as it were a cord to hall and draw us to God. Nothing more kindleth in our hearts the love of God (sayeth saint Augustin) than often to weagh and consider the benignity of God toward us. Certain circumstances touching the passion of our Saviour very profitable to be often thought upon to move contrition and amendment of life. depiction of the Crucifixion, featuring Jesus Christ nailed to a cross at Golgotha; surrounded by the virgin Mary, John the Apostle, and a kneeling female figure A Man may with great commodity meditate upon the passion of jesus Christ our Redeemer, in admiring his wonderful great charity, humility, and patience. which appeareth by four circumstances. To wit, if a man consider who he was that suffered: what he suffered: by whom he suffered: and for whom he suffered. Understand then that he which suffered was the Creator of the world: Lord commander and governor of all creatures: Goodness itself: the son of God, and God himself: he suffered banishment, hunger, thirst, cold, tentations, I kornes, contumelies, bonds, beatings, wounds, and villainous cruelty, with all despite that the devil by man could execute against him. Therefore in weighing of thighs two circumstances (who and what) you may easily conceive, that the parson so persecuted was so great, and the indignities which he endured were so monstrous, as you may well say and think, that the judge of the world was himself arraigned and judged: justice itself was condemned: innocency itself was accused, blamed and defamed: Glory itself was with all opprobry spit at: God him self openly to his face blasphemed: light extinguished: and life was slain: The signor, lord, and master of heaven and earth was put to death: to the most cruel, most shameful and most reproachful death of the Cross: and so horribly abused, as the very elements repined against the fact: The son fit his light, and the earth trembled with the horror thereof. Here behold the marvelous patience of the sufferer: which in a moment, with a thought, might have consumed all those wretches, and thrown them in to the fire of hell. And at whose hands did he bear all thighs indignities? of whom did he suffer thighs contumclious cruelties? for such of his own creatures whom he had made of nought: of his own servants and vassals, who had there being of him, and every other good thing else. Whom he had chosen and picked out from the rest of the world for his own peculiar people: whom he had higlie advanced in the sight of the world. But for whom did he suffer thighs afflictions? not for any fault that he himself committed: but even for them that thus traitorously abused him: for them he suffered which contemn him and all goodness. he suffered these pains to deliver his enemies from pain: to pay their ransom and to redeem them from the danger of sin, from damnation, death and hell, if they would repent in time and reconcile themselves to him. If you deeply think of thighs four circumstances, you shall find matter enough to wonder at the mercy, clemency, patience, longanimity and charity of our Redeemer: and Just cause shall you see to accuse, blame, and condemn yourselves of ingratitude, to fall in to repentance, grief, and sorrow for your sins: to seek to reform yourselves, and to flee to him for succour: to study with all love and duty to requite him with love, which for your sakes endured all thighs miseries. Of three special sorts of meditation, some what hard to exercise, but passing profitable. THere is one kind of meditation, which if you can reach unto, you shall need neither book nor bead to direct you the way to life everlasting. This kind of meditation is no more but to imitate and follow our Saviour his life and conversation, as a most perfect pattern and exemplar of all integrity in word, deed, and thought: to be charitable, obedient, humble, patiented, meek, and marcifull as he was: to renounce propriety and possession of Riches (at least in desire) as heeded: to be poor and needy (at least in mind and will) as he was: To profess and exercise all chastity or continence as he did: to reject all delicate fare, sweet odours, soft beds, and daintiness, as he did: to employ all your travail, industry, and powers in profiting others as he did for you all: yea patiently to sustain affliction, contempt, and all persecution, even death itself, and death withcruell torment for truth sake, and for defence of justice, if occasion be offered, as he did for the delivery of mankind from damnation: and for testimony of true Religion. This is the most perfect kind of meditation, consideration, and thinking of God that can be used. There is an other kind of meditation, of great perfection, and commodity, and is a good mean to help us to the formor. And that is a continual compassion and suffering with our Saviour which suffered so much for us: As when his afflictions and torments have such an Impression in our minds and thoughts as when have some sensible feeling thereof in mind and body or at least in mind and affection. Such an Impression had the blessed virgin, who as it were felt the stings of the whips, the pricks of the thorns, the stamps of the nails, the torments of the cross: and the vexations of all his passion, who so ever can reach to this contemplation, is in an high degree of perfection. There is yet a third special kind of meditation very gainful and commodious, not so hard as the other too. And that is (if thou cannest not attain to the one or tother of the too) yet to set down a free resignation, and perfect resolution of thy will heart and mind (with all thy powers as far as thou cannest) to follow the virtues of our Saviour: and a desire to suffer with him and so to transform thy will and mind in to jesus Christ crucified, as he be never or seldom out of thy sight, even as he was hanging upon nails on the cross for us sinful creatures, according to the saying of him which said he felt nothing in himself but Christ crucified, mocked and blasphemed. This continual thinking of Christ with a desire to follow his steps will work great effects in such as use this. another sort of meditating of the passion of our Saviour by way of reioyesinge. AS we use most commonly to contemplate the passion of our redeemer with compassion, to break our hearts with contrition and true repentance: so may we to the same effect think there of with great joy and comfort: And that for three respects: to wit, for the redemption of mankind: for the reparation of the decay of Angels: and for the advancement of the honour of God. Who by the death, passion and resurrection of his son our Saviour hath not only set us free from the bondage of Satan: but hath also united angels and mankind in that heavenly society. And thus to his passing great honour and glory hath given a most express demonstration of his infinite mercy, clemency, and love towards us. A matter of great joy consolation and comfort to us. For each man accounteth it a great cause of joy to be in great favour of his temporal prince. Much more glad and joyful may we be that the king of heaven and commander of the world doth so tenderly love us as he did vonchesafe to offer up himself in sacrifice to his father for us: and with his precious blood to redeem us. Thus we may think, meditate, and consider of his most bitter passion, with great comfort and joy. For if we deeply and duly weigh the matter: our hearts shall melt with fervour of desire to reverence, serve, and love him which so dearly hath bought us. Yea we shall be so carried away with sincere affection towards him; as we shall clear forget our old man: and rest only so resolved in Christ crucified, as we shall delight in nothing but in him, and in doing that which is his will and pleasure to be done: where upon many good effects will follow. It will breed in us a special lothesomenes, hatred, and disdain against all filthy works, words, and thoughts: It will chase away the coldness of spirit, the tedious slothefulnes of mind: and inflame our devotion: and settle in us a perfect resolution of mind and will to serve God, love God, and honour God with all integrity: and bring us to the high tower of perfect contemplation. Of six matters of meditation to save us from relapse or falling again in to sin after we be reconciled to God. Among many good thoughts and considerations, that help to prevent sin, good men of experience in spiritual exercises have noted six special means. The first is often to meditate and think of death: that there is nothing more certain than that we must once die: that nothing is more uncertain than the hour of death. Therefore saith holy Scripture: Remember thy end and thou shalt not sin for ever. Whereby is meant that the memory of death (if it be often exercised) will work in man such compunction as he shall not die without perfect repentance: And so by a consequence obtain such remission as his sin shall not burden him for ever. And saint Augustin sayeth that nothing more withdraweth a man from sin, than often to remember that he must die. And saint Basil the great being asked what is philosophy, answered that the definition of the principal philosophy is nothing else but a meditation and continual thinking of death. another remedy is to think often of Christ his passion, as many good men have found by experience. Therefore sayeth saint Augustin let man be ashamed to swell with pride, sith Christ his creator and redeemer was so humble as to suffer death for him. The third help is the remembrance of sins committed, and by God forgiven. Therefore when thou art tempted to sin consider with thyself weather thou hast been culpable of that sin before or no. If thou hast not been so, then impute it to the grace of God that thou waste so preserved. But if thou hast offended therein before, and by the sacrament of penance God hath forgiven thee: then think that he hath done more for thee, than if he had made the lord of the whole world. For saint Augustin sayeth that it is a matter of greater importance to justify a sinner, than to create heaven and earth of new. The fourth preseruature is often to think and meditate of the last judgement or day of doom. Where upon saint jerom writeth thus: whether I sleep or wake, or be other ways occupied, that voice and cry ever soundeth in my ear: Arise you that are dead, and come to judgement. And good reason he had to be careful therein. For (as saint Barnard sayeth:) God at that day will call for account and reckoning of every time and moment that we have spent in earth. The fift mean is to think and meditate of the pains of hell, which are so great and intolerable, as one spetk of that fire (as a good man said) Doth more grieve a sinner, than the grievous pangs of childebyrth can torment a woman if she should travail a thousand years before her delivery. Yea (sayeth saint Ambrose) if all men borne from Adam were living and preachers, and should strive to show their best eloquence to describe expressly but one of the least pains of hell, yet could they not do it. The reason is, for that it is infinite, and exceedeth the capacity of man's wit to comprehend: even as on the contrary part, faith can not conceive, hope can not reach unto, nor charity comprehend what and how many things God hath prepared for them that love him. The sixth remedy is to consider and meditate of the joys of heaven: Where, for taking little pains in this life we are sure of such felicity as can not be expressed by tongue, nor comprehended in the understanding of man. A certain paynim being of great authority under one of the persecutors of Christians, observing how willing Christian men were to endure all torments, yea and death also for Christ his sake, demanded of a prisoner expecting death, what great reward he looked for to recompense his patience. It was answered thus: such reward is looked for as no tongue can tell, nor ear hath heard, nor the heart of man can measure. Then said the pagan (if it be so) I will be of your Religion. So he became à Christian, and afterwards a martyr. If a paynim was so touched with only ones hearing of those joys: how ought we to be moved that have heard so many testimonies thereof by so many denout martyrs and confessors? Of the miseries and Inconveniences that man doth fall into by relapse and sinning again after reconciliation to God. When a man hath rightly professed Christ in the Catholic Church and afterward falleth again: he is in worse state than ever he was, and brought in to extreme misery. For first he hath lost the fruit of his former penance, and of all confession, contrition, and satisfaction for his sins past and forgiven. For (as the prophet sayeth) if the Just man divert from his justice, all the good works that he hath done shall be put out of memory. Secondly he is resembled to a dog that swaloweth his own filthy vomit: In that he resumeth his old sins, that were once cast out by the sacrament of penance. Thirdly he falleth again in to the hands of his greatest enemy against whose will he was delivered: and giveth to him greater power over himself, than he had before. For (as saint Augustin sayeth) he which heapeth sin upon sin, maketh a rope to bind him self withal. fourth he is made more impotent, and less able to arise again. For as a scar in a man's body is harder to be cured after the place be wounded again: so is a sinner after he return to his old folly. Therefore our Saviour said to the man whom he had healed: john 5. Behold thou art made whole: sin no more, lest some worse thing chance to thee. And of this mischief he warneth us in an other place, where he showeth, that the unclean spirit returneth in to the house whence he departed, and bringeth seven other spirits worse than himself, and dwelleth there. And the last of that man be made worse than the first. fiftly he is accounted a derider and mocker of God: and abuseth the mercy and clemency of his redeemer. sixtly (as much as in him lieth) he causeth the Angels and blessed Seyntes in heaven to be pensive and fade, for as of their charity they rejoice at the repentance of a Sinner: so it may well be thought that they are forie for the fall of the Just. Seventhly his soul is compared to a dry and wethered branch cut of from the tree which receiveth no moisture nor nourishment of the tree: Even so is he secluded from the benefit of all good men's prayers, and from the merits of Christ's passion. And here we may call to mind à notable punishment of such as after reconcilement have fallen from God in to their former sinful practises. There was a company of certain young men, which at the time of easter repaired to the church, craved the benefit of the Sacrament of penance, were absolved and received the blessed Sacrament of Christ his body and blood. But they were no sooner departed from that holy place, than they did fall again to their old wicked Riot, dronkinnes and filthy life. Whereupon they were grievously punished by the Just judgement of God. For they were suddenly smitten with a grievous disease: and driven in to such an extreme vomiting, as they did cast out of their mouths great abundance of corrupt blood, with their own excrements very lothesomelie, contrary to the course of nature. Their corn and other fruits were consumed upon the ground and destroyed, some with water, and some with fire. Serpents and venomous beasts did breed abundantly in their grounds, in such sort as their persons were in great danger. And thus brought in miserable distress many lamented their case: Among whom one devout holy man upon compassion prayed to God earnestly for them, till at last an Angel of God appearing to him did demand of him what punishment he deserved that did put in to a filthy prison the Innocent son of a mighty Emperor: the good man answered that he deserved grievous punishment. Yea (said the Angel) but what punishment deserveth he which in the sight of all men doth cast the blessed body and blood of Christ in to a filthy mire? he is to be brent as an heretic, said the good man. And even such fellows are all they (said the Angel) for whom thou hast so long prayed. Therefore it is expedient for every good Christian, when he hath received the blessed Sacrament, and is reconciled to God: then and ever after to take good heed of relapse: and often to call to memory these seven miseries and inconveniences of relapse here mentioned. depiction of a deathbed scene, featuring a figure in a bed receiving a blessing from a robed male figure; a second robed male figure and a female figure stand nearby, while two other male figures kneel in prayer Certain signs and tokens Thereby a Christian after he hath received the blessed sacrament may probably conjecture that he is in the favour of God: all framed to the similitude of a sick man. THe first sign and token of God's favour is compunction or harti sorrow for sin committed. For as the sick man so long as he yieldeth breath, be he never so sick giveth good hope of life: even so a Christian after he have received the Sacrament of our Redempoion, if he conceive or cast out sorocofull sighs for his sins by past, in respect that thereby he had offended god, may well hope that the blessed sacrament doth work in him many good spiritual effects, for (as saint Barnard sayeth) the more ceiling a man hath of sin, the greater sobs and sighs he casteth out of his sorrowful heart. The second sign or token is laudable conversation of life with good example. For as a fresh natural colour in a sikman is good argument of amendment: so is modesty and temperance a special sign of God's grace. And good example is so necessary that saint Gregory sayeth, sinful men could never return to true repentance, if good example of life were taken away. And blessed is the soul of that person (saith saint Chrisostom) whose humility doth confound the pride of an other. For (as saint Leo sayeth) so many as thou shalt win by example of humility and charity: with them shalt thou possess eternal reward in heaven. And for commendation of good example I have red of a good Abbot which hearing that there was, not far of his Abbey, a notable great thief and robber which spoiled and mordered many passing by the common ways, had great compassion of this thief for his sinful life, and studied how he might reclaim him. At last he thought the best way to be, first to talk with him. And though he knew no mean to do it without personal danger to himself: yet he purposed to give a proof: And taking a Monk in company with him adventured to pass through the place where the thief haunted. It so fell out, that the thief met the Abbot, and according to his profession, spoiled the Abbot and his companion of all that they had. After a while the thief having gotten his prey, waxed somewhat more cold than before: for the Abbot used him self with all humility in word and countenance towards him. And the Abbot perceiving the rage of the thief to be assuaged used the matter so as they two fell in to familiar talk of common matters: As of the great pains that the thief endured and of his continual peril: and of the commodities of security, and such like. At last the Abbot asked him if he could be content to leave that painful, dangerous, and disordered course of life for a filthy and uncertain gain: And to go home with the Abbot, where he should be assured of a sufficient living with great credit and honesty. After some discourse upon the Abbot's word the thief yieldeth, and home he cometh with the Abbot to the Abbey, where he syndeth all things that the Abbot had promised and more. Now this good Abbot hoping by good example to win the thief, appointed one of his monks a devout man to attend upon the thief, and to give what so ever he demanded, with this admonition to eat and drink ever in his company, and what dainty meat so ever was set before the thief, yet he himself should eat none of it: but content himself only with bread and water. The monk well performed what was commanded. In continuance of time the thief observed well the diet of the Monk: and being somewhat amazed there with all, asked the monk, what great offence he had committed, that caused such straightness of diet, whether he had committed any morder, incest, or great crime. No said the Monk, I am not culpable of any heinous fact. But this austerity I use to the end that the king of all kings may be more merciful to me at the latter day, when every man's deeds shall appear. This answer struck the thief with such remorse and repentance, as he came to the Abbot, and with great thanks so humbled himself, as he was admitted unto that society: and became so penitent, and after so religious, as in holiness and perfection of life he excelled all the covent. Thus may we see what good fruit virtuous examples may bring forth. The third sign is patience in adversity. For as the grief of sickness is esteemed more or less by the movynng or rest of the sick man's pulse: so is our perfection and imperfection tried by toleration of adversity. And as an empty vessel if you beat upon it will yield an Echo or hollow sound: but, if it be full, no noise at all is heard from with in the vessel: So is a patiented man tried from a unpatient man by adversity. The one if he be touched with affliction exclaimeth against God and man: but tother is quiet, taketh all in good part what so ever happeneth. The fourth sign is the sense of taste. for so long as a sikman eateth his meat with a good taste, it is like he will recover his health; even so if a man have a delectation to hear speak or think of the passion of our Saviour: of the blessed life of our lady, and of holy Martyrs and Confessors, or to be fed with any spiritual food: these things do argue sound health of the soul, and a good state of spiritual grace in any such person, for there can be no more accord between spiritual and worldly pleasures than between fire and water. Therefore it is impossible (saith saint Ambrose) in this life to live delighted with all worldly pleasures, and to enjoy the pleasures prepared for the soul. The fift sign is our tongue, for it is a good sign of a mendment in a sickman, when his tongue faultereth not in his mouth, and he ottereth his speech easily and plainly. Even so it is a right good sign of a spiritual grace, when a man delighteth in godly talk, and conference of godly matters, without detracting or bakbiting his neighbour, ever interpreting the deeds and words of other men in the best sense. For often the tongue walketh after the affection. And of abundance of the heart, the mouth useth to speak. The sixth sign is a disposition to do good works, and to be in exercise of piety, for a sick man, when he beginneth to recover desireth to stir and exercise his body: so he that hath a right feeling of the spirit of God is never Idle: but ever occupied in good works. Other occupation (what so ever it be) is an Idleness and not an occupation nor exercise. Therefore all good writers exhort men to be ever occupied in some virtuous exercise. The seventh sign is natural heat: a special argument of life in a sick body. So is the spiritual heat of love of God and our neighbour a sure sign of perfection in a Christian. For (as saint Augustin sayeth) love is the life of the soul: In so mucheas he which loveth not, is dead. Of certain good documents touching evil thougtes. TOuching evil thoughts we have to consider for our better instruction diverse special matters. First the cause whereof they arise. secondly the reason we are so prone and inelined to them. Therdlie the hurt that we recevie by them. Fovertlie how we may arm our selves against them. fifthly by what means we may avoid them. As to the first it is well known that evil thoughts had their first origin and beginning of our professed enem ye the devil: who first seduced our common mother Eve by his suggestion to conceive a wicked thought and there upon to eat the apple: which moved delight and liking: then followed the consent of Adam, and consequently the displeasure and indignation of almighty God. Touching the second point: among many there are three special causes of Certain godly lessons and observations touching the heart of man. GOD requireth the heart of man, and to have the possession of it. And three reasons may be geuen to move him thereunto. One is, for that the heart is as it were the harbarow of the almighty, and the proper bedchamber or cabinet of the king. Again the heart is the principal seat and first member that receiveth life. And by natural consequence the heart being full of blood is apt to conceive an impression of him that shed is blood for us upon the cross. God desireth a purified heart. And three things there are which purify the heart. The first is a careful examination daily of our own words, deeds and thoughts, with a special desire to give good example to others. The second is, daily penance with due confession contrition and satisfaction for our offences against God and our neighbour. The third is continual craving and begging of God by devout prayer to be preserved by his Grace from all occasions and matters that may offend God. for (as the prophet David sayeth) If our lord have not builded the house; in vain have they laboured which builded it. A pure and clean heart is known by three signs or marks. The first is the quick and pregnant knouleige of our own defects. For as a small spot is soon espied in a very white linen cloth: so a pure heart quickly perceiveth a small fault in itself. The second is quietness of conscience in all troubles and adversities. For a pure good wine in a clean glass changeth not his colour and clearness be it never so much troubled: even so a pure heart and clean conscience is well settled and resteth ever in one estate what adversity so ever happeneth. The third mark is increase of courage in time of affliction even as a pure fresh wine sprinkleth and leapeth when it is with any force poured in to a Cup. And our heart is preserved in purity and cleanness by a true fear of God: by a careful government of our external senses, and by continual exercise of the works of charity. Fover good lessons for preserving our hope and confidence in God. NOw to make an end: we must ever study to establish our affiance and trust in God against all tentations: And one special good mean thereunto is a patiented and quiet mind, neither too negligent and reckless, nor too anxious and careful about our temporal affairs. As for example, touching our bodily sustentation and necessities we must not be over solicitous: but rest upon this ground, that sith it is true that the giver of all good things doth nourish the birds of the air, fishes in the sea, and beasts on the earth every one in his degree and quality, to whom yet he hath made no promise thereof: how much more cause have we to hope that he will provide for us, to whom his promise is past? as appeareth in the sixth of saint Matthew, where he delivereth us of all such care, an saith in express words. Be not careful, saying, what shall we eat, or what shall we drink, or were with shall we be covered? Seek first the kingdom of God: and all these things shallbe given you beside. And too much care for other temporal things is forbidden as a very dangerous tentation. As well for that in this world we are but as pilgrims or wayfayring men, having here no place of certain abiding, but are to remove upon many sudden occasions; and to clog and over load ourselves with superfluities were mere solye: As all so and specially for that such carefulness is seldom or never without sin, and withdraweth our minds from providing for things of mere necessity and of great importance touching our soul: And it argueth in us a greater love and affection towards thighs vanities, than towards the wealth of our soul. Again where they are not got without great labour, nor kept without care, they are quickie lost and notwithout great grief. Therefore this carefulness and love to worldly things is to be eschewed. For (as S. Gregory sayeth,) That which is possessed without great love or affection thereto, ye also lost without any great grief. Let us then forsake the care of transitory things, and settle our trust in God, who never failed those that put their affiance in him. Examples we have infinite to prove the same. another preservative is a mature and ripe discretion and judgement in weighing and considering our sins. For many curious simple men, as well as the sinful and wicked upon repentance look so far in to their life only as they forget the mercy of God, and fall into despair and blasphemy. It is there fore good and very necessary ever with all considerations of our sins, to call to mind the article of our faith, touching remission of sins, and the promises of God for the same: whereof holy scripture hath great plenty. As where the Prophet sayeth: In what hour a sinner is sorry and confesseth his sins they are all put out of mind: God is both able and willing to forgive a penitent sinner be his sins never so great. But no man can have true repentance, nor do right penance which doth it not with a firm hope of forgiveness, and without all mistrust and diffidence of the promise of God. Accused therefore at the desperate before our Saviour which sayeth, I will not the death of a sinner, but rather that he be converted and live. Another good assurance we have to confirm our hope in god: and that is his faithful promise that he is willing and ready, graciously to hear us in all our petitions which are for our good. For our Saviour sayeth: Matth. 7. Ask and it shabbe given you: seek and you shall find: knock and it shall be opened to you, for every one that asketh, receiveth, etc. And we know that he heareth us (saith saint john) what soever we shall ask according to his will. Always provided that we ask in faith nothing doubting. as saint james biddeth us: For the asker of lawful things may not either mistrust god's power and ability, or be in despair of his mercy: but that the doubt we have be only in our own unwoorthinesse or undue ask. A fourth good stay we have to lean upon, and to preserve our hope and confidence. And that is the faithful promise of eternal life given us by God, if we live here according to his will and commandment doing penance for our sins, and leaning to his mercy in faith hope and Charity: for God is most faithful and ever keepeth his promiss with all men. Therefore if we will not be like to the waves of the sea which are carried about with the wind: let us flee from too much care of transitory things, and keep in our mind and memory the promise of God ever offering his grace to us, ready to hear and help us. So shall we preserve the hoop and confidence that God requireth of us: to whom be all honour and glory for ever. Amen. A prayer to our blessed lady made by the most holy and ancient Ephrem. MOther of God undefiled, Queen of all, the hope of them that despair, my lady most glorious, higher than the heavenly spirits, more honourable than the Cherubins, holier than the Seraphins, and without comparison more glorious than the supernal hosts, the hoop of the fathers, the glory of the Prophets, the praise of the Apostles, by thee we are reconciled to Christ my God, thy son: thou art the helper of sinners: the haven for them that are tossed with storms, the solace of the redemption of captives: vouchsafe me thy servant to praise thee. Hail Lady Marry full of grace: Hail Virgin most blessed among women. another prayer made by saint ciril. PRaise and glory be to thee o holy Trinity: to thee also be praise, o holy mother of God, for thou art the precious pearl of the world: thou art the candle of unguensheble light, the crown of virginity, the sceptre of the Catholic faith. By thee the Trinity is glorified and adored in all the world: by thee heaven rejoiceth, Angels and Archangels are glad, devils are put to flight, and man is called again to heaven, and every creature that was held with the errors of Idols is turned to the knowleidge of truth: by thee Churches are founded through the world: thou being their helper, the Gentiles come to penance. O blessed Marie, who can be able to praise or thank thee: receive our prayers, obtanie our requests: for thou art the special hoop of sinners, by thee we hoop for pardon of our sins: and in thee (o most blessed) is the expectation of our rewards. An admonition for the unlearned touching the use of the figure of the beads here after portrued. THou hast here (gentle reder) a figure or form of the beads; with certain matters of meditation to be used when thou art disposed to recite the crown of our lady upon the beads which matters have not been before this time put into english metre, for the better memory and delectation of devout persons. Therefore if thou hast been here tofore delighted with vain ballads and sonnets, thou may now upon better advise please thyself with songs and ditties more profitable. And of what good trade, occupation or qualive so ever you are, whiles you go about your necessary business in your vocation, or whiles you are travailing by the way: or in tilling or plowing the ground that hit may bring great increase, you may not withstanding, some time among, call upon our Saviour or upon the blessed virgin marry, either in word or in thought, and with great comfort, yea and profit also both spiritual and temporal, repeat or think upon the Pater noster and ave Mary, or some part there of, and of the verses, or of some of them set down in the table following. And there upon may you take occasion to muse and think less or more of the matters contained in the verses or any of them. Where upon you by God's grace shall be induced in to a sweet cogitation what special graces God hath bestowed upon you; from what evils he hath preserved you; to what good end he hath created you: what good reward he hath provided for you, if you come to that end: and to come unto it you are assured if you be so willing as you ought to be. Thus shall you also take occasion to keep yourself well occupied, avoid idle thoughts, the snares of sathan, and so keep yourself in the way towards heaven. Where as I have seen your Ladyship accept, such holy and verteus exercises, and hold them in great estimation, and construe all faults escaped by the print to verteus interpretation: taking the meaning, and not the letter; so I hoop your holy use will be a mean, that I shall not be altogether disliked of such whos hands hit cometh unto: But as I assure myself, all banished parsons living for one cause, will not despise good thoughts proceeding of holy desires, and especially those, whose wisdoms know how hard it is to print our languaig, in a strange country with out faults: which maketh me so far presume upon all holy Catholic persons, especially such of honourable consideration, and have so long lived a banished lief for true religions sake: as your honour hath done this 17 Years. In this consideration, I presume of all good Catholics, that they will esteem of my meaning, and not the letter: as I shall not cease daily and orderly to pray for all estates, trusting in JESV, he will hear a poor pilgrome and banished parson: for his righteousness sake: that hit shall please him to convert our poor country, where we may pray together, live together, and die together, to the end we may be partakers of his heavenly kingdoome, where God the father, God the son, God the holy ghost, is glorefied: where the blessed Viren is crowned, where Angels, Saints, and martyrs reioys, at our repentance; for which I daily pray to be given to all sinners saying. Pater noster, ave Maria. CREDO Good reder remember me in the like. I. B. depiction of the virgin Mary Hic liber nihil mali aut erronei continet: conducit autem ad devotionem & pietatem imperitiorum Anglorum. GILBERTUS BURNEFORDUS. GULIELMUS CLIDERO. Angli Sacerdotes. Horum duorum eruditorum & fide dignorum virorum judicio & ego subscribo H. CVYCKIUS Apostolicus & Regius librorum censor.