CERTAIN DEVOUT CONSIDERATIONS OF FREQVENTING THE BLESSED SACRAMENT: WRITTEN By the reverent Father FULVIUS ANDROTIUS of the Society of JESUS.  
WITH SUNDRY OTHER PRECEPTS and rules of direction, composed for the benefit of such as seek to attain to the perfection of virtue.  
first written in Italian: after turned into Latin: and now translated into English.  If any man eat of this bread he shall live for ever. john. 6. 
Permissu Superiorum.   

TO HIS HONOURABLE cozen MISTRESS K. B. THE TRANSLATOR WISHETH ALL HAPPINESS AND increase in virtue.  
MY honourable cozen, having oft times considered with myself how many ways I have been made a debtor to you, for many courtesies which I must acknowledge I have received from you. I have as often again condemned myself, that I have never. sufficiently endeavoured to show myself thankful to you, which is the least requital that I may return for so many friendships. And considering ingratitude to be so odious a vice, that to be noted with it deserveth no less punishment then for ever to be blotted out of your remembrance: I resolved on nothing more than to find out some means how I might wipe away from myself so fowl a blemish. In which resolution I encountered many doubts; for finding it needful to present you with some thing, I was long bethinking what thing might best befitt me to send you, & what might best consort with your condition. At which time having in my hands this Treatise which now I present unto you, written first by the Author in the Italian tongue, and after for the general good of many turned into the Latin: I thought it a thing most worthy my labour to spend some time in translating it into English, and to present yourself with the first fruits thereof. Which burden to undergo, two principal causes have chief moved me. The one the great affection and love which I bear to the Fathers of the B. Society of JESUS, by one of whom this work was first most charitably composed. For having by their writings and labours received no small encouragement to emulate their virtues, and desiring in some degree to show myself thankful unto them, I resolved in translating this work to do them service, because I was not other ways enabled to manifest my love to them. The other (& not the least cause was) the desire which as I said I had to show my thankful mind to yourself, for when I had accomplished the translation of the work, there was nothing more in my desire then to find out some worthy person, to whom I might dedicate my labours taken therein. And although there were many that might of right challenge greater matters from me then this, yet yourself seemed most worthy to be honoured, with all the right that I could challenge in this work. I will not rehearse each particular reason that might induce me to prefer you therein, considering that the very subject of the work seemeth to allow you to be the patroness thereof. For sith it is a consideration how we ought to come worthily to the B. Sacrament of the Altar; I also considered that now your years required some directions therein. And although I nothing doubted, but that by others you might be rightly informed therein, yet this work so fitly offering itself unto me, I held yourself most fit to whom I might offer it again. Accept it therefore, and be pleased to read it over, wherein you shall find great variety of good instructions. For herein are contained many devout considerations to stir up men's minds often to frequent the B. Sacrament of the Altar. Herein are set forth many devout admonitions for worthy preparation in coming to that B. Sacrament. Herein are we taught how we ought to behave our selves after we have received it. Here shall we find many sweet meditations. Here shall we find answered many objections, which some troubled with scruples are accustomed to make. And to be short (referring you to each particular benefit which by reading this treatise you shall find in it) here may we learn several remedies and comforts, against all those assaults and temptations, with which our ghostly enemy is accustomed to afflict the minds of those persons that he would hinder from devotion, and from frequenting the B. Sacrament. As therefore amongst many I have chosen yourself most worthy, under whose patronage this English translation might show itself to the world, so do you but accept it with a grateful mind, and I shall think my labour in translating it most happily employed. For the benefit which yourself or others shall receive by reading it, rest behouding to the Author who first compiled it, to whom all thanks are due for so religious a work. And if out of the zeal of your devotions you afford me to be partaker of the least part of your charitable prayers, I shall think myself more then enough recompensed, for the labour I took in translating it into English. And so wishing you to receive as much benefit by reading it, as the Author showed charity in labouring to write it, I rest.  
Ever ready to do you service. I. G.   

AN ADVERTISEment to the Reader.  
AFTER that the Translator had laboured to put into English this treatise of frequenting the Blessed Sacrament of the Altar, and had faithfully performed his duty herein: referring it to the censure of some of better judgement, it was found that the Latin copy which this translator had exactly followed, differed in many places from that which was first published by the Author in the Italian tongue. It hath been therefore thought fit to follow the first Author's invention, than to publish the work according to the alteration of a translator: & for that cause many places are rejected in the Latin copy, which are here published according to the first Italian edition. Let therefore the Reader hereof suspend his judgement, if he find not a coherence betwixt the Latin & the English, and allow of that translation which followeth the first and truest Copy.  
Farewell.   

THE AUTHOR TO THE READER.  
Considering how little it profiteth or availeth a man, to be possessed of a rich and a most rare jewel, if being ignorant or careless of the worth thereof, he suffer it to be obscured or kept secret in his chest: I thought good by publishing and printing this book, to bring forth into the world a certain most precious jewel, I mean to show how great a treasure he is possessed of that hath obtained from God the grace of frequent communicating and receiving the B. Sacrament: which work I have undertaken principally for that end, that when a man shall know with how rich a jewel he is endowed by the divine bounty of God, he may the more entirely love it, esteem the more royally of it, be more thankful to God for it, and more careful and provident never to lose it. And even as the pleasing sweet taste of the most dainty & rarest meats is never perfectly known if it be but presented before our eyes, and not tasted in the mouth and chewed with the teeth: (for the more it is bruised, the better it is tasted, so that they which swallow it down whole unchewed, do never perfectly find the true taste thereof:) Even so courteous Reader it is not sufficient for thee, to have known the excellency of this most B. Sacrament, and the manifold benefits set forth in this book, neither is it enough to read that which is contained in the meditations and rules prescribed herein: but farther thou must exercise and put in practise the same, and chew and grind them with the teeth of consideration and spiritual contemplation, demanding heartily of God that it may please him so to illuminate thy mind with the light of his Grace, that thou mayest perfectly vndestand what thou readest herein. 
Luc. 11.  It pleased God in the old la to account those beasts for clean that chewed their cudd, thereby to show, that he which will be the servant of God or one of his fold, aught to revolve and ruminate in mind his divine mistresses. Considering therefore that of all the meats which God hath provided for the use of man, this of the most B. Sacrament to be the most delicate and excellent above all others, he hath especially appointed it, most diligently to be chewed in the mouth of our mind. When our Lord God gave the Manna to his people in the wilderness, with great admiration they said Manhu, that is what is this? 
Exod. 16.  thereby to show, that this sacred mystery prefigurated by Manna ought not to be swallowed down hastily, but to be well considered; discussing in the mind who he is whom we receive th●rin. Which thing this little book will instruct and teach thee, and therefore read it over often, and attentively, praying for the Author thereof and giving praise and glory to God, who is not only the Author of all goodness, but hath ever, and ever will remain in this B. Sacrament: thereby to make us partakers of everlasting happiness.   

ceedinge mercy doth himself vouchsafe to visit thee, who is King of all Kings, & Lord of Angels? How can it be but thou shouldest be amazed, & leap for joy, & cry out with S. Elizabeth, 
Luc. 1.  saying: How doth it befall to me, that the Mother of my Lord cometh unto me. And with holy Zachary. Blessed be our Lord God of Israel, because he hath visited and wrought the redemption of his people. And with the most B. Virgin Mary. My soul doth magnify our Lord, and my spirit hath rejoiced in God my Saviour. 
3. Reg. 10.  For if the Queen of Saba were so ravished with joy, and so greatly amazed to behold the court of Solomon so sumptuously adorned and furnished: what joy, and comfort shall not he be filled with, that shallbe present and be a behoulder of this sight. 
Math. 2.  The sight of the star did exceedingly comfort the three kings, in directing them to the place of the birth of our Saviour: How great joy and comfort than ought he to have, who knoweth his maker and redeemer accompanied with all the fellowship of heaven, to vouchsafe to come to visit him.  
2. Consider that thou being a most vile and abject creature, art honoured with the presence of Christ, both God and man: and with the fellowship and company, of all the Angels in heaven. To receive a guyft of a great Prince, thou couldst not but account it an exceeding favour: How great a favour oughtest thou then to hold it, seeing the mos● noble & greatest Prince that ever was, doth vouchsafe to come unto thee in his proper person, & present thee with a present, not of gold, not of any rich and costly jewel, but with the treasure of all treasures, with himself, with his most precious body and blood, with his soul and divinity? what thing can be thought on more worthy of admiration, or that deserveth greater joy, or more thanks? The Prophett Daniel 
Dan. 4.  was much amazed, when it pleased God by his servant Abacuc to send him meat being in the den of Lions: how greatly amazed ought I then to be, that living and conversing in this miserable world, the lake & den of infernal & damned spirits, may yet receive by the hands of the Priest, the bread of Angels, even the very body and blood of Christ.  
3. Consider that when thou receivest the B. Sacrament, thou becomest the living Temple of the Holy Ghost, and that thou art environed with an infinite number of Angels, continually singing Holy, 
Apoc. 4.  Holy, Holy. O that it were possible thou couldst behold them. O that thou couldst hear their sweet music and melody. 
3. Reg. q. 3.  King Solomon received great joy and comfort when he beheld the building of the Temple of Jerusalem finished: how much then oughtest thou to rejoice and triumph, if thou dost duly consider, that by coming worthily to the B. Sacrament, thou art made thereby the very Temple of God.  
4. Consider that being partaker of this holy communion, thou art made the Tabernacle of the most holy Trynity, by receiving into thy soul and body, the Father, the Son, and the Holy Ghost: and therefore becomest as it were a clear shining heaven, wherein almighty God the Creator both of heaven and earth is contained▪ what thing can be conceived more strange or admirable?  
5. Consider that now thou becomest the Mother of God, the spouse of JESUS, the brother of Christ, and the Son of the blessed Virgin Mary. For so often as thou dost receive the B. Sacrament, thou conceivest Christ in thee, and art made also one with him because he as it were transformeth thy body and soul into his own proper substance: thou embracest and houldest in thy arms thy saviour jesus, but in a far more noble sort, than did that holy Simyon. O wonderful and most singular grace.  
6. Consider that thou art, as it were the Reliquary of our Lord JESUS Christ: if a friend should bestow on thee a most rich and curious case to keep therein holy relics, how wouldst thou love him? what thanks wouldst thou give him? what delight and contentement wouldst thou take therein? what therefore might he say or how ought he to behave himself, who with diligence doth consider, that through oft frequenting this holy Sacrament, he is made the Reliquary of the blood of Christ, and of his sacred humanity?  
7. Consider that in receiving the B. Sacrament, thy flesh is touched of the most sacred flesh of JESUS Christ. And if he could now as in the time of the apostles, be s●ene and beheld in a visible form: thou wouldst hold it for the greatest favour that might be, to come near him, to kiss his holy hand, or but to touch the hem or skirt of his garment. Now if this would seem so great an honour to thee, how art thou honoured that mayest not only touch him daily, but mayst receive within thy breast his very flesh: not mortal and passable as the apostles did, but immortal, impassable, and replenished with all glory.  
8. Consider that by oft frequenting the B. Sacrament, thou art become a living Sepulchre of JESUS Christ being alive. And if thou haddest been present when Christ was taken down from the Cross, and haddest constantly believed that he had been thy Saviour, greatly wouldst thou have laboured, to have received into thy house, that most divine and sacred body. And if it had been granted to thee, to have had that Sepulchre with thee in thy house, greatly wouldst thou have thought thyself to be honoured. But in the most B. Sacrament thou mayst daily receive Christ, not dead but a live, and of thy body and soul make a Sepulchre for thy living Saviour JESUS, where he may abide, not forty hours as he did in his stony Sepulchre, but for ever and ever world with out end.  
9 Consider that by receiving the B. Sacrament thou now becomest the host of Christ. If Christ while he conversed here on earth had vouchsafed but once only to have lodged in thy house, how happy a man wouldst thou have thought thyself to be? What signs of joy and contentment wouldst thou have showed? But how much more happy art thou now, that mayst every day if thou wilt thyself, receive this guest▪ not into thy house, but into thy body and soul, and receive him whole, immortal, most beautiful, & shining in all glory.  
10. Consider that by frequenting the B. Sacrament thou art made & becomest a heavenly Paradise. For wheresoever God omnipotent is, there, even there may we say Paradise to be. Think therefore, so often as thou comest to this sacred table, that thou hearest Christ, no more now mortal, no more to be crucified, but now in all glory to say unto thee, My Son, this day shalt thou be with me in Paradise. So often therefore as thou shalt be sad or afflicted, say to thy soul. My Soul have patience and expect a while, for to morrow or with in some short time, by receiving the B. Sacrament, thou shalt be with thy Saviour in his heavenly Paradise. For wheresoever it pleaseth Christ to be, there are we sure that Paradise is.  
11. Consider that by oft frequenting the B. Sacrament thou art now become a cowrtiar of that heavenly Palace of our Lord, that thou sittest with him at his royal banquet, and art fed with that most precious food of all other, the very flesh and blood of our Lord and Saviour. If Christ when he conversed here on the earth, had only once called thee to his table, well mightest thou have thought thyself thereby most happy. How far then now dost thou exceed in happiness, when thou dost not only sit at his royal table, but art fed with the most precious food of his sacred body? Never was there found a Mother so abounding in love, that she could be moved thereby to feed her child with her own flesh: yet here at this table it pleaseth Almighty God, to set before us to eat, the very true flesh of his most dear and only Son.  
12. Consider, that God doth bestow on thee and every one that worthily receiveth the B. Sacrament, more and greater spiritual benefits then ever he gave to any creature in this world: for when he doth give unto us the very flesh and blood of his most dearly beloved Son, he giveth us also therewith, the merits and benefits, that by the effusion of the same most precious blood were gained. Wherefore justly may we be held the happiest of all creatures that do live in this world, and justly may we say: 
Psal. 147.  He hath not done the like to any other nation. For how many Dukes, Princes, and Kings are there that never obtained so great grace, or so high a favour and happiness.  
13. Consider that so oft as thou receivest this holy Sacrament, thou layest thy mouth to the wound of our saviours side, and as S. chrysostom saith, suckest from thence his most precious blood, & there by dost participate with him of his holy spirit, and of all his merits and virtues. And like as he that eateth meat, converteth and turneth it into his own flesh: even so he that receiveth Christ in the B. Sacrament, maketh thereby Christ's gifts and merits to be his own, & is also after a sort converted into his sacred body. Whereby it followeth that our heavenly Father, with the same Fatherly eyes where with he beholdeth Christ as his most dear Son, with the very same eyes he beholdeth and looketh on us, even as on the members of the same his beloved Son. 
Gen. 27.  And like as the patriarch jacob being apparelied in the garments of his brother Esau, received the chiefest blessings due to his eldest brother: so we being appareled in the B. Sacrament with the flesh of Christ, receive thereby from God many spiritual benedictions.  
14. Consider that as Christ, moved there unto by an infinite love, ordained this holy Sacrament: even so with the like infinite love, he daily giveth himself unto us in the same. If a gift or present although but of small value, were given by some great Prince, with a most kind and loving affection to one that were of mean and poor estate, it would be most thankfully taken, and kept and preserved in high account. How much more ought we to esteem this present which is bestowed upon us in the most B. Sacrament, being a gift of infinite value, given of an infinite love, and by the Prince of all Majesty and glory? For who giveth it but only God? what is given but only God? Who in●iteth to this table? Who prepareth it? Who serveth and attendeth, but only God the creator of all things?  
15. Consider that Christ to the end he might bestow on us these benefits, gave and powered our for us, all his most precious blood. And that he might heap abundantly upon us all his blessings, he suffered for our sakes all sorts of shames and reproaches, and patiently endured death to give us life. When the jews devised and prepared the most cruel torments for him on earth, than prepared he for us all the joys and comforts in heaven. And when rods, thorns, gall and vinegar, the Cross and lawnce were prepared for him, with more cruel torments than can be expressed, even than did he provide for us, the delights and happiness of his everlasting kingdom. For he said to the Thief hanging on the Cross: This day shalt thou be with me in Paradise.  
16. Consider with thyself how many millions of men there are living in this world, which never attained to this heavenly treasure. And although many have known the benefit and commodity of it, yet alas how few there are who seek to frequent it: and if sometimes there be desser oft it, yet opportunity is often wanting: & having opportunity, yet consider again how one thing or other debarreth them from using it. How many thinkest thou live this day in Germany, in France, in England & other countries that would desire, if they might obtain it, but the very crumbs that fall from the table of our Lord, and yet the occasion and opportunity is not offered unto them? How many are there that would hold themselves thrice happy, if but once in one month they might be worthy to be guests at this sacred table of our Lord? How many religious and anointed persons trowest thou live in this world, that are utterly debarred the frequenting of this Sacrament? Wherefore worthily may we say, that have fit opportunity to come to receive it often. What shall I give again to my Lord for all the benefits he hath bestowed upon me? 
Psal. 15.  What shall I render for so unspeakable a favour? I will receive the chalice of salvation most willingly, and any cup whatsoever though never so bitter, I will call upon his blessed name, and it will taste in my mouth most sweet and pleasant, I will yield and deliver up my vows unto him, I will abandon and renounce as I promised in Baptism, all the vanities and pomps of this wretched world, and to be ready to die for the only desire & love of Christ my Saviour. For, Most precious in the sight of our Lord is the death of his Saints.  

Certain Godly and devout admonitions for the more worthy preparation to the B. Sacrament, answering to the former Considerations; the first admonition answering to the first, the second, to the second, and so in order.  
1. FIrst considering that so often as thou frequentest the B. Sacrament: thou art visited by God & made partaker of his presence: of duty thou oughtest to renounce and abandon, all the vanities and pleasures of this world: henceforth no more to frequent taverns and banquets, no more to f●llow plays & vain shows, nor to haunt hereafter dancing at weddings: to fly and s●unne all wanton meetings of youth, utterly to relinquish and never to desire again, any worldly or voluptuous pleasures: and carefully and diligently to keep watch over thy heart, and daily to pray to God, that sith thou desierest to have thy mind recollected, it will please him to expel and cast out of thy soul, all kind of vanities and worldly distractions, even as Christ expelled the buyers and sellers forth of the Temple. 
Io. 2.   
2. seeing thou art so honoured by this holy Communion, worthily oughtest thou to contemn all worldly honours: that thou mayst say with the Apostle Saint Paul: 
●al. 6.  The world is crucified to me, and I to the world. For to what end should he esteem the honours of this world, who seethe himself so honoured and esteemed with God, with his Angels, and with all the Saints in heaven? The holy Fathers in times passed duly considering this, desired to be accounted & reputed here as fools, and abjects.  
3. Even as the Temple or Church where the holy sacrifice is offered up, aught to be kept most clean, and decentely adorned: so imagine and think that thy heart ought to be, which is the Temple and habitation of God, in which thou must daily praise and glorify his holy name, and say to all thy evil thoughts, and wicked desires: 
Marc. 11.  My house is the house of prayer, and the Temple of God, but you will make it a den of thieves.  
4. He that often frequenteth this holy Sacrament, is made and becometh, the Tabernacle of the most B. Trynitye. Therefore even as the Tabernacle is accustomed to be kept from all soil and uncleanliness, and carefully defended from thieves and other violence: So much more ought our soul and body to be preserved from all sport of sin, & strongly defended against the assaults and temptations of our capiral enemies, the world, the flesh, and the devil.  
5. Considering that so often as thou receivest the B. Sacrament, thou art made as it were the Mother of God; thou oughtest to desire and endeavour all that thou canst, to imitate and follow the virtues of the Mother of God: and principally, that most perfect and absolute resignation of herself, and of all things what soever that appertained unto her, into the hands of God, that thou mayest say with her so often as thou receivest, the B. Body of our Saviour: Behold the handmaid of our Lord: be it to me according to thy word. Which words when as she had pronounced: she presently became the Mother of Christ.  
6. And seeing that thy soul by receiving the B. Sacrament, is made the Relyquary of the Body and Blood of our Lord, which exceed in the highest degree the Relics of all Saints whatsoever: thou oughtest ever to have most diligent care, that this Reliquary be preserved, from all filth and pollution of sin: and also that it be adorned with the glittering gold of charity, with the bright shining silver of chastity, and with the orient pearls & rich stones of all spiritual virtues, especially knowing how much the health of the soul is to be preferred before all worldly treasures.  
7. And considering that thy flesh so often as thou dost communicate, is touched by the blessed and sacred flesh of Christ; great reason it is, that by Christ thou preserve it, by Christ thou feed and nourish it, for Christ's sake thou do love it, & be careful that no evil once defile it; imagining it to be nothing else then a holy chalice, or some other consecrated thing, which for reference sake none ought to presume to touch.  
8. Even as the Sepulchre where the body of our Lord was laid, was new and clean, never before having been used of any; even so, ought our souls to be clean and unspotted, so often as we receive the most B. Sacrament: The Body of Christ was wrapped in a most pure and clean Syndon. The same Body of Christ is likewise laid by the Priest on the Altar in a pure and clean corporal. The Host itself is pure and white: and the Priest being ready to celebrate, doth twice wash his hands; to signify unto us, with what purity and cleans of conscience Christ is to be received in this holy Sacrament.  
9 Thou must with great alacrity and exultation of spirit as a cheerful Host receive thy Lord and Creator: not respecting thy own imperfections, but the exceeding goodness of him whom thou receivest in to thy house. For he cometh to thee only to that end, that he may supply all thy defects, cure thy infirmities, enrich thy poverty, and furnish thy soul with all variety of spiritual perfections.  
10. Even as in Paradise God is perfectly loved, his holy will performed, and only his glory sought, and desired: so, he that doth often frequent the B. Sacrament, being made thereby as it were the Paradise of God, aught to endeavour to the uttermost of his power, to love God in all perfect manner, and in all things to conform himself to his blessed will, and in every place, time, and occasion to seek that only which is most to his honour, utterly contemning and treading underfoot his own, and saying with the Prophett: 
Psal. 113.  Not to us O Lord not to us, but to thy holy name give all honour and glory.  
11. Now that thou art become one of the cowrt of God and a guest of heaven, consider how humble, how pure, and every way how pleasing thou oughtest to appear in his sight. For if thou wert daily invited to some great Prince's table, how careful wouldst thou be, to present thyself before him in all comeliness and decency, not enduring any spot of uncleanness either in thy countenance or attyar? If then thou wouldst have so great a respect in coming to the table of a temporal Prince: how oughtest thou to prepare thyself being invited to the table of the king of heaven?  
12. Considering that in receiving the B. Sacrament, God daily bestoweth on thee new graces and favours, adorneth thy soul with new gifts and honours, and enricheth thee more and more with new increase of merits & other spiritual blessings: what then remaineth but that thou likewise more and more endeavour again to love him, magnify, and laud him, wholly to dedicate and consecrate thyself unto his service, and to direct all thy thoughts and actions only to his glory?  
13. If so often as thou comest to the B. Sacrament, thou puttest thy mouth to the side of thy Saviour, and from thence drawest the suck of the most precious blood of Christ: What care and watch oughtest thou henceforth to have of thy mouth and tongue? What diligence to restrain them from uttering any vain or immodest speeches? What study and endeavour that thy tongue be always busied in magnifinge Christ's sacred blood and passion, and extolling his goodness for this unspeakable benefit? crying out with the Apostle. God forbidden that I should rejoice, but in the cross of our Lord jesus Christ.  
14. If Christ of his infinite love have left himself unto us in the most B. Sacrament: why then should not we receive him again, (if so it wear possible) with like infinite love? yealdinge love for love, and gratitude for gratitude. At least wise let us receive him, that he may fill and replenish us with true charity, which is the wedding garment whereby we may be present at this sacred wedding table, be made worthy to receive him, who is the God of love and fountain of all goodness.  
15. If Christ to bestow on us this most delicious food of Angels, would shed his own sacred blood, and give us the same entirely in the holy Eucharist: why should not we, that we might but even once receive the same, shed for him our dearest blood? Why should not we pay, blood for blood? Give a sinner, for an innocent? A thing of no worth, for a jewel of such price? Why should not we desire, and wish from our very hearts to shed the same, even to the utmost drop for so loving a Saviour?  
16. If finally he hath bestowed on us that which he hath denied to so many other nations, and doth yet daily deny; how many, and ●ow great thanks ought we to rendar unto him, for this so singular love and bounty towards us? And in regard we are unable to give worthy and due thanks, so much the more ought we to esteem and reverence this divine Sacrament, & the oftener to frequent it; that he himself in us, and by us, may supply those thanks to himself, which we, if we were able, ought to rendar unto him.   

A MEDITATION OR prayer upon the Pater noster, to be used of such as frequent the holy Communion.  
FOR ever be thou blessed most sweet and eternal Father that it hath pleased thee of thy infinite mercy, to bestow upon me the mind and opportunity, so often to receive in the holy communion, the most sacred body and blood of thy dearly beloved Son, together with his most blessed soul and divinity. For which most singular grace and bounty, what shall I most wretched creature ever be able to render unto  

HALLOWED BE THY NAME.  
Sweet Father grant unto me thy abundant grace, that I may be able to render unto thee condign and worthy thanks for this so high a benefit bestowed upon me: that I may ever sanctify and praise thy most holy name, & extol thy goodness and majesty, to all those who have not knowledge of thee. And that in all my actions whatsoever I take in hand, I may only seek the advancement of thy glory.   

THY KINGDOM COME.  
Reign for ever O Lord in my heart, which even now most freely I surrender into thy hands. Let not that fowl spirit th● devil ever have any part in me. Let not my filthy flesh bear any rule over me, which ever is at debate and war with my soul. Let not the love of this world, or the allurements of sin deceive me, which caused thy dear Son to suffer his most bitter passion for me.   

THY WILL BE DONE IN EARHT AS it is in heaven.  
Teach me sweet Lord to fulfil thy holy will, in every place, in every time, and in every occasion: with cheerfulness, readiness, and a joyful heart, even as do thy glorious Saints and Angels who for ever reign with thee in thy heavenly kingdom.   

GIVE US THIS DAY OUR daily bread.  
Grant me O Father, a most fervent desire whereby worthily to receive this divine Sacrament, worthily to eat this true bread of Angels. I crave sweet Lord ever to have the taste of it in my mouth: I crave purity of heart when I shall receive it: A clean tongue where with to touch it: A discreet Priest to administer it: And a devout intention with due reverence to adore it.   

AND FORGIVE US OUR TRESPASSES as we forgive them that trespass against us.  
O my Lord grant me I beseech thee perfect remission of all my sins, and a hearty detestation to hate and loathe them. Give me likewise a prompt and willing mind that I may be ever ready for thy sake, to pardon and forgive all injuries done unto me.   

AND LEAD US NOT INTO temptation.  
Tread down sweet Lord with thy heavenly presence, my ghostly enemy that daily lieth in wait to entrap me, that I neither assent being deceived, nor mightest call upon me saying. Our Father. If therefore thou love me as a daughter ought to do, and like a daughter behavest thyself in my sight, what cause hast thou to distrust in me? Why tremblest thou where is no cause of fear? What doubt canst thou have, if thou hast done thy endeavour truly to confess thee? If it be that thou art not certain that I have chosen thee for my daughter, than here again I take thee for my daughter, and as a dear and beloved daughter, do now welcome and entertain thee.  
Consider that for thy sake I have created the heavens, and that for to redeem thee I have sent my only Son from heaven, who even from his infancy, began for thee to shed his most precious blood, wept for thee when he was circumcised, and for thy sake was called JESUS, that for these benefits thou shouldest say. Hallowed be thy name?  
Call to mind that I have made him the servant of men, to the intent I might make thee à Queen of heaven: and that by a longing and fervent desire to be with me in my glory, thou mightest say. Thy kingdom come.  
Remember that for thy sake he humbled himself, and that he became obedient, even to the death of the Cross, that thou mightest resign thyself unto me and say. Thy will be done in earth as it is in heaven.  
Thou canst no● be ignorant that I gave my Son to eat the bread of sorrow, that thou mightest be nourished with the sweet tasting bread of the word of God. And that for thy sake I have left him in the most B. Sacrament, that thou mightest be there fed with his flesh, and as it were made drunk with his blood, and finally become a daily guest at my Table, and say. Give us this day our daily bread, How thinkest thou then I could permit thee to sit at my Table, if I were offended and displeased with thee, or if I did not love thee as my dearly beloved daughter?  
Thou canst not be ignorant that I have laid on the shoulders of my only Son all thy sins and iniquities that ever thou hast committed, and that I have accepted his pains as a full satisfaction, and also have left unto thee his most precious blood, that therewith thou mightest pay thy uttermost debt, and say. Forgive us our trespasses. Which blood thou receivest, so often as thou receivest my Son in the B. Sacrament. By reason whereof I look not upon thy sins, for the partiality of my love obscureth thy defects. Nether do I behold in thee that which is thine, but that which is mine: not with the eye of a strict judge, but of a most loving and kind Father. For if I should severely look into thy sins, to what end had I created thee at the beginning? Considering also that I have made thee a reasonable creature, not unreasonable: a Christian, not an Infidel: a Catholic, not an Heretic; and for that cause do I feed thee with this sweet and heavenly Manna, and not with the sour Onions and Garlic of Egypt.  
Thou canst not beignerant t●at I suffered my only beloved Son to be nailed to the Cross for the purging of thy sins. And that I would have him forgive his persecutors that deprived him of all he had, and lastly of his life, thereby to leave an example unto thee, that thou mightest likewise pardon and forgive thine enemies, and say. As we forgive them that trespass against us.  
For if I would pardon and forgive those cruel enemies, that in my own sight most barbarously crucified my only Son; at the which sight the earth was amazed and trembled, the Sun was obscured, the rocks did cleave and rend in sunder, the monuments opened, & the dead being astonished arose again, if I say, I have pardoned such heinous offenders, will I not pardon thee that lovest me and desierest to be mine? I that have forgiven, & given life unto my enemies, is it likely that I will suffer mine own daughter to perish? When thou diddest refuse and deny to be mine, even than was I pleased, that my only Son should die for thy redemption; and will I now thinkest thou be unmindful of thee, when most willingly thou dost offer thyself unto me? If I have been so bountiful and merciful to the murderers of my Son, will I be so severe to thee that so oft receivest him into thy heart? How canst thou think it my daughter, my delight?  
When as thou only followedst after worldly vanities, and turnedst a way thy face from my sight, I yet loved thee, expected thee, bore patiently with thee, protected thee from falling into great perils and dangers, and evermore requited thee with good for evil; & will I now when thou resignest thyself wholly unto me, renouncest the world, detestest all sin, art ready rather to die then once to offend me, and with such servant desire invitest me to rest in the harbour of thy heart, will I forget thee thinkest thou? Will I turn away from thee, and render evil for good unto thee?  
Is it unknown unto thee that I suffered my B. Son to fast forty days and forty nights in the desert? to be conversant amongst wild beasts? and there to be tempted of Satan? All which I have done to this end that thou mightst not be overcome by any wicked suggestions, but ever mayest say. And lead us not into temptation.  
Is it unknown unto thee, that to ease and disbarthen thee of all encumbrances, I heaped and burdened my own Son with all manner of afflictions? How then canst thou think that I seek thy hurt, or rather not think that I wholly seek thy good? For if I wished thee ill, then would I permit thee to do as offenders do, than would I never have so lovingly bestowed my only Son upon thee. Thou canst not therefore think that I wish thee hurt, if thou do but remember this so great a bounty. If thou remember what is past, thou shalt easily understand how well I have wished thee, that would have my only beloved Son to die on the Cross for thy redemption. If thou wilt consider what is to come, think that I have prepared for thee the kingdom of heaven, where myself and all my Saints in bliss, do with joy and exultation expect thy coming. Is not this a sign of my love, and not of my indignation? But if thou respect only that which is present, then do but remember that thou art fed with the flesh and blood of mine only Son?  
Now then bethink thyself O soul, shake of all these scruples, and lay aside all this inordinate fear, and even as I offer myself unto thee like a most loving Father, so do thou present thyself before me as it beseemeth a loving daughter. Behold I daily make thee as it were a clear shining heaven, that so I may inhabit the secret corners of thy heart, whether I resort that I may purify thee and replenish thee with peace, and with all kind of happiness. Behold also thy Saviour JESUS my Son ever ready in all thy needs, who cometh to give thee life, and not to take it from th●●, whose love to thee is such, that to deliver thee from death, he would die himself; receive thou him therefore with a glad and joyful desire. Behold he cometh to thee that he may reign in thy heart: if therefore he be with thee, who shall be against thee? If he rule and guide thee, what can be wanting unto thee? I am no tyrant o Daughter, neither deal I like a tyrant with thee. I am thy Lord full of all mercy and gentleness, and with a heart replenished with all Fatherly love, I come to meet and embrace thee, even as the Father received the prodigal child, when his heart was moved with all tenderness of affection towards him.  
Thou knowest, o Daughter, my will and pleasure, which desireth only thy sanctification, thy life and happiness. Wilt thou have a sign of my love towards thee? See then how I feed thee with the flesh of my only beloved Son? What greater dainties could I bestow upon thee? What present of more price? What other Son have I to give thee? Think then how I have remitted all thy sins, both past and present, and consider with thyself, that never would I have bestowed my only Son upon thee, if I saw any thing in thee that might offend mine eyes. Finally when I give thee my Son, I give thee weapons against thy temptations wherewith thou mayest defend thyself from all perils & dangers, and say. Deliver us from evil.  
Receive him therefore often with inward joy and exultation, that thereby thou mayest delight him, whose delight and pleasure is to be conversant with thee. For this was the cause why I adorned thee with the noble gifts of reason, understanding, and other spiritual ornaments, that thereby I might daily bestow him upon thee: neither do I think that I bestow any thing on thee, when I do not freely give my dear and only Son unto thee.    

A MEDITATION UPON THE ave Maria, fit for such as frequent the B. Sacrament.  

HAIL MARRY.  
RIghtly may we believe, that the Guardian Angel saluteth that soul, which often receiveth the B. Sacrament, with the same words, that the Angel Gabriel saluted the B. Virgin Marie, when he greeted her, and with great reverence and sweetness said unto her. Aue. That is free, from all woe, to wit, all kind of sin. For by the coming of our Lord in this most B. Sacrament●, all venial sins past & ptesent are freely remitted: as also such secret mortal sins which the penitent had either forgotten, or whereof he hath not had sufficient contrition; and further, new grace is bestowed upon us, whereby we may avoid the danger of renewing any more our former offences.   

FULL OF GRACE..  
How can that soul but be full of grace, which often receiveth the author of grace? The fountain and springe of all grace▪ And him, who to the end he might infuse into our souls his grace, would exhaust and pour out all the blood forth of his own veins? Who chief took upon him our human nature, that he might wholly replenish and fill our souls with divine favours. Who continually standeth and knocketh importunately, saying. O Daughter give and resign to me thy heart. Vrgeing us by divers ways, that we would ask and demand of him his abundant grace: and for this cause he inviteth us to thee food of Angels, that thereby our hearts may be more and more filled with the same; whereupon this B. Sacrament is called Eucharist: which signifieth good grace.   

OUR LORD IS WITH THEE.  
Hath not that soul our Lord with her, which often receiveth in the B. Sacrament, the Father, the Son, and the Holy Ghost? Hath she not God with her, that often receiveth the Divinity and Humanity of our Saviour JESUS? Hath she not our Lord with her, who lodgeth Christ as a guest, and intombeth him within the sepulchre of her heart?   

BLESSED ART THOU AMONGST women.  
May not that soul well be said to be most blessed, most happy, & most high in the favour of God, that so often is visited of him, and so often is honoured with his divine presence, and is made as it were the Mother of God, and temple of the Holy Ghost, the tabernacle of the most B. Trinity, and the reliquary of the sacred body and blood of Christ? That soul I say that is created by the very hand of God, and is daily fed with the flesh of his most dear and only Son?   

AND BLESSED IS THE FRUTE of thy womb JESUS.  
These words also after a sort, may be applied to the devout soul partaker of the B. Sacrament. For first most blessed is that mouth that receiveth this blessed fruit JESUS. Blessed is the breast that beareth and keepeth it. Blessed is the memory that remembreth it. Blessed is the understanding that always thinketh on it, and blessed is the heart that always loveth it; from whence proceed, chaste thoughts, holy desires, heavenly love, and all divine fruits.   

HOLY MARIE MOTHER OF God. etc.  
Well may that soul be called holy, and the mother of God, which when she receiveth the B. Sacrament, receiveth the holy of all holies, and beareth in her the very same fruit, which the most B. Virgin Marie carried nine months within her womb.    

Meditations upon the Creed, fit for those that frequent the B. Sacrament.  
1. I Believe in God the Father Almighty. If he be omnipotent, than he can: If he be God, than he knoweth: If he be our Father, then will he help us in all our necessities, comfort us in all our tribulations, pardon ●s our offences, and most lovingly embrace us, even as did the tender Father of the pro ligal child when he returned again unto him.  
2. Maker of heaven and earth. Why did he create heaven and earth but for me? And when did he create them for me? when I was yet unborn, when as yet I was nothing. By what did he create them? through his infinite love, and that I might ever enjoy him in heaven. If then he had me in so sweet a memory before I had any being, is it likely that now he will forget or be unmindful of me? He loved me before I was, knowing in his wisdom what I would be; and now that he hath made and created me of nothing, is it likely that he will hate me? Can this stand with God's sweet nature and infinite goodness?  
3. And in jesus Christ his only Son our Lord. He was called jesus, which signifieth a Saviour, because he wrought our salvation. And who did he save? me, although he knew before what I would prove, to wit, ungrateful, perverse, rebellious, and a most wicked wretch. From wh●t did he save me? From death, the devil, hell, and sin. By what did he s●ue me? By his only goodness, his only love, his only mercy. When did he save me? Long before I was borne. How did he s●ue me? By shedding his precious blood, enduring most cruel torments, and suffering a most bitter death. Why then should not I firmly hope in this my only Lord, that hath done all this to save me, a most unworthy servant.  
4. Who was conceived by the Holy Ghost. For my sake and to work my salvation he came down from heaven, where Angels, Archangels, and all the celestial court did serve and attend him. For me he would be incarnate, and for the space of nine months, lie enclosed in the womb of the B. Virgin.  
5. Born of the Virgin Marie. For me and to work my salvation, was he borne in Bethelem. And in what place there? In a poor stall or stable. At what time of the year? In the depth of cold winter, and then was he laid no better than in a manger, where he by whose omnipotency all things were created, had need of hay to lie upon, 
Luc. 2.  and the breath of dumb beasts to keep him warm.  
6. Suffered under Pontius Pilate. Who suffered? The very Son of God. What suffered he? Innumerable stripes, unspeakable reproaches, incredible torments. For whom did he suffer them? For me, knowing how ungrateful I would be in time to come. By whom did he suffer? By the most abject and cruel wretches that ever lived. Why did he suffer? Thereby to purchase my redemption and salvation.  
7. Crucified. For my sake was he crucified. And who was he that was crucified? The only Son of God. With whom was he crucified? In the midst between two thieves. Where was he crucified? Upon the mount Caluarie, a most infamous and loathsome place. At what time of the year? When the whole world should repair to Jerusalem. In what manner was he crucified? Naked, and set as is seemed to be scorned of all men. O most doleful and lamentable spectacle.  
8. Dead. He died thorough thirst, that he might as it were make us drunk with his blood. Lost h●s own life to ransom ours, even he that gives life unto all men. O my soul what thinkest thou? what canst thou answer hereunto?  
9 And buried. For my sake his most precious body became a dead coarse; O matter of amazement. And forty howery remained in the Sepulchre; A thing never enough admired.  
10. He descended into hell. For me he descended into hell, that thereby he might deliver me from the bitter torments of hell. How oft alas had I fallen headlong thither, if he had not of his great mercy holden me back? How often hath he with his omnipotent hand, pulled me out from thence as it were by violence?  
11. The third day he rose again from the dead. For me the third day he arose from death, conversing with those few that were his faithful friends, comforting them, and eating amongst them, and shewing unto them his most sacred body, never remembering the injuries done unto him; finally cherishing, and cheering them by all means possible, he himself having no necessity of their endeavours.  
12. He ascended into heaven. For my salvation he ascended into heaven, there to receive for me the possession of Paradise, where being accompanied with the whole fellowship of heaven, he expecteth me with an incredible desire, that there devoid of all fear, I freely may enjoy the presence of the holy Trinity, converse and live with the most noble and blessed spirits, ●nd for ever abound with all joy, peace, & jubilee. And for this cause hath he created us, and for this would he be present for us wretched sinners in the most B. Sacrament.  
13. Sitteth at the right hand of God the Father. For us and our salvation he sitteth at the right hand of God the Father, having us continually in his memory. A most sweet memory, a most holy memory, a memory full of all consolation; ever without intermission speaking to his Father for us. And what doth he obtain? Peace, reconciliation, & remission of our offences. In our behalf he showeth daily his wounds to his eternal Father, offering up his sacred death, life, and passion. The mother showeth to ●ir Son to obtain mercy for us, the breast where with she gave him suck. And the Son again showeth to his Father, his wound●s and scars which he suffered for us. What can the Son deny to such a Mother? Or what can the Father deny to such ● Son?  
14. From thence shall he come to judge the qui●k and the dead. For us, and for our greater glory, he shall come most glorious at the day of judgement, to praise and extol us in the presence of the whole world, and in great honour and triumph to carry us glorified, to reign with him in his kingdom, thereby to exalt us who here have been humbled, there to glorify us who here have contemned glory.  
15. I believe in the Holy Ghost. For us, and for our salvation he sent down the Holy Ghost, the Spirit of love, the Spirit of peace, the Spirit of devotion, and of all sweetness and consolation: that we might always love him, always rejoice with him, always be linked and united with him in a most sweet bond of love and charity, always be holy like as the children of a most holy Father; that our souls being replenished with the Holy Ghost, we may lead our lives in all sanctity and holiness, and in the end enjoying the company of the glorious Angels, may sing incessantly, Holy, Holy, ●olie.  
16. The Holy Catholic Church. For us, (and as every one may say, for me and my salvation) he first planted the Holy Catholic Church, which as a most loving mother might wean me with the sweet milk of the word of God, and after might feed me with her holy Sacraments: and sometimes by one means, sometimes by an other, might move and stir me up to praise, love, and serve him, that in the end for ever I might live and reign with him.  
17. The communion of saints. For my sake hath he suffered his blessed Saints and Martyrs, to be wearied, mortified, and afflicted with torments, that he might make me partaker of their singular merits, and that I might offer them up as mine own unto the eternal Father. And not only the merits of all the holy Saints, but even his own merits who is the holy of all holies, to present them to his heavenly Father, as mine own patrimony and inheritance.  
18. The forgiveness of sins. For my sake amongst other things he first instituted the Sacrament of Penance, that thereby I might ever have in store, a medicine to purge me from all filth of sin, and so to persever and continue ever in his grace. And to this end he came into the world, lived, died, and was buried; descended, rose again, and ascended into heaven.  
19 The resurrection of the flesh. For me, and for my greater glory, he will raise at the latter day my flesh; that even as with it I have served God, so likewise with the same I may enjoy the kingdom of heaven. Thrice happy be they that so can chastise their flesh in this world, that it may for ever after reign with him in glory.  

Matt. 22.  2. If our Lord reproved those who being invited yet refused to come to the marriage: what will he do to such, who once having tasted the delights of this heavenly banquet, do after thorough sloth or negligence, absent themselves from it?  
3. By how much the gift of some noble Prince bestowed on a private person, is of the more price and estimation: by so much the greater is the offence and injury, if such a gift be either had in little regard, or any way contemned.  
4. If king Assuerus refused to accept her for his wife who at his sending neglected to come unto his table, and marrying with an other, commanded forth with all the jewels and rich ornaments to be taken from the first, and in his sight to be brought and delivered to the second: what will God do unto him, that once having tasted the sweetness of this divine Sacrament doth afterwards omit to frequent the same?  
5. If God punished so severely the offence of Eve, for that contrary to his commandment she did eat one forbidden apple: what punishment may we think he reserveth for those, whom having invited to feed at his Table, giving them his most sweet and sacred flesh for their repast, yet carelessly forsake this heavenly food, to glut themselves with the unsavoury garlic and onions of Egypt?  
6. If God laid so severe a punishment upon the children of Israel, 
Num. 11.  for that loathing the Mamna they desired quails, in so much that they died suddenly as they were eating their meat: what may we think he will do unto those, who once having tasted this heavenly Mamna, grow weary & contemn the worthiness thereof?  
7. Even as Esau, after he had sold to his younger brother jacob the right of his patrimony for a dish of meat, 
Gen. 25.  was the whole remnant of his life perplexed and tormented with sorrows: so likewise they consume and spend the time of their life in misery, who for a thing of no moment, forsake our Saviour Christ in the B. Sacrament, who is their chief inheritance.  
8. The frequenting of the Holy Sacraments, is the most assured and direct way, whereby we may attain to salvation, by which we may abstain from sin, furnish ourselves with virtue, overcome our temptations, and strongly resist all assaults of our enemy. He therefore that once having tasted, refuseth to frequent them, forsaketh the direct way that so almighty God dealeth often times with them whom he dearly loveth, when he seethe their affection placed on worldly creatures: as for example, when he findeth the parents with a disordinate love addicted to their children, he often times taketh them away. The like may be said of riches, honours, and other worldly delights: and herein especially appeareth his wonderful mercy towards us, that even by constraint he enforceth us, to fly unto him.  
So we read that God took from his beloved servant S. Angela of Folingium both husband and children, that they should be no more any occasion to withdraw her love from him. The like also is read of S. Catherine of Sienna; and of an other holy Saint, who being in one day deprived of her husband and three children, gave hearty thanks to God, that now being freed from the cares of this world, she might after be more attentive to his holy service. For this cause Almighty God commanded Abraham to sacrifice his only Son, thereby to show that our love to him, aught to be above all loves, and that through no worldly creature, it ought to be let or hindered.  
This love is that wedding garment, which God would have all men to put on, who come to his heavenly Table. For how can he come worthily or be a guest at this wedinge, that is clad or appareled with the love of this world? How can a worldling think to receive him in this most B. Sacrament, who never loved riches but ever embraced poverty? Who ever refused honour, and was held most contemptible? Who sought not after carnal delights, but always was full of griefs? Who loved not his parents with any inordinate love? And finally who neither for the love of his Disciples whom he loved most dearly, nor for the love of his B. Mother whom he tendered above all other creatur●s, would refuse to suffer his most bitter passion, or diminish any little part of the pains he was to endure for our redemption.  
lastly, he, even he is received in this most B. Sacrament, who being lifted upon high from the earth, hung all naked upon the Cross: thereby to show us if we desire to be his, that we ought to be naked and free from all inordinate affections, & to love him, & honour him above all earthly creature's. Otherwise he will take his scourge in his hand, and drive out from us those things which violate and contaminate his holy Temple, and pollute the place of his sacred relics.   

Other admonitions shewing how easily they are carried away with vanities and do lose all taste of devotion, who omit to frequent the B. Sacrament.  
EVen as, so soon as the jews began to loath and contemn Manna, being a most pleasant and sweet meat (and the true figure of this most B. Sacrament) they presently longed after onions, garlic, and the flesh of Egypte: so, such as grow weary of this heavenly Manna (the very body of our saviour Christ) are soon carried away with earthly delights and vanities.  
Likewise as they then repined at Moses and Aaron, for bringing them forth of Egypte, and began to desire to return thither again: so these begin to complain of their Confessors, and of those who were authors and causes of their spiritual good. Often times also, when they thnike on their former pleasures, they wish that they had never undertaken this virtuous course of life; not at all considering, in what miserable slavery they then served the devil their ghostly enemy.  
Moreover as God heard the prayers of the jews, even then when they murmured against him, and according to their wishes sent them great abundance of Qu●yles: so God being justly offended with these ungrateful minds, suffereth them many times, to obtain those things they desire, that by little and little neclectinge to frequent this sacred mystery, they give themselves over to sensual delights and pleasures, and so finding no sweetness nor comfort in the holy Sacraments, fall some times even to scoff at those who often frequent them. But even as the jews, when they were most greedily eating and devouring their desired quails, were presently strooken with sudden death, and now tasted that sharp supper for which before they had so greatly longed; so also it happeneth to those, who leave to have access to the holy Sacraments. For soon do those vanities decay and wholly forsake them, making their lives full of bitterness, and their deaths full of horror, verefyinge the saying of our Saviour in the gospel, that we can not gather Grapes from thorns, 
Luc. 6.  nor expect good Figs from thistles.   

With what fears Satan our ghostly enemy is wont to terrify certain persons from oft frequenting the B. Sacrament.  
1. THe devil amongst other his subtle practices, is accustomed to put into such persons who frequent the holy Sacraments, a certain fear, terrifying them that either they have not rightly made their Confessions, or that they have sinned when indeed they have not. Or if he can not prevail by any of these shifts, then to make them to imagine that they are so ill prepared and so unworthy to come to the Sacraments, that hardly can they persuade themselves they do well therein. And further he suggesteth, that whatsoever they do, be it never so well, yet that it hath some great and notorious defect in it, & that their whole lives abound in all kinds of imperfections.  
2. These fears and terrors of mere malice he putteth into us, for that he seethe us gracious in the sight of God; Even as heretofore the happy estate of Adam so much grieved him, that he swollen with envy and never left practising, until he had cast him forth of Paradise. And therefore for the most part he useth one of these two ways, that is, either to make that seem a sin which is no sin, or else to persuade it to be far more grievous than indeed it is, thereby to make us refrain from the holy Sacraments, as though for our unworthiness we were unfit to frequent them. But if he can not prevail with this craft and subtlety, then d●th he labour so to preoccupate our sp●rituall taste and understanding, with some continual discontentment or sorrow, that at the least we should not feel any sweetness or comfort in the holy Communion.  
3. again he deceiveth us with this crafty suggestion, disswadinge us from believing our ghostly Father as we ought, thereby either that we may lose the merit of our faith, or else that by this occasion we might weary and molest ●im, sometime in confessing more than we ought, and sometime by often repeating what we have already confessed, he knowing full well that hereby we are deprived of much spiritual consolation.  
4. Likewise he practiseth these subtle devices, for that he seethe such scruples to diminuishe the fervour of our love towards God: for whosoever hath his mind molested with these fears & difficulties, hath not that persuasion of God which he ought, but rather thinketh him to be some worldly judge, most contentious and ready to take all advantages against us. But if we considered how much he desireth our salvation, and what infinite benefits he daily bestoweth upon us, we could never be troubled with such doubts and perplexities. And much less if we well knew, what a treasure and pledge of eternal happiness they carry in their bosoms, who have their hearts and desires so disposed, that they would be content to endure any punishment or afflictione rather then willingly to offend his majesty. For they which find themselves in this disposition, may rest assured, that both they are sufficiently prepared to come to the holy Sacraments, and also that hereby they are so nearly united and conjoined to God, that justly they can have no cause of distrust or sorrow.   

Remedies against such idle and vain fears as our enemy the Devil would put into us.  
THe first and most principal remedy that we can have against these fears, is, to submit ourselves to the iugdment of an other, and to suffer ourselves to be directed and guided by a prudent Confessor. For if by any accident he should err or be mistaken, yet obeying his counsel, we are free from the error, having God's commandment for our warrant, who commandeth us in all doubts to be directed by our Ghostly Father.  
If therefore a wise and discreet Confessor well experienced in matters of conscience, shall in a doubtful case tell us, that we be free from sin, although indeed it were a sin, yet obeying his counsel, it shall never be imputed unto us. Likewise if thou fearest in thyself, that thou haste not sufficiently confessed thee, and coming to thy Ghostly Father to crave his advise, he shall warrant thee that thou needest not to fear, God will never ask an account of thee for those sins, although perhaps thy Ghostly Father should be deceived or mistaken.  
In like manner if thou be warranted at any time by thy Ghostly Father, that t●ou mayest safely go to the B. Sacrament, then by his advise thou mayest securely approach to receive the same. For although peradventure thy Ghostly Father might be deceived, yet notwithstanding thou dost rightly communicate; and further dost receive the merit of faith thereby, in giving credit to thy Confessor, who is the vicegerent of God; also thou receivest the merit of obedience, obeying the commandment of God; the merit of humility; of patience, and of resigning thy own will, when thou dost as thou art commanded purely for the lo●● of God. Our envious enemy the Devil, well considering these things, laboureth what he can by any subtle device, to deminuishe the credit of the Ghostly Father with his Ghostly children.  
The second remedy. The opinion of Cardinal Caietan is, that if one who is troubled with a scrupulous conscience, shall go to confession, not having before very narrowly examined himself, that he ought not afterwards to make any doubt whether he hath rightly confessed or no; but rather that he ought to persuade himself, that either particularly or generally, he hath confessed what he should, especially if he be willing to reiterate his confession again if need shall require, and his Ghostly Father allow the same.  
The third remedy is, to get an habit to meditate on the goodness, mercy, and clemency of God: and to think with what love, kindness, and with what tender affection he embraceth us: to imagine also with ourselves that we behold before our eyes, the most sweet presence of our Lord and Saviour, ever most kind and loving unto us (as the benefits which we receive do daily declare) and not to stand before a severe or cruel judge. Think therefore that thy Lord speaketh unto thee as he did to his Disciples saying: Have I been thus long with you and yet do you not know me? As if he had said. Consider how long I have most familiarly used thee, by conversing with thee in the most B. Sacrament, in all which time sith thou hast found in me nothing but love, gentleness, goodness, and mercy, how canst thou imagine me to be so severe or rigorous? Is not this plainly an injury done unto my love?  
The fourth is, to consider what words the Priest doth speak, holding in his hands the consecrated host, and saying: Behold the lamb of God, Behold him that taketh away the sins of the world. For this is he that cometh furnished with meekness and mild love, like a lamb, not armed with cruelty and severity like a lion; bringing with him life, not death; replenishing thy soul with joy, not with sorrow; and who will plant in thy heart if thou resign it to him, roses budding celestial cogitations, not pensive thoughts of pusillanimity.  
The fifth is, to imprint in our minds the history of the prodigal child containing all fatherly love and sweetness: & to think how the Father beholding him clad in a most contemptible habit, never spoke any reproachful word unto him, never showed him any discontented countenance, never contemned his base attayar; but so soon as he beheld the submission of his Son, being presently overcome with a fatherly affection, he ran to meet him, and most lovingly embraced him, and casting away his torn and ragged apparel, clothed him with new, showed all signs of joy, killed a fatted calf, & made him a worthy feast. O history abounding with all sweetness and delight, wherein we may observe these points following.  
1. First, how exceeding great the mercy of our heavenly Father is, who i● more desirous to give, than we to ask: readier to embrace us, than we to return unto him.  
2. Secondly, so soon as we begin to do penance, that God doth not behold in us what we have of our own, that is, our raged apparel, signifying our sins, but that which is his own, to wit, our soul created after his own likeness, and redeemed with the most precious blood of Christ his only Son.  
3. Thirdly, that it is the custom of God to make this exchange with us, that is, to withdraw and take away from us our rags, signifying our defects, and in lieu thereof to bestow on us his graces.  
4. fourthly, that he doth not curiously or rather captiously pry into him, who hath utterly forsaken his sinful life, and is now become more willing to die, then wittingly to commit any mortal offence.  
5. Fifthly, that we ought in all our adversities and troubles, without any fear or doubt, to repair to our Saviour in the B. Sacrament as a, needy body to him that aboundeth in all riches; or as one oppressed with sickness, to a most skilful Physician, who knoweth how to cure all manner of diseases: or as children ununworthie of such a Father, yet who, of his infinite goodness will vouchsafe to make us worthy, and will bestow upon us, more than we can either ask or desire, it being his sweet nature to be good and bountiful to all those who truly call upon him. Therefore the more deeply that we find ourselves plunged in miseries, the oftener ought we to have recourse to the holy Sacraments, yea, if so it were convenient, often in one day; and to say with the prodigal child: 
Luc. 15.  I will go unto my father; and what shall I say unto him, that I am not worthy to be called his child. And this is the will of God as that parable showeth; as also the words of our Saviour, where he saith: Come unto me all that labour and are laden, and I will refresh you.  
6. Sixtly hereby we may understand, that the prodigal child, if he had only considered his own miseries, and his father's worthiness, had for ever remained in his former calamities: but bethinking himself that his father was a Father, he rose up, went unto him, submitted himself, and was presently received into his grace and savour. So we, if we cast our eyes only upon our imperfections, we shall little benefit ourselves, but rather shall seem to be further of from God. But if we behold and look upon our Redeemer, not as a severe judge, but as a Father, then shall we see just cause to fly unto him, as to the only Author of all goodness and mercy.  
7. Seventhly, consider that the love which our Lord beareth towards us, doth in a manner shu● up his fatherly eyes, that 〈…〉 ●●t least dissembleth to see our imperfections, which voluntariely we lay open before him. For no sooner can we accuse ourselves, then lovingly we receive pardon of him. Even as therefore this prodigal child became perfect of imperfect, happy being unhappy, rich being poor, and filled with joy being starved in affliction: so will it happen & befall unto us, if likewise with humility we return unto him.  
8. E●gh●ly, it is a comfort to us to know & consider, that our dai●y defects and venial sins which we commit, do not withdraw from us ●ods grace, whereof only mortal sin depriveth us. And again to consider, that there is great difference, betwixt such venial sins which voluntarily we commit, and those that we fall into through our own human frailty.  
9 Ninthly, consider that God doth some time permit us to fall into venial sins, not that thereby we should refrain the holy Sacraments, but for that cause we should the oftener frequent them, thereby the better to avoid such sins hereafter. Also he permiteth us to sin venially, that thereby we may the better know ourselves, and seek to mortify our appetites; and may see, not only how great the love of our Saviour is towards us, who vouchsafeth to bestow himself upon us, being so full of frailties, but also that we may learn, how necessary and behoveful it is for us to fly unto him. Let us therefore follow the example of the prodigal child, let us have recourse unto him, by how much we find ourselves the more entangled with sin. So ●hal our defects make us to know our own infirmities, and give us occasion to humble ourselves: to know our disease's, and to seek for remedy: to acknowledge the infinite goodness of God, and to love him & fly unto him for succour, against the multitudes of temptations which hourly assault us; and for this cause to desire also, if so we might, to receive him hourly in the B. Sacrament.  
God will have all things happen for the best to his elect, and will turn the worst that doth befall them, to their good in the end. He will have his servants sometimes weep, but not for ever, but rather will have them always to rejoice in him. Therefore will he have these our defects an occasion, that by them we may more nearly join ourselves unto him. For even as a little tripping, doth give occasion to a courageous horse that he doth set his pace more strongly, lest perhaps he should stumble: so likewise these venial sins which daily we fall into, aught to make us the more wary and vigilant to withstand all mortal: which easily when shall effect if we remember, not to dwell overlong upon the discussion of our frailties (considering that by too much conversing in them, they bring forth in us nothing but brambles and thorns, filling our thoughts with scruples and pusillanimity) but to run directly to our heavenly Father for help, I mean, to call to our remembrance his infinite love and great benefits bestowed upon us: by which thought alone, all these former thorns will be turned into roses, all these brambles into most pleasant grapes, and all our sorrows into exceeding joys.  
S. Catherine of Sienna was wont to say: That as he who desireth to speak with some po●ent Prince, stayeth not at the door of the first entrance of his palace, but laboureth to have access even into his secret chamber: so ought we not to dwell upon the consideration of our defects, but to enter into the secret chamber of our merciful Lord and Sovereign, that is, to consider how tenderly he loveth us, and how ready he is to pardon and embrace us.  
S. Gertrude saith: That as we see the little birds not always to keep themselves close in their nests, but sometimes to five forth, and to soar up on high, cheerfully to sing, and to show some signs of joy: so ought we not to have our thoughts always conversant in our defects, which is as it were our nest, but to raise up ourselves and to behold and contemplate, the unspeakable mercy and goodness of God, and then again to return to the consideration of ourselves.  
Thomas de Kempis sayeth: That God doth daily propose two lessons to his friends: the one whereby they may know and see their own imperfections; and by the other to consider his divine goodness, that so mercifully and patiently beareth with their infirmities. And S. Bede affirmeth, that if S. Paul had been free from the motion of the flesh, that happily he might have fallen into eternal damnation: even so might many holy and virtuous men utterly perish, if God did not sometime permit them to fall into venial sins.  
A devout s●ruant of God was accustomed to say: That he never feared those sins which he knew in himself and detested, but such sins only, which other, he held himself free from, or which he made no great account to commit: or else such sins as finding in himself, he would through partiality colour and excuse.  
S. Augustine willeth us to be sorry for our sins, & also that we should rejoice and take comfort in such sorrow; considering that such sorrow is ever accompanied with the grace of God.  
another Holy Father would often say: that he never marveled if thorough-frailtie he found himself to fall into some sins, considering his weakness, and how far he found himself from perfect virtue: but rather that he marveled, if at any time he found himself free from offending.  
another Father would say: that the often and daily defects of good and virtuous men, did show and verify that which in an other sense is denied in the gospel, 
Luc. 16.  that grapes may be gathered from unfruitful thorns, that is, that through our own defaults and imperfections, we may attain to the knowledge of the goodness of God, and from the briars of our defects, may gather the figs of celestial and divine sweetness.  
The same holy Father would say: that our B. Lord did permit us to fall into sin, that by that occasion we might come unto him, being invited thereto by those comfortable words, 
Matt. 15.  Come unto me all ye that are laden (with imperfections) and I will refresh you.  
When a devout and virtuous person was sometime overcome with great sorrow and graefe, considering deeply his own defects and imperfections, he heard a voice saying thus unto him. Why art thou pensive? come and cast all thy griefs within the wound of my side: which words being spoken, his grief and sorrow was presently taken away.   

That all signs and tokens of true and perfect love are found to be in the most B. Sacrament.  
AMongst the infinite signs and arguments of love, which our Saviour showed towards us whilst he conversed here with men, the institution of the most B. Sacrament may be accounted with the greatest. Therefore saith S. john: When Christ had loved those that were his, he loved them unto the end: That is, 
john. 13.  to the end of his life, for than did he bestow his greatest benefits upon them, and gave them most manifest signs & tokens of his love: leaving for a time his own life for them, and giving himself to them for ever in the B. Sacrament.  
First therefore the principal sign and token of true love, is an earnest desire most nearly to join, and as it were to ingraft ourselves into the thing which we entirely love. This sign how lively it appeared in Christ, is made plain and manifest in the institution of the most B. Sacrament: for one chief cause of the institution thereof, was, that he might make us, even one with himself, and therefore did he institute it under the form of meat: considering that as of meat and him that eateth it, is made one and the self same thing: even so is made one of Christ and the soul which receiveth him in the B. Sacrament. And this union is made by participation of one spirit, in him that receiveth, and him that is received, whereof ensueth one manner of life and conversation.  
another sign is, to do well unto him whom we love. And when he that loveth bestoweth his heart on him whom he loveth, he hath nothing left which most willingly he would not bestow upon him: now then, what greater thing could be thought on or imagined, then that which Christ imparteth unto us in the most B. Sacrament? For he giveth unto us his most precious flesh and blood, and maketh us partakers of all those merits, which he procured by sacrificing the same for our redemption. And even as our soul, so soon at it was conjoined with that flesh and blood which we received from our first father Adam, was presently made partaker of all the miseries and calamities of Adam: even so, so soon as it is conjoined, by receiving the most B. Sacrament, with the most precious flesh of our Lord and Saviour Christ, it is made partaker of the merits and treasures, of Christ: For which cause it is called Communion, because hereby our Saviour doth communicate unto us, not only his most sacred body and blood, but also the merits which by the same body and blood he purchased for us.  
Thirdly, those who entirely love the one the other, will ever the one be mindful of the other: and therefore if at any time they be severed or parted, yet leave they always some token of remembrance, which may preserve and renew their love. The like sign of love is this most B. Sacrament, which as a token of remembrance our Lord would leave with us: for the which cause, when first he did institute the same he said: Do this in remembrance of me. That is, call to mind & remember, so oft as you come to this heavenly Table, what and how great benefits, I have bestowed upon you, with what Fatherly love I have ever loved you, how many, and how grievous torments I have suffered for you.  
Fourthly, the party who loveth desireth love again. And this sign have we also of the love of Christ, who desiring so greatly to be beloved of us, hath instituted this sacred and mystical banquet, consecrated with such divine words, that he who worthily frequenteth the same, is presently wounded with love and admiration of his unspeakable goodness.  
Fiftly, the lover desireth to please his beloved, and studieth by all means possible how to effect the same; even as tender parents do to their dear and beloved children: our B. Lord did the like by instituting this Sacrament, whose effect is to give true consolation to a pure and immaculate soul; which tasteth thereby such exceeding sweetness, that according to S. Thomas, no tongue is able to explicate the same.  
Now consider I beseech thee at what time our most loving Lord & Saviour ordained this banquet, to wit, at his last supper, when shortly after he was to suffer those most bitter torments, which already his cruel enemies had prepared for him. So that when they were inventing most sharp pains for him, than did he provide this most heavenvly food for us. When they were mingling for him bitter gall, than was he tempering for us most sweet honey. When they were devising most exquisite tortures for him, than was he ordaining for us the delights of Paradise. Nether could the apprehension of present death, nor the remembrance of such torments as were prepared for him, so much possess or occupy his thoughts, that they could either withdraw him, or yet deter him, from bestowing upon us this unspeakable benefit.  
The lover holdeth the absence of his beloved as a torment unto him, always desiring the presence of his love. For this is the effect of true and perfect love, that it still desireth to be united to that it loveth, thereby to receive contentment and delight: even so our divine and heavenly lover, our Lord JESUS, hath instituted and ordained this admirable Sacrament, in which himself is really present; that so long as this Sacrament should continued in the world, he himself would also remain therein, notwithstanding that he is ascended into heaven. And this is an infallible testimony of his entire and singular love.   

How great a treasure the gift of the B. Sacrament containeth.  
Our most merciful and loving Saviour, could never have left unto us here on earth, a gift of greater honour, benefit, or delight, than he hath left unto us in the most B. Sacrament: for here we have him, to whom in all adversities we may fly for succour, to whom when we have need, we may lament & make our moan. O thrice happy estate of Christians, which daily may present themselves before their Creator, and as it were face to face enter into conference with him.  
This being so rare and singular a gift, it happily might be esteemed of the less moment, had it been only bestowed on such as deserved it, or at the least would have been thankful for it, and have used it to their own benefit, and according to the dignity thereof: but considering that it is bestowed upon many, who neither account of it according to the worthiness, nor gratefully receive it, nor yet apply it as they ought to the profit of their souls, this showeth the singular love and mercy of our Saviour.  
O wonder surpassing all admiration. If so it were that all the glory and divine nature of God depended on man, as all that which is man's dependeth on God, what could God more have done than he hath, to win and purchase man's love unto him? A most strange thing, and able to make us wholly astonished: that whereas all our salvation, all our glory, and all our good dependeth on God, yet to see how we fly from him; and again to behold how earnestly he desireth our conjoining with him, having no need at all of us, or of our endeavours.   

After what manner Christ remaineth with us in the B. Sacrament.  
NO one thing doth more declare the greatness of the love of Christ towards us, than the wonderful manner by which he converseth with ●s in the B. Sacrament: for if it had pleased him to have remained with us in his own shape and likeness, than it might have seemed that he had so remained, to have been honoured & worshipped of us; but remaining with us under the form of bread, he so remaineth not only to be reverenced, but to be received of us as our chiefest food, that in the one we might have cause to exercise our faith, and in the other occasion to exercise our charity: and so is called the bread of life, for that he is life itself under the show of bread. He therefore who worthily receiveth this bread, in the self same instant receiveth life, receiving him who is true life itself. If thou fearest to receive it for that it hath life, yet receive it in regard it is the bread of Angels. If thou esteem it but lightly being under the form of bread, yet hold it of high price for that it is living and containeth life.   

Of three sins that are most opposite to this most B. Sacrament.  
PRide, Envy, and Lust, are most opposite to the B. Eucharist. For in this Sacrament is he received, who more than all men humbled himself for mankind: who being nailed to the Cross, prayed for his persecutors: who took his pure flesh of the most chaste and immaculate virgin. Therefore as it is necessary for him that receiveth, to be clean from all sin: so especially ought he to provide who cometh to this heavenly banquet, that he be not defiled with any of these three enormities.   

Of Venial Sins.  
EXceeding great are the impediments which venial sins do cause in us, from tasting the sweetness of this heavenvly food, but especially those which willingly and wittingly we daily commit. For as it is unpossible to make Enammel to fasten but only to gold, and not unto brass, copper, or other drossy metal: so doth not God permit this divine Enammel to make impression, but in such a soul, which is void and free from the dross of sin.   

Of the intention we ought to have when we come to receive the B. Sacrament.  
AMongst other things which are most necessary for our preparation to receive the B. Sacrament, the true intention and end why we come to receive it, is specially to be regarded; for as it may be good, so it may be bad. The intentions therefore by which we may come worthily to receive it, are noted by S. Bonaventure, to be these that follow.  
1. First, that thereby we may be the nearer united to God.  
2. Secondly, that by receiving this most B. Sacrament, as by a most sovereign medicine, we may be cured from all diseases and sickness of our souls.  
3. Thirdly, that thereby we may perform to God, that which by duty we own unto him.  
4. Fourthly, that thereby we may be delivered from all perils and dangers.  
5. Fiftly, that thereby we may obtain from God some especial benefit.  
6. Sixtly, that we may be thankful to God for all his benefits bestowed upon us, considering that no act which we can do, is more grateful unto him.  
7. seven, that we may thereby yield praise unto God and his Saints, considering this to be a sacrifice of all laud and praise.  
8. Eightly, that thereby we may help and assist our neighbours and brethren, as well those that yet live, as those that be departed.  
9 Ninthly, that by receiving this Sacrament, we may likewise receive the spirit of Christ, and thereby may live with that humility, charity, obedience, poverty of spirit, mortification of body, and contempt of the world wherein our B. Saviour lived when he coruersed in the same. And this aught to be our chief and principal intention.  
10. Tenthly, to renew the remembrance of the passion of our most sweet Saviour JESUS, according as we are taught by the Apostle S. Paul.  
11. eleventhly, that thereby we may do that which is acceptable to God; who desireth to be conversant with us for this end, that his holy will and pleasure may be performed in us. And unto this may be adjoined the other intentions above mentioned.   

Certain points to be examined before receiving according to S. Mechtildis.  
WE must lay naked our conscience (saith this B. Saint) to our Ghostly Father, even as Christ showed his body naked for us. For if he laid naked his body to the sharpness of stripes: how much rather ought we to lay open our conscience to the chastisements of words? Look therefore into the glass of the virtues of our Lord and Saviour JESUS.  
And first, consider in the glass of the humility of Christ, thine own humility: and whether with any spot of pride or vain glory, thou hast spotted or defiled the cleanness of thy soul.  
Secondly, in the glass of the patience of Christ, consider thine own patience: and see whether therein thou findest it to be spotted with any blot of impatience.  
Thirdly, in the glass of the obedience of Christ, consider if thou findest any disobedience in thy soul.  
Fourthly, in the glass of the love of Christ, try thou thine own love: and consider how much love thou findest in thyself; first towards God, and next towards thy Superiors: how peaceably thou behavest thyself towards thy equals; and how meek and mildly towards thy inferiors.  
And if hereby thou find any thing in thy soul worthy of reprehension, endeavour meekly to cleanse it with the pure find on of Christ's humanity; calling to mind that he is our brother, and eke so merciful and gentle, that no sooner a man with a contrite heart acknowledgeth his sins, but with all mercy he doth presently forgive them. And great disscretion must be used herein, that we do not too rowghlye rub the sores of our soul, that is, without consideration of the goodness of God: otherwise may we sooner hurt, then cure the same. Hitherto are the words of S. Mechtildis.   

Of Devotion.  
Endeavour before thou comest to receive the most B. Sacrament, to stir up in thyself, some inward taste and feeling of devotion, which according to Divines we call Actual devotion. To this thou shalt attain, if thou duly consider the exceeding greatness of God, and thy own unworthiness: what benefits he hath bestowed on thee, and with what grievous sins thou hast offended him. Resemble thyself therefore in thy mind unto the Prodigal child: or to the Publican: or unto the woman that was taken in adultery, returning to her husband and asking forgiveness of him.  
Above all things the remembrance of the greatness of God's love towards us, will stir up in thee this kind of devotion.   

Four things which S. Mechtildis did use to meditate upon, before she came to receive the B. Sacrament.  
1. FIrst upon the exceeding great love of God which he carried towards her from all eternity.  
2. Secondly, that it would please God of his infinite love, to create her his servant: foreknowing how ungrateful she would become to his divine Majesty.  
3. Thirdly, that he would vouchsafe, to suffer for her his most bitter passion, & by shedding his most sacred blood to make satisfaction to his Father for her sins ad offences.  
4. Fourthly, that it pleased him of his infinite love towards her, to remain in the most B. Sacrament, there to feed her with his own true flesh, and wash away her sins with his most precious blood.   

How we ought to hunger after this most B. Sacrament.  
GReatly ought we to desire & hunger after this most B. Sacrament, and often to frequent the same: considering, that as the forbidden apple was the poison of our souls, so is this the true food and preservative of them. The hunger whereof, the consideration of these things following aught to stir up in us.  
1. First, the great necessity wherein we daily stand.  
2. Secondly, the inviting of Christ, and the threatening which he useth if we come not to it.  
3. Thirdly, the great desire which the B. saints had of the same.  
4. Fourthly, the singular fruit and effects which it worketh in our soul.   

Of the fruits of the most B. Sacrament.  
1. FIrst it remiteth sins past which were out of our remembrance.  
2. Secondly it armeth and strengtheneth us against such sins, as through frailty we are subject daily to fall into. God, thy Lord, & Creator, who hath a more fervent a zealous desire to give his benefits unto thee, than thou hast to accept and be partaker of them, as it appeareth by the parable of the prodigal child, and who cometh unto thee, not like a Lion, but like a most meek and gentle Lamb.  
It shall likewise be convenient & requisite for thee, often to meditate and think on those words: How doth it happen that my Lord and Saviour vouchsafeth to come unto me? And likewise to consider who, and of what condition he is, who thus cometh unto thee, & to say with S. Francis my God, my God, who art thou & who am I?   

After thou hast received the most B. Sacrament.  
GReat are the thanks which of duty we are to give to almighty God for this unspeakable benefit: and we ought to have an especial care and watch over our mouth, that nothing proceed from thence that may be offensive in his sight: to demand likewise those things which most we want, but especially perfect charity, and ever to remain one united with him: offering up ourselves and all ours to his service as an entire oblation.  
This divine Sacrament worketh his effects in our soul, during all the time that the form or species, under which we receive it, continue undigested. Therefore after we have communicated, it shall be most convenient to recollect ourselves as devoutly as we may, and to speak unto our B. Saviour in manner as followeth.   

Certain short prayers which after we have received the B. Sacrament, either vocally or mentally, we may offer up unto Almighty God.  
MY sweet Lord & Saviour for this end hast thou made me, that with all my will & desire I should love & honour thee. Grant me sweet JESV that I may perform the thing for the which I was created.  
Too presumptuous am I most base and abject creature, that dare be bold to crave so high and heavenly a love: more beseeming were it my bas● unworthiness, to ask a thing of far inferior value. But what shall I do, o Lord, sith thou commandest me that I shall love thee?  
Thou sweet Saviour hast created me to the end that I should love thee: thou dost threaten me except I love thee: thou hast suffered a most cruel death, because I should love thee: and thou commandest me to ask of thee, especially to love thee.  
So greatly, sweet Saviour, hast thou desired that I should love thee, that finding my affection cold and frozen, thou diddest institute this Sacrament of divine virtue, thereby to set mine heart on fire with most burning love towards thee.  
O my sweet Creator and Redeemer, what am I in thy sight that thou commandest me to love thee? And that thou shouldest invent such variety of means, to gain my love unto thee?  
What other thing have I ever been to thee, than affliction, calamity, and cause of thy bitter passion?  
And again what hast thou showed thyself towards me, but my Saviour, my rest, and the Author of all my good? If therefore thou canst love me, being so vile and abject a wretch, how should not I love thee, being so sweet a Saviour unto me?  
Unworthy am I, o Lord, to love thee, yet thou art most worthy to be beloved. Grant me therefore thy grace, that I may most fervently love thee.  
My God, my Lord, the love from whom all loves do springe, why am I not consumed with this fire of thy love?  
My God, my Lord, the only Goodness itself, through whom all things are good that have goodness in them: why should I not love thee, considering that Goodness is the only cause of love?  
My God, my Lord, the Beauty from whence all beauty proceedeth, why should I not love thee, considering that Beauty doth so ravish the hearts of all creatures?  
If I should be so unnatural as not to love thee for that which is in thee; yet why should I not love thee for that which thou art in me?  
The son loveth the father for that he receiveth his being from him. Each member loveth the head, and in defence thereof expose themselves to all dangers whatsoever, considering that by the head they are defended and preserved. Every eff●●t loveth the cause from whence it proceedeth. And then what cause or let abideth in thee my sweet Saviour, why I should not ●●ost truly love thee?  
Thou hast given and bestowed upon me my being, and that in a far higher degree of perfection, than I have received it of my parents. Thou preservest me also in a far more excellent manner, than the head can preserve the members subject unto it. O than my sweet Lord why should I not love thee?  
Be far then from me all ye earthly creatures, fly where I shall never be subject unto your temptations: for neither are you rightly joined with me, neither may I unite myself with you. If it hath pleased my most loving Lord, to assign you unto me as servants and ministers to supply my necessities, is it reason that I like a false and adulterous bride, should violate my faith to so loving a spouse? Shall I betray my most dear and loving Lord, by those very servants which he hath appointed to attend and serve met Therefore my sweet Redeemer, seeing all things which are created here on earth, are made for my use and service, and I myself only made to serve and honour thee; Why should I not wholly love thee? Why should I not resign and yield up my heart unto thee? Why should I not burn and consume with thy heavenly fire? O sweet JESV, o JESV my love?   

Why all that come to receive the B. Sacrament, receive not the sweet and heavenly consolations contained therein.  
THe first reason is, the defect and imperfection of him that receiveth it, for that he cometh not duly prepared. For as a blind man deprived of sight, is not capable of the light of the Sun, shine it never so bright: even so the spiritual taste of many, is so corrupted with earthly delights, that it never findeth the sweetness of the B. Sacrament, although they receive it and frequent it daily. For as S. Paul saith. 
1. Cor. 2.  The sensual man (that is he who is carried away with his sensual appetites) perceiveth not those things which are of the spirit of God.  
Also it cometh through the defect of due consideration, in that the dignity of this heavenvly food is not duly weighed and thought upon as it ought. For he, who not meditating on the divine worthiness of it, doth suddenly swallow it down, must of necessity be destitute of all spiritual taste and comfort contained therein, as also he who doth not apply it to the taste of his heart. Therefore that thou mayest find the sweetness of this celestial food, thou oughtest carefully to ponder with thyself the greatness of this mystery, and to call to God for his divine help and assistance, that through true understanding and devout contemplation, thou mayest attain to the perfect taste thereof.   

Four things to be considered in this most B. Sacrament.  
GVlielmus Parisiensis an excellent learned man, saith, that there are four things especially to be considered in the B. Sacrament.  
First, The admirable and omnipotent power of Almighty God, who doth beyond the reason of humane capacity, change the visible substance of bread and wine, into the invisible body and blood of Christ, leaving those external forms, wholly deprived of their natural subject.  
Secondly, The prudence and wisdom of almighty God, who provideth for our souls such convenient meat; especially the external forms of bread and wine inviting us to come securely to this sacred table.  
Thirdly, The infinite abundance of his divine goodness, whereby he offereth unto us this heavenly food, with such exceeding cheerfulness and alacrity.  
Fourthly, The great and unspeakable mercy of God, who spared not his only and dearly beloved Son, but delivered him to a most cruel and shameful death, that thereby even in this life we might have perpetual joy in our souls. O work most worthy of all admiration, the which so often as we attentively consider, is able to leave us altogether astonnished.  
Wherefore not to feel sweetness in the B. Sacrament, proceedeth of the little account made of venial sins, wittingly committed. For the true effect of this Sacrament is to give new consolation and refection to a pure and clean soul; but all venial sins of what condition soever they be, are wholly opposite to this purity and brightness, and do hinder and let all actual devotion, which is most requisite to be had, to attain to the taste and sweetness of this divine mystery. So that this may stand for an infallible ground, that by daily committing of venial sins, we are disabled from tasting the sweetness of the B. Sacrament. Let us therefore fly from sin as from a most infectious pestilence, and humbly crave of almighty God, that it will please him to give us such a will and desire, that rather we may choose to suffer any cruel death, then willingly to commit the least venial offence.   

Other ways and directions forth of sundry authors, how we may prepare ourselves to come worthily to receive the B. Sacrament.  
SAINT Mechtildis accustomed before she received the B. Sacrament, five times to say the. ave Maria.  
1. At the first she called to mind and devoutly did meditate, upon the purity of the most B. Virgin Marie, whereby she conceived the Son of God, and upon the profoundness of her humility, where with she did as it were draw him from heaven into her sacred womb: humbly making her petition unto her, that by her assistance she might obtain perfect purity of heart.  
2. Secondly she considered the unspeakable joy which our B. Lady felt, when presently after she had brought forth her only Son, she knew him to be both perfect God and man. Then making her humble petition unto her, that by her assistance she might attain to the true knowledge and understanding of God.  
3. Thirdly she considered that our most B. Lady, was every moment ready to receive the grace of God. Then made she her prayers unto her, that she also might have, through her intercession, her heart so prepared, that she might daily receive from God new increase of grace.  
4. Fourthly she called to mind the great devotion and gratitude of our most B. Lady, whilst she conversed and lived here, upon the earth. Making her humble petition unto her, that by her intercession she might be always acceptable and grateful unto God, especially for this benefit of the most B. Sacrament.  
5. Fiftly she considered the great benevolence where with her Son speaking unto her, received her most lovingly, to her admirable joy and comfort. Making then her humble petition unto her, that by her intercession, she might obtain grace to come to that heavenly table with spiritual consolation. And she was wont to say; If a man knew what benefit, and how great profit he gained to his soul, by worthy receiving the B. body of Christ, that he would be rapt beyond himself, with the excess of joy and delight.  
The said S. Mechtildis, was likewise accustomed before the receiving of the B. Sacrament, above all things to call to mind, the bitter passion which our B. Lord suffered for her redemption. And if at any time she chanced to let pass that meditation, she thought herself to have committed a great error; for that our Saviour at the institution of this most B. Sacrament, 
Matt. ●. 6.  said: Do this in remembrance of me. That is, Communicate. Whereupon when she had craved of our Lord the meaning of those words, she understood by the Holy Ghost, that this was the true meaning and signification of them.   

Three things to be remembered concerning the body of Christ, at such time as we receive the holy Sacrament.  
1. THe first is: The eternal love where with God loved us, before we had any being, through which he provided for us, all things that were needful, and also created us to his own image and likeness. For this cause we are for ever bound to render and yield unto him, all hearty and continual thanks, to the utmost we are able.  
2. The second is: The inestimable love that the Son of God showed towards us, who being in the heavenly delights and glory of his Father, yet would vouchsafe to take upon him, those griefs and miseries, which through Adam's offence were due unto us; as hunger, thirst, cold, weariness, shame, pain, and the like: and lastly would suffer a most reproachful death, thereby to free us from eternal damnation.  
3. The third is: The insearchable love, where with at all times our most merciful Saviour loveth us, and the exceeding care and providence where with he doth always govern us: and that he who is our Creator, our Redeemer, and most entire loving Brother, presenteth himself before his heavenly Father, and doth solicit and plead our cause, as our most careful Advocate.  
These three things ought we ever to have fixed before our eyes (as that most B. woman hath directed us) but especially at such times as we shall be present, and receive that most heavenly banquet, which our most merciful Redeemer bestowed upon us, in his last will and testament of his great love towards us. The memory whereof, we ought ever to retain with most thankful minds for so great a benefit. This the B. Mechtildis knew likewise by the instinct of the Holy Ghost: that when any busy themselves with thinking on worldly and idle occasions, that they do contaminate the image of the B. Trinity, that is to say, the beauty of their soul; as also if they be conversant in curious and worldly wisdom, setting their delights on vain and transitory things. And considering that so long as the soul is imprisoned in this earthly body of ours, it doth often defile itself with base and earthly cogitations: therefore it behoveth that we oft reflect our eyes upon the glass of God's divine countenance, but especially at such time as we are to receive the most B. Sacrament. And even as the purest white, being made red with blushing, doth exceedingly adorn the face with beauty: so ought we, often to make white and pure the face of our soul with Confession, and as it were to die it with red, in remembering the bitter passion of our most merciful Redeemer.   

What our Saviour answered again to this B. woman concerning her aforesaid meditation.  
Our Saviour at one time said to this holy woman. When thou purposest to receive me in the B. Sacrament, let this be the intention where with thou comest unto me: to wit, having a desire to entertain me with such love and affection, as no human heart hath hitherto received me with the like. And I will accept this love of thine, not so meanly as it appeareth in thee, but for such, and so great, as I myself desire it should be.  
At an other time when this holy woman was to receive the B. Sacrament, our Saviour seemed to write 7. letters upon her breast, and to place them there as seven rich and precious jewels. The 1. did signify the purity of heart. The 2. the continual remembrance of the conversation and life of Christ. The 3. the profound humility of Christ. The 4. perseverance in good works. The 5. patience in adversity. The 6. Hope. The 7. fervent love of heavenly things. With these virtues, as with seven jewels, ought he to be adorned, who purposeth devoutly to receive the B. Sacrament.   

Of S. Gertrude.  
THis blessed woman S. Gertrude making her humble petition to our Saviour, that it would please him to instruct her, how she might prepare herself, to come worthily to receive the most B. Sacrament, received this answer: That first she must touch the hands, and side of our Saviour. His side, with a thankful, temembrance of the great and exceeding love of God towards us, where with from the beginning he hath chosen us to be his Sons, and heirs of his celestial kingdom; and how he doth heap upon us his daily blessings, who are most unworthy, and unthankful for them.  
His hands ought also to be touched of us, that is, we must consider with all humble gratitude, all the pains and labours which our most merciful redeemer suffered here on earth, for the space of 33. years, but especially those which for us he endured, at the time of his bitter passion. And when we find our souls inflamed with this meditation, then must we offer up our hearts to God, with great humility and thanksgiving in the unity of that love whereof Christ spoke, saying. As my Father hath sent me so do I send you. That is, so conforming our wills to his divine pleasure, that we should desire, or will to do nothing, but that which may be acceptable to the will of God: disposing ourselves to suffer all things, which our B. Lord shall command or require of us.   

Out of johannes Tawlerus.  
HE writeth that a certain devout person, desired to be instructed of God, who might come worthily to receive the B. Sacrament. And that he received this answer from our Lord: He who hath not that which is his own, and he that is pleased with all things that I do. The exposition of which words, is this. Three things are requisite to him, who cometh to receive the B. Sacrament. First that he have not that which is his own, to wit, sin, having made clean his conscience by Confession. Secondly, that he desire that which is not his own, to wit, God, not seeking or inquiring any other thing than his divine and heavenly grace. Thirdly, that renouncing all such things as offend God, he resign him s lfe, and all his, unto his holy will and pleasure. Whosoever findeth these three things in himself, may securely come to the B. Sacrament, although he should feel no actual devotion.   

Condsierations before Communion out of the same author.  
1. FIrst, consider how great, and who he is, that is to be received.  
2. Secondly, how unworthy thou art who comest to receive him, being fit to be fuel for the fire of hell, then to receive him who is the Lord of all majesty.  
3. Thirdly, that the most B. Virgin, who was most pure from the  spot of sin, was abashed and amazed being told by the Angel Gabriel that she should conceive Christ in her womb. 
Luc. 1.  And how S. john trembled, 
Mat. 3.  when he was willed only to baptize Christ in the river of jordan.  
4. fourthly, that thou mayest repay the det which thou owest to thy heavenvly Father, for the great benefits which thou hast received of him; and mayest offer unto him that sacred Oaste, and thereby obtain strength against the devil, the world, and the flesh. Also that thou mayst enrich thy poverty with the treasures of Christ JESUS: and likewise so firmly unite thyself unto him, that no earthly creature may be able to separate thee from him.   

Out of the same Author.  
Our Saviour answered an other in this manner, who seemed to himself not sufficiently prepared to receive the B. Sacrament. Know for certain that so long as thou hast a mind not to sin, and dost confess thee of such sins as shall come to thy remembrance▪ that thou art sufficiently prepared, to be partaker of my Table.  
And the same Author further saith. I believe vndoutedl●, that in this manner to receive the B. Body of Christ, is more available to the soul, then to be present at an hundred Masses, or at an hundred Sermons. Yea he saith further, that some Doctors are of opinion: That he which receiveth the B. Sacrament but once, being free from all mortal sin, obtaineth more grace, then if he had three times visited the holy Sepulchre. And that no man did ever communicate in such estate, but that he was endued with most singular grace thereby: as also with a special degree of charity which he had not before, although he felt himself most dry, and void of all sensible devotion.  
He addeth moreover, three wonderful effects of this most B. Sacrament. The first: That it transformeth the receiver into itself, 
Gal. 2.  so that he may say. I live, now not I, but Christ liveth in me. The second is: That it always bringeth new increase of grace and charity; in such sort, that if a man had never before received any grace, this which now he receiveth by only once communicating, is sufficient to bring him to everlasting life. For which one cause, let no man permit himself, to be kept from frequenting this venerable Sacrament. The third is: That all temptations both spiritual and carnal, by virtue of this Sacrament, are assuaged and overcome, and that hereby all our sins, both mortal and venial, are pardoned and quite forgotten.   

Out of S. Dionysius Areopagita concerning Preparation.  
SAint Dionysius Areopagita reduceth this preparation into four heads, or chapters. The first is: Thoroughly to clear our consciences from all spot of sin, and to cleanse and sweep each corner of our souls; for that the most B. body of our Lord, is to be laid in a pure and undefiled vessel, and in a new monument. To this purpose do especially belong, Confession, and a right Intention.  
The second is: To adorn our soul with virtues. And to this purpose Prayer serveth, which obtaineth whatsoever we crave. And also Charity, which disposeth our heart to feel the fervent love of our heavenly spouse Christ JESUS.  
The third is: To separate ourselves from ourselves, for our Lord will not admit any rivals in his love, and so to mortify our senses and internal appetites: which maketh us to become crucified to the world, and the world unto us.  
The fourth is: To be stirred and raised up to a new kind of life, by resigning all that we have into the hands of God, by thinking, speaking, and exercising all our actions wholly to his honour.   

A Preparation out of S. Bonaventure.  
1. FIrst, to recollect our minds by diligent examination, and wassing our consciences clean from all sin: at the least with the tears of the mind if we can not of the body.  
2. Secondly, to confess our sins, and to do penance for them.  
3. Thirdly, attentively to meditate especially upon two things; First upon the infinite greatness of almighty God. And next upon our own calamity and misery.  
4. Fourthly, how glorious a Lord he is: and how base and abject creatures we are.  
5. Fiftly, to remember how great the love of God is towards us, who with a thing so vile and of no account, would so lovingly unite and conjoin himself; and for a thing so contemptible and abject, would condescend to such humility.   

another preparation out of the same Author.  
1. FIrst call to thy remembrance, what work thou art now prepared to undertake, to wit, to receive thy Saviour and redeemer JESUS, both perfect God, and perfect man, who suffered his most bitter passion, hanging for thy sins all naked upon the tree of the Cross.  
2. Secondly consider, who it is that undertaketh this work. Thyself, a man, and not a bruit beast.  
3. Thirdly, think that thou receivest him, who is the Holy of all Holies, & for that respect art to come unto him; himself &c. Furthermore the custom of the Church declareth, that this examination is most behoveful & necessary, so that no man being in mortal sin, have he never so great contrition, aught to presume to come to the B. Sacrament, not first having confessed his sins to a lawful Priest.  
Here-hence we may understand, that only mortal sin whereof we know ourselves guilty, not being purged by Confession, may keep us from receiving this holy Sacrifice of the Altar. And again that Contrition and Confession are the wedding garments, where with whosoever is appareled, may securely have access to this heavenly banquet: the which is sufficient to remove many scruples.   

A Preparation out of the Roman Catechism.  
THis B. Sacrament is called, Our daily bread, because either it is to be received daily, or that we ought so to direct our lives, that we may daily be worthy to receive it. The same author saith. Let such men, as say that we ought but seldom to frequent this Sacrament, hear and mark diligently the words of S. Ambrose. This bread is called our daily bread: why then comest thou to receive it after a year?  
It is further noted, that before our Saviour delivered his B. body to his Apostles, although they were clean, yet that first he washed their feet: thereby to show us, what great diligence and care we ought to use, to procure integrity and innocency of mind, when we are to receive this sacred mystery. For as the Ark of God (than the which nothing was ever more precious amongst the children of Israel, & by the which they received most singular benefits) being taken from them, brought unto the Philistians' most greiveous calamities, together with eternal reproach and infamy: so likewise this holy Sacrament, hath most contrary operations, in those that worthily and unworthily receive it; even as wholesome meats, which do nourish and comfort the stomach well disposed, yet much offend the body filled with corrupted humours. Whereupon S. Paul saith. Therefore amongst you many are infirm, and many sleep: 
1. Cor. 11.  because they come unworthily to this sacred Table.  
The same Author teacheth us beside, that the first preparation that we are to make, is, to discern table from table; that is the true heavenly food from that which is counterfeit. The which we do, when firmly we believe to be present, the real body, and blood of Christ; him whom the Angels adore in heaven; at whose beck, the very heavens do tremble; and with whose glory, both heaven and earth are replenished. And this is to discern the body of our Lord, as the Apostle admonisheth; the greatness of which mystery, we ought rather to adore with humility, then vainly and curiously to search into.  
another preparation is there, of no less necessity, which is, that every man call himself to a most strict account, whether truly, and unfeignedly he love his neighbour. For if thou dost find in thyself, the least hatred or grudge against thy neighbour, this must thou wholly lay aside, & first reconcile thyself unto him. Next if thy conscience accuse thee of any mortal sin, it must be purged by Contrition and Confession.  
Further we must remember how unworthy we are of so great a benefit. Therefore often are we to repeat that saying of the Centurion, which was so highly praised and commended of our Saviour. 
Mat. 8.  Lord I am not worthy thou shouldest enter, etc.  
Also we must diligently examine ourselves, whether we may presume to use that saying of S. Peter. 
john. 22.  Lord thou knowest that I love thee. For we must remember he which presumed to come to the feast of our Lord, 
Matt. 22.  without his wedding garment, was adjudged to the torment of everlasting fire.  
Nether is it sufficient, to use only the preparation of the mind, but also of the body. For we must come to the B. Sacrament of the Altar fasting; in such sort, that we neither eat nor drink any kind of sustenance, from the midnight of the day before we come to receive. And such as be married, ought also to have a reverent respect of so high a Sacrament.   

Out of S. Thomas and S. Hilary.  
SAint Thomas, & S. Hilary do in divers places teach us, that only mortal sin doth bind us to refrain the B. Sacrament. And the same is taught in the Council of Trent aforsaied.   

A preparation out of Granatensis.  

Three things required to receive benefit by the B. Sac. 

Purity of mind. 

That we abstain from mortal sin, & be contrite for those that are committed.  
That we lay away all malice and aversion which we have conceived against our brother: because this is the Sac. of perfect union.  
That we have our minds and bodies, free from all uncleanness: because we receive a body of all integrity and pureness.  
That we endeavour to avoid all venial sin, & worldly thoughts: for that they hinder the fervour of devotion.    
A true intention to receive. 

Not only for custom.  
Not to please men.  
Not to seek only thy own consolation, but to receive thereby the true spirit of Christ; that is, true love towards God and thy neighbour; profound humility; & a fervent desire to suffer with Christ.    
Actual devotion. 

To pray to God without distraction.  
To be devoutly & spiritually affected towards Christ.  
To go to the B.S. with great reverence & humility, as to the Son of God, the Creator of the world, & thy Redeemer.  
To receive this heavenly food with a longing desire, and spiritual hunger; & to consider the infinite fruit & benefit thereof.    
After thou hast received. 

1. First give thanks to almighty God, that it hath pleased him to enter into the habitation of thy soul.  
2. Exercise some acts of love, as spiritually embracing him, touching him, kissing him, & humbly beseeching him to make his abode with thee.  
3. Lay open before him all thy miseries & sorrows, all thy inspirations & desires which thou hast to serve him: & crave humbly of him, that it would please him, to adorn the house of thy soul with true virtues.  
4. Use certain vocal prayers forth of the office of our B. Lady.  
5. Pass over & spend the day whereon thou receivest, with greater modesty & recollection then other days, lest the fervour of thy devotion do soon grow cold and decay.         

REMEDIES AGAINST DIVERS TEMPTATIONS, WHERE WITH THE DEVIL is accustomed to trouble devout and godly persons, and such as do often frequent the B. Sacrament:  
Gathered OUT OF SUNDRY LEARNED writers; serving for all sorts of people, but chief for such, as are more especially desirous, to lead a spiritual life.   

TO THE READER.  
THou hast here courteous Reader divers most profitable remedies, against sundry temptations where with our ghostly enemy doth daily lie in wait to afflict, to tempt, and to overcome us: and especially those persons, who contemning the allurements of the world and the flesh, have devoted themselves to a spiritual life, placing their chief endeavours, to subdue their appetites, & to conquer their own passions. Read them therefore with great attention, & no otherwise then if they were most sovereign remedies for such diseases, as afflict thy body both night and day. For if we consider how much more precious our souls are then our bodies, we shall see good reason, that we ought most carefully to seek out such preservatives, as may both cure our present infirmities, and also prevent such, as may in time befall us. Wherein if thou find any thing profitable to thy soul, give the only thanks and praise to almighty God, and pray for him, who for the love of his divine majesty and good of souls, bought with the precious blood of our Saviour Christ, hath collected this treatise. To whom with the Father and the Holy Ghost be all honour and glory, world without end. Amen.   

WHAT THE DEVIL OUR GHOStlyenimie endeavoureth chief to hinder in us.  
THERE is no one thing which the Devil our Ghostly enemy doth more maliciously practise, then by his subtleties to keep us from frequenting the holy Sacraments. For well doth he find by experience, that nothing else doth so weaken the strength of his kingdom, and make frustrate his wicked and most damnable attempts. For therein we not only receive Sacramental grace, which is of force to defend us from all assaults of the Devil: but also thereby we do exercise such spiritual virtues, which do especially displease him, as faith, hope, charity, humility, prayer, contempt of the world, resistance of sin, not only mortal and the occasions thereof, but also of all venial, so far forth as human frailty may permit: and lastly are enabled thereby to perform all those things, which our ghostly enemy doth most of all detest. No marvel then that he so busily laboureth, to hinder us from frequenting the holy Sacraments.  

What impediments the Devil objecteth to those that would frequent the B. Sacrament.  
1. THe first is, human respect: wherein he useth the assistance of a certain cruel Tyrant, called, What will men say? they will say that I am become a little Saint, an hypocrite, a dissembler, and such like. O how many doth the enemy withdraw from their good purpose, by this pretext and subtlety?  
2. Secondly, he would put into man's minds, that such as will often frequent the B. Sacrament, must of necessity give over all manner of recreations: and for this cause presenteth before their eyes a most austere, and melancholy course of life, thereby to terrify them from their good purposes; labouring in the mean while, to keep secret by all means possible, that many who frequent this Sacrament, have their minds less disqueited and are much more cheerful, then ever they were in all their lives; and that some also are replenished with so great joy and consolation, that they would not exchange their contentments with any worldly Prince.  
3. Thirdly, he setteth before their eyes the high and excellent worthiness of the most B. Sacrament, together with the baseness and unworthiness of such as frequent it, and how thereby they are far unfit to receive it. And yet further doth he seek to withdraw the devout soul: for when by these means he cannot hinder their good purposes, then doth he object presumption unto them, & that they pretend humility, which yet he persuadeth is nothing but pride; not permitting us in the mean space to consider, that if we respect our own dignity, we should not once in the year, or rather not once in our whole life, be worthy to come to this holy Sacrament. And that it is unlike, that the shirt thould be more pure, that is washed but once in the year, then that which is duly washed once every week.  
4. fourthly, he objecteth that it is unpossible for any to abstain so wholly from sin, that they may worthily repair so often to the B. Sacrament: ever concealing, how many hereby are reclaimed from their vices, which before they were accustomed daily to commit. He also laboureth to hide from them, that by the benefit of this most heavenly food, a man is made more chaste, humble, merciful, patiented, a despiser of worldly vanities, courageous to suffer adversities for God's cause, and more constant and perseverant in all virtuous exercises.  
5. Fiftly he suggesteth into their minds many cavilles and doubts about the B. Sacrament. As whether the very body of Christ be, or be not, really present: and how it is there. And some persons he doth so trouble with these kinds of scruples, especially at the time when they are prepared to receive, that they wholly refrain from coming thereunto. In the mean time he concealeth the admirable effects which daily happen by oft frequenting the same: for many, who before were blind in divine mysteries, receive their sight: the deaf receive their hearing: the lame do walk cheerfully in the way of our Lord: the Lepers, and such as are defiled with the sin of the flesh, become chaste livers: and such as before were buried in deadly sin, had now rather choose to die any corporal death, then wittingly to commit the least offence. And whence proceedeth this great alteration of the right hand of the highest, if there be not the true humanity and divinity, of our Saviour Christ therein contained?  
6. Sixtly, he objecteth so many unclean thoughts and fowl dreams, especially the night before they come to the holy Communion, that thereby he doth affright many from frequenting the same. Whereupon we read that an ancient Father, ever the night before he purposed to receive, had pollution of his body; which he noting in time to be a practice of the devil, would in despite of his subtlety come to the holy Communion, & so after this, he ceased to be troubled.  
7. Seventhly he setteth before their eyes the defects and imperfections of some that frequent the B. Sacrament, and by their disorderly living give scandal unto others, never manifesting in the mean space, how miraculously infinite numbers are thereby reclaimed. And by this example it should consequently follow, that they should use neither wine, nor sword, knife, nor any such necessary thing, because there be divers persons that do abuse them.  
8. Eightly he objecteth, that often frequenting the B. Sacrament, and overmuch familiarity there with, breedeth in us a contempt. To which objection may well be answered: that he which hath not familiarity with God, hath familiarity with the devil, remembering that our Saviour Christ saith. He that is not with me, is against me. And again if God will have us to call him Father, he will also have familiarity betwixt himself and us. Whereupon it followeth, that not all familiarity causeth contempt, but that only which is contracted betwixt men subject to imperfections, by reason that men are wont to observe the imperfections of others, for which defects they often grow into contempt: but in God who is perfection itself, no lest imperfection can be observed: and therefore the B. Angels in heaven, which do always asiste and attend him most familiarly, do also with all reverence adore & worship him.   

Ten several temptations where with the Devil our ghostly enemy, is accustomed to assault them principally, which do often frequent the holy Sacraments.  
WH●n the devil can not hinder us from frequenting the holy Sacramtens, then endeavoureth he to afflict us, after several manners, but especially as follow.  
1. The first temptation is, he will procure that such as frequent the Sacraments be laughed at of others, and in way of derision be called jesuits: and also that they be vexed and molested by their familiars, who if they perceive them sometime to be moved with any little anger, are straight ready to exclaim and cry out against them, saying. Lo this is he th●t doth so oft communicate, and the like.  
2. Secondly he objecteth against us, that we are unworthy to approach so often to the B. Sacrament. Against which objection a good Catholic may say: that he frequenteth it often thereby to be made the more worthy of it. Besides a man at such time is worthy, when he is in the grace and favour of God, which grace he hath, when he is truly confessed. For in Confession he receiveth that wedding garment, where with being appareled, he may come safely and securely to this celestial Table. Again he may answer. That he frequenteth the B. Sacrament thereby to please almighty God who inviteth us to the same, ring therefore that this B. Sacrament is the principal and only good that can be bestowed upon us, it were extreme folly, to omit to frequent it, and yet have a hope notwithstanding to do well. Herein we must imitate the prodigal child, who being in extreme misery, said within himself: I will now return home to my Father. Whereupon all things succeeded happily with him.  
When the devil objected to S. Catherine of Sienna, that she was damned, and for that respect, neither her prayers, nor other good works, could any thing benefit her; she answered unto him: If I be damned, them will I do more good deeds then ever I have done hitherto, each good work will I double; and so much as possibily I can attain to, so much will I love God, I will ever adhere unto him, and so long as it shall please him to lend me life in this world, I will with all my strength labour to serve him, considering that in hell I cannot love him, nor do any act that can be acceptable in his sight. And thus she made the devil ashamed to tempt her.  
5. Fiftly, he assaileth many men with sundry new temptations, which never before they were accustomed to feel: which happeneth, either that they but slightly before resisting them, did scarcely perceive them to be temptations; or else, that it pleaseth God, to permit them to be tempted for their greater good: For the Scripture saith. 
Eccl. 34.  He that is not subject to temptation what knoweth he? And again. 
Eccl. 2.  My son coming to the service of God, stand in fear, and prepare thy thy mind for temptations. 
2. Tim. 2.  And S. Paul say h. None seal be crowned, but he that shall ●●ghte lawfully. Wherefore it is a good sign, when one the oftener he frequenteth the B. Sacrament, happeneth so mu●h the more to be assaulted with temptations.  
6. Sixtly; he objecteth to our memories, our household cares, and business; and such things as may principally hinder our devotions, to which we may thus answer. The greater occasions we have to entangle ourselves with worldly affairs, the greater need we have of God's divine assistance.  
7. The s●uenth temptation is, the fear of vain glory, or of reproachful speech, when a man shall know himself to be commended or dispraised. Against the first we may aptly answer with  
10. Tenthdly, he maketh some persons most scrupulous and full of doubts, as though they never ●ad made their Confession sufficien●●, but had always omitted some sin or other, not having plainly enough laid ●pen their consciences to ●h●r ghostly Father By which means he ●ft n d●●r veth these who receive the B. Sacrament, of certain special effects, to wit, p ●ce of soul and spiritual consolation. And when they ought to be cheerful and replenished with joy, having now received their Lord into their house (as we read in the Scripture of good Zacheus) by these temptations of their ghostly enemy, 
Iuc. 19  they still remain full of sorrow and heaviness, still thinking they have omitted some thing in their Confession: whereupon ariseth in them much disordinate grief and pusillanimity; and incredible toil and wearisomeness to their ghostly Father. For remedy of which temptation, th●se documents following are duly to be considered.  

THE 1. DOCUMENT.  
1. Having taken sufficient time of examining thy conscience, then to make thy Confession, and so confidently to hope, that all thy sins are remitted by the grace and mercy of our Saviour JESUS; yea even those which are secret and unknown, and which thou diddest not remember in Confession. And hereof to make no manner of doubt.   

THE 2. DOCUMENT.  
2. To consider, that one manner of preparation is requisite for such as confess but once in the year: an other for those who are confessed monthly: an other for weekly: and an other for such as confess every other day. For unto such a short time will be sufficient.   

THE 3. DOCUMENT.  
3. That no man is bound to confess his venial sins, except he have some cause to doubt, whether they be venial, or mortal. So often therefore as a man findeth not his conscience guilty of any mortal sin, if he can not conveniently provide a ghostly Father, he may securely approach to the B. Sacrament.   

THE 4. DOCUMENT.  
4. Although no man is bound to confess his venial sins, yet is it most expedient to confess them. First because new grace is thereby obtained. Secondly for that it causeth us she more easily to amend our lives. And lastly for that it is a means, that the pain due to venial sin, is the sooner remitted. Thus far S. Thomas. And according to Palludanus, a good custom to confess our venial sins, maketh us the better able to abstain from them.   

THE 5. DOCUMENT.  
5. In the manner of confessing, and for the expressing the number and circumstances of our sins, it shall be good to follow the advise and direction of a ghostly Father, who hath had experience and trial of our conscience. Also when a man shall think he ought to make his confession, and his ghostly Father shall tell him that he may receive without confession, let him securely approach to the B. Sacrament. For he gaineth thereby both what he had gained by confession, and much more besides; both for the more obedience which he hath showed unto his ghostly Father, as also for the conquest which he hath made over his own will. Also he gaineth not a little by his faith, in believing that whatsoever therein is said unto him by his ghostly Father, is said unto him by God; So that he may conceive in his heart these joyful words to be spoken unto him. Thy faith hath made the whole.   

THE 6. DOCUMENT.  
6. Even as nothing is more easy for a man that hath not the fear of God, then daily to fall into most grievous sin: so is it most hard for him to sin grievously, who had rather die then to commit a mortal offence. He therefore that is armed with such a resollution, should not lightly believe that he had sinned mortally.   

THE 7. DOCUMENT.  
7. When a man findeth his conscience to accuse him of no mortal but only venial sins, he is not bound to confess every one by name, but only some certain; and of other in general, to acknowledge himself to have sinned. And so are all his venial sins remitted, according to Silvester in Summa.   

THE 8. DOCUMENT.  
8. Two things are wont principally to trouble spiritual men. That is, Thoughts, and Detractions. Concerning the first we must understand, that every evil thought is not a sin, but only such as we yield consent unto. And it is a sign that we give no consent, when such a thought doth displease us, and we unwilling to entertain it: having our mind so disposed, that we had rather to suffer death, then to commit a mortal sin. Touching the second, we must know, that when a man without any intention to hurt (through a certain looseness of speech, or other cause) shall speak any ill concerning his neighbour, that he doth not sin mortally, but either venially, or perhaps not at all; although there ensue some discredit to the party, provided that it be not in any public manner, according to Fumus in Armilla.   

THE 9 DOCUMENT.  
9 Although that every person which desireth to profit in a spiritual course of life, ought carefully and with his whole power to endeavour as much as in him lieth, to refrain from the smallest venial sin that may be committed (for according to the general opinion of all Doctors and learned men, we ought rather to permit the whole world to decay then willingly to commit the lest venial sin) yet so often as thorough human frailty we fall thereinto, we ought not to vex and afflict ourselves, but with humility to be sorry, with full purpose never to commit the same again; and so having asked pardon of God, to queit our minds. And here we must understand that there be two several sorts of venial sins: the one which willingly and wittingly we fall into: and this sin ought we most carefully to eschew, for that it maketh us apt to fall into deadly sin, and bringeth great danger and peril to our souls. The other sin is that, which through frailty, ignorance, and inconsideration we commit: and into this sin doth God permit us to fall, both thereby to humble ourselves under his ho●ie hand, and to make us remember our own baseness and unworthiness, and for some other causes only known to his divine wisdom. Of these speaketh the Scripture where it saith: 
Pro. 24.  The just man falleth 7. times in one day and riseth again.   

THE 10. DOCUMENT.  
10. It is expedient that he which goeth to Confession often in the week, be short and not tedious, as well to avoid occasion of scrupulosity, as also that thereby convenient time may be allowed to the ghostly Father to instruct him; and beside to give good example to others, and place to such as are likewise to be confessed: who otherwise are wont to marvel with themselves, and sometimes to say. What cause can he have that goeth so often to Confession, to be so tedious unto his ghostly Father?    

NECESSARY DIRECTIONS touching Confession, out of sundry authors, and first out of Petrus Damianus.  
1. IF thou hast a purpose to amend thy life, and wilt do penance for thy sins, make choice of a discreet, and sufficient ghostly Father, to whom thou mayest have a refuge in all thy temptations, beholding as it were God in him, and in him having recourse unto God.  
2. When thou hast made choice of thy ghostly Father, use none other without his consent and licence.  
3. Thou must not desire easy or light penance; for thereby thou shalt deceive thyself; considering what far greater penance is done in Purgative.  
4. Thou must not confess thy sins for fear; for that were in some sort, no voluntary Confession.  
5. Thou must not excuse thyself in thy Confession; for that were not to confess, but to excuse thy faults.  
6. Thou must not accuse others; for that were not to confess, but to offend.  
7. Thou must not confess because thou wouldst be held good and virtuous; for that were but illusion, and no confession.   

What things are to be observed in Confession.  
WE must observe that which the Prophet David saith in the psalm: 
Psal. 31.  I have said, I will confess against myself my iniquity to our Lord, and thou hast remitted the guilt of my sin.  
First, when he saith (I will confess) he showeth a true and firm purpose to tell and confess his sins.  
2. When he saith (I will confess) he showeth that we ought to confess our sins, and not to trifle, to laugh, or to play.  
3. When he saith (to our Lord) he declareth that they which go to Confession, ought not to go as to a man, but as to God; & therefore not to be ashamed to reveal any sin whatsoever, considering that nothing can be hid from him.  
4. When he saith (my iniquity) he showeth that they do ill, who praise themselves and say, I have not stolen, I have not committed adultery, and the like.  
5. When he saith (against myself) he showeth that we ought not to reveal in confession, the sin of any other person.   

Certain Admonitions to direct us to make our Confession a right.  
BEcause few men know how to make their Confession rightly, let him that will learn it, observe these Admonitions following.  

THE 1. ADMONITION.  
First before thou go to Confession, thou must bestow some time in examining thy conscience, especially if it be long since thou wast at confession: and thou must imagine that thou hast in hand a matter of so grea● weight & exceeding moment, which must be preferred before all other business. For if thorough negligence any one mortal sin be omitted, the whole confession is void, and to be made a new.   

THE 2. ADMONITION.  
Thou must tell the number of thy mortal sins, or else thy Confession will not be perfect. And thou must tell them in as true an order as thou canst; either how long time thou hast used to commit that sin, or else to say, that thou hast committed it so often, as occasion hath been given unto thee to fall into it.   

THE 3. ADMONITION.  
Thou must tell the circumstances; as if thou hast stolen to some other evil end, as to commit murder, or the like. If thou hast desired the unlawful company of a woman, whether she were a wife, a widow or else a virgin. If thou hast sinned in a Church. If by overthwarting speech, thou hast provoked others to sin. If thou hast sinned in the presence of others with scandal, as in eating of flesh upon forbidden days: or if thou be of authority, whereby others take example by thee, etc. If thou hast made any vow, not to swear, not to commit adultery, etc. and hast broken the same.   

THE 4. ADMONITION.  
The number of thy sins being laid open, together with the circumstances, it shall suffice for the r●st to declare the kind of the sin without any historical narration; as if thou hast sworn, or hast stolen, then to say, I have sworn so many times, I have stolen, I have committed, adultery thus often. And it is not necessary particularly to deliver in what manner thou hast committed these sins, but it shall suffice te say: Thus often I have committed adultery; thus often I have lied, etc. If thou hast sinned in unchaste touching, it shall suffice to say: I have immodestly touched thus often, a person of such or such a quality, not naming the place, or manner how. If thou hast spoken dishonest words, they are not particularly to be repeated, but it sufficeth to say: I have spoken dishonest speeches, so many times, to such an end. If thou hast sinned in thought, to say, I have thus often given consent to unclean thoughts, declaring of what kind the thought hath been.   

THE 5. ADMONITION.  
Thou must know that evil thoughts, are mortal sins, when consent is yielded unto them, or when thou wilt take delight in them, although thou wilt not actually commit them. Into which thoughts vicious livers are most prone to fall, and such as do inordinately love any creature.   

THE 6. ADMONITION.  
Thou must beware that thou do not defame any person in thy confession; and therefore thou must never name the person with whom thou hast sinned.   

THE 7. ADMONITION.  
Thou must neither excuse thy sins nor yet make them greater than they are, nor deliver uncertain for certain, nor yet certain for uncertain.   

THE 8. ADMONITION.  
Thou must be careful to get a skilful Physician for thy soul, even as thou wouldst be to get one for thy body in time of sickness; and so much the more careful, by how much the soul is more precious than the body.    

Certain causes wherein the Confession is void and of no effect.  
1. FIrst when either for shame, or of purpose, any mortal sin is left unconfessed.  
2. When in confession any lie is told in any matter of weight and mortal sin, knowing it to be so.  
3. If a mortal sin be omitted thorough negligent preparation.  
4. If the penitent have not a full purpose, to refrain from some kind of mortal sin.  
5. If he be excommunicated, and seek not first to be absolved.  
6. If the penitent, having matter to confess of any great moment, shall purposely choose a ghostly Father simple and ignorant.   

What the causes ●e that hinder many from going to Confession.  
1. FIrst shame to lay open their sins. Against which is a remedy, that our ghostly Father is there in the place of almighty God, to whom all things are known, and that in the day of judgement all secrets shall be openly revealed.  
2. The fear of penance. Against which is to be opposed the eternal pains of hell.  
3. A doubt least by opening our sins we be esteemed to be evil livers, or by satisfaction receive some loss in our temporal estate. Against which we may oppose the loss of heavenly treasures.  
4. Despair, that we shall not be able to refrain those sins we have accustomed to commit, especially of incontinency. Against which is to be opposed, a firm purpose and resolution to sin no more: the grace which is to be received in the Sacrament: and the devout prayers of our Confessor.  
Origenes saith. Attend carefully to whom thou dost confess thy sins: search out a Physician for thy soul, that can be sick with the diseased, weep with those that lament, & know how to have compassion on the afflicted. If he be a skilful and merciful Physician, then follow his advice and council; & although sometime he minister a sharp or bitter potion, yet think that he doth it the sooner to restore thee to thy perfect health.  
saint Hierom saith. If that serpent the devil, doth secretly bite one, and he doth conceal it and not tell it his Physician, he shall never recover his health: for physic will not cure him who will not receive it.  
saint Ambrose affirmeth, that a christian concealing his sins, is like unto to Fox that lieth lurking in his cave, to deceive and beguile others.  
Petrus ●lesensis writeth, that sick men that be wise, will not be ashamed to discover their infirmities, even in the most privy part of their bodies: and wilt not thou disclose to thy ghostly Father the infirmity of thy soul?  
S. Augustine saith. As an impostume being lanced ceaseth to swell, and whereby the body avoiding corruption recovereth health: so he that openeth the sores of his soul by Confession, doth also recover the health thereof.   

The fruits of Confession.  
1. IT remitteh sin.  
2. It bringeth grace.  
3. It changeth eternal pains into temporal.  
4. It taketh away part of our temporal pains.  
5. It restraineth the mind and queiteth the conscience.  
6. It recovereth spritual benefits lost.  
7. It maketh us contrite, being before but attrite.  
8. It restoreth health to the soul.  
9 It maketh Paradise to rejoice.  
10. It gaineth the communion of saints.  
11. It always learneth some good from our ghostly Father.  
12. It maketh sorry our ghostly enemy.  
13. It delighteth our Guardian Angel.   

A form of Confession for such as do often frequent the B. Sracrament.  
IT is very necessary that the penitent observe that form of Confession which, shall be prescribed unto him by his ghostly Father: even as in matters concerning the health of our bodies, we are careful to follow the prescript of our Physician; especially considering our Physician may err, & often erreth in the medicines he prescribeth: but God (as witnesseth that holy woman S. Brigit) doth not easily permit our ghostly Father to err, in matte●s concerning our soul. Now the general rule here in may be, that the penitent first accuse himself of the sins of the heart, to wit, of all his evil thoughts, rash judgements, unlawful desires, unjust suspicions, and malice, with other sins of the like nature & quality. Secondly, of the sins which have past his mouth, as of lies, and untruths, delivering whether they have been spoken advisedly or unadvisedly; and of all his idle words, detractions, etc. Thirdly, of the watch & custody of his senses. Fourthly of his deeds and actions according to his degree and vocation. Fiftly, that he hath not loved God above all things, nor his neighbour as himself. That he hath not been so thankful to God as he ought to be, for all such benefits as he hath received of him. And that he cometh not to the Sacraments, with due reverence and devotion: and the like.   

As for example.  
Having made the sign of the Cross, and said the Confiteor unto Ideo precor, then if time permit, to say. Father I confess my fault, or I accuse myself, that I have been very negligent and careless, in resisting evil thoughts of sundry sorts, and that I have not exercised my mind in devout and holy cogitations, nor carried that humble opinion of myself that I ought.  
I accuse myself that I have not carefully bridled my tongue, but have uttered many vain, idle, and unprofitable speeches. Likewise I have not spoken so charitably of my neighbour as I ought, and as I would have others to have spoken of me. I have not had that compassion upon others defects and wants as I have had over mine own. Nor have carried that reverend respect towards the presence of God, and my good Angel as I ought.  
I also confess that I have not governed my senses, especially my sight so carefully as I ought. Nor have taken from myself and others so near as I could, all occasions of offending God.  
I confess that I have not directed all my actions with so sincere an intention to the honour of God as I ought. Nor have corected and admonished my family as I ought. In many occasions I have yielded too much to my passions of anger, and impatience. Nether have I taken such crosses as have happened unto me, as laid upon me by the hand of God, but easily have suffered myself to be troubled with them.  
Finally I accuse myself, that I neither have loved my Lord God with all my heart, nor my neighbour as myself. Nor have yielded due, thanks to God for all his benefits hitherto bestowed upon me: and chiefly for that he hath with so great love, given himself unto me. Lastly I accuse myself, for that I have not received such benefit and fruit, by the holy Sacraments as I ought. Ideo precor, etc.   

A form of Confession for such as doubt whether they have made a perfect and full Confession.  
FIrst having confessed briefly all such sins as he remembreth, let him say. And of all my sins both mortal and venial: known and unknown: as well great as small: which I have done, said, or thought: by work, word, or heart: against God, my neighbour, or myself: thorough frailty, malice, or omission: from the time that first I had use of reason, even until this present: I confess my fault, my great fault, my most greveour fault. And I am heartily sorry that I have not come to this holy Sacrament, with so great reverence as I ought: nor have had so great sorrow and contrition for my sins as I ought. Most humbly craving of almighty God, that through the precious blood of my Lord and Saviour JESUS Christ, he will supply all such defects as I have committed, in this or any other my former Confessions. And also of you my ghostly Father, that for my sins you will enjoin me penance, and give me absolution, and pray to our Lord God for me a most wretched sinner.   

An other more brief form.  
ALthough whatsoever hath been hitherto said, hath been necessary, and profitable for scrupulous consciences: nevertheless such as confess often in the week, should for the fore-alleged reasons, be much more short and brief in their Confessions, and to give credit to their ghostly Father, persuading themselves, that he would not omit to inquire farther, if he thought it necessary. And as the Penitent ought confidently to come to receive the B. Sacrament, not having been confessed, if so he be commanded by his ghostly Father, and find his conscience clear from all mortal sin, so ought he likewise duly to observe and use such form of Confession, as he shall be directed by his Confessor.   

As for example.  
FIrst to accuse himself of such sins as he shall find his conscience to accuse him of, and then to crave Absolution. As to say: Since my last Confession I accuse myself, that once I have told an untruth. Thrice I have detracted my neighbour. Often I have been suddenly angry, etc. Also I have been negligent in resisting evil thoughts. I have not loved God, and my neighbour as I ought. I have not conformed my will, to the will of God. I have not been so thankful as I ought for all his benefits bestowed upon me. I have not goverred my senses (especially my eyes) as I ought. Of all which, and of many other sins, the which I fear I have committed, but do not now remember, I accuse myself, and most humbly crave of you my ghostly Father, that you will give me Absolution and pray for me.   

A rule for such who lately have been Confessed: especially when as many others are also to be Confessed, as it often happeneth on principal feasts.  
WHen one who accustometh often to go to Confession, hath been confessed but the day before he need not again be confessed the day following, except the ghostly Father hath otherwise appointed him. But if he will be confessed, let him declare, if it maybe even in one word that which troubleth his conscience, that others who are to be confessed, may have convenient time and place.   

That he which accustometh to receive often, if for want of a Confessor, or for that his Confessor doth think it expedient, he can not be confessed; yet he ought not to be troubled or grieved in his mind, or reframe to come to the B. Sacrament, according to the example of S. Mechtildis.  
THis B. woman S. Mechtildis, having one day purposed to receive the B. Sacrament, and for want of a Confessor being greatly troubled, with anguish of mind, began to recount to herself, all her sins and negligences: and being full assured that they were forgiven her, she yielded hearty thanks to her Lord and Saviour, from whom she received answer as followeth. Even as he which expecteth the coming of some great Prince, doth forthwith make clean each part of his house, that nothing appear to offend his eyes: but when he understandeth he is so near at hand, that he cannot void and carry the soullage forth, he hideth it in some corner, until he may more conveniently remove it away, so when thou hast a desire and will to confess thy sins, and a purpose never to commit them again, they are so far removed from my sight, that I never after at any time remember them.   

Remedies and Documents for such scrupulous persons who think they never have rightly confessed their sins out of johannes Ruisbruchio a devout and learned Doctor.  
I Counsel thee (saith he) as near as thou canst, to avoid long and tedious Confessions, for that they disturb the peace and queit of thy mind, and fill thee with all manner of doubts and scruples. And know this for a truth; that if in thy Confession thou shalt use many unnecessary words and circumstances, as in particular to confess every venial sin, thinking thereby to queit and ease thy conscience, and not rather resting thyself upon the mercies of almighty God, that thou art not partaker of the illuminations of God, nor meet to be instructed by his divine Majesty; and so never shalt be able to distinguish and discern between great and small offences.  
Farther if any sin which thou dost accustom to confess, shall by chance slip forth of thy remembrance, here with shalt thou find thyself m●ch perplexed, and think that thou 〈◊〉 not made a right Confession.   

Out of the same Author.  
OF all thy venial offences (from which no man that liveth in this world can be free) confess thyself in as few words as thou canst, and only in a generality, carringe still within thee a purpose to do well, and to abstain from all sins both mortal and venial, as much as lieth in thy power.   

Again out of the same.  
THe principal foundation of sanctify and holiness, is Purity of conscience, which easily thou mayest attain, by diligent examination and calling thy self to an account. And if at any time thou findest thyself guilty, of mortal, or of any great venial sin, presently confess thyself, and after rest assured that it is forgiven thee. Often therefore lifting up thy mind to God, accustom to say. God be merciful unto me a sinner.   

Out of johannes Taulerus.  
Concerning venial sins (from which no man is free) be not over careful although thou dost not confess every one by itself; for it sufficeth if with Contrition thou ask pardon of God for them, and so shalt thou not be tedious to thy ghostly Father. For it is enough to confess them in general, being bound to confess in particular, only mortal. For from venial sins we may many ways free ourselves: as by Contrition; saying the Pater noster; taking devoutly holy water, and by bowing our knees humbly before almighty God; with the like.   

Remedies for such as doubt whether they have true Contrition or not: out of the same Author.  
IF thou wantest true Contrition, be heartily sorry that thou dost not feel it in thee as thou desierest, and it is sufficient. Also if thou findest not in thyself that desire and love, which thou wouldst have towards almighty God, wish heartily to have it, and so rest contented.  
When thou hast confessed thy mortal sins, with humility leave the rest unto God. And if any remorse of conscience yet do follow thee, resign thyself unto his divine will, until it shall please him to set thee free.  
Thou must believe thy ghostly Father, supplying the place of God, as thou wouldst believe God himself. And therefore thou oughtest to set a side all scruples of conscience, whether thou hast made a full Confession or no, putting thy confidence in God who will never deceive thee.   

A remedy for such as doubt whether God hath remitted their sins, or not.  
ALthough (saith Taulerus) the mother sometime forgetteth her Son, yet can not God be forgetful of us. And so great is his mercy towards us, that no sooner is flax consumed, being cast into a fiery furnace, than God forgiveth our sins when we be truly contrite for them: and so good is he, that whatsoever he hath once remitted, he never after layeth against us.  
And Henericus Susius saith, that God is so merciful, that no mother be she never so tender affected, doth so readily stretch her hand to her own child, lying in the flames of burning fire, as God stretcheth his hand to a sinner that is penitent and contrite, although he have sinned an hundred times in one day.   

A remedy for him that is overmuch oppresed with sorrow, for his sins past.  
Saint Augustin teacheth, that a man ought to be sorry when he remembreth his sins: but yet that he ought again to take comfort of the same sorrow.  
Saint Bernard saith, that God respecteth not what a man hath been in times past, but what he is now, & what he desireth to be hereafter. And if it be true, that God (as it is said before) be so ready and willing to pardon our sins, and forget all our offences, (as it was manifest in S. Peter, S. Paul, S. Marie Magdalen and others) how great is the consolation which we may justly take in so good and merciful a Lord?   

Remedies for such as are troubled with unclean thoughts, out of sundry authors; and first out of that learned Doctor Henericus Susius.  
Know thou, that being tempted with unclean thoughts, yet thou never committest sin, except thou yield thy voluntary consent unto the suggestion: so that if thou shouldest have thy mind continually troubled, with such abominable and detestable cogitations, as neither heart could conceive, nor tongue could utter, and this should continue for two or three years together, thy will and reason still resisting the temptation, thou shouldest not thereby any ways offend, & therefore shouldest not be bound at all to confess them.   

An other for the same out of Taulerus.  
I Beseech thee (saith he) be of good courage and comfort of mind, only endeavour to expel them, and they shall never hurt thee; reason not, nor argue with them, answer them not, nor make any account of them, but turn thee unto our Lord and Saviour with all thy heart.   

A Remedy for such as are doubtful of themselves, for that thy have received some little delight in unclean thoughts: out of the same.  
IF any unclean thought chance to enter thy mind, wherein thou diddest receive some little delight or pleasure, and through forgetfulness, thou diddest not presently suppress it, so that thou art doubtful, whether thou gavest consent to the delight or not, and so might commit some mortal sin; in this case never think that thou hast given thy consent, for then the delectation of the pleasure is so unperfect, that some space of time doth pass before it is perceived: wherefore he that is timorous of conscience need not to fear, that he hath consented therein; for according to Saint Augustin, a sin is so voluntary, that if it be not voluntary, it is not sin.   

Remedies for such as are doubtful in their minds whether they have yielded full consent to unclean thoughts and temptations.  
1. FIrst let us diligently mark, whether such temptations, when firist they assaulted us, have with full advertisement been pleasing unto us or not: or whether we have abhorred them, and detested them: for if we have utterly detested them, then may we be certain, not to have consented unto them.  
2. Secondly if we find in ourselves such a disposition, as rather to die, then to consent to sin, or to take therein delight or contentment: then also may we be sure not to have yielded our consent.  
3. Thirdly let us plainly lay open our consciences to our ghostly Father, and confidently believe as he shall advise us.   

Remedies to drive away unclean thoughts.  
1. THe first is, ever as near as we may to have our minds busied with good and devout thoughts, but especially of the passion of our Lord and Saviour JESUS.  
2. The second, to restrain and bridle our senses, especially our eyes, our tongue, and our hearing.  
3. The third, to remove away the occasion of those things, which stir up evil thoughts in us.  
4. The fourth, to read devout and spiritual books.  
5. The fifth, not to dispute or argue with such evil thoughts when they come to our minds, but queitly to contemn them.  
6, The sixth, if any shall vow Chastity, it will be very requisite, so often as any such evil thoughts shall trouble their minds, presently to renew their purpose which they vowed, which is an act of exceeding great merit.  
7. The seventh, to commend our selves to the protection of the B. virgin Marie, to our Guardian Angel; to all the B. virgins; and to all the glorious Saints in Paradise.  
8. The eight, earnestly to crave the help and assistance of God, who is at all times present to those that call upon him. Who can, and will in all our adversities, help us, and desireth that we should continually call upon him.  
9 The ninth, at such times as unclean thoughts shall trouble our minds, then to accustom to rehearse some such saying of holy Scripture as these which follow.  
incline v● my aid o God, o Lord make haste to olpe me.  
From the dee●●●es I have cried unto thee o Lord hear my ●oyce.  
Create in me a ●ane heart oh God.  
Son of David have mercy on me.  
My God, my God, why hast thou forsaken me.  
Christ doth overcome, Christ doth reign, Christ doth rule: Christ defend me from all peril and danger.  
Help me, o Lord God depart not from me, incline unto my aid o my God, defend me from my most potent enemies and from those that hate me.  
10. The tenth, it is good to bless ourselves with the sign of the Cross upon our breasts, saying JESUS Maria. And O God incline unto mine aid, at the least in our mind.  
11. The eleventh, to confess and receive often, and plainly to lay open our hearts to our ghostly Father, following his direction and counsel.  
12. The twelfth, to meditate what our Saviour Christ doth at that instant.  
13. The thirteenth, to imagine that Christ is now suffering his passion for us, crowned with thorns, all bloody, and saying: behold what pains I here suffer for thee; see with what price I have bought and redeemed thee.  
14. The fourteenth, it helpeth us much to say & aver to ourselves, that we will not consent to such unclean thoughts.  
14. The fifteenth, always to avert our minds from such thoughts, or else to be busied in some good exercise, and above all things to avoid idleness.   

Why almighty God permitteth us to be troubled with unclean thoughts.  
1. THe first cause is, that thereby we may endeavour to get an habit of chastity.  
2. The second, that we may detest all uncleanness.  
3. The third, that with S. Paul, we may remain humble.  
4. The fourth, that we may always live in fear of ourselves.  
5. The fift, that we may acknowledge our own frailty and want of strength.  
6. The sixth, that we may eschwe all occasions of unclean thoughts.  
7. The seventh, that we may know, that we always stand in need of God's grace.  
8. The eight, that we may purge our souls, from the like sins already committed.  
9 The ninth, that we persever in prayer, and continually call for the holy help of God and his Saints.  
10. The tenth, that we may merit the greater glory in heaven.  
11. The eleventh, to shame our ghostly enemy who daily assaulteth us.  
12. The twelfth, to comfort our Guardian Angel, with our continual victory.  
13. The thirteenth, that we may take compassion on others afflicted with the like temptations.  
14. The fourteenth, that we may instruct and strengthten others in the like temptations.  
15. The fifteenth, that we may consider the greatness of our own danger, and thereby unite ourselves to God, by frequenting his holy Sacraments.  
16. The sixteenth, that we may learn to know whether the grace of God remain in us or no, which maketh 〈◊〉 detest such unclean thoughts, and to resist them when they shall assault us.  
17. The seventeenth, that we may receive consolation in overcoming su●● temptations, and become more capable ●f the grace of God.  
18. The eighteenth, that we may be made like unto the Saints, as unto Saint Paul and others.  
19 The nineteenth, that God may daily exercise us as courageous soldiers.  
20. The twentieth, that God may sh●w how much he loveth us, and how great ● care he continually hath of us, as of his most beloved children & dearest frende●.    

REMEDIES FOR SUCH, AS fall often in s●me imperfections, and thereby receive great trouble of mind.  
TAulerus saith, that thou mayest think that the B. Apostles who were so dear to Christ, did often fall into sundry imperfections, & that God often permitteth them to slide whom he loveth most, neither doth any for the most part attain to the height of perfection, that have not sometime fallen into some great defect. And when thou chancest through frailty to fall, presently turn thee to God with all thy love and endeavour, and with a deep dislike, d●test thine offence, be it never so small, because that it is committed against the divine will of God, much more than for all the punishment, shame, or pain which is due to such a sin.  
This done, then turn thyself unto almighty God, with a firm resolution ever to withstand the same. For (as Taulerus saith) a great indignation conceived against ourselves, joined with a purpose to sin no more, and with a true conversion unto almighty God, and firm confidence in his most bitter passion and charity, is true and acceptable penance.  

A remedy for such as find some defects in themselves which they think they cannot amend, and therein are afflicted.  
SAint Gregory saith, that our Lord God doth sometimes deny small petitions to some, to whom of his bounty he giveth greater; and to such as he giveth grace to overcome great sins, to those he giveth not the same, to conquer their lesser frailties, as overmuch laughing, intemperate mirth, sudden choler; and the like: that thereby they may have occasion to give greater honour to God, through whose grace when they have overcome so great monsters, as are mortal sins, yet can they not overcome so small Ants as are venial sins, and so have cause the more to humble themselves.  
Taulerus saith, that God doth sometime permit, that his most choose servants, be not free from small imperfections, as sudden passion, choler, hasty speech, and such like, thereby to give them occasion to preserve their humility. Therefore may these defects rightly be compared to embers, or ashes wherewith the fire of the love of God is more securely preserved: for which respect, we ought neither for such imperfections to be terrified, nor despair, but wholly to humble ourselves before God, and so shall we ever gain increase of his grace.   

The cause why some falling into particular d●fe●tes are overmuch afflicted thereby: with remedies for the same.  
SOme parsons having fallen into some small defects and imperfections, find so gr●at a tor●●nt and perturbation in th●ir mind's, that they receive greater hurt by such ve●●tion, then thorough the defect itself. And b●c●us● it is the property of sin to torment the conscience, they through this remorse, are so perplexed in their middies, that their hearts are quite dejected with excess of sorrow; whereby being ever disqueited and destitute of heavenly comfort, they become wholly faint and feeble, and lose that courage which they were wont to have, in directing their actions to God's ho●●● and glory.  
And this often chanceth through a certain secret pride, which maketh a man to think, that he is worthy to be five and delivered of such imperfections. But an humble man thinketh altogether contrary, and that it is no strange thing, his own weakness considered, to fall into many defaults and errors. Sometimes this happeneth also through pusillanimity, when we do not ●ightly consider the great grace of our redemption, nor use the remedies which our most merciful Saviour, by the virtue of his passion hath left unto us.  
The chief remedy therefore is, to consider the great goodness of our Lord and Saviour, and ever to fix our minds on the hope of his infinite mercy, who hath so abundantly satisfied for our sins, and for the sins of the whole world. What distrust therefore can we have, under the wings of so merciful a redeemer? What penance can we do, or what satisfaction can God receive from us, greater than the satisfaction of his only Sonn●? Considering that any satisfaction whats●eu●r which lieth in us to parforme, hath the original and force▪ from th●t ●f his. And what are the sins of all the world, compared with Christ's merits, but as the least chip, in respect of a fire of infinite greatness?   

An answer to an objection.  
But such an one will say, that he doth daily fall into divers defects, and never doth truly amend them, for which cause he doth much distrust himself. To which objection may be answered, that he might have just cause to fear, if Christ had not suffered his passion, and died for the sins which are daily committed: but considering that he was crucified for all sins past, and to come, there is no cause for such an one to fear, or in any sort to distrust in his mercy.   

An answer to an other objection.  
SOme other will s●y, considering they daily receive many benefits from almighty God, that they are stricken with great fear, in regard of their daily fall into several sins. But this objection may be answered. That as the malice of man is in no one thing more made manifest, then that he receiving daily benefits from almighty God, notwithstanding proceedeth to heap sin▪ upon sin: so in nothing doth the goodness of God more clearly appear, then that he continually poureth down new benefits and graces upon us, who never cease to redouble our offences against him.  
In this case, we should behave ourselves like to a certain servant, who although most faithful and trusty, yet not well experienced in his charged, having a loving and favourable master, and happily committing some offence against him: although on the one side he be sorry for his fault, and willingly would not for any thing have committed the same; yet on the other side remembering the mildness of his master's nature, is greatly comforted to consider with himself, that as before, so now again he shall be pardoned and forgiven, and so humbleth himself making a full purpose and resolution, never after to commit the like: even so we, acknowledging our sins and offences, ought heartily to be sorry and contrite for them, resolving never to commit them after. And in steed of sorrow rising of this fear, we ought to rejoice, having a firm confidence in the mercy of God, and so to comfort and content ourselves.  
furthermore, as we see that of the most venomous and poisoning Viper, a preservative is made against the strongest poison: so of our sins (considered and thought on as afore said) we ought to make a remedy against all venom of sin, and so to blind and put out the eyes of our ghostly enemy, with his own weapons where with he assa●lteth us, taking occasion thereby to love God the more, and with greater diligence, to avoid the occasion of sin. And so shall we gain two principal virtues, to wit, profound humility, and perfect charity. For as our defects and imperfections; will give us occasion to see our own misery, and thereby also to humble ourselves: so patience, longanimity, and the great willingness of God to pardon our sins, rendering unto us good for evil, giveth us just cause the more to love and worship him.   

another Remedy.  
WE must know that there are two sorts of venial sins, differing the one from the other. For some person's sin wholly against their wills and purposes, other thorough infirmity, or negligence▪ or some evil habits of the mind, which hinder such in the course of virtue, who do not perceive and note them. Others there be, that use a larger liberty of conscience, and thinking it sufficient to abstain from mortal sin, have no regard to avoid such as be venial, and so in eating, in drinking, & in idle discourses, do take their pleasure, and misspend their time. To these men (so long as they follow so great licentiousness of life) their venial sins are never remitted, althoughte they confess them; as it is well noted by Henricus Herpius, because they have no purpose to amend them. And further they are in great peril thereby, to fall also into mortal, according to the opinion of S. Thomas. But to the former, who strive to avoid them, such venial sins are presently pardoned and forgiven. For seven times in a day the just man falleth and riseth again.   

The Conclusion.  
Therefore our grief for such venial sins ought to be discrete and so to be moderated, 
Pro. 14.  that we never any ways distrust of the mercy of God; for sorrow and grief without the assistance of God's grace, is by so much the worse, by how much it is greater, for that it bringeth a man into desperation.   

Remedies against particular imperfections.  
1. FIrst to find out the cause and ground of our defects, for commonly some one or two special sins reign in us, from which all other do take their beginning, which first being rooted out, all other will easily be subdued a●d overcome.  
2. To remember what remedies are prescribed against those sins, and to use the same so often as need requireth.  
3. To labour to overcome our most principal defect, with detestation also of the rest, never ceasing to fight against it, until we find it wholly overcome, or at the least greatly to be weakened.  
4. Often to renew our good purposes, for the overcoming our defects, and to stir up in ourselves a hatred against them.  
5. Often to call to mind by what means we have subdued them, and still as they rise again to suppress them by the same.  
6. To crave of God his especial assistance, against that particular sin, whereunto we are most incident.  
7. To commend ourselves to some particular Saint, who hath also sometime been assaulted with the same kind of sin, and hath by the assistance of God's grace been delivered from it.  
8. Often to examine our conscience of that particular sin, comparing the estate of our life, one day with an other.  
9 To impose upon ourselves if we fall into it, some kind of penance, which may be most contrary and opposite to the same.  
10. To have a good courage to fight against this sin, for that is a sign that in the end we shall obtain the victory.  
11. Ever to persever in fight against it, and never to deject our minds, no although we should fall a thousand times in one day: for he only is conquered, that casting down his weapons yieldeth himself overcome.  
12. Although thou findest thyself to profit little in this conflict, yet it is not little. For although we perceive not the shadow of the dial to move or go forward, yet are we most certain that it moveth. So likewise we see, that both men, trees, and herbs do daily grow, although we cannot perceive their actual growing. In like manner we find not presently our increase in virtue, yet if we persever, in time we shall find it to have taken root in us; and in this conflict, by our patience and humility, we gain no small fruit, but exceeding merit and favour with almighty God.   

General remedies against all sorts of sins.  
1. THe principal remedy to root out all sin, and to plant virtue in us, is, often to be conversant in prayer, and seriously to attend it.  
2. Often to frequent Confession, especially soon after thou hast chanced to commit any sin of importance.  
3. Often to receive the most B: Sacrament of the Altar.  
4. To avoid all evil company, and to converse with such as are good and virtuous.  
5. Often to read devout and spiritual books.  
6. Often to meditate on the passion of our Lord and Saviour JESUS.  
7. To consider the lives of the B. Saints.  
8. To think on ●he presence of the divine majesty of God, and of our good Angel.  
9 To remember that nothing is more certain than death, and the hour most uncertain of all.  
10. To call to mind some examples of the divine justice of God.  
11. To remember the dreadful day of judgement.  
12. To think on the eternal pains of the damned.  
13. To meditate on the reward and joys of Paradis●    

REMEDIES FOR SCRUPULOUS persons taken out of S. Anthoninus, and other learned writers.  

The description of a scruple.  
A Scruple is an inordinate fear of conscience, rising upon light causes, whereof the Prophet David speaking, saith: 
Psal. 54.  Save me o Lord from pusillanimity of spirit: which words such as are scrupulous should often repeat.   

How many evils do grow through scruples.  
1. FIrst they bring upon us a certain weariness and heaviness, that hardly can we effect or do any good work, for that they take away the strength and endeavour of our minds.  
2. Secondly, he who is scrupulous, by his ill example, doth take from others the courage to do well. For which cause God commanded that no fearful and pusillanimous person, should go with Gedeon into the battle, but should return home, lest through their fear and flight, they might likewise give others occasions to fly.  
3. Thirdly, a scrupulous conscience, doth often draw men into desperation, from which king David desired to be delivered when he said. 
Psal. 54.  O Lord let not the tempest of water drown me or overwhelm me: that is of desperation. And again: Save me o Lord from pusillanimity of spirit and tempest. Whereupon. S. Bernard teacheth us, that pusillanimity bringeth disqueit of mind and perturbation; perturbation desperation, and desperation death.   

Whence scruples do grow.  
1. SOmetimes they grow from a cold complexion, being subject to fears: whereby, women, old men, and melancholy parsons, are most incident to scruples: for fear and coldness do bind the heart, whereupon the imagination is apt to conceive some hurt to ensue.  
2. Sometimes they grow through weakness of the head, whereby the imagination is hurt and distempered.  
3. Sometimes they are stirred up by the subtlety of our ghostly enemy, who through the permission of God, can move the melancholy humour, whereby the magination may be deceived, and some inordinate fear arise.  
4. Sometimes they come through overmuch fasting, watching, and such like austerities. Sometimes again by conversing with scrupulous persons: the causes therefore of scruples are to be taken away.   

Certain rules out of S. Antoninus to expel scruples.  

THE 1. RULE.  
FIrst to prepare ourselves for the grace of God, by being sorrowful for our sins which we have committed, as also by confessing them, and by having ● steadfast purpose never afterward to offend. For whosoever shall do so much as lieth in his power, may be well assured that God will assist him therein: for according to S. Thomas, God ever bestoweth on such his grace, and infuseth into them the gift of wisdom, of counsel, of knowledge, and understanding, which are exceeding helps and means against all scruples.   

THE 2. RULE.  
Daily to read the holy Scripture, and other spiritual books.   

THE 3. RULE.  
To use continual prayer which profiteth much: which caused the wiseman to say. I called upon our lord, 
Sap. 7.  and the spirit of wisdom came upon me: which spirit is that prayer which teacheth us all things. For prayer especially is available to a scrupulous person, molested by the ghostly enemy, whose condition was prefigured in that lunatic man, 
Mat. 17.  cured by our Saviour, who was cast sometime into the fire, sometime into the water: for even so a scrupulous person, runnet from one extremity into an other. Of this spirit our Saviour spoke in the gospel saying. 
Mark. 9  This kind of devil is not cast out, but with prayer and fasting.   

THE 4. RULE.  
Humble obedience, in submitting our judgement to the judgement of an other, not giving credit to ourselves, but to our ghostly Father. Whereupon we read: that S. Bernard willed a certain scholar of his, who through scruples durst not presume to say mass, to go and celebrate upon his faith, who humbly obeying what he was commanded, was presently freed from all his scruples. Wherefore the scrupulous person, aught to obey his ghostly Father, as he would obey God, whose place he holdeth here on earth, and to believe him, and follow the direction which he shall give unto him, as he would follow the prescript of his bodily Physician, although he should appoint him most bitter and sharp potions.   

THE 5. RULE.  
Not to account of scruples, but presently at the first to shake them of: for so God willeth us by Esay the Prophet ●●ing Be of good comfort you pusilanimous and fear not, behold your God. To wit, 
Cap. 3.  most ready to help and illuminate you.  
S. Gregory writeth, that the devil is like to a certain beast, that is called the Lion of Ants, for that he is dreadful to the Ants, but he himself is trodden under the feet of greater beasts, and so killed: so the devil searcheth the dispositions of some men, and where he findeth any subject to pusillanimity, thos● boldly he ass●ulteth, and laboureth what he may, even to kill them with scruples; but encountering with others that do confidently resist him, he is easile overthrown and put to shameful flight ..  
joannes Gersonus that devout author, counseled it as a sovereign remedy; to contemn scruples as we contemn little dogs that bark at us, who fiercely seem, as if they meant to bite such as pass by them, yet if a man neglect them they presently cease, but being provoked they bark and never are queit. He saith again, that it is always good to do opposite to a scruple, as to spit within the Church if a scruple persuade the contrary. To pass over a Cross engraved on the ground, if a scruple do forbid it; as he who will bring a twig to grow right, will bend it to the contrary part. And further he addeth, that God doth not judge according to the conceit and impression of our fantasies, but according to the sense and consent of true reas●n. And that he will not punish us for such things as we think or suffer contrary to our own wills, but for such offences as we commit thoroagh our own free consent.   

THE 6. RULE.  
Not easily to accuse our own conscience of mortal sin, but rather, in doubtful matters, never to think we sin mortaly, or give consent thereunto; especially so long as we find such an inclination in ourselves, that we rather would die, then to offend God willingly. Nether do we sin, in doing a thing, whereof we be easily doubtful, whether it be a sin or no, and yet do it: especially if we do it by obeying the commandment of our ghostly Father.   

THE 7. RULE.  
The devil is accustomed to observe the conscience of all men, and to note, whether it be strict or remiss. If he find it strict, then laboureth he to make it more strict, and to bring it into the extremity of scrupulosity, that thereby being afflicted; it never may attain to true perfection. As for example, if he perceive any one to detest and abhor mortal sin, and so much to abhor it, that he cannot endure the  suggestion to sin, then laboureth he to draw him to some act, which although in itself it be not a sin, yet such, as may be thought by him to be a sin; as in speaking, or thinking. On the other side, if he find a man to have so large a conscience, that he maketh little, or no account at all of venial sins, then laboureth he, to bring him to that pass, that he make also no reckoning of mortal. For which cause, he that will profit in the course of a spritual life, must carefully endeavour, ever to incline to that part which is opposite to his ghostly enemy: as if he work to make thee have a large and remiss conscience, endeavour thou on the contrary part, to make thy conscience more strict: if he seek to make it strict, than endeavour thou to enlardg it; and so eschewing the extremes, thou shalt attain to the mean.   

THE 8. RULE.  
So oft as a man will do, or say any thing, which is not contrary to the practice of holy Church, nor to the opinion of the ancient Fathers, and tendeth to the glory of God, and a scruple ariseth, whether he should do it or not, for fear of vain glory, or lest happily he might be to some offensive, then ought he to lift up his mind unto God, and if he perceive that it may be done to his glory, then, I say, freely to do it, or say it, and not scrupulously to omit it, but with S. Bernard, to answer the ghostly enemy. Nether for thy sake did I begin this work, neither for thee will I end it.   

THE 9 RULE.  
It is good to receive often, and to be confessed but seldom, living, and doing all things, according to the judgement of a discreet Confessor, for so shall a man many ways increase his merit, and make his ghostly enemy ashamed, and do a work most grateful to God, who never will demand an account of those things, which he shall commit, or omit, doing them under the obedience of his ghostly Father.   

THE 10. RULE.  
Ignorance of the difference betwixt a th●ught and a consent, is an especial great cause that breedeth scruples. And therefore we must note, that an evil thought may be considered four several ways. For sometime it is rejected presently so soon as it ariseth: and then we merit in that therein we overcome the enemy. Sometime it continueth for a certain space, and yet without full consent▪ and then it is a ●e●ial sin greater, or lesser, according to the time it shall continue. In confessing this thought, it is not of necessity to confess the circumstances that arise, but it shall suffice to declare the nature of the sin, saying: I confess that I have had such a dishonest thought, or a thought of anger, or of vain glory or the like, and have not as I ought, presently resisted it. Sometime consent is given to the thought with a desire (if opportunity served) to execute it in act, and then it is a mortal sin, if the substance, or the matter of the thought, were a mortal sin. Sometime a delight is taken in the thought of sin, so that full consent is given to delight in the thought, but yet without a mind to effect the same: and then it is also a mortal sin, if a man purposely do imprint in his thought, the imagination of a matter, which in his own nature it a mortal sin, and in that thought, fully and perfectly, consenteth to take delight; as in some immodest, or dishonest act or the like. But if such a thought happe● unto us but accidentally, and not deliberately, and so shall endure some time i● the mind, yet wholly without any fu● consent, then is such a thought but only venial. Sometimes again we endeavour to reject some evil thoughts, which w● find ourselves to be most usually assaulted with, but yet we cannot speedily do it, for that our mind is overmuch encumbered with such suggestions; and then is such a thought no sin at al.   

THE 11. RULE.  
Even as he that liveth not in the fear of God, doth easily, and often fall into mortal sin (at the lest in thought) so he that liveth in the fear of God, and would choose rather to die, then willingly to offend him, seldom or never offendeth mortally. For which cause a scrupulous body ought not easily to think, that his sin was mortal.   

THE 12. RULE.  
Some persons are ever troubled with unclean thoughts: others seem to themselves, that they continually blaspheme God, and his Saints, and thereby are still vexed, and molested in their minds; and especially at such time as they should go to Confession▪ for both they are ashamed to confess such scruples, and yet they think themselves bound to discover them. Wherein they are deceived: for although a man, for many years together, should find himself, contrary to his will, troubled with such ill thoughts and suggestions, yet resisting them, he should not only, not sin, but also merit thereby exceedingly, and therefore ought not to confess as a sin, that which turneth to his greater merit. With such temptations, according to the opinion of the Fathers, was the B. Apostle S. Paul troubled, to whom our Lord answered, when he desired to be freed from them; My grace is sufficient for thee, 
2. Cor. & 12.  for vertu●s made perfect in infirmity. In which words he showeth, that by such tempations, we do not only, not lose the grace of God, but rather increase it; so that we be careful, not to yield our consent unto them.  
S. Catherine of Sienna, being on a time so assaulted with unclean thoughts, that she seemed to herself, to be as it were plunged into hell, our Saviour appearing unto her, she said: O my sweet jesus, where haste▪ thou been? He answering that he had been always present in her heart: she replied; How can it be that thou shouldest abide in a heart, which hath been conversant in such fowl and unclean places? To whom he said. Hast thou consented to such unclean temptations? And she replying: No, but I have ever detested them, wishing rather to die the● to yield my consent; received presently this answer from our Lord: Then has● thou committed no mortal sin, which only driveth me forth of thy heart: and this desire which thou haddest not to offend me, could not be in thee, with out my especial grace.  
It is also a good remedy, for such as are troubled with scruples, to humble and resign themselves into the hands of God, accepting such temptations, as all other tribulations what soever, in the place of a Cross, sent by him unto them, for their probation and further trial.   

THE 13. RULE.  
Scruples also do often grow in us, for that we have not a sufficient understanding of the goodness of God, and of his desire to save our souls. And therefore such do greatly wrong his divine goodness, not accounting of it as they ought; yea they make God as it were an envious worldly judge, that should every way seek means to overthrow the accused person. For if they knew with what a desire God did continually seek our salvation, they could never so readily fall into such errors. But such scrupulous persons, do not so much as know, that good which is themselves, and that they have a heart, wholly resolved to do good, with a desire, rather to endure any misery, then in the  degree to offend his divine majesty: which special grace, if they did rightly consider, there would be no place left in them for any scruples, retaining in their minds, so rich a jewel and treasure, as is their conjunction, and friendship with almighty God.   

THE 14. RULE.  
Although a man be never so learned, or well experienced in these cases, yet ought he not herein to rely upon his own opinion: for being sick, he must follow the advise of his Physician. And admit, that he which giveth council should ere: yet shall not he ere, that obediently followeth it. For in such cases, God commandeth us to be directed, and governed by others.   

THE 15. RULE.  
Caietan also saith, that a scrupulous person, is not bound to confess those sins and offences, which he is doubtful, whether he have already confessed or no. For when he hath with a reasonable preparation, made his Confession, he ought not to call it again in question, but to say in his mind: as I have heretofore confessed my other sins, so do I trust, that I have also confessed these, else were I ready again to confess them, and so let him queit his conscience. This is to be understood, when he hath a doubt, whether he have omitted any mortal sin; for as for venial (as is said before) he is not bound to confess them.   

THE 16. RULE.  
Richardus de S. Victore writeth, that Anger, Impatience, Sorrow, Covetousness, Gluttony, Pride, Vain glory, and such like, are not at all times, to be accounted mortal sins: and therefore, if a scrupulous person happen to fall into any of them, he must not presently think that he hath sinned mortally.     

REMEDIES AGAINST ALL kinds of sins and first of certain steps or degrees to salvation.  

THE 1. STEP.  
FIRST the acknowledging of our sins, considering our offences which are past and the foulness of them, committed by that body, which ought to be a vessel of sanctity & purity: Secondly, to acknowledge what thou hast deserved through the multitude of thy sins, to wit, the eternal pains of hell. Thirdly, to remember what (through them) thou hast deserved to have lost, that is the everlasting joys of heaven.   

THE 2. STEP.  
Pennance or hearty contrition for thy sins committed, with a firm purpose to mortify thy flesh, and to sin no more.   

THE 3. STEP.  
First an inward sorrow for thy sins committed, whereby thou hast offended God thy Creator, to whose laws, both heaven and earth are obedient, and what thing soever is created in them: but thou a●●●e hast been rebellious unto him, and hast transgressed his holy commandments.  
Secondly a greater sorrow, for that thou h●st offended, not only thy Creator, but thy Father, yea and wh●t Father? Eu●n t●●t Father which giveth thee the fertility of the earth, the abundance of fruits, and hath hitherto governed thee, and yet doth govern thee.  
Thirdly and to this the greatest sorrow of all, which may wound thy heart for contemning so loving a Saviour, who suffered patiently, most bitter torments on the Cross, for to deliver thee from the eternal pa●●es of hell.   

THE 4. STEP.  
Confession, which ought to be pure and not 〈◊〉 with other discourses: perfect, with our omission of any sin: humble that whatsoever we speak with ou● mouth, we think the same with our heart.   

THE 5. STEP.  
Chastising our bodies, which must be done, by the discretion of our ghostly Father, for avoiding vain glory. Also secretly, so as that the left hand knoweth not what the right hand doth. And farther d●●●●●tly, according to the 〈…〉 of our bodies.   

THE 6. STEP.  
Anon 〈…〉 of our manners, and first 〈…〉 evil speech. 〈…〉 of our motions 〈…〉 keeping them under. Thirdly the reforming, as much a● we may, of 〈◊〉 and dissolute persons, s●●●ply ●●●rch●nding them; and what we 〈◊〉, not to permit justice t●●he infringed a●d ●●●ated in our presence.   

THE 7. STEP.  
Perseverance in goodness: which thou that attain unto, if thou do well consider, the eternal reward or punishment, in heaven, and hell: as ●so other gifts and graces which God hath bestowed upon thee.  

Remedies against pride.  
1. FIrst, to consider our own imperfections; the vileness of our bodies; and the innumerable infirmities of our minds.  
2. to imitate and follow such, as excel us in virtue and perfection, and especially our Saviour Christ, who exhorteth us to follow him, 
Ma●. 11.  saying: Learn of me, for I am meek and humble of heart.  
3. To consider the servitude and baseness of proud people, who of the sons of God, make themselves the servants & slaves of the devil; who is the king of all pride.  
4. To converse with such as be humble and modest.  
5. In apparel, and all our external actions, to carry ourselves according to our condition and degree.   

Against vain glory:  
1. FIrst as near as we can, to conceal such virtues as are in us.  
2. Often to reflect our minds, upon our imperfections.  
3. To attribute all our praise, unto almighty God, who is the only author of all goodness.   

Against Covetousness.  
1. FIrst, to avert our minds, from the love of all earthly things, and for that end, to call upon God for his heavenly grace.  
2. To think that our minds will never be satisfied, have we never so great riches.  
3. To assure ourselves, that we shall shorthly leave all riches behind us, save only those which we have sent before, by the hands of the poor.  
4. To consider, how great the poverty was of our Saviour JESUS Christ, and of those B. saints which did imitate him.  
5. To put our trust and confidence in God, who provideth, even for the little birds, and saith unto us: 
Mat. 6.  Seek first the kingdom of God, and his justice, and all other things shall be given unto you.  
6. To eschew all affairs of covetous men, and to converse with such, as contemn, and have forsaken the riches of the world.  
7. To meditate upon the riches of heaven, and upon the infinite, delightful, and eternal treasures, which our Lord God, hath there provided for us, if truly we despite these which are transitory.  
8. It is a most sovereign remedy against covetousness, truly to forsake the treasures of this world, and to possess only so much, as shall be sufficient to maintain our state.   

Against carnal concupiscence.  
1. TO have an especial regard to govern well our sight.  
2. To avoid all such occasions, as are wont to draw men into that sin.  
3. To fly the company and conversation of unchaste persons.  
4. To shun idleness, and always to be busied in some good exercise.  
5. Not to pamper our bodies with delicate fare, but to use fasting, and to refrain strong wines, and hot meats.  
6. To keep a careful watch over our heart, and presently to repel all naughty thoughts.  
7. Carefully to govern all our senses.  
8. To avoid all dishonest occasions, as we would avoid the sickness or plague.  
9 Often to ask of God the gift of cha●●●●e.  
10. To chasten our fl●sh with some kind of penance, especially, when we find ourselves assaulted with fleshly temptations.   

Against the pas●●●n of Anger in our s●lues.  
1. FIrst, to prepare and arm our selves to bear with patience, any works, or deeds that may move us to ang●r.  
2. To consider, that a wrong done, doth never hurt 〈◊〉 that doth patiently suffer it, but rather him that doth offer it.  
3. To remember, what infinite wrongs our Saviour Christ suffered for us, to whom we are to render thanks, if we suffer in this world, any wrongs for his sake.  
4. To endeavour, not to think upon any injuries, and to busy our thoughts in some other matter.  
5. To conquer ourselves, by not answering when we are wronged, and by little and little to quench our anger already risen.   

Against the passions of Anger in others.  
1. TO answer mildly, remembering that an humble answer, doth mitigate anger, and that hasty speech, doth enkindle the same.  
2. To hold our peace, or to departed for the present.   

Against Envy.  
1. NOt to be in love with earthly delights.  
2. To consider, what an unprofitable thing Envy is, which only hurteth ourselves.  
3. To think with ourselves, how uncharitable a thing it is to envy others, considering that we are bound even to die for our neighbour, if need so required.  
4. To consider, if thy neighbour had not, such, or such a thing, what thou thyself shouldest be the better thereby. If therefore envy do nothing avail thee, neither in thy reputation, thy wealth, or happiness of thy soul; but on the contrary art perplexed, and made odious before God, what reason then hast thou to be envious.  
5. Always to meditate on such things as tend to brotherly love and charity.   

Against our own malice or hatred, conceived towards others.  
1. FIrst, to remember that God will never forgive thee, except thou dost forgive others.  
2. He that liveth in malice, hurteth himself more being in mortal sin, than he doth the other whom he maliceth.  
3. It is of necessity that we must forgive others, except we mean wilfully to throw ourselves into hell.  
4. Being in malice; we lose the benefit of all the good deeds we do, because all our actions are most displeasing to God.  
5. We make ourselves wholly unlike our Saviour Christ, who freely pardoned all his enemies, that at once spoiled him,  

Amos. 3.  1. For first, the Prophet saith. There is no evil in the City which God hath not done.  

Cap. 15.  2. God saith by Esay the Prophet. I am thy Lord, and there is no other making light, and creating darkness: making peace, and causing evil.  

Cap. 11.  3. Again by jeremy the Prophet. Behold I will bring upon them evil which thy shall not avoid.  

Cap. 2.  4. job sayeth. If we have received good from the hands of God, why should we not also receive ill.  
5, Holy David desired of God, that his enemies might be illuminated, and that they might understand, that the evils of his afflictions proceed from him, saying, 
Psa. 108.  That they may know that this is thy hand: and thou O Lord hast done them.  

john. 19  6. Our Lord said to Pilate: Thou couldst have no power against me, except it were given thee from above. So that when the jews apprehended him, he himself gave them power. But they could not apprehend his Apostles, or take a hair from them, because he gave them not power to do it.  
7. S. Augustine saith, in his book Of the city of God, that the affliction both of the good and bad, is to be attributed to God.  
And upon the ninth psalm he saith; That all the pains which men suffer, are to be referred to the divine providence: And in his 8. book of the city of God. cap. 2. he saith, that all wars and sacking of Cities, prooceede from God. And again in his 5. book cap. 11. he saith, that the leaf upon the tree moveth not, contrary to the divine will of God. And upon the 148. psalm, he saith, that what soever happeneth in this life contrary to our wills, proceedeth from the will, providence, order, and appointment of God.  
Hereby it easily appeareth, how far they are deceived who say, I can willingly bear and suffer, what soever it shall please God to lay upon me; but I cannot endure such wrongs as men do unto me.   

An answer to a certain objection.  
SOme peradventure will say. If God be the cause of all evil, then is he the author of all evil.  
But this objection may thus be answered. There are two kinds of evils. One of offence, or fault, whereof God is not the author. An other of punishment, as sickness, plague, war, dearth, earthquakes, heat, cold, and all other punishments which afflict men on earth, and of these God is the author. As for example. A man offereth me an injury, he robbeth me, beatth me, or depraveth my good name: here concur two things. First the sin of him that offereth this unto me, and this is contrary to the will of God, who permitteth these things to be done, although they lo displease him. The other is my hurt and punishment, and this I must take as from God, & not from man, because such punishment is agreeable to the will and ordinance of God: as it was the will of God that Christ should suffer for us, but not that the jews should crucify him. On the one side his passion was most grateful and acceptable, on the other side, the action of them that crucified him, was most execrable and abominable.   

Remedies for any afflictions that may happen unto us.  
1. FIrst to rest most assured, that no tribulation, pressure, sorrow, or other affliction, can happen unto us, which d th' not proceed from God, and from his divine ordinance and providence, as S. Augustin, and the holy Scripture doth teach us. And that he suffereth these things to happen unto us, of the same Fatherly love, which he showed when he would have his only and dearly beloved Son, to suffer far more grievous torments for our redemption.  
2. Secondly to consider, how often and how long time, thou hast most grievously offended almighty God. For if ●ut only once thou hast offended his Majesty who is infinite, thou hast therefore deserved infinite pains, and not these temporal punishments.  
3. Thirdly, to think upon the pains of hell, which thou hast so often deserved.  
4. Fourthly, to remember what torments the holy Saints have suffered in this life, but chief our Lord and Saviour JESUS Christ, the Holy of all holies, and not once, but even the whole time of his life which he spent here upon earth.  
5. Fiftly, to meditate upon the eternal glory, to the which there is no passage, but through many tribulations.  
6. Sixtly to consider what is the fruit of tribulation, which is to humble ourselves before the presence of God: to have recourse unto him for help: to sequester ourselves from the affairs of this world: to thirst after heaven: to imitate Christ: to please almighty God: to mortify our flesh, which is so great an enemy to us: to take away all occasions, that may offend his divine Majesty: to cleanse our souls from sin: and finally, to enrich ourselves with grace, and after this life, with unspeakable glory.   

Remedies for such who are grieved in mind, for that they are injuried and contemned.  
1. FIrst to consider, what injures were done to our Saviour Christ himself; and then to think, that the servant is not greater than the master.  
2. To remember how often we our selves have offered many injuries to God: and thereby may justly think, that the wrongs which we do suffer, are nothing to be accounted.  
3. To think what injuries the B. Saints in heaven have suffered, how they were contemned, and how reproachfully they were used.  
4. To consider that by suffering injuries, we have occasion ministered unto us to forgive them, and thereby to deserve remission of many done by us unto others: so that we may confidently say. Forgive us our trespasses, as we forgive them that trespass against us.  
5. To remember, that hereby we have occasion given to please almighty God: to become his children: to rejoice in spirit: to increase our glory in heaven, as we read in the gospel.  
6. To think that we are injured by our ghostly enemy the devil, who according to Anselmus, possesseth a man for the time he is in sin, and therefore to revenge ourselves on him, with the weapons of humility, patience, charity, prayer, and other like spiritual armour.  
7. To behold in him who offereth thee injury, the image and likeness of almighty God, and to remember that he redeemed you both alike, with his most precious blood.  
8. To consider that he which offendeth thee, doth also offend God, and that thou shouldest be more grieved ●herfore, then for the offence which is done unto thee: and therefore to pr●y for him.  
9 To have compassion upon him, to see him fall from the grace of God, for God sayeth: 
Rom. 12.  Leave 〈◊〉 to me. What grea●er misery can be fall us, then to fall from God's holy grace and favour.  
10. To take them as we would do other tribulations sent us from the hand of God: even as we have s●ene the ●●lie Martyrs joyfully to have r●ceiu●d theirs, and therefore not to complain or grudge against then. So holy 〈◊〉 did refer to God the l●ss● of his go●des and children, which he had su●●●●d by the devil, saying: Our Lord ha●● 〈◊〉 th●m away. He said not that the devil had taken them away; for as S. Augu●●●ne noteth, he knew full well, that the devil could not take fr●m him on hair of his he●d, contrary to the will and power of God. So David being reviled by one of his own subjects. took it upon him as a thing laid upon him by the hand of almighty God, saying in one of the psalms. 
Psa. 67.  O Lord thou hast given me as a reproach to a man without wit, and I have not opened my mouth because thou hast done it. And again. 
Psa. 38.  O Lord thou hast set men upon our heaves. And all wars and injuries which he received from his enemies, he did attribute them to the hand of almighty God.  
The whole Scripture is full of examples, where God hath s●nt upon his servants, plague, war, and famine, and all other s●rtes of punishments.  
And if the 〈◊〉 Sparrow, ●●l not on the ground without the providence of God, as we rea●e in the gospel: how can a man suffer any injury contrary to the will of God? And if he h●ue a 〈…〉 the l●●st hair of our h●●les, 〈…〉 we not think he hath the like of other things which more concern ●?   

Remedies for those that are afflicted ●n their minds at such time a● th●y suffer tribulation.  
1. FIrst to think that God i● just and faithful, who never p●rmitt●th us to suffer greater afflictions, then assisted by his grace we may easily endure, 
1. Cor. 10.  as S. Paul teacheth us.  
2. To remember the sundry miseries of our life past which before we felt them, might have been thought intolerable, and yet being strengthened by the divine grace of God, we have well overcome them: so likewise will God assist us, to bear all afflictions that are to come.  
3. To consider the example of others, especially of the B. Saints. For who would not have thought, that S. Peter would have been afraid, if it should have been told him, that he should have been crucified with his head downwards, and yet he chose that death himself. Likewise of S. Bartholomew that he should have his skin fleid off. And the like may be said of many other holy Martyrs.   

Remedies for such who for human respects are ashamed to do well.  
1. IF thou art not ashamed to do ill, why shouldest thou be ashamed to do well?  
2, Remember that thou must die shortly, and must appear before Christ thy judge, how wilt thou be ashamed at that time?  
3. If our Redeemer Christ were not ashamed to hang naked on the cross, why shouldest thou be ashamed of well doing?  
4. So many thousands of men and women have spent their lives for Christ, and art thou ashamed to do good for the love of him?  
5. What wilt thou say at the day of judgement? How great will thy shame then be, how great thy confusion?  
6. When thou dost any good work, thou causest joy and delight to all the B. saints in heaven, and wilt thou then deprive them of that delight for any human respects?  
7. He that is ashamed to do well is ashamed to be a Christian, and in some sort denieth Christ; and what shame can be greater than this?  
8. Our Lord saith in the gospel. 
Luc. 10.12.8.  He that shall be ashamed of me before men, I will be ashamed of him before my Father which is in heaven.  
9 David saith, 
Psal. 52.9.  God will confound and contemn those that seek to please men. And S. Paul. If yet I should study to please men, I should not be the servant of Christ.  
10. Consider how base & abject a thing it is, for worldly respects, to neglect to do such things as are grateful to God and his Saints.  
11. Thou diddest promise in thy Baptism, that thou wouldst renounce the devil and all his works, and wouldst above all things love God thy Creator: why then art thou not ashamed to do the works of the devil, and yet art ashamed to perform thy duty to God?  
12. The holy Scripture teacheth us, to labour to please God, and to contemn the world: why therefore are we not ashamed to displease God, and to embrace the world?  
13. It were great folly to be ashamed of well doing, by the which we are made acceptable in the sight of God and his Angels, both here and in the world to come: and not to be ashamed when we do ill, whereby we purchase pain in this life, & eternal damnation hereafter.  
14. They who for worldly respects refrain to do well, what shame shall they suffer when they burn in hell fire?  
15. The gospel saith, that he which knoweth the will of his Lord and doth it not, shall be beaten with many stripes: what then shall be done unto him, who for worldly respects neglecteth to do the will of God?  
16. Thou sayest daily, Thy will be done, yet dost thou neglect to do it, because thou wouldst please men.  
17. Imagine what joy it will bring thee at the hour of thy death, when thou shalt remember, that for no worldly respect, thou hast desisted to do good works.  
18. Canst thou imagine that almighty God will bestow on thee those privileges, which to his B. Son or his Saints he never yet granted?  
19 Thinkest thou that God doth not behold thee? Canst thou persuade thyself that he jesteth with thee? Or canst thou believe that he will not punish thee for such an injury?  
20. Assure thyself, that it is a thing impossible, to hold the favour of God, and the good opinion of the world: please the one, and not offend the other.  
21. Thou wilt not refrain thy meat, drink, or apparel, for any human respect that may happen unto thee, and yet art thou ashamed to do well?  
22. Thou wouldst not refrain from seeking a worldly treasure, though all thy friends should laugh at thee for it, and art thou then ashamed to seek the treasure of God's grace?  
23. Imagine upon thy one hand, God, and the joys of Paradise; and on thy other hand, the world and the transitory delights thereof, which of th●se two wouldst thou chief regard, wouldst thou not choose to possess the joys of Paradise?  
24. For no worldly regard thou wilt omit to gratify him, that hath delivered thee from peril of losing thy life: why then art thou unmindful to perform thy duty to God, who hath not only given thee life, but doth also daily preserve the same?   

A remedy for such as the enemy laboureth to drive into despair, suggesting unto them that all their good works are lost, and that themselves are damned. Out of Taulerus.  
THou must cast upon God as S. Peter teacheth, and upon the depth of his infinite mercy, all thy care and solicitude. For as Seamen being in extreme danger of Shipwreck, cast their anchors into the Sea, thereby to save their lives: so we being assaulted with the temptations of our ghostly enemy, must cast the anchor of our hope and confidence, into the Se● of the passion of Christ, and into the bottomless depth of his divinity, fixing our perfect hope, and most firm confidence in his only mercy and goodness.   

Motives to comfort those that live virtuously and do many good deeds.  
TO consider often these points following.  
1. First that thou art created, after the image and similitude of God.  
2. That thou art redeemed with the most precious blood of our Saviour jesus.  
3. That in Baptism thou art made the Son of God.  
4. That thou art reclaimed from vice to virtue, from sin to grace, from the love of the world, to the love of God.  
5. That thou art fed and nourished so often with his most precious body and blood; prepared with such love, and with so great expense.  
6. That he hath given thee a new heart & spirit, to contemn all vanities of this world, and a will to desire new grace, and also the comfort of his holy Sacraments.  
7. To think that from the beginning we were loved of God the Father, and that it pleased him to send us his only Son, that he might enrich us with his inestimable treasures.  
8. To consider how carefully his divine providence provided for us, that all things might happen and fall out for our Good.  
9 To remember how lovingly he hath remained with us in the most B. Sacrament, whereby we may at all times communicate our wants unto him, familiarly converse with him, and receive him into the habitation of our hearts.  
10. To think that he hath prepared for us eternal glory,, that we may enjoy his presence amongst the Saints in Paradise.  
11. To consider, that to the end he might enrich us with eternal riches, he made his only Son most poor and contemptible: that he humbled his own Son to advance us: and that he might bring us to eternal life, he left his own dear Son to suffer a most shameful death.  
12. To remember that God hath always a most singular and fatherly care over us, and that he doth ever behold us with a most merciful and loving eye.     

REMEDIES AGAINST VENIAL sins: and first certain sayings of the Father's concerning this matter.  
SAint Augustine, in a certain place speaking of venial sins, saith thus. Contemn not small sins, and although thou regard them not being but light when thou dost peyze them, yet let them terrify thee when thou dost number them. He saith further, that no sin, how small soever, being contemned; but doth in time prove great and dangerous: for the sands of the Sea, although they be little; as also drops of water, yet being multiplied together, cast up great banks, and become huge rivers; and the smallest leak which a Ship can have, in time will sink her to the bottom of the Sea. Also he sayeth, that there is no defect so little, but it is able to destroy our soul in time, if once we grow to take delight in it, because thereby we are disposed to mortal sin.  
S. Hierome adviseth us to be very respective of venial sins, and not to think that they be but small, but to remember, that God is great and omnipotent, whom  

Rom. 3.  1. First because according to S. Paul, we ought not to do evil, that good may ensue thereof.  
2. Secondly because our Saviour sayeth in the gospel. What doth it profit a man if he gain the whole world, and suffer loss of his own soul? As if he had said, that he had gained nothing.  
3. Thirdly because a man ought to love his soul above all other things, and therefore ought not to do the least injury unto it, to procure the safety of all other things. And we have declared already, how great hurt one venial sin bringeth to the soul of man.  
4. Fourthly because the end why man was created, was to see and behold God, and therefore we ought not to commit one act to gain the whole world, that should hinder us from that end: the which is caused by every venial sin.  
5. Fiftly, we ought not to commit any act where with God may be offended or displeased, not only to save the whole world, but not to save an hundred thousand worlds: but a venial sin doth displease God, and so by consequence offend him, for which cause we ought not to commit it; although there be many that that think it lawful, to take a false oath to save a man's life.  
Cardinal Caietan in his Sum saith, that he who regardeth not venial sins, hath no great care of his soul, and defraudeth him self of many great benefits. And further that his Guardian Angel thereby withdraweth his care which he hath of him, and refuseth to preserve him from many perils, who is careless and negligent to do himself good: which is a thing highly to be considered.  
S. Catherine of Sienna as it is written in her life, used to say, that a sin were it never so small, did much offend God, if it were often committed and done with contempt, and especially when a man groweth negligent, by contrition and penance, to make satisfaction for it.  
S. Bridget affirmed (having it revealed unto her) that venial sins being oft committed & contemned, did grievously offend almighty God, and that oftentimes he punisheth them severely, who offend in this manner.  

Why we ought to avoid venial sins.  
WE have showed before out of Taulerus, seven several causes why we we should avoid venial sins: to which we may adjoin these six that follow.  
1. First for that they hinder the devotion of mental prayer.  
2. They keep us back from profiting in spiritual perfection.  
3. They displease and offend almighty God, and debar us from perfect fulfilling his divine pleasure.  
4. They deprive us of many spiritual gifts, with the which otherwise we had been endued if they had not hindered: for they are like little thieves, who by degrees steal from us many things, whose theft although we find it not at the first, by reason that they take from us but little at once, yet the end showeth their theft, when we find in time that we have lost much. So we not refraining from venial sins, although at the first we perceive no loss, yet in time shall we find our damage not small, being made thereby destitute, of many spiritual benefits.  
5. They infect our souls, and make them subject to many infirmities. They are also like small wounds which we receive in our bodies, which although they be not deadly, yet do they annoy us, and hinder our health. As therefore we would be careful to heal such wounds, so ought we no less to be mindful, to cure our souls of such offences.  
6. They hinder us that we cannot perfectly behold and love almighty God: as dust cast into our eyes doth hinder our corporal sight.   

That venial sins are most dangerous to those that frequent the B. Sacrament.  
THe Doctors, and chief Tabiena in his Sum, do teach that when a man will not refrain from little sins, or cometh to receive the B. Sacrament with an actual intention or affection to some venial sin, that he is deprived of an effect of sacramental grace, which is the proper and peculiar s●●ite of this Sacrament. For sacramental grace is a certain spiritual sweetness, which increaseth devotion, and weakeneth our inclination to vice: and this sweetness is learned rather by experience then by any other science, which thing ought highly to be esteemed, to the end that thereby we may preserve our devotion. And hence it proceedeth that many, although they frequent the B. Sacrament, yet do not attain to this spiritual sweetness.   

That some which are given to spiritual exercises do yet nevertheless not profit therein, because they little account of venial sins.  
A Certain learned man demanding why men do not profit in spiritual exercises, answereth; that one principal reason is, for that they account not of venial sins. And S. Bernard saying that spiritual men ought to have great regard of venial sins, addeth; that such men ought as carefully to avoid them, as other men ought to refrain from mortal.   

That the reason why we neglect venial sins, proceedeth of want of the fear of God.  

Eccl. 19  THe holy Scripture sayeth. He that regardeth not small things, shall by degrees fall. 
Eccl. 7.  And again. He that feareth God, neglecteth nothing. He therefore that feareth God, must not neglect his venial sins. And God speaketh of such as want this fear, in the Scripture, saying. If thou keep not thyself steadfastly in the fear of God, thy house shall soon be subverted. which is thy soul.   

That the Holy Ghost is contristated by venial sins.  
Saint Paul writing to the Ephesians sayeth. Do not contristate, the Holy Ghost. And what doth contristate the Holy Ghost, but not to account of our venial sins: whereby the Holy Ghost is as it were debarred, that he cannot work in us according as he would? For even as mortal sin doth absolutely drive him from us: so doth venial sin contristate and offend him.   

The opinion of Ludovicus Granatensis concerning venial sin.  
Lvdovicus Granatensis, doth account one principal impediment of prayer to be, the little reckoning that we make of venial sins. For that as Enamel will not stick to brass but to gold: so the most precious Enamel of devotion towards God, cannot harbour or dwell, but in a heart pure and free from all kind of sin.  
He addeth further, that as mortal sin is the perdition of the soul, so venial sin to be as a fever or dangerous sickness of the soul. For which cause, as a man doth noth fear only death, but also the least distemper that may happen to his body, as cold or any other little disease: so ought he also greatly to fear, lest he fall into any venial sin. Further he compareth mortal sin, as if we should kill a little bird, and venial sin, as if we should clip her wings that she could not fly, or mount aloft as before she was accustomed: and then adjoineth, that as an evil woman is not at the first perverted, but by degrees is corrupted and becometh nought, so by venial sins, as by steps and degrees, we fall in the end into the greatest evils. And again, even as a garment is not at the first worn old, but is defaced and consumed in tract of time: and as houses decay not, and fall down at once, but grow ruinous and old by continuance: so fareth it with men in the exercise of a spritual life, if they be not careful of venial sins. Wherein the old proverb is rightly verified, that if we neglect the nail, we soon lose the shoe▪ losing the shoe, the horse faileth; and the horse once failing, the horseman perisheth.  
Further he sayeth, that no sin whatsoever can be so small, but the contempt thereof is accompanied with great danger. Nether aught we to esteem that thing small, which hath his reference to so high and end, as is the divine love of almighty God. Whereunto may be compared the saying of our Lord in the gospel. He that is faithful in little things, 
Luc. 11.  is also faithful in much.   

Similitudes for this purpose.  
EVen as a good child, a loving wife, and a faithful servant, will carefully foresee that in the least degree whatsoever they offend not, their father, husband, or master: so ought we most diligently and carefully to provide, that by no means whatsoever, we offend our Lord God. Nether to think ourselves excused by the smallness of our sin, but to consider the commandment of God which forbiddeth us to sin, and to remember his greatness and power who at the latter day of judgement, will require of us an exact account of every idle word.   

S. Gertrudes saying concerning. venial sin.  
Our Lord God upon a time revealed unto her, that there were two several kinds of venial sins. The one certain defects which unadvisedly are committed, even by the most devoutest persons. And these God permiteth us to fall into, that thereby we may have cause to humble ourselves, and not to grow proud of any work of our own, but to labour to perfection by virtuous exercises. The other kind of venial sins are such, which as things of small account are not regarded; and which is worse, are often defended as if they were no sins at all: and through such defects as these, doth a man endanger his salvation, and he that is subject unto them doth profit little in virtue.   

That scrupulous persons may receive consolation herein: but those of large consciences, cause of fear.  
SOme persons are so scrupulous, that whatsoever they do, they imagine they commit a sin in doing it, and are as much perplexed in a venial sin, as if they had offended mortally: their comfort may be, that God permitteth such defects in them, for their further good, and to teach them humility. Others there be who make no account of venial sins, and such men may justly fear their own estates.   

A question, whether a man may live in this world and commit no venial sin.  
DVrandus answereth to this question well and with a good distinction. First he saith that there be certain venial sins, which are suddenly and without advisement committed, that is, through inconsideration, ignorance, frailty, or such like, so that a man never observeth when he falleth into them: as when a man eateth, or drinketh, some little more than is convenient, laugheth, speaketh over liberally, is distracted in prayer, whispereth, or jestingly telleth some untruths, without the which in some kind, no man liveth: from whence that saying of scripture is taken. Seven times in the day the just man falleth. Other venial sins saith he there are, which are wilfully committed: as when a man wittingly and willingly telleth a lie; and from these sins a man is especially bound ever to refrain, which easily he may do. These be such sins which bring with them those mischiefs, whereof before we have sundry times made mention.   

Whether after a venial sin be forgiven, the punishment be also remitted.  
IT is answered, that it is not; except the contrition be so great, that thereby the punishment due to the same be also taken away, as it was in Marie Magdalen.   

Venial sins are taken away by these means following.  
1. FIrst by Contrition.  
2. By Confession.  
3. By receiving the B. Sacrament.  
4. By saying the Confiteor, and Miserere.  
5. By devout taking of Holy water.  
6. By saying the Pater noster.  
7. By the Bishop's benediction.  
8. By hearing of Mass devoutly.  
9 By examining our consciences.  
10. By entering into consecrated Churches according to Dionys●us the Carthusian.  
11 By knocking our breast, & saying. God be merciful unto me a sinner.  
12. By exercising the works of mercy.   

Remedies for avoiding of venial sins.  
1. FIrst in the morning, to resolve with ourselves, that r●●●er we will die then willingly to commit one venial sin.  
2. To avoid all accasions, business, and conversations, that may minister matter whereby we may sin.  
3. Presently to be sor●● if we fail into venial sin, to crave pardon of God, and to purpose an amendment.  
4. To examine our conscience at night before we go to rest, and sometimes to take some voluntary penance.  
5. Often to commend ourselves unto God, and to frequent the holy Sacraments.    

REMEDIES TO COMFORT those which are afflicted and sorrowful for the death of their friends, out of S. Antonynus.  
1. FIrst we must consider that it pleaseth God to have it so, and then why should we resist his blessed will? Why do we say daily, Thy will be done, and yet not conform ourselves unto his will? For which cause the Master of the Sentences sayeth. Let that thing please men which pleaseth God; and therefore let it please men, because it pleaseth God.  
2. To remember that all things created are the creatures of God, and therefore we ought not to grieve if God take from us that thing which he hath lent us. For S. Hierom sayeth; He taketh away nothing of thine, who hath but lent thee that which is his own. And S. Augustine sayeth. He that loveth God truly, is never grieved for the death of any one, whereupon blessed job said at the death of his children. Our Lord gave me them, and our Lord hath taken them away, as it hath pleased our Lord so be it done, the name of our Lord be blessed.  
3. Consider that it is ordained by God, that all men of what degree or condition soever, shall once die. And if God have not spared his only dear Son (as S. Bernard noteth) why should we look that he should spare others? For which cause S. Ambrose sayeth. What can be more absurd then to lament for a thing that is common to all men?  
4. Remember that death doth free us from many miseries. 
Cap. 6.  Whereupon Ecclesiastes saith. All the days of man are full of miseries and sorrows, neither by night findeth he rest. For this cause our Saviour Christ rejoiced in the death of Lazarus, saying to his disciples. 
john. 11.  Lazarus our friend is dead, and I am glad in your behalf. But when he raised him from death, than did he weep, because he raised him to the miseries of this life. Whereupon S. Augustine in a book which he wrote of the visiting of the sick, sayeth. O death most to be desired. O death the end of all miseries that this world bringeth forth. O death the end of all evil, and the beginning of all good.  
5. To think that God doth know and understand all things, and therefore seethe what is most necessary for man. For happily if such a man had not them died, he might have been damned, whereas now he is saved. Or else by living longer he might have grown worse. To which purpose. 
Sap. 4.  S●lomon sayeth of a certain person. He was taken out of the world lest malice might have changed his understanding, or imaginations have deceived & destroyed his soule●.  
6. To consider that superfluous sorrow, doth hurt thee, and nothing benefit thy friend which is dead. So we read that king David wept bitterly so long as his son l●y sick, 
2. Reg. 12.  but so soon as he was dead he ceased to mourn, & yielding thanks to God, began to eat: and being asked him why he did so, he answered, that before the death of his son he lamented, if happily thereby he might have obtained his life, but being once dead, he ceased to mourn, acknowledging it was the will of God to have it so.  
7. To call to mind, that excessive sorrow hurteth both thee and thy friend departed, because thereby thou canst not have thy mind free, to pray for thyself, or for him that is dead. For this cause the wise man sayeth. 
Ec. 38.  Yield not thy heart to sorrow, but drive it far from thee, remember the last things forget them not, for after death there is no returning, and thy sorrow shall not benefit thy friend departed, but thereby thou shalt hurt thyself.  
8. Think that many have been damnned for the inordinate love which they have borne to their children, their husbands, their wives, kinsfolks, and friends. Then again considering it is uncertain, whether thy child or friend might have been cause to thee of thy damnation if he had lived, thou hast no cause to lament h●s death.  
9 Remember that thy friend departed sha● rise again, and that thou shalt see h●m. Whereupon S. Paul● sayeth. Be not 〈◊〉 to the 〈◊〉 which have no hope. 
1. Thes. 4. Ec. 22.  And Ecclesiasticus. Lament little for those th●t are ●●parted.  
10. Consider that thy friend whose death thou bewailest, is perhaps in a place of joy, and then oughtest thou to be g●ad, because he may pray for th●e.  

A rem●di● for tho●● who fear Death overmuch.  
THere are many that can hardly endure to hear others talk of death, and are terrified even w●th the thought thereof. Which cometh, either for that they are clogged with many enormous sins, which they will not forsake: or because they have little confidence in the happiness of the world to come: or else by reason they are overmuch wedded to the pleasures of this life, whereof they would not willingly be deprived: & therefore is the memory of death most grievous unto them, considering that death will separate them from these delights whether they will or no. First therefore let us free ourselves from this servitude of sin, let us shake of this inordinate love of the world, and then shall we soon be delivered from this fear of death, yea we shall willingly desire it, & joyfully embrace it.  
A good remedy also against the fear of death, is, often to think and meditate upon death. For contraries are expelled by contraries, and the more oftener we set death before our eyes, the more easily and the sooner do we remove all such occasions, as may make it fearful to our apprehension.  
S. Au●ustine sayeth. That an evil death, never followeth a good life. Labour therefore to die to thyself and the world, and to live to God, and death will neu●r be fearful unto thee.  
A certain learned Father writeth, that the devil laboureth all that he can, to keep from our minds the remembrance of death, thereby to make us careless how we live, and after at the hour of our deaths to deceive us. Therefore ought we ever to set death before our eyes, and so carefully and virtuously to spend our lives to the honour of God, that when death shall approach, our ghostly enemy may have no power over us.  
An other sayeth. Even as he that will draw a tooth out of his head, doth first cause the flesh to be loosened round about it, and after to be stirred and moved, until with two fingers it may easily be pulled out (for if he should attempt at one pull with the instrument to draw it out, he must needs put himself to exceeding pain) so they who do often meditate on death, do never find it so terrible unto them, as they who never think thereon, until it assault them.  
A certain Doctor sayeth. As Prince's palaces, or other weighty affairs, are not begun and finished at once: so death being a thing which doth most concern us, & which once we must undergo, can never be well finished, except by often meditation thereof, we make it familiar unto us. There are two things of importance: one to die, and that is common to all men: an other to die well, and that proper to few, and only to such as fear God, and hold themselves but banished men whilst they live in this world, and continually have the memory of death fixed before their eyes.  

1. Cor. 7.  S. Paul counce●leth, that those that have wives, should live is if they had no wives: and those that are conversant in the affairs of this world, should carry themselves as men exempted from th● world. As if he should say, that we ought n●t to give ourselves to the world, and least that we should be addicted to it, that we should often meditate on the hour of death. For this day we line and to morrow happily we may die: this lay spend our time in the vanities of the world, and to morrow in our grave, without any further memory of us.  
Death should be fearful only to Infidels, and to such as care not to live in the fear of God. and those be such as never would hear that they must die, but say, that to think on death maketh men fools and subject to melancholy. These men never remember how they contradict God, 
Ac. 7.  saying. Remember thy la●●en's: amongst which death is one: where note how necessary that remembrance is unto us, when our Saviour addeth; and thou shalt not sin. Hence it followeth that by remembering death, men be admonished to refrain from sin, and therein no fools, but men endued with the truest wisdom: yea he that will not endure to think on death, showeth himself therein most foolish; forsaking God, and receiving the devil; refusing heaven, and embracing the earth, he ●●eth from virtue, and followeth ●i●e; ●●nounceth eternal happiness, and seeketh temporal delights. And when he might both in this world and the next, find the joys of Paradise, living always in the grace of God which yieldeth peace, contentment, and delight; he had rather here in this world receive an earnest penny of hell. As the Poet sayeth.  
To noble minds death is no worse.  
Then fight from prison vile. 
Petrarcha.   
To abject minds it brings more fear.  
Then prison, or exele.  
It is the extremest folly that that may be, to deceive and persuade ourselves, as if we should never die, which they do that will never think on death. It is true wisdom therefore, ever to have it in our mind, that we may always be exercised in some good work so long as we live in this world, and not to defer to do well, until the last hour of our life, much like the foolish virgins, who wanting oil in their lamps (that is good works) were shut out from the wedding. Whereupon a certain writer sayeth.  
Reform thy life whilst thou hast time,  
Defer no day to mend:  
For death doth bring to weal or woe,  
That never shall have end.   

What we ought to do daily to the end we may not fear death.  
TO call heartily upon God, that it will please him to send us his grace to remember death, and to consider amongst other things, four, or five principal anguishes, where with sinners are most afflicted at the hour of their death.  
1. The first is, that then they must leave and forsake all worldly delights, and that those things which most inordinately they loved before, at the hour of death will cause their greatest sorrow: even as is happened to Absalon, who having nothing which he more esteemed than his fair hair, was brought by the same to his final destruction.  
2. The remorse of conscience.  
3. The infernal devils accusing them.  
4. The good Angels forsaking them.  
5. The dreadful judge all in wrath, whom easily before they might have made their friend, especially by frequenting the holy Sacraments, by alms deeds, and the like.  
Then when we have acknowledged how worthily we have deserved these most grievous punishments, to crave the assistance of God's holy grace, that truly we may amend the imperfections of our lives, in dying to the world, the flesh, the devil, all sin, and our own wills, and to live only to God: so that at the hour of death being freed from these terrors, we may find consolations in the mercies of Christ.   

A remedy for those that fear not death but the pains of death  
THere be further some persons that live in the fear of God, who fear not death, but the griefs and pains of death, which the ghostly enemy putteth into their minds, whereby the remembrance thereof becometh most dreadful unto them. This fear ariseth other from melancholy, 〈◊〉 else from a certain distrust which we have in God, ●s if he were not faithful, loving, & full ●f mercy: and being our Father, yet that he will lay amo●● 〈◊〉 burt●●n upon us, than we are able to bear●, and so suffer himself to ●e surmounted in sweetness, love, and affection, even by our earthly parents.  
For this cause we ought wholly to resign ourselves into the hands of God, and to put our confidence in him, that he will so temper the pains of death, that we may be well able patiently to endure them And if they chance to be more grievous, that he will strengthen and assist us with so much the greater aid.  
For such is the merciful nature of God, that the 〈◊〉 he seethe the danger of man to be, the readier he is to send his asistence: and the more violent he findeth our ghostly enemy to afflict us, the nearer he is with his presence, to give us comfort and consolation.  
Nether doth the holy Scripture tell us any one thing more often, then of the exceeding care, and Fatherly providence of God twardes his children: and then especially, when he seethe them through their distresses, to stand most in need of his help.  
Do but behold with what cruel torments and exquisite punishments, he suffered his B. Martyrs to be tried in this world: in which notwithstanding they persevered most constantly, and cheerfully embraced their cruel deaths.  
Consider how many good men thou seest to die daily, and what comfort and consolation God sends them in their agonies: which the s●me merciful Lord will no● deny thee at they death, if thou put thy confidence's in him.  
Rememb●r that hitherto God never laid a heau●er burden upon thee, than he gave thee strength and ability to bear. Yea thou h●st undergone some burdens which thou thoughtest thyself wholly unable to have endured: and thinkest thou that he will forsake thee in thy agonies of death?  
It is good to call to remembrance some sentences of holy Scripture, especially at such time as these fears shall assault thy weak mind. 
Psal. 30.  As to say: O Lord I have put my trust in thee, let me never be confounded. If God be for us, who can be against ●s? 
Rom. 7.  Who hath put his confidence in God and was ever confounded? and such like.  
And if our Saviour JESUS have already once died for thee, and were willing again to die for thy sin if need should so require; how then canst thou imagine that he will forsake thee in thy last agonies?  
And if with such signs of his love he hath so often given himself unto thee in the B. Sacrament: how can he forsake thee, when thou shalt most of all need his assistance.  
Besides he sayeth himself by his Prophet Esay. 
Esay. 49.  That sooner the mother shall forget her own tender babe, than he will forget or be unmindful of us; thereby to declare that his love is greater, than the love of any tender mother. If therefore a mother show so great love to her beloved son, what will God do towards us, whom he esteemeth as his dearest children?  
S. john sayeth, when our Saviour JESUS Christ had loved his in this life, 
Io. 13.  he loved them unto the end: for that is the property of true and perfect love.  
And if in that instant when he suffered all his pains and torments on the cross. he was mindful, not only of his B. mother, and his beloved disciple S. john, but of those his enemies also who spoilt him of his fame, his goods, and his most precious life: how then will he forget or be unmindful of those at their ●●aths who addict themselves to his holy service?  
Let us then say with S. Augustine: O Lord in this world ●urn● me, or rend me in pieces, if it should ●o please thee, so that in the next world thou deal mercifully with me. Thy blessed will 〈◊〉 Lord be done.  
If at our deaths we confidently commend our souls into the hands of God: why should we be more fearful to commit it our bodies?  
If daily we say. Thy will be done in earth as it is in heaven, that is, both in soul and body, the will of God be done: why should we be terrified with any temptations?  
Therefore ought we at the hour of death most joyfully to suffer a● pains and 〈◊〉, be they never so great or long, and to say. O Lord I am most ready to endure any thing, 〈…〉 thy 〈…〉. And so do●ng we 〈…〉 God: a ●oy to his Angels: 〈◊〉 confusion to the devils.  
〈◊〉 be very good for us to turn o●● minde● 〈◊〉 these thoughts which bring such 〈◊〉 upon us, and to say. Be it done with me as it shall please our Lord to dispose: for what soever it shall please him to send me in this world, it must needs ruin to good. He always sendeth his servants grace and perseverance, to bear such his visitations, as he suffer th' to befall them. In this case we sh●●●d do as we see little children to do, who although they hear● others to talk of de●●th plague, war, o● such like miseries, yet live they mer●ly and cast all the care upon their parents to provide for their necessities.   

A remedy in the time of Sickness.  
1. FIrst to think what commodity Sickness bringeth us. And to consider that it is a messenger or harbinger sent from ●od unto us, to put us in mind to prepare ourselves to die.  
2. It purgeth our sins: for it is a good sign of God's love towards us, when he punisheth us in our members whereby we have offended him.  
3. It weakeneth our bodies, which is one of our espec●● enemies. For which cause S. Paul said. When I am made weak, then am I more strong. 
1. Cor. 12.   
4. It reclaimeth us from 〈◊〉: for a sick man hath no deserts to be drunk, no occasion of pride, or of such not 〈◊〉 us sins, which are most hurtful to the s●ule.  
5. It stirreth us up to good, as to confess our sins, to do work●s of penance, and the 〈◊〉.  
6. Sickness is a sign of God's love towards us: for God doth 〈◊〉 those whom 〈…〉.  
7. It is 〈…〉 which is in special gift 〈◊〉.  
8. It is a 〈◊〉 salvation, and th● high way t● heaven gates and to 〈◊〉 of ●nitie 〈…〉.  
Think 〈…〉 in this world, th●● rough the great love of God, and for our eternal salvation.   

Remedies for avoiding the pains of Purgatory?  
1. FIrst so near as we can, to refrain from venial sins, and when we hau● committed them, to be truly penitent for them, and to perform some penance.  
2. Not to delight in the treasures of this world, but to use them as things which God hath only lent us.  
3. To crave of God ●ur Purgatory in this world, 〈…〉 this great 〈…〉 us, when he doth vouchsafe us this favour.  
4. Voluntary penance. For one Pater no●ter said in this life, is of more effect th●● many said by others for us after our death.  
5. The communication of the benefits 〈…〉 which is known but to few.  
6. Patience in our 〈◊〉, o●●enring them up to God for our sins.  
7. To busy ourselves in the works of mercy.  
8. To off●r up to God a● our good works, ●s well penal, as not penal, for satisfaction of our sins.  
9 To crave of God with perseverance, that it may please him to deliver us from the pains of Purgatory.  
10. To frequent the holy Sacraments.  
11. To embrace death for the love of God, when we find it to approach, and of ourselves to desire and crave the holy oil of extreme unction.  
12. Devoutly, and in the state of grace to receive Indulgences.    

REMEDIES AGAINST DESPERATION.  
FIRST consider judicially all these remed●●s b●f●re recited, which are as so 〈◊〉 any gates and entrances of hope.  
Next if through the greatness of thy sin thou d●● d●spaire, behold then S. ● ter who ●enie● this master, the greatest sin that he could commit, and yet did God most mercifully forgive him.  
If thou d●spaire through the multitude of thy sins, thou hast M●rie magdalen to behold, who was possessed with ●. devils, that is, with ●● deadly sins, and yet they were all remitted her.  
despairing, of his mercy, then in killing his brother. As Iuda● sinned more grievously in hanging him self through desperation, th●n in betraying Christians' Master.  
S. Bernard writeth, that all the m●rta● and 〈◊〉 sins, whic● 〈…〉 〈◊〉 from the beginning ●f the w●r●● if they were compared to the diu●ne merche of G d, 〈◊〉 other th● 〈…〉 little 〈◊〉 o● water, 〈…〉 of t●e 〈◊〉 sea.  
R p en●●●●t t●●t 〈…〉 f r th●e, and wo●●● be 〈…〉 again 〈…〉 and 〈…〉 little dr●p of h●s ●●ood were sufficient to redeem an● hu●●red th' us●nd worlds: remembering th●s, ●ow canst the●r despair? Despair ●f thy s●●te and put t●y confidence's in God 〈◊〉 from thy s●●●e and runn● to God, w●●● every where, and at all times, is ●●●st r●ady to embrace thee, 
Luc. 15.  even as the Father did to the prodigal child.  
served it? But seeing he hath patiently borne ●ith thee so song time, and given thee space to amend thy life, it plainly appeareth that he desireth thy salvation.  
H● did not damn thee when ●hou wast capti●● to si●●e and his mortal enemies and will he damned thee now having done penance for thy sin, and being become his saithful servant and f●●nd: Thinkest th●● that to be the nature of God? S. Paul 〈…〉 argument. 
Rom. 5.  If 〈◊〉 were 〈◊〉 to God ●● we●e 〈…〉 by the 〈◊〉 of his 〈…〉 recon●ille● we 〈…〉. F r if Christ burned with to fervent a ●●sire ●f our salvation, that to procure the same he would suffer 〈…〉, why w● he not ●●y pardon thy 〈…〉?  
If w● 〈…〉 seek the lost 〈…〉 received the pr● 〈…〉 why wi● he not receive thee wh● 〈…〉 within his sheepfould. 〈…〉 t●e duty of an 〈…〉? How canst thou despair of 〈…〉 with an oath he saveth. 
Eze. 18.  I 〈◊〉 ●nd 〈◊〉 death of a sinner, but that he be converted and live?  

1. Cor. 11.  If (as S. Paul sayeth) G●● be the Father of mercy, and the God of a● s●l●tion hast displeased him, and hast most humbly craved pardon for thy sins committed?  
And if God have not forsaken thee when thou diddest forsake him, and at all times transgress his holy commandments, but hath ever most mercifully forgiven thee thy sins: will he now forsake thee being willing to amend thy life, and heartily lamentest thy former offences?  
If before thou diddest penance for thy grievous sins, th●u waist by God's mercy, moved to do penance, why shouldest thou now despair of his goodness, having by penance appeased his wrath?  
The property and nature of God's mercy, is, to take away the miseries and afflictions of sinners. As Eccle●ast saveth. God to whom it is proper to be mer●●ful and 〈◊〉. Considering then that God is infinitely merciful, he doth infinitely desire to pardon and forgive us. And S. Augustine sayeth. That God hath so great a desire to deliver us from our miseries, that he is (as it were) sorrowful and grieved, when we other will not, or make delay to accept of his mercy. Wherefore he will pardon thee, if thou prostrate thyself before him.  

Luc. 15.  It is said in S. Luke, that the Angels, and all paradise doth greatly rejoice, when a sinner doth penance for his sins committed: will God then deprive Paradise of so great a joy if thou endeavour to repent thee of thine offences?  
If a carnal parent be he never so bad, give not his child a stone when he asketh him bread, nor a scorpion for an egg▪ nor a serpent for a fishe● why then should we think that God (in comparison of whose love all love of earthly parents may be said to be hatred) will give thee death in lieu of life, despair for hope, or darkness for light? Whereupon our Saviour sayeth in the gospel. If you father's being evil, 
Luc. 11.  know, h●w to give good gifts to your children: how much more will your ●ather in heaven, give a good spirit to th●se that ask him?  
If our Lord and Saviour JESUS Christ, whilst he conversed in this world, did eat with sinners, embraced sinners, end refused not to company with those that were sick and diseased, but sought out the sick and the mo●t grievous sinners, & would make his abode & stay amongst them: why should we think he will not do the like now? Hath he changed his nature, or is he not the same God that he was then?  
It is a great glory to God, when a sinner is contrite and doth penance for his sins, for than appeareth his omnipotent power. For according to S. Augustine, to justify a sinner declareth a greater power, then of nothing to create both heaven and earth. Further therein appeareth God's infinite wisdom, that can draw good out of ill, and most sweet sounding harmony, out of an vntuned instrument. Also his great goodness, who showeth such mercy and sweetness, even to his most mortal enemies.   

DIVERS WAYS HOW TO say the Pater noster with attentive devotion.  

OUR FATHER.  
O Father who hast created me capable of the highest happiness, long before I was borne into this miserable world, although thou knewest how unthankful I would be for so great a benefit: and being after through my own demerit, out of the state of grace, thou hast redeemed me with the life and blood, of thy most dearly beloved Son. What (o heavenly Father) may I repay to thee for such and so great benefits which thou hast powered down upon me, a most miserable creature.   

WHICH ART IN HEAVEN.  
Thou hast created the heavens for me, where daily thou dost expect my coming. And that thou mightest adopt me an heir of the kingdom of heaven, it pleased ●hee to send thy only Son to converse here with men on the earth, and to live thirty three years in extreme poverty, pain, and affliction. What can I repay for so great a benefit, most bountiful Father.   

HALLOWED BE THY NAME.  
Thou hast made me fit to praise thy holy name, a work wherein consisteth the office of Angels. Further thou hast honoured me with thy own proper name, calling me a Christian, that is the Son of God, and the heir of heaven, although thou kowest how far unworthy I am thereof. Thou hast made me the Brother (or sister) of I●sus Christ, who according to thy holy will was crucified in the midst betwixt two thieves, that I might praise thy name in the midst of Angles. What due thanks can I give for so high a benefit bestowed on me so ungrateful, so unworthy, and so wretched a creature. O most holy Father?   

THY KINGDOM COME.  
Thou, that thou mightest make me the king of heaven, wouldst have thy own Son to take on him the form of a most poor, and abject servant; be borne in a stable; live many days and nights in a solitary desert; converse with infamous creatures; wash the feet of poor fisher men; be contemned of the world; and to die nailed upon the cross. What shall I render to thee for this benefit. O most sweet Father.   

THY WILL BE DONE. etc.  
Thou, that I might learn to fulfil thy will, wouldst have thy Son to perform the wills of men, in being obedient even to the death of the cross. But what hath my life been at any time towards thee, but continually to repungne thy blessed will, and to follow my own most wicked and unhappy will, and yet hitherto thus long thou hast borne with me. O Father most patiented, how shall I recompense this passing meekness and longanimity.   

GIVE US THIS DAY OUR daily bread.  
What can I give in requytall to thee, for the Institution of the most B. Sacrament? For if I consider the person that did institute it; he was thy most dearly beloved Son. And for whom did he institute it? For me, who he knew would use it, so ill, so unworthily, so couldly, and with so little devotion. The time when he did institute it was than, when he was ready to go to his death: which with the greatest cruelty was prepared for him, when he provided eternal life for us, whereby we might be transformed into him, and made partakers of all his merits, and be fed in the desert of this miserable world with that heavenly Manna. O unspeakable benefit of a most loving Father, that would feed an unprofitable, an unworthy, and a miserable servant, with the very flesh of his own and dearly beloved Son. Who ever hath heard of so great a love? O most bountiful Father.   

AND FORGIVE US OUR trespasses.  
What shall I say of so many trespasses, so often, by so may means, and so lovingly forgiven? what shall I say of the Sacrament of Penance, whereby often with the price of the blood of Christ thou hast purged my soul, although thou knewest I would prove most ungrateful? Whst shall I say, that having so often (like the Prodigal child) forsaken thy house, and wandered into the region of death, wasted and consumed both my own substance and thine: yet to have been so often again received into thy grace, entreated with all love and kindness, and to have all my debts paid by thee with no less price than with the precious blood of thy only Son jesus Christ? what shall I (I say) repay for this so great a benefit? considering thou kewest that after my trespasses once forgiven, I would again fall into new sins and offences? and how hard and cruel I would be to remit the trespasses of my neighbour? O most mild and gentle Father.   

AND LEADEUS NOT INTO TEMPTATION.  
What shall I render to thee, for so many helps and aids yielded to me in my temptations, preserving me from such sins as I had headlong run into, had I not been staid back by thy divine hand? what sin doth man commit which I had not committed, if thy divine grace had not assisted me? how often had I tumbled headlong into hell, if I had not been held back by thee? how easily had I been overcome by each little temptation; if thy assistance had not always been at hand to aid me? how often had that roaring Lion devoured me, if thy most mighty right hand had not defended me? O most careful and vigilant Father.   

BUT DELIVER US FROM evil.  
From how many miseries both of pain and of sin, am I delivered by thee. O heavenly Father? How many are there that now burn in hell, who never, committed so grievous offences as I have done? How many other have perished not having had so long life to do Penance as I have had? How many others that have not had so great grace given them? Thou hast delivered me from so many diseases of blindness, of deafness, of leprecye, of falling sickness, and other infinite diseases, through which many with their own hands have murdered themselves, and through despair have plunged themselves headlong into hell. If I wanted my eyes, my nose, my mouth, or my hands, what would I not spend to recover them? If I wear deprived of my wits, or were for theft defamed in the world, what would I not give to be free of that disgrace? And who but thou. O most loving Father, hath delivered me from these and innumerable other miseries? what shall I render to thee for this so high a benefit o lover of my soul? I will yield up to thee o loving Father, my heart in the loving thee, and acknowledging thee my Father. My heart shall ever be with thee in heaven, it shall ever celebrate praises to thy holy name, it shall ever be thy guest, it shall ever be obedient to thy holy will, it shall ever adhere unto thee, it shall patiently suffer all manner of injuries, it never shall give consent to sin, and it shall ever be thine world with out end. Amen.   

The second may how to say the PATER NOSTER.  
1. HE that will say the Pater noster with a certain feeling of devotion, let him observe these rules following.  
1. First let him avoid overmuch hastiness; whereby some are accustomed to say many prayers with a desire to finish them speedily, and with a scruple to sin except they say them all: whereby it happeneth that they say none as they ought to do, find no taste of devotion but rather difficulty, tedioussenes, doubt, distraction, scruple, and trouble, and so by ill custom huddell them up in haste, that they never understand what it is that they say. Let a man therefore first rather undertake but few prayers and them to be well said, then to say many with out devotion: for sparing diett well digested, preserveth life; but much, and great varietic being ill digested, breedeth diseases.  
2. Secondly, before he begin the Pater noster, let him a little recollect himself. That is, all other cares and occasions set a part and impediments removed, let him ●●nsider to whom he shall speak: what he undertaketh: and in whose presence he presenteth himself.  
3. Thir●ly, when he hath once begun, let him pause a little upon every word, weyghinge the force and signification of it: applying it sometime to God the Father, sometime to the Son, and sometime to the Holy ghost; sometime again to himself, and then to his neighbour; now to the Angels, and then to the Saints.  
4. Fourthly, it is expedient, that whilst he is in saying the Pater noster (which are the words of the Son of God) he present before the eternal Father, both his own necessities and the necessities of the Catholic Church, for so shall he more easily be heard, if the prayer of our Saviour be pronounced in the person of the Church.  
5. Fiftly let him consider and meditate on the Pater noster in manner following, making as it were a Commentary on every word, thereby the more to inflame his affection.   

AS FOR EXAMPLE.  

PATER. Father.  
Mighty in creation.  
Sweet in love.  
rich in inheritance.   

NOSTER. Our.  
Of Christ by nature.  
Of mortal men by grace.  
Of the blessed by glory.   

QVI ES. Which art.  
In continuance, eternal.  
In substance, infinite.  
In goodness, the best.   

IN COELIS. In heaven.  
The mirror of eternyt●●.  
The Crown of joy..  
The treasure of felicity.   

SANCTIFICETUR. Hallowed be,  
Through lively faith.  
Through firm hope.  
Through fervent charity.   

NO MEN. Name.  
The glory of thy Son.  
The majesty of the holy Ghost.  
Thy everlasting Fatherhood.   

TWM. Thy.  
That it may be sugar in the mouth.  
Melody in the ear.  
jubilye in the heart.   

TWM. Thy. Again.  
That thou only be glorified.  
Thou only desired.  
Thou only loved, as the last end.   

ADVENIAT. Come.  
Above from the Father of light.  
Within from the soul.  
Without from grace & not from nature.   

REGNUM. Kingdom.  
Of justice in the holy Ghost.  
Of joy in the holy Ghost.  
Of Peace in the holy Ghost.   

TWM. Thy.  
Not of this deceitful world.  
Not of this mortal flesh.  
Not of the calumnious devil.  
joyful without affliction.  
Quiet without perturbation.  
Secure without fear of perdition.   

FIAT. Be done.  
By thy commandment.  
By thy Council.  
By thy, and with thy help.   

VOLUNTAS TVA.  
Thy will.  
Good in creation.  
Merciful in redemption.  
Perfect in justification.   

SICUT IN COELO. As in heaven.  
According to the Imitation of the good.  
according to the similitude of the Blessed Virgin.  
according to the example of Christ.   

ET IN TERRA. So in earth.  
That whatsoever thou wilt not, that we desire not.  
That whatsoever thou love, we may love.  
That whatsoever thou command: we may perform.   

PANEM NOSTRUM.  
Our bread.  
The bread of tears.  
The bread of the word of God.  
The bread of the B. Sacrament.   

QVOTIDIANUM. Daily.  
By cause without it, we die.  
With out it we know nothing.  
With out it we sin.   

D A. Give.  
Because it is proper to thee to give.  
Because it is more blessed to give the● to take.  
Because it is proper to me to receive.   

DA ETIAM. Again Give▪  
Not an Angel, but thy Son.  
Not a man, but my Creator.  
Not the thing given, but the Giver.   

DA DOMINE. Give O Lord.  
In the incarnation, thy word.  
In justification, the Holy Ghost.  
In glorification, thyself.   

NOBIS. Vs.  
Unworthy servants.  
Ungrateful servants.  
Unprofitable servants.   

hody. This day.  
In this day of warfare.  
In this day of darkness.  
In this day of misery.   

ET dimit NOBIS.  
And forgive us.  
Thou which art mercy.  
Thou which art the fountain of all grace.  
Thou which on the Cross diddest pay the price of our offences.   

DEBITA COMMISSA. Trespasses Committed.  
Against thy divine majesty.  
Against the love of our neighbour.  
Against our own salvation.   

NOSTRA COMMISSA. Our committed.  
With our heart.  
With our mouth.  
With our hands.   

SICUT ET NOS DIMITTIMUS. As we forgive.  
If we do not forgive them, thou wilt not forgive us.  
If we do forgive them, we shallbe made thy children by imitating thee.  
If we pardon them, we shallbe obedient to thy words.   

DEBITORIBUS NOSTRIS. That trespass against us.  
Who have offended us. Lightly. Ignorantly justly. Where as we have most grievously offended our Creator for which we have deserved a thousand hells.   

ET NE NOS INDUCAS. And lead us not.  
By taking away thy grace.  
By removing the means of our salvation.  
By with drawing thy sweet presence.  
By permitting occasion for us to sin.   

IN TENTATIONEM. Into temptation.  
Of the Flesh.  
Of the world.  
Of the devil.   

SED LIBERA. But deliver.  
Thou which art our Deliverer.  
Our Saviour.  
And our Redeemer.   

NOS. Vs.  
The Sons of death.  
The servants of sin.  
The bondmen of the devil.   

A MALO. From evil.  

Of sin and pain.  
Past.  
Present.  
And to come.    

AMEN. So be it.  
From thee.  
By thee.  
In me.  
Hitherto Father ANDROTIUS. That which followeth, of an other Father of the Society of JESUS.    

The third way how to say the Pater noster applying the seven petitions thereof to so many effusions of the blood of our Saviour jesus.  

PATER NOSTER. Our Father.  
Sweet Lord and Saviour JESUS Christ. Our Father, who through the effusion of thy most precious Blood upon the cross, by the benefit of the Sacrament of Baptism, hast regenerated us to be thy children.   

QVI ES IN COELIS. Which art in heaven.  

Heb. 9  Who, as the Apostle witnesseth, diddest enter into heaven, that thou mightest appear before the face of God to make intercession for us with the scars of thy wounds, 
Rom. 8. cap. 7.  and as a most faithful advocate, mightest plead our cause with unspeakable sighs.   

SANCTIFICETUR NOMEN TWM. Hallowed be thy name.  

The 1. effusion.  Which name thou tookest in the first effusion of thy most precious blood, made at ●hy Circumcision, that we who in Baptism (prefigurated by circumcision) 
Coloss. ●.  had received that holy name of Christian might through the virtue of that most precious Blood, circumcise our hearts from all sin and wicked inclinations.   

ADVENIAT REGNUM TWM. Thy Kingdom come.  
Which kingdom, through thy most holy passion, and principally by the effusion of thy most precious Blood made when thou wast crowned with that crown of thorn, thou diddest deserve for thyself and us thy unworthy servants. For, that we might be crowned with glory and honour in heaven, thou wouldst be crowned on earth with most sharp and wounding thorns.   

FIAT VOLUNTAS TVA SICUT IN COELO ET IN TERRA. Thy will be done in earth, as it is in heaven.  
I wish Sweet Saviour, that we wretched creatures, would so truly fulfil thy will here on earth; as do the Angels and all the Saints in heaven, even as thou hast taught us by thy example, in the effusion of thy Bloody. Sweat made in the Garden: For there thou didst show (and that in a thing most bitter and irksome) that thou wouldst fulfil the will of thy Father and not thy own will, saying, yet not as I will, but as thou wilt, 
Matt. 16.  be it O Father.   

PANEM NOSTRVM QVOTIDIANUM, DA NOBIS hody. Give us this day, our dally bread.  
If it had not been the will of thy Father, that thou shouldest suffer thy bitter Passion for our Redemption, what other bread might I presume to crave of thee, O Lord, but the bread of sorrow and of Passion which thou diddest eat: and the Chalice of Tribulation which thou diddest drink? For I read. That David a man according to thy heart said, My tears were my bread both day and night. This Bread undoubtedly wouldst thou show to me by the abundante effusion of thy blood made in thy Whipping, and wouldst that it should be my daily bread, 
Luc. 9  when thou saidest, If any will come after me: let him take up his Cross daily. And if at any time this bread shall seem hard to my taste, join to it sweet JESV the bread of Angels, the bread I mean of thy most precious Body and Blood, which thou wouldst have us to receive in remembrance of thy Passion even to the end of the world, that being comforted and strengthened therewith, we may through many tribulations ascend to the true Mountain Horeb, 
3. Reg. 19  which is life everlasting.   

ET dimit NOBIS DEBITA NOSTRA SICUT ET NOS DIMITTIMVS DEBITORIBUS NOSTRIS. And forgive us our trespasses, as we forgive them that trespass against us.  
I doubt not my sweet Saviour JESV Christ, but that those thy cruel & bloody tormentors, to the end they might increase thy torments and passions, did again and again, take of and set on, that most sharp Crown of thorn which they had violently thrust upon thy head, and that they often put on, and again pulled of, thy garments all imbrued and stiffened with gore blood. I most humbly therefore beseech thee my sweet Saviour, by the oft renewing of Thy most bloody wounds, which could not be but with much effusion of thy Blood, that thou vouchsafe to remit and pardon me those sins, which so often I have renewed, and thereby given to thee new and fresh wounds again; even so, as I do freely from my heart remit and pardon, all wounds of wrongs and injuries, that have been offered to me.   

ET NE NOS INDUCAS IN TENTATIONEM. And lead us not into temptation.  
For thou, sweet Saviour, according to S. james the apostle, 
Cap. 1.  art no tempter to evil, thou temptest no man, thou enforcest no man to give consent to the temptations of the world, the flesh, or the devil; But thou hast suffered thyself to be tempted even to the most shameful death of the Cross, that thereby thou mightest free us from all sorts of temptations. For which cause thou spredst thy hands on the Cross, to receive us lovingly, if in our temptation● we shall fly unto thee. For this cause thou wouldst have thy hands fastened with nails, thereby to teach us for the subduing of our temptations, that we must crucify our flesh with all our sins, and concupiscences: For this cause thou dost open Three new fountains of blood that no mean of aid may be wanting to us to purge all our imperfections, and overcome all our temptations.   

SED LIBERA NOS A MALO. But deliver us from evil.  
By thy death sweet Saviour thou hast prepared a medicine and a preservative for us which is sufficient to cure and free us from all infirmities, yet had it not so much profited us, but through thy last effusion made in The opening of thy side, from whence thy most precious blood flowed out in great abundance. For what other thing doth the flowing of blood and water from the side of Christ signify unto us, than the most holy Sacraments of Baptism, of the eucharist, of Penance and others, whereby the price of his blood is most effectually applied unto us? grant me therefore sweet JESV by this effusion of thy blood a double grace; the one that I may acknowledge and often frequent these preservatives of thy holy Sacraments. The other that it will please thee to receive me into that Hole of the rock, 
Cant. 2.  into that Cave in the wall, I mean into thy most sacred side, where I may rest secure from all miseries and adversities. For (according to S. Augustine) Longinus did therefore open thy side with his Lance, that I might enter into it, and there rest free from all temptations. Amen.    

The fourth manner of saying the Pater noster applied to the seven words which our Saviour spoke hanging on the Cross.  

PATER NOSTER QVI ES IN COLIS Our Father which art in heaven.  
Sweet Lord and Saviour JESUS who with the wood of thy most blessed and holy Cross hast prepared a way and a bridge for us into heaven, and hast adopted us the heirs of everlasting life by thy last will; yet so as that we suffer with thee, that also we may be glorified in heaven with thee.   

SANCTIFICETUR NOMEN TWM. Hallowed be thy name.  
Because sweet JESV being nailed upon the Cross, thou above all others hast sanctified the name of thy heavenly Father, at which time in thy extremest torments thou haddest thy only refuge to him, and calling upon his holy name diddest utter these words. My God, my God, why hast thou forsaken me?   

ADVENIAT REGNUM TWM. Thy kingdom come.  
Kindle, my sweet Saviour, within my heart, a fervent desire of the kingdom of heaven, that thereby I may fully contemn all worldly delights, and with the Apostle desire to be dissolved and to be with Christ. And in the end, after many tribulations patiently suffered, and hard labours overcome, I may with the Thief crucified with thee, be worthy to hear those words spoken on the Cross. This day thou shalt be with me in Paradise. 
Luc. 23.    

FIAT VOLUNTAS TVA, SICUT IN CCEIO ET IN TERRA. Thy will be done in earth as it is in heaven.  
When thou prayedst in the Garden sweet JESV, thou wast most ready to obey the will of thy Father, even unto death, and that to the death of the Cross. And being soon after nailed thereon, and ready to yield thy soul into the hands of thy Father, thou diddest in act fulfil his will when thou saidest It is Consummated. 
Io. 19  grant me therefore grace my sweet JESV, that in executing the will of God, that is, in fulfilling his Commandments, in continual exercise of good works, and in suffering tribulations for thy sake, I may constantly persever even to the end.   

PANEM NOSTRVM QVOTIDIANUM DA NOBIS hody. Give us this day our daily bread.  
What bread O Lord shall I crave of thee, but that bread which thou diddest ask of thy Father, and what drink, but the same which thou diddest ask being nailed on the Cross, saying. I thirst, for thoughthy corporal thirst were exceeding great, yet thy spiritual thirst was much greater: whereof thou spakest at an other time saying. 
Mat. 5.  Blessed are they that thirst and hunger after justice. Thou swe● JESV diddest thirst after the salvation o● all men, for whose redemption thou diddest suffer so cruel torments on the Cross: thou diddest thirst after the conversion of thy brethren the jews, and even of those that were the ministers of thy most bitter Passion: thou diddest thirst after the salvation of all the Gentills, yea, of all people whatsoever, had been, were, or should be borne into the world, for which cause most bountifully thou diddest shed all thy sacred blood. grant me sweet Iesv a little of this thirst, that with a zeal and desire of the salvation of souls, I may employ that talon which thou hast lent me.   

ET dimit NOBIS DEBITA NOSTRA, SICUT ET NOS DIMITTIMVS DEBITORIBUS NOSTRIS. And forgive us our trespasses as we forgive them that trespass against us.  
I doubt not my sweet Saviour but thou wilt mercifully forgive our trespasses, because thou forgavest the thief when thou wast nailed on the Cross: nay even unto them that did crucify thee, saying, 
jac. 21.  Father forgive them; for they know not what they do. If then we show mercy, and forgive those that trespass us: how much more o Father and fountain of mercy canst thou and wilt thou forgive as, if we through frailty transgress thy commandments.   

ET NE NOS INDUCAS IN TENTATIONEM. And let us not be led into temptation.  
And although our sins be once forgiven us, yet so long as we live in this miserable world, we are in danger to fall into them again, the devil, the Flesh, or the world, tempting and urging us thereto: therefore is it necessary for us, ever to fly and have recourse to thee, who upon thy Cross and through thy Passion hast overcome all temptations, even as in that great temptation, when thou wast taken, and all thy apostles fled thy most Blessed mother and beloved disciple S. john, made it their refuge to fly to thee and thy holy Cross. Whereupon even hanging on the same thou diddest commend thy mother to S. john, and S. john to thy mother, saying. 
Io. 10.  Woman behold thy Soon: and bedoulde thy Mother. Where, in the person of S. john, we are all as it were commended to thy mother, to whom, next to thyself in all temptations we are accustomed to fly, and to say, O Mary Mother of grace, and mother of mercy, defend us from our enemy & receive us at the hour of death.   

SED LIBERA NOS A MALO. But deliver us from evil.  
Then shall we be free, and defended from all evil, when we are under thy protection, and under the shadow of the wings of thy Cross. 
Psal. 25. & 55.  I will fear no hurt (said the Prophet David) because thou art with me. I have put my trust in God, I will not fear what man can do to me. And therefore thou my sweet Saviour hanging on the Cross, to make a final conclusion of all thy torments and miseries through thy death, wouldst have thy soul to be under the protection of thy Father, 
Luc. 23.  saying, Father into thy hands I do commend my spirit. grant therefore sweet JESV that singular grace to us, that at the hour of death we may so commend our souls to thee and our heavenly Father, that we depart out of this world free from all ill both of sin and punishment, and may enjoy eternal rest with thee, world without end.  
Amen.    

The fift way how to say the Pater noster applying the seven petitions thereof to the seven orders of Saints.  

PATER NOSTER. Our Father.  
OMnipotent everlasting God, Creator of heaven and earth, and Father of all that live, either in heaven or on earth.   

QVI ES IN COELIS. Which art in heaven.  
For although through thy essence, power, and presence, thou art every where, excluded from no place: yet especially thou conversest in the highest heavens, where thou dost manifest thy glory and majesty to all they Saints, both men and Angels.   

SANCTIFICETUR OMEN TWM. Hallowed be thy name.  
I beseech thee sweet Saviour JESUS Christ, 
1. Angels.  through the merits of the most Blessed virgin MARY and all the powers in heaven, that even as they do sanctify thy name, praise it, and glorify it, and for ever will glorify it: So I and all other thy Creatures conversing yet in this vale of tears, may until the end of our lives with all our power, sanctify praise, and glorify the same.   

ADVENIAT REGNUM TWM. Thy kingdom come.  

2. Prophetts.  I Further beseech thee through the prayers, tears, sighs, vows and desires of the holy patriarchs and Prophets, that as they in many places and at several times have most longingly expected the coming of the kingdom of Christ on earth: So we may most fervently thirst after the true spiritual kingdom of Christ, both of this life which consisteth in true justice and sanctity, and also of the next life, which consisteth in the highest felicity both of soul and body.   

FIAT VOLUNTAS TVA SICUT IN COELO ET IN TERRA. Thy will be done in earth as it is in heaven.  

3. apostles.  The holy Apostles o Lord fulfilled perfectly here on earth thy blessed will; For at them did Christ point when he said. Whosoever shall fulfil the will of my Father that is in heaven, he is my brother, and sister, and mother. They truly both by word and writing have divulged thy will through the whole world: and have both by example of their lives and also their deeds, manifested the same in keeping thy commandments and holy councils. I most humbly therefore beseech thee o Lord that we may also ever fulfil thy will both by example of our lives, and may willingly teach and instruct our neighbour, and so with the Apostles may imitate and follow thy beloved Son Christ, of whom it is written. He began to do, and to teach.   

PANEM NOSTRVM QVOTIDIANUM DA NOBIS hody. Give us this day our daily bread.  
Considering o Lord that for the fullfilling of thy will, we stand principally in need of thy aid and assistance: for according to thy blessed will and pleasure thou givest us both a will and ability; thy aid I say, not so much of corporal as of spiritual bread, whereby we may be-strengthned to sustain and endure the tribulations of a Christian life. Even as thy B. Martyrs have done; who, 
4. Martyrs.  that they might more constantly suffer their torments and afflictions, did strengthen themselves by daily receiving that blessed food of thy most sacred body and blood. We therefore beseech thee through the merits of all the Martyrs, that thou wilt vouchsafe to give us daily this bread in the holy sacrifice of the Mass; if not Sacramentally, yet at the least spiritually.   

ET dimit NOBIS DEBITA NOSTRA SICUT ET NOS DIMITTIMVS DEBITORIBUS NOSTRIS. And forgive us our trespasses as we forgive them that trespass against us.  
And in regard (o heavenly Father) that we are wholly unworthy not only of this heavenly bread, but of all thy grace and assistance, add this benefit also to the heap of thy other gifts, that through the merits of all chief Bishops, Bishops, and Confessors, 
5. Confessors.  whose office (by thy gift) hath been to remit and forgive men's sins, that my sins also both venial and mortal may be forgiven me. And as they directed all their labours and watchings to no other end but by preaching and writing to draw men out of the jaws of the devil and hell: so grant that I may direct all my labours and studies to draw out of the filth of sin, first my own soul, and afterwards the souls of other sinners, according to the talent which thou hast bestowed upon me.   

ET NE NOS INDUCAS IN TENTATIONEM. And lead us not into temptation.  
Although (o Lord) we be free from sin, yet was it thy holy will that we should not be without the temptations of this world, For we read that the Angel Raphael said to Toby. Because, 
Tob. 12.  thou wast grateful in the sight of God: it was necessary that temptation should prove and try thee. For proof whereof never any endured greater temptations of the devil and the flesh, nor did with greater constancy and courage overcome them, than such as excelled others in austerity and holiness of life, as The Holy Eremitts, 
6. Monks.  S. Anthony, S. Hilarion, S. Macharius and other religious persons. You have lived (saith one) amongst cruel Asps and Dragons, neither could the most terrible assaulters of the Devil daunt you. I therefore beseech thee sweet Saviour, that by the merits of all holy Anchorites and other holy Saints thou wilt bestow that grace upon me, that amidst the many temptations which this world yieldeth, thou will bestow on me spiritual weapons to beat down all assaults of the world, the flesh, and the devil and that I never be overcome, by giving my consent to their wicked suggestions.   

SED LIBERA NOS A MALO. But deliver us from evil.  
Vouch safe o Lord to protect and defend me, from all evil of pain and sin and if so it be thy divine will and pleasure, from all motion of concupiscence which is the fountain of all evil. That henceforth I may order and direct my life, in all purity and integrity both of mind and body, according to the example of infinite virgins and holy widows whose blessed memory the Church doth yearly celebrate. 
7. Virgins.  For so innocent were they from sin and all spot of uncleanness of life, that rather would they spend their lives then blemish their Chastity, more willingly suffer all torments, than once yield consent to the voluptuous pleasures of the flesh. For which they have deserved a special and singular Crown of Virginity in the kingdom of heaven, be sides the general felicity of all the glorious Saints.    
Amen.  
FINIS.   

A DEVOUT HYMN OF S. THOMAS OF AQVIN, very s●t to be said in the presence of the ●. Sacrament.  
Devoutly I adore thee o latent deity,  
Which truly dost under these figures lie.  
To thee my heart with reverence is inclined,  
Ravished with that which in this work I find.  
Sight, taste, and touch, in thee are quite deceived,  
Wherefore by hearing thou must be believed.  
I to thy words (Gods Son) give firmest credit,  
Who art the truth that most belief dost merit.  
Upon the Cross lay only hid thy deity,  
But here both it and thy humanity.  
Both which I do acknowledge and confess,  
Wish●nge to have the happy thieves success.  
Thy wounds I do not here with Thomas see,  
Yet as my Lord and God I honour thee.  
More firm belief daily in me move  
Effect my hopes and s●il increase my love  
O sacred memorial of our Savioures death,  
True bread, that dost to sinner's life beqeathe.  
Grant that my mind may ever live by thee,  
And thou to it, a savour sweet mayest be.  
O pious pelican, JESV Lord most good,  
Cleanse my uncleanness, with thy precious blood.  
Whose smallest drop, is of such worth and price,  
As can whole worlds redeem from sin and vice.  
JESV, whom I do, under veils now see,  
When shall my thirst, & longing quenched be:  
That by fruition of that blessed place,  
My soul may ever see thee face to face.   

A TABLE OF THE PRINCIPAL POINTS CONTAINED IN THIS Book.  

Certain devout and Godly Considerations to stir up and inflame the minds of such who often frequent the Blessed Sacrament. fol. 1.  
Certain Godly and devout admonitions for the more worthy preparation to the B. Sacrament, answering to the former Considerations; the first admonition answering to the first, the second, to the second, and so in order. p. 13.  
A meditation or prayer upon the Pater noster, to be used of such as frequent the holy Communion. p. 21.  
A most sweet and loving conference of God the Father with a devout soul, answering to the former petition. p. 26.  
A meditation upon the ave Maria, fit for such as frequent the B. Sacrament. p. 35  
Meditations upon the Creed, fit for those that frequent the B. Sacrament. p. 38.  
An exhortation to such as are often invited by God to receive the B. Sacrament, that they do not om●●●●. p. 47.  
Other admonitions shewing how easily they are carried away with vanities and do lo●se all tas●e of devotion, who omit to frequent the B. Sacrament. p. 54.  
With what fears Satan our ghostly enemy is went to terrify certain persons from ●ste frequenting the B. Sacrament. p. 56.  
Remedies against such idle and vain fears as our enemy the Devil would put into us. p. 59  
That all signs and tokens of true and perfect love are found to be in the most B. Sacrament. p. 71.  
How great a treasure the gift of the B. Sacrament containeth. p. ●6.  
After what manner Christ remaineth with us in the B. Sacrament. p. ●●.  
Of three sins that are most opposite to this most B. Sacrament. p. ●8.  
Of venial Sins. p. ●9.  
Of the intention we ought to have when we come to receive the B. Sacrament. pag. ●9.  
Certain points to be examined before receiving according to S. Mechtildis. pag. 81.  
Of Devotion. p. 83.  
Four things which S. Mechtildis did use to meditate upon, before she came to receive the B. Sacrament. p. 84.  
How we ought to hunger after this most B. Sacrament. p. 85.  
Of the fruits of the most B. Sacrament. p. 85.  
What we are to think upon when we come to receive the B. Sacrament. p. 87.  
After thou has● received the most B. Sacrament. p. 88  
Certain storte prayers which after we have received the B. Sacrament, either vocally or mentally, we may offer up unto Almighty God. p. 89.  
W●● all that come to receive the B. Sacra●●nt, receive not the sweet & heavenly consolations contained therein. p. 93.  
Four things to be considered in this most B. Sacrament. 94.  
otherways and directions forth of sundry authors, how we may prepare our s●lues to come worthily to receive the B. Sacrament. p. 96.  
Three things to be remembered concerning the body of Christ, at such time a● we receive the holy Sacrament, out of S. Mechtildis. p. 99  
What our Saviour answered again to this B. woman concerning her aforesaid meditation. p. 101.  
Out of S. Gertrude. p. 102.  
Out of johannes Tawlerus. p. 103  
Considerations before Communion out of the same author p. 104  
Out of the same Author. p. 105  
Out of S. Dionysius Areopagita concerning preparation. p. 107.  
A preparation out of S. Bonaventure. p. 108.  
another preparation out of the same Author. p. 109.  
A preparation out of the Council of Trent. Ses. 13. cap. 7. p. 111  
A preparation out of the Roman Catechism. p. 112.  
Out of S. Thomas and S. Hilary. p. 115.  
A preparation out of Granatensis. p. 116.  
What the devil our ghostly enemy endeavoureth chief to hinder in us. p. 123.  
What impediments the Devil objecteth to those that would frequent the B. Sacrament. p. 124.  
Ten several temptations where with the devil our ghostly enemy, is accustomed to assault them principally, which do often frequent the holy Sacraments. p. 128.  
Necessary directions touching Confession, out of sundry authors, and first out of Petrus Damianus. p. 142.  
What things are to be observed in Confession. p. 143.  
Certain Admonition to dirct us to make our Confession a right. p. 144.  
Certain causes wherein the Confession is void and of no effect. p. 147.  
What the causes be that hinder many from going to Confession. p. 148.  
The fruits of Confession. p. 150.  
A form of Confession for such as do often frequent the B. Sacrament. p. 151.  
As for example. p. 152.  
A form of Confession for such as doubt whether they have made a perfect and full Confession. p. 154.  
An other more brief form. p. 155.  
As for example. p. 155.  
A rule for such who lately have been Confessed: especially when as many others are also to be Confessed, as it often happeneth on principal feasts. p. 156.  
That he which accustometh to receive often, if for want of a Confessor, or for that his Confessor doth think it expedient, he can not be confessed; yet he ought not to be troubled or grieved in his mind, or refrain to come to the B. Sacrament, according to the example of S. Mechtildis. p. 157  
Remedies and Documents for such scrupulous persons who think they never have rightly confessed their sins out of johannes Ruisbruchio a devout and learned Doctor. pag. 158.  
Out of the same Author. pag. 159.  
Again out of the same. p. 159.  
Out of johannes Taulerus. p. 160.  
Remedies for such as doubt whether they have true Contrition or not: out of the same Author. p. 161.  
A remedy for such as doubt wether God hath remitted their sins or not. p. 162.  
A remedy for him that is over much oppressed with sorrow, for his sins past. p. 162.  
Remedies for such as are troubled with unclean thoughts, out of sundry authors; and first out of that learned Do tor Henericus Susius. p. 163.  
An other for the s●me out of Taulerus. 164.  
A Remedy for such as are doubtful of themselves, for that th● have received som● little delight in unclean thoughts: out of the sam●. p. 164.  
Remedies for such as are doubtful in their minds whether they have yielded full consent to unclean thoughts and temptations. p. 165.  
Remedies to drive away unclean thoughts. p. 166.  
Why almighty God permitteth us to be troubled with unclean thoughts. p. 169.  
Remedies for such, as fall often in some imperfections, and thereby receive great troubl● of mind. p. 171.  
A remedy for such as find some defects in themselves which they think they cannot amend, and therein are afflicted. p. 172.  
The cause why some falling into particular defects are overmuch afflicted thereby: with remedies for the same. p. 173.  
An answer to an objection. p. 175.  
An answer to an other objection. p. 175.  
another Remedy. p. 178.  
The Conclusion. p. 179.  
Remedies against particular imperfections. p. 179.  
General remedies against all sorts of sins. p. 181.  
Remedies for scrupulous persons taken out of S. Antonius, and other learned writers. p. 183.  
The description of a scruple. p. 183.  
How many evils do grow through scruples. p. 183.  
Whence scruples do grow. p. 184.  
Certain rules out of S. Antoninus to expel scruples. p. 185.  
Remedies against all kinds of sins: and first of certain steps or degrees to salvation. p. 197.  
Remedies against pride. p. 200.  
Against vain glory. p. 200.  
Against Covetousness. p. 201.  
Against carnal concupiscence. p. 202.  
Against the passion of Anger in ourselves. p. 203.  
Against the passion of Anger in others. p. 204.  
Against Envy. p. 204.  
Against our own malice or hatred, conceived towards others. p. 205.  
Against the malice or hatred of others conceived towards us. p. 206.  
Against Gloutonie. p. 206.  
Against Sloth. p. 207.  
Remedies against afflictions: and first that all evils of punishments, have their original from God. p. 207.  
An answer to a certain objection. p. 209.  
Remedies for any afflictions that may happen unto us. p. 211.  
Remedies for such who are grieved in mind, for that they are injuried and contemned. p. 212.  
Remedies for those that are afflicted in their minds at such time as they suffer tribulation. p. 215.  
Remedies for such, who for human respects are ashamed to do well. p. 216.  
A remedy for such as the enemy laboureth to drive into despair, suggesting unto them that all their good works are lost, and that themselves are damned. Out of Taulerus. p. 220.  
Motives to comfort those that live virtuously and do many good deeds. p. 221.  
Remedies against venial sins: and first certain sayings of the Father's concerning this matter. p. 223.  
Whether it were lawful to commit on venial sin, to save the whole world. p. 225.  
Why we ought to avoid venial sins. p. 227.  
That venial sins are most dangerous to those that frequent the B. Sacrament. p. 229.  
That some which are given to spiritual exercises do yet nevertheless not profit therein, because they little account of venial sins. p. 230.  
That the reason why we neglect venial sins, peoceedeth of want of the fear of God. p. 230.  
That the Holy Ghost is contristated by venial sins. p. 231.  
The opinio of Ludovicus Granatensis concerning venial sin. p. 231.  
Similitudes for this purpose. p. 233.  
S. Gertrudes saying concerning venial sin. pap. 234.  
That scrupulous persons may receive consolation herein: but those of large consciences▪ cause of fear. p. 234.  
A question, whether a man may live in this world and commit no venial sin. pap. 235.  
Whether after a venial sin be forgiven, the punishment be also remitted. p. 236.  
Venial sins are are taken away by these means following. p. 236.  
Remedies for avoiding of venial sins. p. 237.  
Remedies to comfort those which are afflicted and sorrowful for the death of their friends, out of S. Antoninus. p. 238.  
A remedy for those who fear Death overmuch. p. 241.  
What we ought to do daily to the end we may not fear death. p. 246.  
A remedy for those that fear not death but the pains of death. p. 248.  
A remedy in the time of Sickness. p. 252.  
Remedies for avoiding the pains of Purgatory? p. 254.  
Remedies against Desperation. p. 255.  
Other remedies for those that despair through the multitude of their sins. pag. 259.  
divers ways how to say the Pater noster with attentive devotion. pag. 266.  
The second way how to say the Pater noster. p. 272.  
The third way how to say the Pater noster applying the seven petitions thereof, to so many effusions of the blood of our Saviour JESUS. p. 280.  
The fourth manner of saying the Pater noster applied to the seven words which our Saviour spoke hanging on the Cross. pap. 285.  
The fift way how to say the Pater noster applying the seven petitions thereof to the seven order of Saints. p. 291.   
FINIS.