A MIRROR TO CONFESS WELL FOR SUCH PERSONS as do frequent this Sacrament.  
Abridged out of sundry Confessionals, by a certain devout, and Religious man.  
FOR JOHN HEIGHAM, ANNO 1624.   

A MIRROR TO CONFESS WELL, For the use of such as do frequent this Sacrament.  
HAving made the sign of the CROSS, thou shalt say the Confiteor, if thou canst, and afterwards thou shalt say:  
Father, I was confessed in such a time, and did my Penance enjoined me: and now accuse myself, that I 〈◊〉 not come to Confession with that preparation and sorrow for my sins as I ought.  
I have not loved, nor thanked God for his benefits, as I was bound.  
I have made my prayers, and heard Mass, with a distracted mind.  
I have received my Saviour with small devotion: of all which I do confess my fault.  
I have been disobedient, and made those that were at home with me to contend, and have contended also myself. It is a Venial Sinne.  
I have had many idle and vain thoughts, they are V S.  
I have had evil thoughts, but against my will, and have cast them off, as much as lay in me: yet I do accuse myself of negligence in this behalf.  
I have had evil thoughts, and willingly have delighted myself in them, and would have put them in execution, if I had could. Here thou must explicate, what thoughts they were, and the number of them also, because they be Mortal sins.  
I have willingly thought 〈◊〉 of others, and judged rashly of them in grievous matters, and that without any lawful cause. It is a M.S. but in things of no moment, or of very small, it but a V S.  
I have suspected evil of others, without any certain opinion, it is a V S.  
I have doubted in matters of faith. If unwillingly, it is a V S. If with deliberation, it is a M. S.  
I have given credit to dreams, enchantments, and other superstitions, but not steadfastly. If steadfastly, thou must tell what, and how it was: as also if thou hast made, or caused to be made, any enchantments, or witchcraft: & if thou hast borne about thee any superstitious writings, of what sort they were.  
I have thought, that in some things God doth not well, but this against my will. It is a V S. if willingly, it is a M. S.  
I have in my heart, desired evil to some persons, but not with intention that any evil should happen unto them. It is a V S. but if it w●re with a full purpose, and in weighty matters, or of importance, as to wish their death, & the like: it is a M. S.  
Then hath a man a full purpose, when he doth mark the evil, and yet doth wish it to any one.  
I have been sorrowful at other men's good, & taken joy in their evils that were of importance, and this with a settled mind. It is a M. S. but if it were without deliberation, it is a V S as also in light matters.  
I have taken pleasure in my Mortal sins of time paste, and have been sorry that I had not committed more and this with a steadfast mind, It is a M.S. as also to desire that one sin mortally, or forsake not mortal sin.  
To praise one for committing a mortal sin, or to exhort him to do it, is a M. Sinne.  
I have made a vow, & have not kept the same able. It is a M. S. Thou must tell what vow it was, because not to keep a vow in a small matter, as of a Pater noster, is no M. S.  
I have lied, without swearing, or hurt of my Neighbour, it is a V S. with an oath it is always M. S. although it were in sport. So likewise when thou dost swear that which is doubtful for true, & when thou hast no mind to perform that which thou dost promise with an oath: & when thou dost swear to do any thing that is a mortal sin, if indeed thou have a mind to fulfil it, there be two mortal sins.  
It is a M. S. not to fulfil an oath made of a good thing, if thou be able to keep the same.  
Likewise it is a M. S. to make any other swear falsely.  
Also if thou dost think that thou dost swear falsely.  
To swear that thou wilt do any thing, which thou dost either know or suppose, that thou canst not do, is a M. S.  
To swear in vain, that is without necessity, is a V S. if yet that which thou dost swear be true.  
To say by my faith, in truth, or truly, not meaning thereby the faith or truth of God, is no oath.  
To say, God help me, by this heaven, fire, or other things, adding God thereunto, as also to say by my life, by my soul, and the like, is an oath.  
To swear, to accuse an other, with intention so to do, if afterwards thou do it not, because thou dost think it not to be done, is not perjury nor sin; so the mother that doth swear to beat her child though she do not beat him, doth not sin.  
To swear not to do a thing which in itself is no sin, nor occasion of sin, but is indifferent; as for example, not to wear any more such hosen, not to play at Tenesse, not to go with such a one, or in such a house or street, if thou do the contrary it is no M. S. unless there were any cause of M. S. which cause being removed, thou mayst go.  
I have cursed aswell others, as myself through choler, but without intention that any eevill should befall them. It is a V S. but with a purposed mind it is a M. S. The like is to be understood of cursing the souls of those that be dead.  
I have called upon the devil to help me, to carry me away, or to do any harm or good, to myself or others, without desire it should be so indeed, a V S. with a full purpose, it is a M. S. As also to do him any reverence, or give him thy soul, is a M. S.  
Thou shalt tell whither thou hast blaphemed, or cursed God, Christ, or the Saints, and whether thou hast spoken any injurious words against them, for it is a M. S. And thou must utter what sort of blasphemies, and injuries they were.  
I have of purpose given occasion to others, to curse, or, blaspheme God, his Saints, or other, men, and have done and spoken things without any necessity, knowing that by this they would blaspheme. It is a M. S. The like is to be said of scandal, touching that that doth concern a matter of Mortal sin, if it be given of purpose.  
To curse the day, the time, water, wind, etc. without intention to curse God who hath made them, is a V.s. So to curse Christmas day Easter day, &c without mind to curse the mysteries contained in those days, or by them represented is a V S.  
I have spoken injurious & villainous words of importance, against some person, diffaminge them by this means, as calling an honest woman a quean, an honest man's son, a bastard, etc. it is a. M S. but if it be a light matter, it is a V s. and of grievous injuries, he is bound to ask forgiveness, & make restitution.  
I have spoken evil of others, and slandered them in matters of great weight, by saying they have committed some filthy acts, they have stolen, etc. it is a M.S. but in light matters, it is only a V S.  
To utter true things, but yet unknown, with mind to diffame any one grievously, or so that infamy do follow thereof. is a M. S.  
To speak that which is notoriously known, as to say such a woman is a harlot, she being so indeed, is no sin: and the like is to be understood of other public sins, and sinners.  
I have willingly given ear to such as speak ill of others, for some great hatred or envy. It is a M. S.  
For one to vaunt himself to have committed a M. s. which he hath not committed, if it be with notable harm of himself or others, or with other men's infamy, or with some evil intention, or to take pleasure as if he had done such things, is a M. S. But without these conditions, it is a V s forsomuch as he is prodigal of his own fame, whereof himself is the owner.  
I have not heard Mass upon Sundays, and Holy days, or have lost a great part thereof, without any lawful cause, it is a M. S. So also to have a mind not to hear Mass on such days. Likewise to be occasion that others do not hear it at such times, without any lawful reason.  
Moreover to talk the greatest time of mass on those days, or to think purposely on other affairs at that time, is a M. S.  
If one do not fast being of sufficient years, it is a M. S.  
To work upon Holy days for much space of time, it is a M. S.  
I have borne hatred to my parents & superiors, & wished them some great hurt, with a deliberate mind, it is a M. S.  
I have not obeyed my Parents and superiors, in that which appertaineth to the government of their family & goods, if it be advisedly and with contempt, it is a M. S. otherwise it is Venial, in small matters, but it is a M. S. in matters of importance.  
I have disobeyed my superiors and Rulers in such things as belong to good manners, and to the salvation of my soul, as to fly scandals; plays that be forbidden, and the like it is a M. S. so likewise if one do think it to be a shame that he is borne of such Parents, or to be taken for their child, if it comes of contempt, but if it be to avoid greater incommodity, it is not a mortal sin.  
I have been at variance, I have strooken others, fought with them, and thrown at them, etc. with intention to do them notable harm, it is a M. S. but without such intention, and in light things, it is a V S.  
I have borne hatred to others, wishing them some great damage, it is a M. s. but in light matters, and without intention of evil, it is a Venial sin,  
To reveal a secret with notable hurt, or with mind to damage thy neighbour, is a M. S. As also if thou didst swear not to reveal it.  
To commit any carnal and filthy act with thine own self, it is a Mortal sin. And if at the same time, thou hadst thy mind set upon any man or woman etc. If thou do not utter this circumstance in Confession, the Confession is of no value.  
Thou must also Confess, if thou hast sinned with any others, and with what sort of persons. Likewise of touching others, of kissing, of promise, of unclean words to any evil end: all be M. S. As also all desires to sin, when there is a full purpose.  
I have had carnal motions, and have taken pleasure, and been glad of them, & this willingly. They are always M. s. but not if they be against our will, and do displease us, and that we seek to be rid of them, as speedily as we may: but if we were a little negligent, they are V: s. and it is expedient always to Confess them.  
I have desired to be beloved of men or women, to an ill end. I have cast my sight, here and there, and wandered up and down, to accomplish my ill desire, and would have fulfilled the same, if I had could. I have decked and trimmed myself for this purpose. I have read & song, lascivious & wanton things, tending to the same end. These things are always Mortal sin, when there is a deliberate mind.  
I have had pollution in my sleep, without any fault of mine, and was afterwards discontented that I had it. It is no sin. But when willingly there is occasion given, or when we take pleasure of it, as of an ill act, it is a M. s.  
So likewise when we do wish or desire, that a filthy carnal dream had been true indeed. As also the pollution that a man hath being waking, through his own fault, by thinking, looking, or touching others, or him: self, is a M. S.  
To sin with brute beasts, or to take carnal delight by touching or beholding them, etc. is M. S.  
I have taken other men's goods, and have deceived them in matters of importance it is M. S. So likewise to take any thing of moment in the house where we dwell, against the will of those that be superiors in that house, and it is called domestical or household theft: in a small matter it is V S. with mind to steal much, it is a M. s.  
I have desired other men's goods unjustly, and to do them some great damage, and this with a full purpose: it is a M. S. but not when one doth desire to have as great goods as another, without harm or damage to him.  
I have been proud: vaunting, and preferring myself before others, & contemning them.  
I have been vain glorious, & praised myself: but very slightly, without harm of any others, and without taking due honour from God it is a V S. So likewise of anger in small things, as also of gluttony, Covetousness, sloth, etc.  
Moreover if thou have committed any other sins, that be not written or set down here, thou must yet Confess them.  
If one did remain a whole year, with purpose to commit mortal sin, never repenting himself thereof all that time, he is in state of mortal sin, and aught to Confess how long he hath been in that state by saying, I have borne hatred a whole year. I have had carnal desires two months etc.  

Certain advices.  
NOTE 1. That before thou go to the sacrament of confession, thou must think upon thy sins, and examen thy conscience well, reading such things as be noted here. Thou mayst also write thy sins, and read them before thy ghostly father, if thy memory do not serve thee.  
Note 2. That to conceal, one mortal sin, willingly, is sacrilege, and the Confession is not available, nor of force: as neither that confession which thou dost make afterwards, although thou do confess the sin left out before, if thou do not utter that in thine other confession, thou didst willingly conceal it: and thou must repeat as well the former confession, as all others made in this manner. so likewise if thou doubt whether any thing be a mortal sin, and dost not utter the same, it is a M. s. but not if thou leave to doubt, and art resolved that it is no M. S.  
To conceal a Venial sin, & not to confess it, is no M. S.  
Note 3. That the Confession is not of force, if thou have not a true and full purpose to abstain from all Mortal Sin, and true sorrow for those that be past: nay thou dost sin mortally, if thou go to Confession with intention to be absolved in that state: but not if thou go with a desire to be helped of thy ghostly father, and to do that which thou oughtest.  
Note 4, That thou must tell the number of thy Mortal sins, as near as thou canst remember, & if willingly thou do not utter them, thy Confession is not available: as also if thou do not manifest the circumstances which do change the nature and kind of Mortal sins. And therefore it sufficeth not to say, I have sinned with a woman, but is needful also to tell whether she were kin to thee or no: and if she were such, then whether she were a virgin, or a married woman, Religious or secular, etc.  
Note 5. That a man must forgo and leave the occasion of M. S. as the conversation of such persons, and in such places, where, and with whom, he is wont to sin, otherwise he may not be absolved: for that it is a sign that he doth not repent himself, although he say the contrary in words.  
Note 6. That it is necessary to restore other men's goods, as soon as may be, and likewise their good name, by saying, that is not true which I told of such, or such a person and this to all those to whom it was spoken of, if it were false: but if it were true, it is sufficient to praise the persons that were spoken ill of.  
Note 7. That if one had been a means, or procured, that any other sinned mortally, he must needs confess it.  
Note 8. That if one went into Nuneries forbidden by Excommunication without licence, he is excommunicated: as also he have strooken by diabolical suggestion any Religious person, or any that had holy orders, or such as had lesser orders.  
Note 9 That he which doth examen his conscience touching the thing a forementioned, must take that only which he hath done, and tell it as it is there set down, that is, whether he did it with a full purpose, or no: and the like is to be understood of lies, whether they were with oaths, or without them, that so the ghostly father may know when it is a M. S. and when not. The which thou shalt see, if thou do find adjoined thereunto these letters M. S. and where there is V S. it signifieth a Venial Sin: which being understood by thee, thou must fly mortal sins, and choose rather to die then to commit one only: as also thou must eschew venial sins as much as lieth in thee.  
Note lastlie, that a steadfast mind, a full purpose, a resolute will, advisedly, and with all our hart, is one thing, and when this is, it maketh that our thoughts, desires, words and deeds be mortal sin, in matters of importance, and therefore it is needful to refrain our will that it consent not, but rather to say with our will, I will not, or no; for that, where the will hath repugnance, there cannot be sin, especially mortal: well there may be venial sin, by reason of our negligence, in not resisting so soon as we should. As for example, if there came to thy mind an evil thought, whilst thou dost not mark it, it is no sin: but when thou dost reflect upon it and see it, if thou do cast it off speedily, thou dost merit thereby: and a little negligence in this behalf, doth make it a Venial sin: but voluntary, or willing delight in the same, doth make it mortal, albeit thou hadst no purpose to put it in execution, but only to take pleasure in such a wicked thought. The resolution to put it in practice, doth make the sin greater, and if it be done in deed, it maketh it yet greater, & when there was the act now really done, it is sufficient only to confess the same, because in this is understood the thought, & the resolution made: but if it were a thought, only with the delight aforesaid, it must alone be uttered in Confession even as it past  
Some one perchance will say. Sir I can not speedily rid myself of such naughty thoughts. The answer is: that then thou art supposed to have cast them off speedily, when thy will doth repugn and mislike of them, and sayeth no or, I will not, albeit such thoughts continued for a whole year together, or turned back a thousand times a day, against thy will. The which if it be understood aright, and as it behoveth, will give exceeding great comfort to devout souls, & to those that have a timorous conscience, who never would consent to any sin. Fron which being free together with doing good & godly works, we may hope through the grace of almighty God, to arrive to the glory of heaven, by his infinite mercy. Amen.   

WHAT THE PENITENT AUGHT TO do AFTER he hath examined his conscience.  
AFter that the penitent hath recollected himself, gathered, and set before his eyes, that which his conscience shall tell him, of the sins which he hath committed since his last Confession, be it either by thoughts, by words, or by works, he shall excite himself to contrition & repentance for his sins, where with he hath defiled the beauty of his soul, with great confidence in the mercy of God, and in the merits of the precious blood of JESUS CHRIST, by the which we are washed from our sins in the Sacrament of Penance, & with a firm purpose of amendment; for which effect, let him say the prayer following.  

A devout prayer to procure Contrition.  
O Good JESV, good JESV, good JESV. O my hope, my refuge, & my health; have mercy, have mercy, have mercy on me. Alas I am a most wicked, and most unworthy sinner. I am a most vile sinner. I have sinned I have sinned, I have sinned, and done evil before thee. After a thousand, and a thousand graces received from thee. After a thousand, and a thousand promises made unto thee, I am as wretchedly fallen as before. A thousand times therefore, have I deserved to be everlastingly damned. Nay, hell itself hath not so many punishments, as may worthily correct my sin and iniquity. Wretch that I am, I am unworthy to be called thy creature. Unworthy whom the earth should bear, or to whom it should afford any manner of sustenance. O my Lord, I have just occasion to shed forth a river of tears, yea rather of blood, then of water. It is truly a wonder, that my heart doth not burst in sunder, with vehemence of Contrition, when I consider the greatness, and enormity of my sin. O would to God, would to God, I had never offended. Would to God I had never letted thy grace in me. Would to God I had never contemned thy mercy towards me. O let it please thee sweet JESV, for the same thy mercy, once more to wash me with thy precious blood. Once more to heal me with thy sacred wounds. Once more to sanctify me with thy death and passion. O cleanse me, cleanse me, cleanse me perfectly. Restore me the innocence which thou gavest me in Baptism, that I may truly please thee. Here I make, Lord, in thy presence, and before all the Angels and blessed spirits, a firm purpose to amend my life. I renounce all sensual delectation. I renounce all vanity and impurity. I renounce, and utterly detest, all sin and iniquity. My dear Saviour, shed forth thy wrath upon this my body. Afflict me. Cut me in pieces Burn me in this world. Lay thy Cross upon my shoulders. I am content with all, only that I never more offend thee.   

A prayer before Confession.  
O Most sweet Lord, th● fountain of all mercy▪ give me I beseech thee, true Contrition and sorrow fo● my sins. Send me the gift of speech and of verity, that 〈◊〉 may explicate and declare my sins, humbly, simply, an● entirely to my ghostly Father, without either disguising, or concealing any thing to the end that making an entire Confession, I may obtain a full and perfect absolution Amen.   

Another for the same.  
O Most beningne & gentle Saviour JESV, I beseech thee by the merits of thy bitter Passion, that it would please thee to have pity on him whom thou hast created to thine image and likeness, and bought by a painful and dolorous death. O my Lord, who art the wisdom divine, let it please thee to inform me of the knowledge of my sins, that I be not deceived by the spirit of lying in the recital of them, which I intent to make to my ghostly father, by thee established, in virtue of thy precious blood to give me absolution. O my Lord, which art the power divine, drive from me, I beseech thee, all fear and humane shame, to the end that I be not any ways withdrawn, to open and manifest the wounds of my soul: grant this by the merits of thy worthy wounds, so many times for me opened and renewed. Amen.    

What the penitent is to do when the Priest giveth him absolution.  
WHILST the Confessor shall give the Absolution, the Penitent may consider the great bounty & mercy of God, to have given us this Sacrament, for the washing and Purgation of our souls, by the merits of the Passion of our Lord jesus Christ: or think upon some point or article of the Passion or say some brief jaculatory Prayer, such as this which followeth, or the like.  

A Prayer to be said whilst the Absolution is given.  
O My sweet Lord God, give me the grace, that there be not in me, any impediment to receive the true, entire, and total remission of all my sins, by the merit of thy most precious blood shed for me upon the Cross, O JESV have mercy on me. O God be merciful to me a sinner. Thou who suffered'st for me, have mercy on me.   

A Prayer after Confession.  
O My Lord God the Father of mercy, who hast called me, & expected my repentance, and coming unto thee by the Sacrament of Confession, thou hast gently received me, by thy bounty, pity, and mercy, and by the merits of the precious blood of my Saviour JESUS, which hath been applied unto me in this holy Sacrament. Thou hast given me the grace to have Contrition, and sorrow for my sins and faults, which is the first part of Penance; Thou hast given me the force and constancy to confess them all, so fare forth as I could remember, which is the second. Give me grace now to fulfil the third, which is Satisfaction, in discharging me duly, and devoutly, of the pain which is commanded me, so that having accomplished the whole mystery of Penance, I may be received & reckoned amongst the number of thy true children, with Saint Peter, and S. Mary Magdalen, the true mirours of penance. Amen.   

Another for the same.  
O Sovereign bounty, bottomless depth of mercy, and God of all clemency and sweetness, it is unto thee that I come to render myself: unto thee I make my refuge, having unfolded my faults in the Sacrament of Confession, and discharged myself of the great burden of my sins, which did overmuch oppress my soul, whereof I give thee most humble thankes, and I beseech thee, to confirm in my spirit the hope of salvation, which thou hast given me by newness of life, the which hereafter thou mayst make to grow in me by thy holy grace. O let it please thee for the time to come, to support me by thy power, to the end that I fall not into the snares of mine enemies, who seek every moment to devour me. I call, o Lord, for thy help, help me against the world, the flesh, & the devil, that I may keep & preserve me in the observance of thy holy commandments, and diligently, humbly, and devoutly serve thee, and laud thee, by the blood and merits of JESUS CHRIST thy Son, to whom with thee and the Holy Ghost, be all praise and glory. Amen.    
FINIS.   

CERTAIN VERY PIOUS AND GODLY CONSIDERATIONS.  
Proper to be exercised, whilst the incruentall Sacrifice of the Mass is celebrated.  
SET FORTH For the comfort and benefit of al● devout Catholics.  
By JOHN HEIGHAM.  
ANNO 1624.   

THE MANNER HOW TO HEAR MASS. AND FIRST, Of the Ornaments appertaining to the Priest.  

Of the Amice.  
WHEN the Priest putteth the Amice before his eyes: I wil● consider the cloth wherewith the jews did blindfold 〈◊〉 eyes of Christ, & buffet him on the face saying. Prophecy unto us, O Christ, who was he that smit thee.   

Of the same.  
When he putteth the same Amice upon his head. I will consider the sharp Crown of thorns, which was s●t upon our Saviour's head, which pierced his brains, to his exceeding torment.   

Of the Albe.  
When he putteth on the Albe. I will consider the long white garment, wherein Christ being clothed, they mocked him, despised him, and reputed him for a fool.   

Of the Girdle.  
When he putteth on the Girdle. I will call to mind how they straight bound the hands of our Lord behind him, and like a notorious malefactor, led him from place to place, and from one judge to another.   

Of the Manuple.  
When he putteth on the Manuple: I will consider the cords wherewith they tied that innocent LAMB, wh●●●● he was lamentably whi●● 〈◊〉 and scourged at the Pillar.   

Of the Stole.  
When he putteth on the Stole: I will consider the heavy Cross, which was laid upon our Saviour's shoulders: as also the ropes wherewith he was ignominiously haled to the Mount of Caluary.   

Of the vestment.  
When he putteth on the vestment: I will consider the purple Garment wherewith being revested, in most pitiful manner he was showed of PILATE to the people, saying, Ecce homo. Behold the man.  
And I at the putting on of these, will beseech our LORD to grant unto me; The Amice of Sufferance; The Albe of clean conversation; The Girdle of chastity; The Manuple of constancy. The Stole of Obedience. And the Vestement of Charity.   

Of the Introibo, or entry to the Mass.  
WHen the Priest beginneth the entry to the Mass. I will consider the great dignity and woorthin●●●f this holy Sacrifice, and mine own great unworthiness to be present at the same. And I will beseech our Lord that I may worthily assist thereat, and that himself would put those words into my mouth, and those conceptions into my heart, which as his own, may both be heard, and received of him.   

Of the Confiteor.  
When he sayeth the Confiteor. I will consider the offence of our first parents; the offences of all the world; and mine own offences. Of all which I will most heartily ask forgiveness.   

Of kissing the Altar.  
When he approacheth to the Altar & kisseth the same. I will consider the Incarnation of CHRIST, and the union of man's nature, with the word Eternal; And further, the spiritual union of every soul with his Lord JESUS: which union of my soul with my Saviour, I also will desire.   

Of the introite.  
WHen the Intr●●● is said; I will 〈◊〉 ●●der the grea● 〈◊〉 ●●uent desire of the Ho●●●●thers, for the coming o● CHRIST. And I also will desire, that he will vouchsafe to come unto me, and to dwell in my soul.   

Of the Kyrie eleison.  
When Kyrie eleison is said, I will beseech the three divine persons, the Father, th● Son, and the Holy Ghost▪ to have mercy upon me, an● upon the whole world.   

Of Gloria in excelsis.  
When Gloria in excelsis i● said. I will imagine that I see the child JESUS borne in the manger and to heart the holy Angels sing this glorious hymn. With whom I will endeavour to praise our Lord and to render him thanks for so great a benefit.   

Of Dominus vobiscum.  
When Dominus vobiscum is said. I will call to mind how our Saviour manifested himself to the three Kings, and in them to all the Gentiles. And I will pray him that he will also manifest himself to me, although most unworthy and full of misery.   

Of the first Collects  
When the first Collects are said. I will consider how Christ, at twelve year's age, went unto the temple to pray and to worship his heavenly Father: & how his B. Mother with great sorrow, sought him three days together, supposing she had lost him. And I will beseech him, that whensoever I lose him by my sin, I may by true Contrition, Confession and Satisfaction, never cease to seek him until I find him, in the temple of my soul.   

Of the Epistle.  
When the Epistle is read I will remember S. JOHN Baptist, how he remained in the wilderness, and preached unto the people that the Messiah was come. I will call to mind also, how CHRIST was baptised of him, and began to preach the Gospel to the jews, who yet received no fruit thereby: and I will account myself to be worse than they, for that by the doctrine of our Saviour and his Saints, I have so little amended my life.   

Of removing the Book.  
When the Book is removed. I will fear: considering how Christ forsaking the jews, turned to the Gentiles: and will humbly beseech him that he will never forsake me, although far unworthy of his grace and mercy.   

Of the Gospel.  
When the Gospel is read I will think of the Conuersio● of the holy Apostles, and other Disciples of our Lord by his preaching unto them and of the wonderful zeal● of their hearts, who forsook all that they had to follow him: and I will desire of God to increase in me faith, and his holy grace, whereby I may forsake all, to follow JESUS CHRIST my Lord.   

Of the Creed.  
When the Creed is rehearsed. I will consider the multitude of Gentiles which were illuminated with the light of faith by the preaching of the Gospel: and I will instantly beseech Almighty God, to give me that holy light, and lively faith, with which I may believe, all the mysteries of the Catholic faith.   

Of Dominus vobiscum.  
When Dominus vobiscum is said. I will consider how our Lord did manifest his power, wisdom, and goodness, in working so many miracles, in healing so many infirmities, and in raising the dead: and I will beseech him that he will raise me to a new fervour and love of him, and with his power and grace, heal all the diseases of my soul.   

Of the Offertory.  
When the Offertory is read, and the Host is offered: I will consider that most prompt will, wherewith our Lord in every action of his life, did resign himself to his Father, especially in offering himself to suffer his passion and death for my sake: with which oblation I will also offer myself, with desire to fulfil his divine pleasure, and patiently to suffer all adversities, yea death itself for his honour and glory.   

Of the mingling of water with Wine  
When the Water is mingled with the wine: I will consider the straight union which is betwixt Christ our Lord and his Church: And I will desire that unseperable union beetwixt my soul & my Saviour JESUS.   

Of Washing the Priest's fingers  
When the Priest Washeth the ends of his fingers. I will consider the great purity & cleanness, which is required in handling and receiving the body of Christ: and I will earnestly beg of him, to grant the same to me.   

Of Orate fratres.  
When Orate fratres is sayed I will meditate on this admonition as made by Christ to me, and from thence forth I will raise up myself more fervently to prayer and devotion, in the rest of the Mass.   

Of the secret Collect.  
When the Secret is said. I will consider how our Saviour some few days before his Passion, withdrue himself in secret from the malice of the jews, And how his own disciple consented to sell and deliver him into their wicked hands. And I will beseech our Lord, never to permit me to sell him to my proper desires as heretofore I have done, nor to deliver him into the hands of my disordinate pleasures.   

Of the Preface.  
When the Preface is said. I will consider the coming back of our Saviour to Jerusalem upon Palm sunday, and I will imagine to hear the voices of the children, crying aloud. Bendictus qui venit in nomine Domini, Osanna in excelsis. Blessed is he that cometh in the name of our Lord, Osanna in the highest. And I with great joy & preparation will dispose myself to receive my Saviour.   

Of the Canon.  
When the Canon is said. I will consider the prayer which our Lord made in the Garden and there, in steed of sweat, did shed an infinite number of drops of blood. And I will offer this his bloody sweat instead of the tears which I have not, & which for the hardness of my hart I can not shed.   

Of the first Memento.  
When the first Memento is said. I will remember the great mindfulness & care which our Saviour had of his Disciples, in the midst of this his agony: & how he arose & went unto them, and finding them asleep, exhorted them to pray. And I will then remember all those, for whom by charity, promise, or duty, I am bound to pray.  
As for the whole Catholic Church of Christ. For the chief Pastor thereof. For all Ecclesiastical, and religious parsons. For peace and unity amongst all Christian Kings and Princes. For the conversion of all Infidels, Hetiques, and schismatic. for your Father, mother, husband, wife, children, brothers sisters, kinsfolks, benefactors, friends and enemies, and for all that are in the state of mortal sin. For all that are persecuted, imprisoned, fallen, oppressed, or tempted. For all poor, distressed sick, and diseased persons. For all labourers, bond servants, travellers, and captives. For all poor widows, fatheries children, and women in childbirth. Finally for the fruits of the earth, for your temporal substance, & your preservation from all dangers, sudden death, fire and all misfortunes. Commending any of these, or any other necessities, to the grace and mercy of our Saviour JESUS, and to the merits of his precious death and passion, applied unto us by the means of this Sacrifice.   

Of extending the Priest's hands over the Chalice.  
When the Priest extendeth his hands over the Chalice. I will consider how● Christ for me was taken, bou●●●, scourged, condemned to die, & also forsaken of his disciples. And I will remember, that for me he suffered all these things, and yet have I oft forsaken him for fear of trouble.   

Of the Crosses made upon the Host and Chalice.  
When he maketh the Crosses upon the Host and Chalice: I will think how that great cross was prepared and laid upon the shoulders of my Lord, who carried it to the mount of Caluary, where he was nailed to the same: and I will crave aid of him to bear my cross, and that with the nails of his love, he would transpeirce my hart.   

Of the elevation of the Host.  
When the Host is lifted up. I will consider how that most noble & precious body of my Lord and Saviour JESUS, was lifted up upon the Cross for my salvation. And I will beseech him to lift up my soul to him, that I may truly consider those his wonderful pains and death, which he did then endure to give me life.   

Of the elevation of the Chalice.  
When the chalice is lifted up I will consider the great abundance of blood, which flowed forth of his most sacred wounds. And then with great fervour will I offer up this sacrifice, to the eternal Father, to his honour and glory; and for the remission of mine own sins, and of the whole world.   

Of the second Memento.  
At the second Memento. I will consider, how our Saviour hanging three hours alive upon the Cross, at the last gave up the ghost, and his blessed soul descended to the Fathers that were detained in Limbo. And I will then pray for N. and N. and for the departed, that their souls may be delivered from their pains, by the merits of his most holy passion.   

Of Nobis quoque peccatoribus.  
When the Priest smiteth his breast, saying. Nobis quoque peccatoribus. I will consider the great heaviness and compassion of the Centurion, and of other good people, for the death of our Saviour, who went away smiting their breasts for sorrow. And I with great contrition, and sorrow▪ will bewail my sin, which was the cause of this his sufferance.   

Of omnis honour & gloria.  
When the short Elevation is made, and the Host is laid upon the corporal. I will call to mind the taking down of my Lord and Saviour Christ from the cross, wrapped in a most pure and clean Syndon, and laid in the Sepulchre. And I will beseech him to cleanse &c paurify my hart, that he may be buried therein.   

Of the Pater noster.  
When the Pater noster is said. I will consider the prayer which the blessed Virgin, the Apostles, and other holy women, made in those three days: I will think on, that great desire wherewith they did burn to see our Lord. And I with them will desire to sed my Lord, now glorified, in my hart.   

Of Pax Domini.  
When Pax Domini is said. I will contemplate my Lord risen from the dead, all glorious and immortal: and how he appeared to the Blessed Virgin, to Marie Magdalen and the holy Apostles, saying. Pax vobis: and I will desire of him, that he will give me true peace and quietness.   

Of dividing the Host into three parts.  
When the Host is divided into three parts: I will consider the holy Church, divided in three parts, triumphant, militant, and in Purgatoire. And I will beseech our Lord, that he will grant to me, and to all other, to aspire to the triumphant.   

Of the Agnus Dei.  
When the true Agnus Dei is said. I will think Christ to be the true lamb without spot, which S. john Baptist did point at with his fingar, by whose blood the sins of the world are taken away: and I will beseech him by virtue of his precious blood, to cleanse my soul from all sin.   

Of the Priest's receuing.  
When the Priest doth? Communicate. I will consider with what unspeakable glory and triumph, our Lord ascended into heaven in the sight of all his Apostles, until at the last cloud received him. And I ●ith most inflamed and bu●ning affection, will spiritually communicate with the Priest, and make my hart a heaven to receive my Saviour.   

Of Dominus vobiscum.  
When Dominus vobiscum is said. I will consider, that although our Lord be ascended into heaven, yet he is always present with us in the blessed Sacrament. And I will render him thankes for so great a benefit.   

Of the last Collects.  
When the last Collects are said. I will give most great and hearty thankes to the holy Trinity, for all his benefits; and especially for that he hath granted me to be present, and to be partaker of so great a mystery.   

Of removing back the Book.  
When the Book is carried back to the right end of the Altar. I will think how in the end of the world, the jews shallbe converted to the faith of Christ. And I will pray for the conversion of all Heretics and Infidels.   

Of Dominus vobiscum.  
When the last Dominus vobiscum is said. I will imagine to hear the sound of the Angel's Trump, wherein our Lord in the end of the world, will come to judgement. And I will beseech him, that he will make me ready and prepared, in that dreadful day.   

Of Ite missa est.  
When Ite Missa est is said. I will recall to mind that, Go ye cursed into everlasting fire, which shall be spoken to the damned: & that, Come ye blessed of my Father, which shallbe spoken to the saved.   

Of the last benediction.  
When the last Benediction is given. I will call to mind th● benediction of Christ in that day, which he will give over all the elect, and will lead them with him into paradise. And I will beseech him that he will bless me and all the standers by, who have assisted with me at this Sacrifice, that both in this world, and the next, we may perpetually praise, and glorify his name. Amen.  
Paternoster. Aue. Credo.   
FINIS.   

DIVERS DEVOUT CONSIDERATIONS.  
FOR THE MORE worthy receiving of the Blessed Sacrament.  
COLLECTED And gathered, out of sundry Catholic and approved Authors.  
AND Published for the benefit of all devout Catholics, By JOHN HEIGHAM.  
ANNO 1624.   

ADVERTISEMENTS FOR THE NIGHT BEFORE RECEIVING  
THe night wherein you mean to communicate the day following, eat either nothing, or very little to your supper.  
After supper presently arise: spend not the time in idle talk, but privately in your chamber in talk with God.  
Before you go to sleep, pray unto God that he would keep you that night from all illusions of the devil, from ill sin, and hurtful fantasies.  
Make choice the same night, of some affection or intention, either one or more, for which you will specially purpose to receive; and often stir up, and renew in your mind, the memory thereof.  
In the morning when you awake, persuade yourself, that you lie in the arms of Christ; and begin to meditate upon his passion: and to recall to mind your former affection.  

Of the affections, and intentions for receiving the B. Sacrament.  
THe affections and intentions of those that come to communicate, are sundry, according to the sundry dispositions of the parties.  
Some are moved with the love of God; that they may by means of this Sacrament, invite & bring their beloved unto them, and delectably embrace him within their fowls.  
Some are moved by the knowledge of their own infirmity and weakness; that they may by the help of this heavenly Physician, be cured and healed of their diseases.  
Some are moved thereunto by the consideration of their sins and offences; that by means of this divine Oblation and Sacrifice, they may be purged and pardoned.  
Some are brought thereunto, by reason of some grief, trouble, vexation, or temptation; the end that by the virtue of him who is omnipotent, they may be comforted and delivered.  
Some are moved with a desire of some particular grace; that by means of him to whom the Father denieth nothing, they may obtain the grace which they desire.  
Some are moved with a thankful acknowledging of sundry benefits, which God hath bestowed upon them, considering that we can not of our parts offer to the Father a thing of greater thankes, than this Sacrifice of thanksgiving.  
Some are moved with a desire to praise & honour almighty God and his Saints; for as much as we can not honour, nor praise him more, then in remembrance of them, to offer this Sacrifice of praise unto him.  
Some are moved with an earnest desire of their neighbour's salvation, & with compassion of their afflictions and miseries; knowing that there is nothing more available in the sight of the Father, both for the quick and the dead, than the precious blood of his only Son, which was shed both for the one & the other.  
Some are moved with intention to aid and help the Church universal, which are all faithful people; understanding and knowing, that he is a member of that mystical body wheof JESUS CHRIST is the head, and therefore desireth to receive the same, for all those who are worthy to have participation thereof.  
Some are moved thereunto, to renew the memory of our Lords holy Passion, and to tender thankes to our merciful redeemer, for the inestimable work of our redemption.  
Some are moved with desire to receive the true spirit of Christ, to be made one with him, to be wholly transformed and changed into him; that they may live as he lived, in all charity, obedience, poverty of spirit, mortification of body, contempt of the world, and the like.  
Finally, some are moved with desire the sooner to departed out of this world, into that glorious and perpetual habitation of heaven, there to receive the full fruition and vision of his divinity.   

Of diverse other devout affections fit for the more worthy receiving of the B. Sacrament.  
OTHERS there be, who coming to this Sacrament, do resemble them selves in their minds after sundry manners: and by this means, do obtain many devout affections.  
Sometimes as a prodigal child; to his Father of pity.  
Sometimes as a guilty person, or one condemned; to hi● merciful judge and Saviour  
Sometimes as a false an● disloyal spouse, taken in adultery; to her loving and tender hearted husband.  
Sometimes as a sister, to her most dear, & cordial brother.  
Sometimes as a strayed and wandering sheep; to his good Pastor.  
Sometimes as a poor blind man; to the restorer of sight.  
Sometimes as one famished, to the sweet refection of his soul.  
Sometimes as one languishing for thirst; to the fountain of grace, and water of life.  
Sometimes as one frozen with cold, to the furnace of burning love.  
Sometimes as a little infant towards his nurse, without whom he can in no wise be comforted.  
Sometimes again with intention to do the greatest honour to God, that ever he did him before.  
Sometimes to have greater devotion, charity, & love of God, then ever he had before.  
In all which to use them aright and to our better benefit, w● must put upon us, as it were the habit and estate of th● self same person, with all other circumstances concurring the unto.  
And so sometimes to use one sometimes another, as God shall move us, and as our disposition & devotion shall serve us: which also we may do, not only when we shall communicate sacramentally, but always as often as we shall hear mass, or communicate spiritually.   

Devout considerations of the quality in which God presenteth himself unto us, to encourage all fearful & scrupulous people  
OUR merciful Lord cometh unto us in the holy Sacrament, after seven sundry manners.  
1. He cometh in such excessive and wonderful humility, that none is so wicked, and vild a sinner, but that our Lord God will come unto him, and offer himself (if a man will have him with him) and will receive him.  
2. He cometh in so great patience, that none is so great a sinner, or so much his enemy, which he will not bear withal, and suffer patiently, and if he will reconcile himself unto him, be most ready and prepared to remit him all his faults, and freely to pardon him.  
3. He cometh with such a love and affection, which he beareth unto us, that none is so cold and obstinate, whom he doth not heat (if he will) in his burning love.  
4. He cometh, in such liberality, so ample and copious, that none is so poor and destitute of grace and virtue, whom he may not enrich with the store & plenty of all precious substance.  
5. He giveth himself in food most delicious, most sweet, and most sufficient, in such sort, that none is so feeble, weak, or famished, that may not be healed, refreshed, strenghtned, and sustained.  
6. He cometh in such splendour and brightness, that none can be so blinded, obscursed; or held in such darkness, that may not by his presence, be instructed and lightened.  
7. He cometh in such plenitude & abundance of grace, that none is so indevout, negligent, and slothful, that may not be awakened stirred, & excited to devotion.  
O great, and overflowing love, who is he, who well considering this, will not marvel, and with sighing say. O Lord what is man that so thou dost visit him, and set thy hart towards him?   

Aspirations to acknowledge our great unworthiness, to receive the holy Sacrament, of the precious body and blood of our Saviour jesus.  
O My Lord, O my God, who art thou, and who am I, that I should presume to come to receive thee? The Angels in heaven do reverence thee, and the highest powers and glorious Spirits, with trembling do adore thee. What then shall I do that am here in earth (dust and ashes that I am) what shall I do?  
O my Lord, o my God, thy only greatness, doth humble the Angels, although they acknowledge in them no sin, nor evil: Yea the highest Seraphins, draw in their wings, and repute themselves like little flies before thee: what then shall I do, that am charged with the burden of my iniquity, but bow down my head, prostrate myself upon the earth, and fear to lift up mine eyes before thee?  
O my Lord, O my God, if I sinful wretch had prepared myself a thousand years by devout meditations, and had in myself, the merits of all the just men upon the earth, and of all the glorious Saints in heaven, all this were very little, nay nothing to receive thee according to thy dignity: how much less then, O my Lord, alas how much less shall I do it, naked that I am of all merits, and charged with an infinite number of sins and vices?   

Aspirations to crave purity of mind and conscience, where with worthily to receive the most B. Sacrament  
O My Lord, my sweet Saviour and my God, who may give me at this present, a pure hart, a clean hart, a new hart, a hart purged from all soil, a hart set on fire with divine love, a hart lightened, and shining, with celestial brightness: so that my fair, and delicate spouse Christ JESUS coming, he may find a place of rest prepared to him in my hart, and nothing which may offend the eyes of his Majesty?  
2. O that I could (if it were possible) receive thee, sweet Lord, at this present into my soul, with that fervour, love, and affection, wherewith thy worthy and sacred Mother conceived thee: and with that desire, love and devotion, that ever thy devout servants have received, do receive, or ever shall receive thee.  
3. O that I had in myself, all the beauty of the nine orders of Angels, the burning charity of the Seraphins, the sanctity and purity of the heavenly Saints, the fervent love, devotion, and desire, of all the chosen friends of God, which ever were, are, or shall be, either in heaven or earth.   

Aspirations to express a fervent, longing, and impatient desire of the soul, for the coming of our Saviour in the B. Sacrament.  
1. O Sweet JESV, sweet JESV, sweet JESV, a thousand times do I long for thee, a thousand times do I desire thee, when wilt thou come my sweet Saviour, when wilt thou come; wheh shall I see thee, when shall I feel thee within my soul?  
2. O dear JESV, dear JESV, dear JESV, when shall I according to my desire, possess thy blessed presence within my soul? when wilt thou come, that I may lovingly join my hart to thine? Come therefore, O sweet JESUS, come O bread of Angels, O heavenly manna, O food of faithful souls. Come O my sweet love, come and transform into thee, all my intentions, conceptions, and inward parts, come and ravish me from all things created, even from my life, even from my own self.  
3. O divine fire, come and inflame my hart. O the spouse of my soul, come quickly unto me. Wound my hart with thy love, Come take thy repose within my conscience. Come sweet JESUS, come quickly, and defer no longer to come. Come the health, the life, and only desire of my hart.   

Aspirations proper to be said when the time of reaming the B. Sacrament, is near at hand  
1. O My soul, behold thy spouse is coming, arise and go earth to meet him; enter now and join thee near unto him; Be glad and rejoice of the approaching of so great a guest: because there cometh unto thee, thy Creator, thy Lord and thy Lover, thy Father, thy Pastor, and thy Spouse; Christ JESUS thy beloved, he who gave for thee his dearest life, that he might redeem thy soul from eternal death.  
2. Open o my soul, open the gate to thy Lord and thy God, coming towards thee; give place to thy Creator; give access to thy spouse, who with such love approacheth unto thee.  
3. Them imagine that you hear the sweet and amiable voice of our Saviour calling unto you, and saying. Veni amica mea, veni sponsa mea veni. Come my beloved, come my spouse, come unto me. To who make answer saying. Paratum cor meum Deus, ●ratum cor meum. Ingredere benedict Domine, & miserere mei. O God my hart is ready, o God my hart is ready. Enter blessed Lord, and have mercy on me.   

Aspirations to be said inwardly when the B. Host is in your mouth.  
1. O Most sweet, most potent, most fair, most noble, most high, most gentle, most amiable, and most gracious JESV. Vouchsafe to enter into the poor house of they servant, whose burning desire is wholly to enjoy thee, and whom all the creatures in heaven and earth, cannot satisfy without thee.  
2. My God, enter into my soul and sanctify it; enter into my hart & purify it; my God, enter into my body and countergard it; and from thy love never separate it.  
3. Into thy hands, o Lord JESV, I commend my spirit; to thee I resign my life & my soul, receive me, sweet Saviour, and so keep me, that I never escape out of thy hands.   

Aspirations after receiving, admiring the love of our Saviour, expressed unto us in the most B. Sacrament.  
1 I Remember sweet JESV, the words thou spakest to thine Apostles, after thou hadst washed their feet; saying. Know you what I have done unto you? o how well mayst thou now say unto me. Know you what I have done unto you? For what couldst thou do more for me, or what gteater love, o good JESUS, couldst thou show unto me, than first to give this thy body to death for me, & now again to give the self same body and blood in meat & drink unto me, in memory of the same thy death?  
2. O my Lord, what is the cause of this thy love? what meaneth, I pray thee, this Wonderful love? Seest thou not upon how vild a creature thou hast cast thy love? Wilt thou descend now once again into hell? Wilt thou put thyself now once again into the hands of sinners to be crucified? wilt thou once again be borne in a stable amongst bruit beasts (meaning your hart?) o strong, o pure, o unspeakable love.  
3. Dear Lord, hast thou perchance lack of some subject to delight thee (thou that art most happy and most perfect in thyself) that thou searchest out a little worm of so evil life and odor as I? Truly it seemeth, as if that thou hadst need of thine own creature; for thou usest such means to obtain his love, as though thou couldst not be, nor live without him. O inestimable and most sweet love, who can but be inflamed of so great a love? what hart can defend itself, that it be not melted & quite consumed with this love?   

Aspirations expressing our love again unto our Saviour for this singular benefit of the B. Sacrament.  
1. IF all the riches of the earth were proposed unto me; If all the honours and crowns of the world; If all the pleasures and delights which is possible to imagine; with all the knowledge both of men and Angels, I would repute all as dung, and as mere nothing; I would make no account at all of it, in comparison, O Lord, of this thy sweet and unspeakable love. 2. If all the creatures in the world were in my power, I would move them all in thy praise for this singular benefit which hast bestowed upon me. If the force and virtue of all men & Angels were alone in me, I would wholly employ them all to magnify thee, for this thy especial love unto me. 4. Lord, Lord, thy love doth draw me, thy love doth wound me, thy love doth ravish me. O that I had in me the purity of Angels, and the inflamed and burning desires of all the B. Saintes. O that I had a thousand hearts to shed forth in thy love, and to answer to this so great a love.   

Aspirations very fervent, into which the soul bursteth forth in great admiration of the B. Sacrament.  
O Bread of life, O bread of Angels, O sanctuary of souls, o secret comforter of holy minds! O heavenly spouse, O JESUS CHRIST my delectable love! O riches of the soul! O solace of the afflicted O food of the famished! O my joy, O my glory, and all my beatitude!  
2. O meek lamb, O mild majesty! O high charity, o low humility! o great mercy, o bottomless depth of incomprehensible bounty! o my Lord, h●● much am I bound for the good which thou hast done me, and above all, for the manner by which thou hast done this good unto me.  
3. O heavenly Lord, who so much lovest me. o true Pelican, who in thy blood dost so quicken me. o good Pastor, who so dost give thyself in meat unto me. o faithful Keeper, who hast so wondered a care over such as thou hast taken in charge unto thee   

Aspirations after receiving the B. Sacrament, in utter detestation, and hatred of sin.  
MY God, my Lord, and sweetest love, never any more, never any more of sin; never any more pleasure of the flesh; never any more of the world; never any more of vanity. I utterly detest all sin whatsoever, and to thee only, do I render myself; to thee only, will I serve & obey for the time to come. To thee only do I desire, to live and die, only grant that I never more offend thee, nor that I ever be separated from thee.  
2. My God, I have no greater grief in the world, then to think that heretofore I have so much offended thee. And to think that sometimes again I may come to offend thee, causeth so great a fear in my soul, and doth so much afflict me, that I would wish to die a thousand deaths to be out of this danger that I never any more become thy enemy,  
3. O my God, permit not, I beseech thee, that for the time to come I ever more displease thee. And if thou forseest that either by frailty or suggestion of the devil, living yet longer, I shall mortally offend thee, show me the grace to take me out of the world, and that I die before I commit the sin actually.   

Aspirations in which the soul defiereth wholly to be withdrawn from all creatures: with a perfect resignation to God, & altogether to be governed by him.  
1. O My soweraigne and dreadful Lord, I would wish for the time to come; never any more to appear amongst men but to hide me, if it were possible; under the earth, that by this means no earthly creature, may ever regain my love from thee, ever withdraw my hart from thee, or ever separate my affection from thee.  
2. O mine eyes, what desire you more to see here? o mine ears, what desire you more to hearken here? o my tongue, what desirest thou more to taste here? o my hart and all my senses, shut up, shut up your gates, shut them up I say perpetually, to the end that never any thing may have access into my soul, which may ever dissolve this straight conjunction betwixt my Saviour and me.  
3. O my sweet and merciful Lord, behold that from this very hour, I do wholly abandon myself to thy divine providence, and voluntarily and freely, now, and for ever give, present and consign myself, body and soul unto thee desiring that thou work in me as it shall please thee, and all that it shall, please thee, and that on my part, I never give thee any  or impediment. Finally, govern all my desires, & guide all my actions and works, so that all my works may render thee obedience, honour, and glory, for ever and ever. Amen.   

Devout & iaculatory conceptions very proper to he used, in the day wherein one hath received the B. Sacrament.  
FIRrst you may burst forth in to these words, in manner of a spirit wholly replenished and ravished with joy, and say.  
O my sovereign Lord, my Saviour, my Redeemer, and my God, I have here the pledge of thy love, I have here the memorial of thy death, I have here the price of all the world, I have here my Lord, my God, and all my good.  
O wonderful grace, o wonderful grace, to have mine own Saviour enclosed within my soul!  
O my Lord and my God, my spirit is swallowed up, and quiet transported into thee, it is in a manner wholly melted in to thee, by reason of thy love, and it causeth my hart, even to open itself at thy presence, like as the rose before the sin. Thanks, thankes, thanks therefore, o my Lord, for so infinite, inestimable, and unspeakable a benefit.  
You may sometimes also, by way of a diligent care that you would not offend him, propose this demand unto your own hart, saying.  
Domine est ne cor meum, & corpus meum adhuc mundum in conspectu tuo? Lord is my body and my mind yet clean before thee?  
Sometimes again by way of humble prayer that he would not leave you, saying with the holy Prophet.  
Ne derelinquas me Domine: Deus meus, ne discesseris à me.  
Leave me not, O my Lord: o my God depart not from me.  
Sometimes likewise, you may with great, joy of spirit recite the song of the 3. children Dan 3. saying Benedicite omnia opera Domini Domino, laudate & superexaltate eum in soecula. etc. Benedicite Angeli Domini Domino: benedicite caeli Domino, etc.  
All ye works of our Lord, bless ye our Lord; praise and ex tolle him for ever  
Bless our Lord ye Angels of our Lord: ye heavens bless our Lord, etc. As in the office of our Lady.  
Moreover, to exercise some other acts of great devotion, you may sometimes imagine yourself as one wounded in soul with sundry wounds, and that JESUS CHRIST, the true physician of souls, cometh to cast his wounds upon yours, to the end perfectly to heal you.  
You may likewise sometimes by imgination, transform yourself into the form of a little Bee, mounting upon the tree of the Cross, & flying busily from one wound to another, to gather and suck into your soul the sweet, honey of his most precious blood.   

A brief prayer for conclusion.  
Sweet JESUS by the virtue of this most B. Sacrament; I beseech thee to root up and extirpate in me, all the branches and seeds of my evil passions, renew me wholly into thee, so that in thee I may take a new force and viguere: and that in vertu of thy grace, of vicious, which I have always been, I may for time hereafter become virtuous: of a child of vanity, a contemner of the world: of lecherous, chaste: of gluttonous, sober: of slothful, fervent and diligent: of harslie, choleric, and impatient, sweet, meek, and patiented: of unpittifull, charitable: of proud, humble: of presumptuous and ill advised, discreet and modest: of vain and light▪ grave and settled: of inconstant, firm and stable: finally, of a sinner, and enwrapped in miseries, I may become by thy grace, just, and of exemplar, & holy conversation. Grant this sweet Saviour JESV, for thy infinite love and mercy sake. Amen.   

THE LITANY OF the blessed Sacrament.  
LOrd have mercy.  
Christ have mercy.  
Lord have mercy.  
Christ hear us.  
O Christ hear us.  
O God the Father of heaven. Have mercy upon us.  
o God the Son redeemer of the world. Have mercy upon us  
O God the Holy Ghost. Have mercy upon us.  
O holy Trinity one God. Have mercy, upon us.  
Lively Bread that didst descend from heaven. Have.  
God hidden, and my Saviour. Have mercy upon us.  
Bread of the elect. Have  
Wine budding forth virgins. Have mercy upon us  
Fruitful Bread, and the delight of kings. Have.  
Holy Sacrifice. Have.  
Pure oblation. Have.  
Lamb without spot Have.  
Table of proposition Have. mercy upon us.  
Most pure Table. Have.  
Food of Angels. Have.  
Hidden Manna Have.  
Memorial of the wonderful works of God. Have.  
Supersubstantial bread. Have.  
Word made flesh, and dwelling in us Have.  
Holy host. Have.  
Chalice of benediction. Have mercy upon us.  
Mystery of faith. Have.  
Most high and venerable Sacrament. Have.  
Sacrifice of all other most holy. Have mercy upon us.  
Truly propitiatory for the quick and dead. Have.  
Heavenly Preseruative, whereby we are preserved from sin. Have.  
Miracle above all others astonishing. Have.  
Most sacred commemoration of our Lord's death. Have.  
Gift surpassing all fullness. Ha'  
Chief memorial of divine Love Have.  
Abundance of divine bounty. Have.  
Holy, and most majestical mystery. Have mercy upon us.  
Medicine of immortality. Have mercy upon us.  
Dreadful and lifegiving Sacrament. Have.  
Bread of the Almighty word, made flesh. Have  
Unbloody Sacrifice. Have  
Most sweet banquet, whereon the ministering Angels attend. Have  
Sacrament of Piety. Have  
Bond of Charity. Have.  
Offerer, and oblation. Have  
Spiritual sweetness tasted in his proper fountain. Have  
Refection of holy souls. Have mercy upon us.  
Voyage food of those which die in our lord Have mercy upon us.  
Pledge of future glory. Have mercy upon us.  
Be merciful. Spare us o Lord.  
Be merciful. Hear us o Lord.  
From the unworthy receiving of thy body & blood Deliver us o Lord.  
From concupiscence of the flesh. Deliver us.  
From concupiscence of the eyes. Deliver us  
From pride of life. Deliver.  
From all occasion of sin. Deliver us o Lord.  
By that desire wherewith thou desieredst to eat this Passeover with thy Disciples. Deliver us o Lord.  
By thy great humility, wherewith thou didst wash the feet of thy Disciples. Deliver us o Lord.  
By thy burning Charity, wherewith thou didst ordain this divine Sacrament. Deliver us.  
By thy most precious blood which thou hast left unto us upon the Altar. Deliver us.  
By the five wounds of this thy most holy body, which thou receivedst for us. Deliver us o Lord.  
We sinners. Do beseech thee to hear us.  
That thou wouldst increase & keep in us true faith, reverence, and devotion of this holy Sacrament. We beseech thee.  
That thou wouldst vouchsafe to bring us to the frequent use of this holy Eucharist by true confession of our sins. We beseech.  
That thou wouldst vouchsafe to deliver us from all heresy, infidelity, & blindness of hart. We beseech thee.  
That thou wouldst vouchsafe to impart unto us the precious & heavenly fruits of this holy Sacrament We beseech thee.  
That in the hour of our death, thou wouldst strengthen and defend us with this heavenly viaticum. We beseech thee.  
Son of God. We beseech.  
Lamb of God which takest away the sins of the world. Spare us o Lord.  
Lamb of God which takest away the sins of the world. Hear us oh Lond.  
Lamb of God which takest away the sins of the world. Have mercy.   

THE PRAYER.  
O God, who under this wonderful Sacrament hast left unto us the memory of thy passion, Grant us so to worship the sacred mysteries of thy body and blood, that we may continually feel in us the fruit of thy redemption: who livest and raignest with God the Father, in unity of the holy Ghost, one God for ever and ever. Amen.   

This which followeth may be fitly said when the benediction of the B. Sacrament is given, or coming to adore before the Tabernacle, or Altar, where the same is reserved.  
IN the name of JESUS every knee bow, of the celestials, terrestrials, and infernals, and every tongue confess, that our Lord JESUS CHRIST is in the glory of God the Father. Phil. 2.10.  
And let all the people say, Amen, Amen. Psal. 105.47.  
Who shall not fear the o Lord, & magnify thy name because thou only art holy, because all nations shall come & adore in thy sight, because thy judgements be manifest. Apocalip. 15.4.  
And let all the people say, Amen. Amen.  
The lamb that was slain is worthy to receive power, & strength, & honour, & glory, & benediction Apoc. 5.12  
And let all the people say, Amen, Amen.  
Thou art worthy o Lord to take the book and to open the seals thereof: because thou wast slain and hast redeemed us to God in thy blood, out of every tribe, & tongue, and people, & nation Apo. 5.9.  
And let all the people say, Amen, Amen.  
Thou art worthy o Lord our God to receive glory, & honour, and power, because thou hast created all things, and for thy will they were, & have been created. Apo. 4.11.  
And let all the people say, Amen, Amen.  
Blessed be our Lord God of Israel, world without end, and let all the people say. Amen, Amen.  
Praise, and glory, and power is to our God. Amen.  
To the king of the worlds, immortal, invisibie, only God, honour, & glory, for ever and ever. 1. Tim. 1.17. Amen.  
To the only God our Saviour by JESUS CHRIST our Lord be glory and magnificence, empire and power before all worlds, and now and for all worldes ever more. jude 25. Amen.  
Benediction, and glory, and wisdom, and thanksgiving, honour, and power, & strength to our God for ever and ever. Apocalyps. 7.12. Amen.  
Salvation to our God which sitteth upon the throne, and to the lamb. Apoc. 7.10.  
To him that sitteth in the throne, and to the lamb, benediction, and honour, and glory, and power for ever. Apoc. 5.13. Amen.  
To thee, JESV CHRIST, be glory for ever. Amen Rom. 11.36.  
To thee, JESV CHRIST, be honour, and glory forever and ever. Amen. Rom. 16.17.  
To thee JESV CHRIST, be glory, and empire for ever and ever. Amen. 1. Pet. 4.11.  
To thee, JESV CHRIST, be glory, for ever and ever. Amen. 2. Tim. 3.18.  
To thee, JESV CHRIST, be honour, and empire everlasting. Amen. 1. Tim. 6.10.  
To thee, JESV CHRIST, be glory both now and unto the day of eternity. Amen 2. Pet. 3.18.  
Grace with all that love our Lord JESUS CHRIST in incorruption. Amen. Ephes. 6.24.   
FINIS.   

CERTAIN ADVERTISMENTS TEACHING MEN HOW TO LEAD A Christian life.  
Written in Italiam by S. CHARLES BOROMEUS, Cardinal of Rome.  
FOR JOHN HEIGHAM. Anno 1624.   

THE PREFACE OF THE AUTHOR.  
Our nature being now corrupted through sin, is of itself so bend and inclined to evil, that we do easily forget, and leave to do good. For this cause we have great need of helps and encouragements, whereby to live well; and of some one that continually may put us in mind thereof. To this end may serve certain advertisments or counsels gathered here together, that by often reading them, each one as in a glass, may in some part behold the form and rule of Christian life, and therein consider as well what he doth want, as also what he ought to do.   

GENERAL ADVERTISMENTS.  
THE chiefest thing that we must procure, and to which most of all we must have an eye, is to obtain the grace of almighty God, and to keep our selves in the same, seeing that it is impossible without God's grace, to live christianly.  
To this will help exceedingly, that we have always in our hearts the fear of God, which is the beginning of our salvation and of all good; taking great care that we do not any thing, which may offend his most pure and divine eyes.  
Have God therefore always before thine eyes, in whose sight thou dost stand and who continually doth behold thee.  
Consider often with thy self, the end for which thou wast created, which is to attain to the gloire of heaven: and that thou must go towards this, and all other creatures further thee thereunto  
Think oftentimes upon that which is to follow after, to wit perpetual joy in heaven, or in hell everlasting pain.  
Be zealous of God's honour, & not only to observe with all diligence his holy commandments, but also that his divine name be not blasphemed, nor any irreverence done thereunto by others.  
Bear great respect and honour to all things that appertain to God, and to all the orders of the holy Church, & of thy pastor, procuring to observe them entirely as much as lieth in thee.  
Have great confidence & trust in our Lord, that he will dispose always that, which shall be most for thy good and profit.  
Have still an eye the providence of God, esteeming that nothing doth befall us without his holy will and pleasure, and that all is to draw some good thereby.  
Exercise thyself in the knowledge of thyself, of thine own vileness baseness and misery, flying all ambition, self reputation, & other vanities of the world. Do thou never trust to much to thine own judgement, but remit thee easily to the judgement of others, and take counsel oftentimes of spiritual and discreet persons.  
Procure to be thankful to God for so many benefits, as thou hast received at his hands, acknowledging them and giving thankes, and endeavouring to live well, thereby to give him contentment.  
Take thou not so much care to please men, as to please God. And have always an eye to that, which maketh to his greater glory and service.  
Expect the reward of all thy pains of God, and not of the world.  
In the business and affairs which thou hast to do, have an intention, not to do any thing which is not lawful, and to do all that thou dost for the love of God, for in this sort shall thy works be all meritorious.  
Acknowledge and ponder with thyself, that we have no greater riches nor treasure, nor any thing more excellent or of more profit, then to love God; & that all the rest doth pass away as wind, smoke and shadow.  
Obey willingly & readielie, in all things that be virtuous, to all thy Superiors even such as be temporal: & bear them due reverence and respect.  
Endeavour, what lieth in thee, to maintain peace & quietness at home in thy house as much as may be possible: living in charity with all sort of people, whither they be married, or in any other state.  
Procure with God's grace to refrain & bridle thy anger, in such things as daily fall out, either at home or abroad, & not to be at debate with any one, that so thou fall not into greater inconveniences.  
Be mindful to support the faults of others, be they domestical, or external, even in such manner, as thou wouldst that others should bear with thee.  
Remember well that thou art a Christian, and that for this respect, thou oughtest, for the love of christ, to suffer patiently such injuries as be done unto thee, yea to forgive them: and that which more is, to render good for evil, and to pray for thine enemies, and those that persecute thee.  
In thy tribulations and adversities be mindful to fly to prayer, & accept of whatsoever scourges, be they universal or particular, & of all things else that do happen contrary to thy expectation, as coming from the hands of our Lord.  
Dispose thou so of the substance of this world, as if thou wert God's factor, or steward, and not absolute Lord of the same: and use what thou hast for necessity and need, but not for pleasure; & procure so to pass through these temporal things, that thou lose not those that be eternal.  
In the beginning of whatsoever action of thine, make the sign of the Cross, and have great confidence in the virtue thereof.  
Thou shalt not begin any affair of importance, without making first thy prayer, and taking also advice of thy ghostly father, or of some other discreet & godly persons.  
Sometimes in the year ●●ke of some one, whom thou d●st greatly trust, what opinion he hath of thy life; and bethink thyself whither thou be in the right way to salvation or not.  
See that thou dispose and distribute the hours of the day, according to thy diverse affairs; as for example to pray, to hear Mass, to traffic, to take thy refection, & so thou shalt not lose time.  
Blasphemous and dishonest speeches, aught to be passing fare from the mouth of a Christian man.  
Beware of an evil custom to swear, albeit it were with truth.  
Eschew all kind of superstition, and forbidden arts.  
Do not easily judge thy neighbour, chiefly his intention, but have regard to thine own sins and imperfections.  
Take heed thou be not desirous nor curious, to know other men's doings: & beware of all sort of novelties, especially in matters belonging to belief, as also to speak of that which thou dost neither know, nor understand.  
See that thou do not murmur, nor speak evil of others, nor diminish the good name of any one.  
Do thou never relate, not report any thing to others, which may trouble their peace & quietness, or breed any dissension amongst them.  
Beware of idle words, and much more of such as be dissolute and dishonest.  
Avoid all dissoluteness and looseness of life, in thy doings and behaviour, which doth offend both God and good men. and endeavour to be modest and settled in all thy gestures.  
Fly evil companies more than the plague, as every one likewise that shall give thee naughty counsel and bad example, and moreover all occasions and enticements to sin.  
Eschew assemblies, as carding, baunkets, dancing, masking, feasts, vain comedies & other such like things, by which God is highly offended: and take heed that not only thou be not partaker of these things, but neither present at the doing of them.  
Beware of idleness, as being a poison of the soul: & endeavour to be always busied, either in godly works, or in such as be profitable.  
Be careful that in thy house there be no profane book, nor picture, much less dishonest, neither on the walls, nor in books, nor in any other things, because it doth hurt thee, and is offensive to others.  
In traffic, selling and buying, fly all kind of deceit, falsehood, lying, & oaths, & desiring of other men's goods.  
Eschew, what lieth in thee to deal in other men's money or goods, unless thou were bound by law of charity, or otherwise so to do.  
Neither for gain, nor friendship, nor love of parents, nor favour, must thou do any thing that is not just, & according to the will of God.  
In prosperity thou must beware of too much contentment and comfort, which doth cause a man to cast himself headlong, into the miseries & dangers of this life.  
At that time therefore be mindful of the calamities and changes of these transitory and worldly things, and so it shall be very expedient to read then for this end, some book treating of the contempt & vanity of things contained in this world, in like sort as a most holy and learned man was wont to do, who in time of his greatest prosperities, was accustomed to read the lamentations of the Prophet jeremy.  
In time of adversities, do thou not lose heart & courage, neither be thou ever sorry, but rather rejoice, considering that this is the right way to heaven, and one of the best tokens, that a man can have of his salvation, & be mindful in such occasions, to read some spiritual treatise of tribulations.  

PARTICULAR Advertisments: and first of the custody of the heart, and of all our senses.  
MAke a steadfast purpose never to offend Almighty God, chiefly through any mortal sin; but rather to endure whatsoever evil, yea death itself, and to fly as much as lieth in thee, every sort of sin althought it were but venial.  
Be vigilant to keep thy hart, that there enter no wicked thought into it, purposing this often with thy self, and examining also often in that which thou dost fail  
When any disordered passion, or wicked thought doth rise in thee, procure to resist it even in the beginning; and do not give it place in thee, but cast it off, to the end that afterward it draw thee not to sin.  
Have thou likewise exceeding great care of thine eyes, not easily lifting them up, nor looking steadfastly upon that, which thou mayst not lawfully desire.  
Refrain thy tongue, speak not whatsoever cometh to thy mouth.  
Remember that we be continually tempted and environed on every side with devils, which expect only how to make us fall, & therefore we must be always upon our guard.   

secondly OF CONfession and Communion.  
BE careful at the beginning of thy conversion, thou make a good general confession of all thy life, if yet thou have never made it before, to the end that the same may serve for the beginning and foundation of a good new life, which thou dost now purpose to ●eade.  
Thou shalt make choice of a good and learned ghostly father, to be the guide of thy soul, to whom thou must give great credittte, & confer with him in all thy difficulties & doubts, as also in all other affairs of importance, in which there may be any burden of conscience, and suffer thyself to be ruled according to his council.  
Go often to confession, for that the oftener thou goest, the better it is, and see thou go either every eight days, or at the least every month, and moreover, in all the solemn feasts through out the whole year.  
Likewise thou shalt frequent the blessed Communion, and when thou canst not communicate, do not therefore leave to confess, that so thou mayst obtain the grace which is given by this Sacrament.  
Take heed thou never go to bed in state of mortal sin, but rather go to confess the same sooner than latter: and if thou canst nor out of hand do so, endeavour at the least, to have contrition and sorrow, and bewail thy sin bitterly, and with the first opportunity confess thyself.  
Every week do some kind of penance, as fasting disciplining, weareing of hear cloth, lying on the ground, and such like things, but all this must be with advice & leave of thy ghostly Father.   

thirdly OF prayer & spiritual exercises.  
HAVE in thy chamber some devout picture of Christ, of our Lady, or of some other Saint, to whom thou dost bear most devotion.  
Thou oughtest to have holy water in thy chamber, & going to sleep, rising in the morning, entering in, or going out or thy chamber, to sprinkle thyself with the same, against all the deceits of the devil.  
Bear particular devotion and reverence to thy Angel keeper.  
Thou shalt have one also, or more Saints for thine aduocats, as for example that Saint, whose name was given thee in Baptism, and thou shalt take in particular, the glorious Virgin MARY for thy protectrice and have recourse to her especially in all thy necessities.  
If thou canst read, thou shalt say the office of our Lady at least upon feast-days, if not every day else: but thy beads thou shalt say every day, or as often as thou hast leisure.  
Never leave thy prayer, at least that of the morning and evening, but by all means, whither thou be in company of others thy neighbours, in the Church, or of those of thine own family, or in thy work house, or wheresoever else thou art, or whither thou be alone. And being alone use mental prayer, if thou know how to do it, or else that time say the seven Penitential Psalms, or the Litanies, or the rosary, or some other vocal prayer.  
Remember to pray not only for thyself, but for all degrees of persons, & chiefly for the exaltation of the holy Catholic Church; for the Pope's holiness, for thine own Pastor, for all Bishops, for all Christian Princes, and principally for thy King our Lord, for his Magistrates and Officers, and for the souls of those that be departed out of this world.  
Thou must be very devout to those Saints that be protectors of thy City and Diocese, and observe their feasts, vigilles, & relics, principally upon the days of their solemnities, and holy service.  
Fail not to go to all general processions, or to such as be particular, which be within the city,  
Likewise thou shalt go to all prayers of forty hovers, finishing thy hour when it shall fall to thy turn, & rather doing more than less.  
When sign is given to carry the blessed Sacrament to the sick, thou must nor fail to accompany the same devoutly, bearing thy candle: & thou must glory, & not be ashamed to accompany thy Lord, the King of the universal world. And going on the way, thou shalt pray for the sick to whom it is carried, & yield ●hankes to God that he hath vouchsfed to make us worthy of so great a benefit, as to leave us himself in this most excellent Sacrament.  
This office, to accompany this most blessed Sacrament whither it must at any time be carried, thou shalt perform as often as thou shalt meet it on the way, lighting, down also from thy coach or chariot, if thou were in it.  
When it ringeth to the Aue Maria in the morning, at noon, and at evening, thou shait say three times the Aue Maria on thy knees, and also those three verses, which are set down in the daily exercise, printed in the office of our Lady, calling to mind, the Incarnation and Passion of our Lord JESUS CHRIST.  
When at home, or in any other place, thou shalt hear the belle toll at the elevation of our Saviour in the high Mass, thou must be mindful of the lifting up of thy Redeemer on the Cross, & kneeling down lift up thy mind to adore and worship him, and make a short prayer unto him, as if he were present before thee  
As often as they ring for any one that is dead, thou must pray for him, and remember that thou art th' follow him shortly, and therefore purpose with thyself to be in a readiness.  
When they ring against any tempest, besides that thou must speedily move thyself to prayer for that danger, going in haste to the Church or else performing the same in the place where thou, art at that present, thou oughtest also to think upon those thunders, lightnings & fears that shall be on that day, when Christ shall come to judge the universal world.  
Accustom thyself, to those kind of prayers which the Saints do call jaculatory, saying often in the day with thy hart or mouth (but yet very softly, when thou art in presence of others) some brief sentence out of the Psalms, or other place of holy scripture, or else short prayers that may lighten thy understanding, & revive thy affection towards God in every occasion that doth present itself: as for example; in the beginning of every thing. Deus in adiutorium meum intend. Domine ad adiwandum me festina: In thy difficulties, In te Domine speravi non confundar in aeternum; In thy afflictions. Saluum me fac Domine, quoniam intraverunt aquae, usque ad animam meam: In thy temptations, Adiutor meus esto, ne derelinquas me: In considering thy own miseries: Miserere mei Domine, quoniam infirmus sum: In remembering thine own sins, Sana me Domine & sanabor: Desiring to love our Lord, Diligam te Domine fortitudo mea; In all thy doubts, Deus meus illumina, tenebras meas. Wishing perseverance to do good, Deus meus es tu, ne discesseris à me; and such like prayers, of which the Psalms, and other books of holy scripture, & the soliloquies or ghostly aspirations of the Saints are full, as thou mayst learn of thy ghostly father.  
In the night time when thou dost awake, and canst not sleep, let thy mind be occupied in God and spiritual things, neither do thou give place to any fleshly thoughts, but rather say some psalms, or thy beads, with devotion.  
When thou goest to bed, think that perhaps thou shalt not be alive in the morning: and when thou dost arise in the morning, that peradventure thou shalt not live till night, & so thou wilt look well to thyself.  
Trafficking or labouring, endeavour to occupy thy mind on some spiritual thing, as in that which our Saviour Christ, or any Saint did or thought, or in singing Psalms or spiritual songs.  
Every time that thou dost go or return from doing any thing, esteem that thy Angel keeper is in thy company, & ready to help thee, counting all thy prayers and good works: and think that thou art in the presence of our Saviour Christ, and in his company.  
Study to draw some fruit and spiritual meaning of every thing that is done, that happeneth, or thou seest: As for tilling the ground, with what travail and diligence it is requisite to till our soul that it may render good fruit to our Lord? Of a fair sun shining day, what pleasure it will be to see that eternal light of heaven, sith this other doth so much delight us? Of an obscure and cloudy day, what a torment shall it be, to dwell for ever in eternal darkness, seeing that a little misty water, doth so much discontent thee? And of a garden full of odoriferous & sweet flowers; how goodly a thing it is, and how much God is delighted in a soul adorned with flowers, that have sundry colours of virtues; and how passing great the wisdom of almighty God is, for so much as we see s excellent art and skill in a flower, or in one only leaf? and the like thou mayst do in all other creatures.   

FOURTHLY OF THE particular exercise in the morning.  
IN the morning when thou dost rise, first of all other things have recourse to God, requesting him of his help, & betake thyself to prayer, before thou occupy thy mind in any other thing & amongst the rest of thy devout prayers, remember in particular to say the, Pater noster, Aue Maria, and Creed.  
So soon as thou dost awake occupy thy mind in God, and think that even then thy Angel doth call thee, that thou go with him to praise our Lord.  
In putting on thy apparel, think upon some spiritual thing. As for example, how in baptism thou wast clothed with grace, & that thou art a pilgrim, & dost go towards the country of heaven.  
After this kneeling down in the place appointed for prayer, first of all thanke God, that he hath preserved thee that night, & kept thee till this time, and doth bestow so many benefits upon thee.  
Then pray him that he will defend thee that day & ever from all sin, and that thou offend him not at any time.  
That he give thee grace to fulfil always his holy will, and to direct all things according, to his best pleasure.  
Offer up thyself unto him, & all that which thou art to do, say, or think, with a pure intention, that all may be to his praise and gloire.  
Commend thyself to the most glorius Virgin, and to thine Angel keeper, to thy Saint protector, and to all Saints, saying some good prayer to this intent.  
Afterwards for some space of time make thy mental or vocal prayer, according to the commodity and capacity which thou hast.   

FIFTHLY OF THE prayer & exercise to be made at evening before thou lie down to sleep.  
AT evening after supper, or at some other time: read, if thou be able a little of some devout and spiritual book, or of the Saints lives, or such like, and chiefly of the S. whose day that is, thinking for some short space upon the same,  
Before thou go to sleep. kneeling down before some holy Image, first give thankes to God for his benefits received in general, and specially that day, & withal demand grace and true light, to know and hate which is sin; then next examen thy conscience of whatsoever thou hast done, said, or thought that day, and request his divine majesty to pardonne all the faults and offences thou shalt find in thyself, making a steadfast purpose, with God's help and assistance, to be more wary in time to come, & to confess thee, with the first opportunity of what is past.  
In putting off thy apparel, think that for sin man was bereft of grace, and that it is needful that we cast off our evil habits and inclinations; or else think of some other good thing, or say some devout prayer.   

SIXTLY OF THE manner how to pray and behave a man's self in the Church  
Endeavour thyself to make thy prayers kneeling and with the greatest devotion thou canst.  
Going to the place of prayer, consider that our Lord is there present to behold what thou dost, & whither thou do it as thou oughtest.  
Hearing the peal to Mass, or to the rest of the divine service to which thou art to go, lift up thy mind to consider that thou art to go to pray and to assist, at the oblation of the Sacrifice of the body and blood of our saviour Chest JESUS, for the remission of thy sins, or else to praise God. And therefore thou must go with great contrition and devotion.  
Entering into the Church, when thou dost take holy water, lift up thy soul, and ●●member that thou art baptised, and what thou didst promise there at, and procure to wash thy soul from sin with tears, and penance, purposing to lead a new life hence forward.  
In the Church behave thyself with reverence and fear of God, standing in thy place, not in that of the Clergy, or appointed for any other state of men, neither do thou, sit unreverently, with thy back towades the blessed Sacrament, nor approach not to the foot, nor within the rails of the Altars, and eschew, being in the Church, whatsoever speech, motion, gesture or act, that may be thought irreverent or undecent.  
Be attentive to the divine service, and look not to any other thing, but to those most holy mysteries, and such things as have devotion.  
At Mass be always kneelling, and at the Gospel stand up right.   

SEVENTHLY OF exercises to be done upon holy days, and other blessed times and Vigils.  
BE careful to spend the holy days, not in vanities, but in good works.  
Procure upon feast-days to hear Mass in thine own parish-Church, and there to hearken to such good lessons as be given thee, and use what diligence thou canst, to be instructed in those things, which every christian is bound to know for his salvation, and be careful to use, the good old custom of offering at Mass time.  
Endeavour upon feast-days, to hear Even song & divine service.  
Endeavour to hear sermons & holy lessons, not only upon holy days, but upon all other days, when thou canst have than, & this not for curiosity, but to take fruit thereby, going there to hear them, where thou dost find most inward feeling: procuring also with great diligence to put them in practice.  
When any feast or solemnity of holy time is near, as of Aduent, of Sexagesima, of Lent, & the like, see that thou renew thy whole life and manners, preparing thyself to celebrate the same, with Confession, Communion, and such other godly exercises.  
In every Sunday of Advent remember to do that which a holy Bishop doth warn thee of, that is, to Communicate with great devotion and pureness: and the like thou must procure to do upon the Sundays of Lent,  
Upon fasting-days, thou must accompany thy fasting with often prayer, and also with almsdeeds, if thou be able.  
Albeit thou eat but one meal upon fasting-days, yet, as S. Austin doth warn thee, thou must not load thy table with too great store of meat,  
That which thou dost save in such days, and not spend in supper, it shall be very good to give to the poor for God's sake.   

EIGHTLY OF GOOD and godly works  
TAke delight in the works of mercy, to do alms, to visit the hospitals, those that be in prisons, or sick folks, and by all means that thou mayst to help the poor, chiefly those that be in necessity.  
Seek to be of some holy congregation or company, of godly & virtuous men, so to do some good work & occupy thyself well, principally upon feast days.  
Be ready with that little or much, that God hath given thee of worldly substance & where thou dost want this with thy own labour and sweat, to help the Churches, and specially thy parish where thine own church is, for the ornaments and other necessities thereof, that all things be therein with such decency, as becometh the house of God.  
When thou dost see thy neighbour to be in any manifest sin, or ready to fall, use towards him thy dutiful brotherly correction, or warning with charity & discretion, thereby to gain him.  
Such as be noble, rich, men of high degree, & Governors, must be as it were guides and examples, to others of lower calling, in all sort of godly and pious works.  
If thou feel thyself moved to go any holy pilgrimage, take advice of thy ghostly Father, and omit not in any wise to have his benediction, according to the ancient use of the Catholic Church.  
If thou go any voyage, use every morning, ere thou go on thy way, to say those brief & short prayers which are called Itinerarium, or journal, and be printed in the office of our Lady.   

NINTHLY OF MEAT, drink and apparel.  
EVery time that thou dost go to the table to eat, thou must think that thou dost go for necessities, sake, & say first the benediction that is in our Lady's office, & often give thanks to our Lord, as is there also contained: & if thou canst not say these things, say a Pater noster, & Aue Maria, making the sign of the holy Cross upon the table, & meat.  
When thou dost sit down or art at the table, think first of all before thou begin to eat, upon that sin which our first parents did commit, by eating the forbidden fruit: for this will serve as a bridle to refrain thine appetite, & as a rule whereby to measure that action of thine.  
Endeavour to be very temperate, in eating, & drinking, sleeping, & clothing, in clining rather to too little, then to too much.  
Beware of pomp & pride of apparel, & of all sort of vain, & superfluous decking & triming: have great regard unto this, whether thou be a man or a woman, or of whatsoever else condition & degree.   
FINIS.   

A BRIEF AND PROFITABLE EXERCISE.  
OF THE SEVEN PRINCIPAL EFFVsions of the precious blood of our Lord jesus Christ.  
WHEREWITH We may exercise ourselves all the days in the week in one of these seven Effusions, And to obtain the seven virtues contrary to the aforesaid vices.  
TRANSLATED Out of the French into English, by JOHN HEIGHAM.  
At. s. Omers, Anno 1624.   

THE FIRSTE Effusion on Sunday.  
FIRSTE upon the Sunday, we are to have in memory the firste Effusion of our Lord and Saviour JESUS, the which was in the garden of Olivet. In this day ought the denout soul to enter into this garden, & to contemplate as if he were present in spirit, beholding how the blessed Son of God was there in marvellous sorrow &c agony, when to redeem us, miserable, and in grateful people from the gulf of hell, he was abandonned, and deprived, of all comfort, help and secure: of his heavenly Father, of his Apostles which lay a sleep, of his neighbours, and kinsfolks, and of all his friends & acquaintance. Wherefore he had just cause to say, My soul is sorrowful even unto death. And as the Prophet David saith: My friends & my Neighbours have approached and stood against me, and they that were near me, stood far off. To wit, the chief Priests, and principal Doctors, to whom of love, he had showed & done so many works for their good and benefit, and for whose sakes especially he was come into this world.  
And seeing furthermore, that the merit of his dolorous passion, should nothing profit the greatest part of the world, as the scripture ●aith. Many be called, but few ●●ect (albeit that one only of his precious blood was sufficient alone to save the whole world) by this consideration, and by the great desire which he had to accomplish our redemption, and to make satisfaction for our sins, and to save us, he apprehended such an agonious and excessive sorrow, that there issued out of all parts of his body, abundance of sweat converted into blood, which pierced through his garments and ran upon the earth. Then might he well say with the holy Prophet, My soul is replenished wi●● evils. And as Elias measured himself three times upon the dead infant, saying. O Lord I beseech thee, that th● soul of this Infant may return again into him: so our Saviour and redeemer JESUS, prostrated him self three times upon the earth, praying devoutly unto his Father, to revive ou● souls which were dead by sin:  
And then the devout sou●● ought to approach, and to join him to JESUS CHRIST prostrate upon the ground, and by amourouse compassion to lift him from the earth, and to gather up the drops of his most precious blood, and to pour them into the viol of his heart, saying devoutly the prayer which followeth.  

The prayer for the first Effusion  
I Salute the most noble & precious blood running in great abundance out of the body of my Lord and Saviour JESUS, being in the garden of olivet in prayer: replete with marvelous and excessive agony, by the consideration of his most bitter and shameful passion, so near approaching; which he was to suffer, for the satisfaction of all the offences and sins, perpetrated & committed from the beginning of the world, & which ever shall be committed, to the latter ending of the same.  
O most sweet JESUS, humbly, I beseech thee, ●hat by the virtue of this blessed bloody sweat, thou wouldst cleanse and purge my poor soul, defiled with divers sorts of sins, which I have often committed by sloth, ignorance, malice, negligence, omission, faintness of heart, sins of my youth, and perdition of the precious time in idleness by thoughts, words, and worldly occupations. that I may conform myself to the wise man, who sayeth: He which tilleth his land shall be filled with breads: but he which pursueth idleness, is a very fool wherefore I should be most foolish and unwise, if now I should no● labour by perfect amendment of my life, to gather up the drops of thy most precious blood, which thou hast shed for my redemption.  
Wherefore, sweet JESV, I humbly beseech thee, by the virtue of thy sacred blood, shed in the garden of Olivet, through ardent love, that it may please thee to give me the virtue of diligence, and the fervour of devotion: illuminate my understanding & inflame my affection in the love of thee: that for the time to come, I may diligently, attentively, & devoutly, be vigilant, & watchful in Prayer, in hearing of Mass, in saying my hours, or other divine offices and virtuous operations: fruitefullie also to employ my time, in works of piety, pity, and mercy, to thy honour, and glory, to my salvation, and edification of my neighbour.  
True it is, o my Lord, that full often dost thou ensign me, often to call upon thee, and dost further incite me, by promising to hear me, saying. All things whatsoever you shall ask in prayer believing, you shall receive. Wherefore hereafter I will be more diligent, by the help of thy grace, the which for this purpose, I will ever seek and require, until I may attain.  
Furthermore, my sweet Saviour JESUS, for the great sorrow, anguish & oppression of thy blessed hart, for all thy sighs, groans, and drops of bloody tears shed in this garden. I adore thee, love thee, and laud thee, beseeching thee by thy excessive sorrow, and abundant effusion of thy precious blood, to drive utterly from my hart, all foolish, and worldly vanity, mirth, joy and disordinate pastimes, that I may be wholly estranged from all such vanities, & to say with the Prophet. Turn away mine eyes, Lord, lest they behold & look after vanities: And comfort me, I beseech thee, in all my tribulations, as thou haste promised me, saying; I am with him in tribulation: I will deliver him, and will glorify him. Give me also true and holy Compunction, and tears of Contrition, and of love, the which I desire with the Prophet, saying: Who shall give unto mine eyes a fountain of tears, that I may weep both day and night.  
O sweet JESUS, let the continual memory of thy dolorous Passion, wholly swallow me up in the zeal, and ardour of thy love, and such zeal as thou hadst of thy Father's house, such zeal let there be in my soul towards thee, that I may not think but of thee, and ever to repose by grace and love, wholly in thee, Amen. Pater noster. Aue Maria.    

THE SECONDE Effusion on Monday.  
secondly on Monday, we must consider and contemplate, how four Sargeants, void of all pity, despoiled our Saviour JESUS. And how these four murderers, cruel as Lions, bound him straightly, and will anouslie to the Pillar, and as four greedy wolves, hongring, & thirsting for the blood of this innocent lamb, most inhumanly stripped him, beat him, scourged him, wounded him, and tore his tender and virginal flesh, with thorny rods, scorpions and whips of iron, in such sort that there was no whole part in all his body, wherefore rightly might he say. They have strooken me, and wounded me, so that from the sole of my foot, to the crown of my head, there was no whole place in me.  
And then the devout soul, aught with tears and sobs to say. He hath neither form nor beauty left him, for blood which poureth down on every side, and his body altogether disfigured: we have seen him as having no sight, and his face all bespitt and defiled: we have esteemed him as a Leper, smitten of God and humbled: but he it is who is wounded for our iniquities, and pierced for our sins. The figure hereof was the good job, who was strooken full of ulcers and sores, from the sole of the foot to the top of his head. And in this manner was our blessed Saviour in his flagellation, which the good Christian considering, he may make his prayer saying  

The prayer for the 2. Effusion.  
I Salute the most worthy, and precious blood, which ran in great abundance out of the noble body of my redeemer and Saviour JESUS, being most hardly bound to the Pillar, and most cruelly beaten, and scourged, in such lamentable wise, that all his sacred body was full of wounds, and no part remained entire, from the sole of his foot, to the crown of his head.  
O most patiented JESUS, I beseech thee, that by the virtue of thy most holy blood, poured out in such great abundance, and soiled, & fouled under the feet of those felons, tyrants, and murderers, and by thy unspeakable meekness, & patience, vouchsafe to pardon me all my sins, and enormities, which I have committed through ire, malice, rancour, impatience, perjury, blasphemy, injury, contumely, reproach, opprobry, indignation, and desire of vengeance, by the which I have full often haynouslie offended thy divine majesty. And most heartily I beseech thee, O my Saviour, to give unto me, the virtue of sweetness, benignity, mansuetude, meekness, supportation, toleration, and perfect patience: to the end that I may be ever hereafter, more aimable, peaceable, sweet, affable, benign, and gentle to all persons, as thy blessed Apostle S. Paul counselleth, saying. Bear ye one an others burdens, and so you shall fulfil the law of Christ. And that so I may be a faithful observer of the law of my sweet Lord JESUS CHRIST.  
O most bening Saviour, and redeemer, I adore, laud, and give thee thankes, for the great shame which thou suffered'st, being naked before all the world, and for that thou wouldst be mocked for the shame of my sins: give me grace, I beseech thee, clearly, and entirely, to declare all my sins in Confession, and not to appear before thee at the hour of my death, naked of virtues, merits and good works. And I render thee hearty thankes, for all the dolours, which thou suffered'st in thy hard flagellation, and for all thy drops of blood which thou hast shed for the satisfaction of my sins: beseeching thy goodness, from the bottom of my heart, by the merits of thy bitter scourging, of all thy wounds, and effusions of thy precious blood, at the hour of my death, to deliver me from all sin and pains, that being all pure and clean, purged and washed from all spots of sin, I may departed out of this present life, into everlasting glory there to laud, and glorify thee for ever.  
I beseech thee also, sweet JESV, that to conform me to thy dolorous Passion, I may for the love of thee, tolerate, and bear patiently, and in humility of hart, without murmuring, or contradiction, all injury, derision, confusion, villainy, detraction, persecution, and generally all adversity and tribulation, and thy Fatherly correction, such as thou shalt please to send me; and always for the same, without end to laud thee, and to tender thee perpetual thankes and praises. Amen. Pater noster, Aue Maria.    

THE THIRDE Effusion on Tuesday.  
thirdly on Tuesday, we ought to think and meditate, how the blessed Son of God, was attiered with a vestment, or purple mantel, and how those felons, and cruel butchers, imposed upon his holy and reverend head (which is the honour of Paradise, the mirror of Angels, and the pattern of all beauty) a sharp Crown of Thorns, very peirceing, smiting thereon with staffs, to enforce them with violence, to pierce his venerable head, so that the thorns did pass into his brains, wherewith his clear and beautiful face was all bloody, and on every side gored, and they afterwards impudently, spit in his holy visage, and mocked him, in so much that he was made the most deformed, and disfigured, that ever was beheld.  
To conform himself to this article, and to reduce into memory, this third Effusion of the sacred blood of our Lord and Saviour, call to mind these figures: how Samson was mocked of the Philistians, and imprisoned amongst them. Note also, sleeping in his Tabernacle uncovered, was mocked of his son, & for this was accursed of his Father. Elizeus was derided of the little children, saying. Go up bald-head; and for this derision they were cursed of him, and torn in pieces by two wild Bears. And by these personages, which were so mocked, is signified our Lord, who was also mocked of his enemies in his passion. We may likewise call to mind, that which is written in the Canticles: saying Go forth thou daughter of Zion, & behold the King Solomon with his crown, wherewith his mother (that is the Synagogue of the jews) hath crowned him in the day of his espousales. And then the devout soul may say, in great bitterness, & profound humility, as followeth.  

The prayer for the third Effusion  
I Salute the most noble, and precious blood, running down abundantly, from the blessed & reverend head, of my Lord and Saviour JESUS CHRIST, to wash and purge my soul from all my sins. O most noble, & most patiented Son of God, King of heaven and of earth, my God, and my Creator, humbly I adore thee, and glorify thee. For me thou hast endured many mockeries, injuries, and villainies, being clothed with a purple mantel, crowned with a crown of most pricking thorns, holding in thy hand (instead of a regal Sceptre) a light, and rotten Reed. Alas my most element and meek Saviour JESV, how much pain and torment hast thou suffered for me in thy blessed head. Alas my God & dear spouse of my soul, it is my sin that hath caused thee this marvelous dolour and afflictions.  
O good JESV, for the great torment, dolour, vituperie, derision, opprobry, & effusion of thy most precious blood, in this agonion, I adore thee, and thank thee, for thy profound humility, and infinite goodness in the merit of this effusion: humbly beseeching thee, that thou wilt pardon all my sins, which I have committed through pride, presumption, arrogancy, vain glory, ostentation, disordinate appetit of honours, pompe, worldly glory, estimation of myself, disobedience to others, and all other branch of Pride, to the end (after the council of Saint Paul) I esteem not too much of myself; Be not (saith he) wise in your own conceit, but fear by the which fear I may (by thy grace) obtain the noble virtue of humility, which is the foundation, & guard of all other virtues: and that I may ever think humbly of myself, & contemn all worldly honours, and vain glory, and ever desire to be contemned, despised, and counted most abject, saying with the Apostle. I rejoice in mine infirmities.  
O sweet JESUS, give me from henceforth, a hart contrite, humble, and obedient to thy holy commandments. Give me a hart according to thine own hart, which may be transperced with such ardent charity, & cordial compassion, that I may be always mindful of thee, study to please thee, ever to repose in thee, & never to be separated from thee. Amen. Pater noster. Aue Maria.    

THE FOURTHE Effusion on Wednesday.  
FOURTHLY on wednesday, we ought to call to memory, and to meditate, how our Lord and Saviour JESUS, was led forth of the City of Jerusalem, accompanied with two notorious Thiefs, towards, the mount of Caluarie, bearing upon his shoulders a heavy, and weighty Cross, of fifteen foot long, which put him to marvelous pain and travel, and caused a very great and grievous wound, in his sacred shoulder: in so much that the blood ran abundantly down the middle of his back: & so was he led, pulled, & pushed forward, very rudely, & forcebly, with great shame, weariness, & pain, unto the mount of Caluarie to be crucified.  
In figure hereof, Abraham took the wood of the sacrifice, & laid it upon the shoulders of Isaac his son, to offer him up to God. And our Saviour being come to the end of his way, upon this hill of Caluaire, there was presented unto him (to refresh and comfort him) most bitter gall & vinegar, as the Prophet foretold saying. In my thirst, they gave me vinegar to drink.  
The devout soul, to conforme himself to this article, aught to go forth of the estate of all sins and vices, by an earnest detestation of them, and utterly abandoning this wicked, unhappy, and wretched world: and with hearty contrition and repentance for his sins, in bitterness of soul, and grea● compassion, ought he to go along with his Lor● God, and with the dolorous Virgin Marie, and help him carry his cross, and to gather up the drops of his precious blood, which ram from his sacred shoulders, and from his whole body, sorely bruised and wounded, through the great travail and pain which he sustained, in this hard & opprobrious voyage, in so much that he fell on the earth under the Cross, through great weakness, debility, & faintness, being in a manner half dead. Wherefore that we may be partakers of the merits of the same blessed passion of our Saviour JESUS Christ, let us say devoutly this prayer following.  

The prayer for the fourth Effusion.  
I Salute the most precious blood of my Redeemer JESUS, the which he shed forth going towards the mount of Caluary, to receive that most cruel and shameful death for my sins, bearing that heavy Cross upon his shoulders, so pitifully torn, bruised & wounded: which Cross was so great, and weighty, that the Son of God fell to the ground under it.  
O my soul go thou by the side of thy sweet lover, and Lord, & behold how for the love of thee, he is overcharged with this ponderous Cross, having laid all thy sins upon his shoulders, to carry them to the mount of Caluary, to fasten and nail them to his holy Cross, & to reconcile thee in his blood, to his heavenly Father.  
Behold, O my soul, how thy Saviour JESUS, by the burden of his cross, and great feebleness, by the debility of his body, so far spent, and overwearyed, is not able to go any further, but with exceeding pain, and dolour. Have then pity and compassion on him, in all his pains, agonyes, and calamities, and assist him to bear & support his Cross, by bearing thy own cross of penance, and of all tribulation, and adversity, voluntarily, and patiently, for the love of him, saying:  
O most sweet jesus, who wouldst bear thy Cross in great doulour and pain with so many improperations, illusions, and dirisions of thine enemies; humbly I beseech thee, that by the same sufferance, dolour and travail, which thou sustainedst in bearing of thy heavy Cross, to give me grace in this present life, gladly to bear my cross of penance, and of all sufferance, that I may never be separated from thee, but willingly and meekly in all patience, to follow thee to the death, and with thee to dye upon the cross, fullfilling thy holy council, saying: If any man will come after me, let him take up his Cross daily and follow me. And again: He that doth not bear his Cross, and come after me, cannot be my disciple.  
O dear JESV, I beseech thee, by the drink & bitter liquor, which in great malice was given to thee on the mount of caluary, for comfort and refreshing after thy labour and hard travail, that thou wouldst pardon all my offences, which I have committed by the sin of Gluttony. For well I know it to be thy will, not only by thy own holy example, but also by the doctrine of thy blessed Apostle which admonisheth us, That we walk honestly and virtuously, not in gormandising and wantoness. And in another place he saith: I chastise my body and bring it into servitude. Which I alas, have evilly observed, exceeding in drinking, & eating, such exquisite and delicate dishes; in multitude, & variety of viands, and delectable liquors: in violating, and breaking the fasting-dais commanded, and days of abstinence.  
Wherefore give me good Lord, the virtue of temperance, sobriety, and Christian abstinence, both in my eating and drinking, & always to have a holy mean and measure, both in the quantity, & quality, whereby I may hold in subjection, my body, and sensuality, to the spirit & reason: and to be more vigilant in prayer, meditation, and contemplation, of spiritual, divine, & heavenly things, and other virtuous and profitable endeavours: and to be so much more diligent and fervent, devoutly & reverently to accomplish thy divine service, to love, honour, and laud thee for ever more, Amen. Pater noster. Aue Maria.    

THE FIFTH EFfusion on Thursday.  
FIFTHLY, we ought to have in mind & think, how the blessed Son of God, being arrived at the mount of calvary, much travailed, wearied, and exceeding feeble, was by those felons, & murderers, rudely and cruelly despoiled, whereby all his former wounds were renewed, & began to bleed a fresh, by reason that his coat cleaved fast unto his blessed body, the which was a marvelous pain and torment unto him, for in this violent extraction of his robe, the blood ran down a new, from all parts of his blessed body.  
The figure hereof was showed, when joseph was despoiled by his brethren, and his coat dipped in the blood of a kid. To comforme himself to this article the devout soul ought to say this prayer following.  

The prayer for the fifthe Effusion.  
I Salute the most precious blood of my Saviour JESUS, shed forth abundantly on the mount of Caluarie, by the rude, and violent extraction of his coat, which held and cleaved so fast unto him, that all his precious wounds were renewed, & the blood dropped down from his blessed body upon the ground.  
I beseech thee, most sweet JESUS, for that willingly & voluntarily, thou wouldst be unclothed and despoiled nakedly before all the world, suffering, great shame and confusion for the shame and confusion of mine offences, and to enrich me, wouldst be deprived of all kind of comforts, make me to be entirely despoiled of all kind of wordlie contentments, so far as they are either contrary, or hurtful to my salvation, to the end that in all nakedness, I may follow thee, nakedly crucified on the cross.  
And pardon me, I beseech thee, all my sins & excesses, which I have committed in my apparel, ornaments, and habits of superfluity, and in my garments, and in all other things exceeding mine estate, that I may say with Saint Paul. I have made all things as detriment, and do esteem them as dung, that I may gain Christ. And let me not appear naked of all virtues, merits, and good works, before thee, at the hour of my death, and dreadful day of judgement. And by the virtue and Effusion of thy most noble & precious blood, vouchsafe to blot out all my sins committed by avarice, and disordinate love towards temporal goods. Which greedy avarice hath made me fall from thy grace, and deprived me of the participation of thy heavenly kingdom; for as the holy scripture saith: Neither the covetous nor extorsioners shall possess the kingdom of God. And our Saviour also saith in the gospel, I say unto you it is a hard thing for a rich man to enter into the kingdom of heaven, it is more easy for a Camel to go through the eye of a needel, then for a rich man to enter into heaven.  
O my blessed Redeemer JESUS, the lover of holy poverty, who hast through all thy life, from thy first entrance into this world, unto thy death, been a true and perfect observer of this holy precept, give me thy grace to be poor in spirit, and illuminate my understanding, to know and contemn, for the love of thee, the vileness, abusion, & deception of temporal riches, and of all honour, glory, pomp & worldly dignity: and to place all my heart, care, and cogitation, in the obtaining of spiritual riches, whereby I may possess the everlasting and eternal treasures, and to be of the number of them, of whom thou speakest in the gospel, saying: Blessed are the poor in spirit, for theirs is the kingdom of heaven.    

THE sixth EFfusion on Friday.  
SIXTHLY, the devout soul ought to think, meditate, and contemplate, how our Saviour and Redeemer jesus, all the time they were preparing the cross, set himself upon the earth, on both his knees, praying to God his Father, that he would receive his oblation and sacrifice, to wit, his most ignominious and bitter death, for the reconciliation of all poor sinners, and for the remission of their sins. And how afterwards those inhuman murderers took him, and furiously threw him upon the cross, whereon he spread his sacred arms of his own accord: and how his blessed hands and feet, were straight, and violently stretched unto the holes, and hardly fastened with boisterous nails, which put him unto marvelous pain, and intolerable torment.  
The figure hereof was the Serpent of Bras, which Moses caused to be made, and set it up for a sign, so that all those which were smitten with any disease, looking thereon, were healed: likewise our Lord and Saviour, being lifted up and hanging on the cross, his precious blood ran forth abundantly on the earth, as if it had been forth of four fountains, or rivers.  
Behold here the sign elevated, whereof the Prophet foretold saying: Our Lord God shall lift up a glorious sign among all nations. And now contemplate how in all his pains, and excessive dolours, as a meek lamb he is silent and sayeth nothing, unless it be to pray unto his blessed Father for his enemies, for their conversion, and salvation.  
Wherefore the devout soul, ought here to rest himself, and depeelie to weigh and consider the exceeding ardour of love and charity, which the blessed son of God hath expressed and showed unto him hanging upon the Cross, and pronouncing those seven sacred words and holy sentences. And with how great patience, he gave and resigned up his holy life. And how much, and how many lamentations, tears, sighs, & bitter groans was then to be heard of his dolorous mother (for then was performed the prophecy of holy Simeon, who said that the sword of sorrow should pierce her soul) & of his other friends: beholding him in such pitiful pain, and so cruelly fastened on the cross, pierced & wounded for the satisfaction of our sins. And then ought he to say with a hart contrite, dolorous and replenished with compassion, and tears of true love, this devout petition following.  

The prayer for the sixth Effusion.  
I Salute the noble blood of my amorous lover, running abundantly as four rivers, out of his precious body for my redemption, and for the satisfaction of my manifold offences. O good JESV, for this marvelous charity, bounty, and mercy which issued out of thy bountiful hart, and for that thou wast stretched for us upon thy cross with such extremity, and fastened thereon with such boisterous nails, and for all thy bitter sorrows, pains, and dolour, & for the multitude of thy stripes, injuries, blasphemies, anguishes, and oppressions of thy sweet and gentle hart, and for all thy afflictions and tribulations which thou patiently enduredst, and principally in these three hours, hanging ruefully naked betwixt two Thiefs, as their head or Captain: I adore thee, praise thee, bless thee, and render thee humble thankes, praying that through thy grace, my old concupiscence may be crucified with thee, and that the body of sin, may be mortified and quite destroyed in me.  
O most sweet JESV, I heartily beseech thee, for all the stripes, dolours, and pains, of thy blessed body, & for all the drops of thy most precious blood, which thou vouchsafedst to shed, even to the utmost drop, in so much that with thy precious blood, the Cross and the earth were died wholly red: that it would please thee to take from me, all envy, detraction, obloquy, disaffection, hatred, and hard opinion of my neighbour, and to pardon all my offences committed by envy. For well I know, thou hast admonished me by thy holy Apostle saying: Lay aside envies and all detractions. And Solomon sayeth. Hatred and envious have perished together. And therefore, my most amorous and dear beloved lover, give me most ardent, perfect, inviolable, and perpetual charity, and so fully replenish my soul there with, that I may first in all things perfectly love thee, and next my neighbour entirely in thee, and most purely and sincerely for the love of thee. And that I may from the very bottom of my hart for the love of thee, pardon all those which have any way offended me, and do any way hate me: & both to wish them, and do them, all kind of good, to the utmost of mine ability; as S. Paul admonisheth saying: If thine enemy hunger, give him meat: if he thirst give hi● drink.  
O most bening JESV, I beseech thee by thy unspeakable charity, and infinite mercy, that thou wouldst so inflame my hart, and wholly swallow it up in thy love, that I may never be separated from thee. Draw my hart always unto thee, and suffer me not to be vanquished by any temptation, nor surmounted by any manner of adversity: defend, fortify, and deliver me from all sin, and from the assaults of mine enemies: govern & direct me in all mine affairs, and in all things, take unto thee the total possession of me. Give me the grace so to be inwardly wounded with thy love, & pitiful passion, that in all things, and in all places, I may still see and behold thee crucified for me, that my hart may by love perpetually be united unto thee, saying with the Prophet David: It is good for me to be united & conjoined to my God, and to put my trust and confidence in my Lord.  
And furthermore I beseech thee, most sweet JESUS, for all those whom thou hast suffered thy most bitter death and passion (to the end that the merit of the same, and of thy exceeding charity, may neither be lost, nor perish in them) to comfort all those which are in any trouble or affliction; to support & strengthen them which are in any temptation: and all those which are in thy holy grace, vouchsafe to confirm them. Convert again all such as by imbecility are fallen, & all sinners which run astray, and save us, and glorify us altogether, to the end that we may eternally laud thee, and perpetually love thee, Amen. Pater noster, Aue Maria.    

THE SEAVENTH Effusion on Saturday.  
Seaventhlie, upon the Saturday the devout soul ought to embrace his meek Lord lovingly with his hart, and to consider and contemplate the bitter and dolorous departure of his sweet Redeemer and Saviour JESUS, when his vermilion cheeks & lips began to wax pale, his sacred eyes to send forthgrosse, and cloddy tears, his holy mouth to be drawn together, his revered head to incline and hang downward, and finally his most blessed soul to departed out of his body.  
The devout soul contemplating hereon, aught to be mollifyed, and with compassion to melt, & be quite resolved into tears, considering this sharp & bitter death of our blessed Lord & Saviour, & aught also to dye with him spiritually unto the world, and to forsake and leave all sin, to live with him eternally.  
The devout soul ought also to think, that after his death and passion, those wicked & felonous jews, were not yet fully satisfied with those dolours, pains, torments, abuses, and contumelies, which already in his life time, they had inflicted upon him: but also after his death they add new torments unto his blessed body, & with most execrable cruelty, they pierced his sacred side, unto his very hart, whereout issued water and blood, as saith S. john: One of the soldiers with a spear opened his side, and incontinent there issued forth blood and water.  
Think, what torment, dolour, anguish, sorrow, and affliction, this strooke to the tender hart of his blessed mother, who was there present. Wherefore to conform himself to this article, let the devout soul, with great compassion, dolour, and compunction, heartily say this prayer following.  

The prayer for the Seaventh Effusion.  
I Salute the most noble, precious, and pricelesses blood, which issued out of the right side of mine amorous Saviour JESUS, hanging dead upon the Cross, by the which blood he hath made full satisfaction unto the divine justice, to recover and redeem us from everlasting damnation.  
O my Lord, my God, the hope, & health of all the world, the Creator of all creatures, who of thy incomprehensible love, wouldst dye a most bitter & shameful death, for me a vild, miserable, and sinful creature, give me grace, sweet JESV I beseech thee, that I may dye spiritually with thee, and that at the hour of my death, thou receive my soul unto thy mercy.  
O most sweet JESV, I recommend my soul, and my body into thy hands, extended on the Cross, pierced, nailed, and all be-purpled with thy precious blood. And I ask in all profound humility thy holy grace, that in the laste hour of my life, I may with good understanding, and perfect memory, with firm faith, and assured hope, recommend my soul unto thy mercy, sawegard and sacred protection. And that I may be worthy to hear that sweet and comfortable voice: This day thou shalt be with me in Paradise.  
O my amorous Redeemer, who didst permit (after thou wast dead) thy blessed side to be opened with a lance, whereout did issue both water & blood: vouchsafe deeply to wound and pierce my soul, with the lance of thy divine love: to the end that at the hour of my death, I may be worthy to receive thy blessed body, in the most holy and blessed Sacrament, as a spiritual food against the everlasting famine, & thy precious blood, for comfortable drink, against the eternal and unquenchable thirst.  
In the opening of thy sacred side, O my gracious Lord, thou hast opened to thine elect, the gate of Paradise, and of eternal life. I beseech thee dear JESV, have not memory of my sins & iniquities, lest this gate and entry be shut and closed against me for mine offences, which thou hast mercifully opened to all poor sinners, penitents and repentants: but receive my soul at the hour of my death favourably unto thy mercy, and place it with thee in perpetual joy and felicity.  
And furthermore sweet JESV I beseech thee, for the honour of all thy pains, dolours, death, and passion, and for the Effusion of thy most precious blood: that thou wouldst pardon me all my grievous sins of carnality, committed in thoughts, words, deeds, or motions, by my disordinate affection of concupiscence, and sensual delectation. And that I may follow and perform the council of S. Paul saying: Mortify your sinful members. And again: If you live according to the flesh you shall dye, but if by the spirit you subdue the works of the flesh, you shall live.  
Give me, dear JESV, I beseech thee, this fair Angelical virtue of Chastity, of Continence, Purity of soul, and body. Sweet JESV, mortify and kill in me all vices, all motions, and provocations to concupiscence and carnal affection. Take from me I beseech thee, all that which is unlawful, disordinate, & displeasing to thy divine majesty: and give me a heart most simple, clean pure, fervent, divine, and conformable to thy own hart, which no vicious, nor disordinate affection, may ever infect, soil or maculate.  
My Lord, my God, & most compassionate spouse of my soul, I beseech thee, to keep & defend me from all wicked, unlawful, and vicious deeds: from all unseemly, unclean, and hurtful take, and from all evil, fleshly, and filthy thoughts, that I may worthily and faithfully serve thee, in all pureness of soul and body.  
Sweet JESV, take the whole possession of my hart unto thee, and give me either thine own heart, or make this hart of mine comformable unto thine, to the end that all my thoughts, wills, and desires, may always be in thee, & to thy honour and glory, and that I may perpetually repose in thee, saying with the Prophet: My soul shall rest and sleep in peace.  
Finally, most merciful JESV, I pray thee for the souls of my parents friends, and benefactors, and generally for all the souls, in the fire of Purgatory; humbly beseeching thee, by thy clemency, goodness, and infinite bounty, & by the merit of thy most holy death and passion, to deliver and release them of their pains & torments, and to give them perpetual & everlasting rest. Amen. Pater noster. Aue Maria. Credo.   
FINIS.   

PREVILEGE.  
PHilippe par la grace de Dieu Roy de Castille, d'Arragon, etc. permettons de grace especialle à JEAN HEIGHAM d'Imprimer, ou fair imprimer les six livres Spirituelles en Anglois, à l'exclusion de tous autres, pour l'espace de quinze ans, commençant le 1. de jullet 1622. à peine de confiscation & amend mentioné en ledit Provilege.  
Signé LE COMTE.