QVERELA SIVE, DIALOGUS Animae & Corporis Damnati. Quem aiunt S. Bernardum ex nocturna Visione composuisse. Ex vetusto Codice discripta. Per GULIEL. CRASH. LONDINI, Ex Officina Georgij Eld, sumptibus Leonardi Becket. 1622. INTERLO QWNTUR. Auctor. Anima separata. Corpus exanime. Daemones. AUCTOR. NOctis sub silentio, tempore brumali Deditus quodammodo somno spiritali: Corpus carens video spiritu vitali. De quo mihi visto fit sub forma tali. 2. Cum dormirem paululum vigilando fessus Ecce quidam spiritus noviter egressus De praedicto corpore, vitijs oppressus, Corporis, cum gemitu plangebat excessus. 3. juxta corpus anima stetit & ploravit, Et eam cum gemitu sic interrogavit: O caro miserrima! quis te sic prostravit? Quam munus tam prospere pridie ditavit. 4. Nonne mundus pridie tibi subdebatur? Nonne te provincia tota verebatur? Vbi nunc familia quae te sequebatur? Cauda illa florida iam nunc amputatur. 5. Non es nunc in turribus de petris quadratis, Sed nec in Palatiis magnae largitatis, Nunc delata feretro Paruae quantitatis, jaces nunc in tumulo Breviore satis. 6. Quid tibi Palatia, prosunt vel quid aedes? Vix nunc tuus tumulus bene capit pedes, Quenquam falso iudicans a modo non lades, Per te data nobis est in inferno sedes. 7. Ego inquam anima nobilis creata, Ad similitudinem Domini formata. Donis & virtutibus multis decorata, At ab illa Anima quantum (heu) mutata. 8. O caro miserrima, mecum es damnata Si scires supplicia nobis praeparata Vere, velis dicere heu quid fui nata, utinam ad tumulum de ventre translata. 9 Nec est mirum fateor, quia dum vixisti, Quicquam benefacere me non permisisti; Sed semper ad scelera pessima traxisti, Vnde semper crimus in dolore tristi. 10. In poenis acerrimis sum & semper ero, Nulla lingua seculi dicerent pro vero, Vnam poenam misera●● quam infoelix fero, Sed quod magis dole● veniam non sper●. 11. Vbi nunc sunt praedia qua tu congregasti, Vel celsa palatia turres quas fundasti, Et nummorum copia quam tu plus amasti, Gemmae per quas annulis, digitos ornasti. 12. Vbi lecti strati sunt tam miri decoris: Vestis mutatoria varii coloris. Species aromatum placidi saporis, Vasa, mensa, gausapa nivei candoris. 13. Vbi modo volucres vel caro ferina, Vel murenanobiles, vel electa vina? Non vitulis nec redolent coquina. Talis peccatoribus imminet ruina. 14. Tua domus qualiter tibi modo placet Eius nonne summitas super nasum iacet? jam clauduntur oculi lingua tua tacet: Nihil tibi superest quod iam lucro vacet. 15. Quicquam dudum misero congregasti me, Dolo, fraude, foenore, metu, vel rigore: Longeva per tempora magno cum labore, A te totum rapiunt mors, humus, humore, 16. Non modo circumdaris amicorum choris, Cum per mortem cecidit flos tui decoris: Rapiter cuiuslibet vinculum amoris. Tuae iam tristitia cessavit uxoris. 17. In tuis parentibus Amodo non speres, Quia sibi remanent Terrae, Bacchus, Ceres, Et thesauri copia pro qua poenas feres: Mortem tuam breviter plangit tuus Haeres. 18. Non credo quod Mulier tua, sive nati Darent quinque iugera Terrae sive prati. nos qui de medio sumus iam sublati, A poenis redimerent, quas debemus pati. 19 jam scis caro misera, quàm sit male tuta, Mundi nequum gloria, fallax & versuta: Repleta doloribus, vitijs polluta, Et veneno daemonum nequetur imbuta: 20. Pretiosis vestibus non es nunc induta, Tuum valet pallium, vix duo minuta, Paruo linteamine iaces involuta, Tibi modo pauperes non ferent tributa. 21. Et licet non sentias nunc tormenta dura, Scias quod supplicijs non es caritura, Nam testantur omnia, Scriptur arum iura, Quod tormenta post-modum mecum es passura. 22. Te qui pater pauperum non eras sed proedo, jam rodunt in tumulo vermes & putredo: Sed ultra tecum nequeo stare, iam recedo: Nescis ad opposita respondere credo. Respondet Corpus. 23. TAndem postquam Anima, talia dixisset, Sese corpus erigens quasi revixisset, Postquam vero gemitus multos emisisset Quaerit quisnam talia locutus fuisset. 24. Es tu, inquit, spiritus meus qui sic faris? Non sunt vera penitus cuncta quae causaris: jam probabo plenius, argumentis claris, Quod si quaedam vera sint, in multis nugaris. 25, Fecite (confiteor) in multis errare, Et à bonis actibus Sepè declinare. Sed si caro faciat animam errare, Plus est culpa spiritus, audi tamen quare. 26 Mundus & daemonium foedus pepigere, Et carnem miserrimam secum coniunxere, Quam si rigor animi cessit coercere, In peccati foveam cadunt ambo verè. 27 Sed ut mihi dixeras Deus te creavit, Et bonum & nobilem, sensu te ditavit, Et ad suam speciem pariter formavit, ancilla fierem tibi me donavit. 28 Ergo si tu domina creata fuisti, Et dabatur ratio per quam debuisti Nos in mundo regere: cur mihi favisti In rebus illicitis & non restitisti? 29 Num carnem ut animam iustum est culpari, Quaese, cum sit domina, sinit ancillari? Nam caro per spiritum debet edomari, Fame, siti, verbere, si vult dominari. 30 Caro sine spiritu nihil operatur: Eius adminiculo vivens vegetatur. Caro quae per spiritum non suppeditatur, Per mundi blanditias mox infatuatur. 31 Caro quae corrumpitur, perse malum nescit, Carni sine spiritu nihil innotescit. Si quod iubes exequor culpa tibi crescit. Caro sine spiritu, mortua quiescit. 32 Si voluntas spiritus in opus ducatur, Per carnem pedissequam caro quid culpatur? Culpa tangit animam, per quam imperatur, Id quod caro fragilis vivens operatur. 33 Carne quidem gravius tu peccasti crede, Carnis sequens libitum, fragilis & foedae. Sed rodunt mea viscera vermes in hac ade jam non loquor amplius anima cecede. Replicat Anima. 34. AD haec dixit Anima, tecum volo stare, Et tua si potero dicta refroenare quid mihi loqueris corpus tam amare. Volens mihi penitus culpam imputare. 35 O caro miserrimae, qua vineus fuisti Stulta, vana, frivola, à quo didicisti Verba tam asperrima, qua iam protulisti? Licet in aliquibus recte respondisti. 36 Istud enim consonum scio veritati, Restitisse debui tuae voluntati: Sed tua fragilitas prona voluptati, Nugis mundi dedita, noluit hoc pati. 37 Quando to volebam, ô caro, castigare, Verbere, vigiliis, vel fame domare, Mox te mundi vanitas coepit effraenare, Et illius frivolis coegit vacare. 38 Et ita dominium de me suscepisti, Perditrix domestica de mo sic fuisti. Per mundi blanditias me post te traxisti, In peccati puteum tandem me misisti. 39 Scio me culpabilem, nam in hoc erravi, Quod cum essem domina non te refranavi. Sed tu me deceperas fraude tam suavi, Quare tu deliqueras culpa magis gravi. 40 Si mundi delitias dolos machinantis Despexisses fatui sed & incantantis, Daemonis astutias, è coelo tonantis Adhaesisses monitis, essemus cum sanctis. 41. Sed tamen tripudijs mundi fraus arrifit Ac vitam diutinam firmiter promisit: Quod mori non putabas, sed mors haec emisit Quando de palatio ad tumbam to misit. 42. Hominum fallacium mundus habet morem, Quod magis amplectitur, quibus dat honorem, Illos fallit citius per necis rigorem, Et dat post divitias vermes & foetorem. 43. Qui tibi, dum vixeras, amici fuere, jacentem in tumulo ●olunt te videre. Corpus hoc intelligens coepit quasi flere, Et verbis humilibus ita respondere. Respondet Corpus. 44. QVi vinendo potui multis imperare, Aurum, gemmas, praedia, nummos congregare, Castilia construere, Gentes iudicare, Putasne quod credidi tumulum hunc intrare? 45 Optimè nunc video, & est mihi clarum, Quòd nec auri Dominus, nec divitiarum: Honor, vis, scientia, virtus nec herbarum. Mortis possunt fugere stimulum amarum. 46 Ambo quidem possumus▪ à Christo culpari. Et culpamur, fateor, sed non culpa pari, Tibi culpa gravior debet imputari: Multis rationibus potest hoc probari: 47. A sensato quolibet hoc non ignoratur, jura clamant, ratio pariter testatur, cui plus prae cateris, virtutum donatur, Ab eoplus vitque tandem exigatur. 48. Vitam & memoriam sed & intellectum, Tibi dedit Dominus, sensumque perfectum, Quibus tu compescere debebas affectum Pranum, & diligere id quod erat rectum. 49. Postquam tot virtutibus ornata fuisti, Et tu mihi fatua pronam te dedisti, Meisque blanditijs minus restitisti, Satis liquet omnibus, quod plus deliquisti. 50 Addo: licèt refero, corde cum amaro, Quod mihi iam patens est argumento claro Exeunte spiritu, agitue quid caro? Movet ne se posteà vel cito, vel raro? 51 Videt ne, vel loquitur, hoc est ergo clarum: Spiritus vinificat, caro prodest parum. Si haberet Anima Deum suum charum, Nunquám caro vinceret vires animarum. 52 Si Deum dum vixeras, amasses perfectè, Et si causas pauperum indicasses rectè, Nec pravorum hominum adhaefisses secta, Nec me mundi vanitas concepisset, nec te. 53. Qua vivebam spendidè sericis amicta, Ecce quae de omnibus sunt mihi relicta, Putredo cum vermibus, & haec domus stricta, Quibus post delitias mundi sum amicta. 54. Et scio praetereà quod sum surrectura, In die novissimo, tecumque passura Poenas mortis perpetes: heu morsilla dura Mors interminabilis, fine caritura. Anima fatetur. 55. AD haec clamat anima, voce cum obscura, Heu si nunquam fuissem in rerum natura, Cur permisit Dominus, ut sim creatura, Cum praescita fuerim esse peritura? 56 O foelix conditio peccorum brutorum, Cadunt cum corporibus spiritus eorum Nec post mortem subeunt loca tormentorum. Talis esset utinam finis impiorum. Interrogat Corpus. 57 Corpus post haec loquitur Animae tam tristi: Si tu apud inferos Anima fuisti, Dic mihi, te deprecor, quid ibi vidisti? Si qua spes sit miseris de dulcore Christi. 58 Quid ibi nobilibus paratur personis, Qui priùs, dum vixerant sedebant in thronis? Si sit illis aliqua spes redemptionis, Pro nummis, pro praediis, caterisque donis, Anima respondet. 59 COrpus, tua quaestio caret ratione, Cum infernum subeunt damnatae personae, Non est spes ulterius de redemptione, Nec pro eleëmosynis, vel oratione. 60 Si tota fidelium pietas oraret, Si totam pecuniam mundus suam daret, Si tota religio ieiunijs vacaret, In inferno positum nunquam liberaret. 61 Non daret diabolus ferus & effraenis, Vnam vinctam animam in suis catenis Pro centenis millibus praedijs terrenis, Nec quandoque fineret ut careret poenis. 62 Ad hoc quod interrogat quid ibi paratur Personis nobilibus: hoc pro lege datur, Quanto quis in seculo magis exaltatur, Tanto cadit gravius si transgrediatur. 63 Dines ergo moriens si impius, damnatur: Gravibus prae caeteris poenis implicatur: Nam quanto delicijs plus delectabatur, Tanto poena gravior sibi deputatur. Auctor in visione. 64 POstquam tales Anima prompserat moerores, Ecce duo daemones pice nigriores, Quos penna describere non possunt scriptores, Nec mundi depingere, totius pictores. 65 Ferreos in manibus stimulos gestantes, Ignemque sulphureum per os emittentes, Similes ligonibus sunt eorum dentes. Visi sunt ex naribus prodire serpentes. 66 Aures erant patulae sanie fluentes, Et erant in frontibus cornua gerentes. Per extrema cornuum venenum fundentes, Digitorum ungulae ut aprorum dentes. 67 Isti cum funiculis animam coeperunt, Quam secum ad inferos gementem traxerunt. Mox maligni spiritus passim occurrerunt, Qui vice tripudij dentibus striderunt. 68 Et ei cum talibus votis applauserunt, Quidam cum corrigis ipsam perstrinxerunt, Quidam uncis ferreis ipsam disruperunt: Quidam plumbum feruidum in eam fuderunt. Daemones. 69. ADhaec dicunt daemones quasi fatigati, Two qui nobis seruiunt, sic sunt honorati. Possis modo dicere sicut bufo crati, Sed debes in centuplum duriora pati. Anima exclamat. 70 POst haec tandem anima gemens suspiravit, Et voce qua poterat, parum murmuravit: Quando vero baratri limen subintravit, jiulans sonavit JESV fili David. Daemones respondent. 71. COnclamantes daemones responderunt ei: Tardè nimis inuocas nomen tui Dei. Parum prodest amodò miserere mei. Non est ultra veniae spes non requiei. 72 Non lumen de caetero videbis dici, Decor iam mutabitur tuae faciei. Nostrae sociaberis dehinc aciei. Erit apud inferos hoc solamen ei. Auctor concludit. 73 TAlia dum videram dormiens expavi, Et extra me positus statim vigilavi, Mox expansis manibus ad Deum clamavi, Orans ut me protegat à poenatam gravi. 74 Et mundum cum frivolis suis condemnavi. Aurum, gemmas, pradia, nihil reputavi. Rebus transitorijs abrenunciavi, Et me Christi manibus totum commendavi. 75 Ecce mundus moritur, vitio sepultus, Ordo rerum vertitur sapiens fit stultus, Exulat iustitia, cessat Christicultus. Et in mundo iugiter labor & tumultus. 76 Mundus ad interitùm pergit his diebus. Dij facti sunt iterum jupiter & Phoebus. Nam qui mundum possidet & abundat rebus, Hic ut Deus collitur sceptris, aciebus. 77 Et quae theologicae virtutes vocantur, Fides, spes, & charitas, ferè suffocantur. Fraus, & avaritia, & quae derivantur Ex his, iam in seculo toto dominantur. 78 Si sis ortu nobilis, si vultu serenus, Si benignus, humilis, moribusque plenus, Haec nil tibi proderunt, si tu sis egenus. Sola nam pecunia formam dat & genus. 79 Dummodo sim splendidis vestibus ornatus, Et multa familia sim circumuallatus, Prudens sim & sapiens, & morigeratus, Ego tuus nepos sum, tu meus cognatus. 80 Ista cum defic●rint statim evanescit: Nostra consanguinitas morte refrigescit, Cessatque notitia, ita quod me nescit Qui dum diues fueram surgens mihi cessit. 81 O miranda vanitas! ô divitiarum Amor lamentabilis! ô virus amarum! Cur tot viros inficis faciendo carum Hoc quod tranfit cit●●● quam flamma stuparum? 82 Si mundus divitibus tria posset dare: Iwentutem floridam & mortem vitare, Pulchram & durabilem prolem procreare, Benè possent divites nummos congregare. 83. Homo miser cogita, mors ista compescit. Quis est ab initio qui morti non cessit? Hic si vivit hodie, cras forte putrescit. Cuique prorsus hominum parcere iam nescit. 84. Quando genus hominum morti deputatur: Quò post mortem transeat quisquam, ignoratur. Vnde quidem sapiens ita de se fatur: Contremisco iugiter, dum mens meditatur, Quid sum, & quò propero, quid mihi paratur. 85 De morte dum cogito, contristor & ploro, Vnum est, quòd moriar, & tempus ignoro: Tertium, quòd nescio quorum iungar choro. Sed, ut suis valeam iungi Deum oro. FINIS. THE COMPLAINT OR DIALOGUE, BETWIXT The Soul and the Body of a damned man. Each laying the fault upon the other. Supposed to be written by S. BERNARD from a nightly vision of his; and now published out of an ancient Manuscript Copy. By WILLIAM CRASHAW. LONDON, Printed by G. E. for Leonard Becket, and are to be sold at his shop in the Temple near the Church. 1622. To the Worshipful, my worthy beloved friends, Hugh Hare, Richard Brownlow, George Crok, and john Walter Esquires, Benchers of the honourable society of the inner TEMPLE. Mercy, Grace, and Peace. THe end, and highest happiness of a Christian man, is to honour God in this life, and to dye well: the way to die well is to live well; and no better provocation to good life, nor preparative to a good death, than a continual and serious meditation of the mortality of this life, the certainty of our end, the uncertainty when and how, the terribleness of the last judgement, and the account that each one must make then, who have not made it here before, & crossed the debt-book of their sins by the Lamb of God. This made an ancient Father cry out: When I think of that day, I fear and tremble, for whether I eat or drink, or what ever I do, I think I hear that terrible Trumpet sounding in mine ears: Arise ye dead and come to judgement. And to this end, the holy men of elder times willingly entertained all occasions that might help them in these holy cogitations. One evidence thereof is this short and sweet Dialogue, which (as a forerunner of others that may follow) being diwlged, and desired by many to be englished, I am therefore induced to make it common: This being an age that needs all helps to holiness, and enticements to devotion: And this the rather in as much, as though it was made in the mist of Popery, even not long after the Devil was let lose; yet is it not tainted with Popish corruption, nor scarce smells of any superstition, whereas it is stuffed with godly truths, and wholesome instructions. My thoughts intended and dedicated it to yourselves, and that worthy, virtuous, and religious Gentleman, now with God, (the brother to one of you in nature, and to you all in faithful Christian love.) But seeing he needs it not, God having provided better things for him and his soul now feeding on finer food in Gods glorious presence, and blessed vision of the Deity: take you it therefore, and that part of profit that might hereby have fall'n to him and that part of my love which herein I shown, him divide among you: and as he hath left behind him to this Society, and all that knew him, the sweet smell of a good name, for his many religious and moral virtues: so let me leave behind me this little Monument of the much love my heart owes you, and shall be willing to testify by my best service, as to this whole and honourable Society in general, so to yourselves in particular. To whom (without wrong to any other, I speak it) I have been peculiarly beholden, and by whom my studies have been much advanced. Now the God of Grace and Mercy, so guide you in the ways of holiness and good works, that at your ends your body may not blame your soul, nor the soul the body; but both soul and body may have cause to glorify God their Creator, Redeemer and Sanctifier, in whose love I leave you, and rest yours in all Christian duty. THE SPEAKERS. 1. The Author. 2. A Soul departed. 3. A dead Carcase. 4. The Devils. THE AUTHOR. IN silence of a Winter's night, A sleeping, yet a waking spirit: A liveless body to my sight Me thought appeared thus addight. 2. In that my sleep I did descry, A Soul departed but lately From that foul body which lay by, Wailing with sighs and loud did cry. 3. Fast by the body thus she moans, And questions it with sighs and groans. O wretched flesh, thus low who makes thee lie? Whom yesterday the world had seen so high? 4. Wast not but yesterday the world was thine? And all the Country stood at thy devotion? Thy train that followed thee when thy Sun did shine Have now forsaken thee: (O doleful alteration!) 5. Those Turrets gay of costly Masonry, And larger Palaces are not now thy room, But in a Coffin of small quantity, Thou liest interred in a little tomb. 6. Thy Palaces, what help they thee, or buildings? Thy grave vneths of largeness for thy feet: Henceforth thou canst hurt none with thy false judgings, For thy misdeeds in hell we both must meet. 7. I, I poor soul oh I, a noble creature, Form and made in likeness of my God, Adorned with graces of most comely feature Am now so changed as fouler than a Toad. 8. O wretched flesh with me that art forlorn, If thou couldst know how sharp our punishment? How justly mightst thou wish not to be borne, Or from the womb to tomb to have been hent. 9 This I confess no wonder, for in life To one good deed thou never wouldst agree; But to each greatest sin didst run with strife, For which, for ever we must damned be. 10. I am, and ay must be. in bitter pain, No tongue of living man hath power to tell One of the smallest torments I sustain, Where (which is worst) I must for ever dwell. 11. Where be those Lordships thou hast laid together? Thy lofty Palaces, thy Castles strong? Thy heaps of gold which were thy chiefest treasure, Thy Rings and jewels which about thee hung? 12. Where thy rich beds, thy sumptuous Tapestry, Thy change of raiment, many coloured vesture? Thy dainty Spices (baits of luxury) Plate, Tables, Carpets, and rich furniture? 13. Where now thy wild Fowl, and thy Venison, Thy dainty fishes, and thy chosen wine? In thy now Kitchen meat is dressed none Such plagues for sinners God doth still assign. 14. How lik'st thou now poor fool, thy latter lodging, The roof whereof lies even with thy nose? Thy eyes are shut, thy tongue cannot be jogging, Nothing of profit rests at thy dispose. 15. What erst thou hast most wretchedly been scraping, By usury, deceit, rage and oppression, In all thy life, with toil and greedy gaping, Are hid by death in earth and putrefaction. 16. Thou art not now begirt with troops of friends, The flower of all thy beauty lies in dust: The bands of every love do here take end, Yea, thine own wife now thinks all tears unjust. 17. In thy left kindred henceforth trust no more, For, for thy Vine-yards, fields of grass and corn: And (which thy plagues increase) thy treasured store: Few days (know fool) thy after Heirs will mourn. 18. I do not think thy Wife or Children left Would lose one penny, or one patch of lands: For us which are from her and them bereft, Though it might quite us, from these horrid bands. 19 Now wretched flesh thou seest how nought reputed Is the world's glory, false, deceitful, fell, With anguish fraught, with sin and vice polluted, And clothed in the noisome bane of hell. 20. Thy garments wretched fool, are fare from rich, Thy upper garment, hardly worth a Scute: A little linen shrouds thee in thy d●tch, No rents nor gifts men bring, nor make their suit. 21. Think not, though yet no torments thou endure, Thou never shalt but sleep for ever free: For all God's Scriptures which are true and sure, Witness, at last, thou shalt be plagued with me. 22. thou which the poor didst rob, and not defend, Worms gnaw in earth and rottenness thy bone: But longer stay I must not: here I end, To this, I trow, answer thou knowest none. The Body answereth. 23. THus said the Soul: at last the ghastly Coarse Strains up itself as being new revived: And with deep groans as if it had been hoarse, Asked, who such witless reasons had contrived? 24 Art thou, quoth it, my Soul which thus dost feign? All that thou sayest is neither true nor stable: For I will prove with arguments most plain, If some be true in many thou dost fable. I (as thou sayest) have led thee oft astray, And from well-doing have enforced thy love: But if the flesh can lead the Soul away The fault's more thy than mine, which thus I prove. 26 The world and power of hell did both conspire, And did the flesh to them associate; Which if the constant soul cause not retire, Both needs must enter at sins wretched gate. 27 But as thou sayest, our God did thee create, Good, noble, understanding, he thee made; And like himself, he fashioned thy state, And made me servant to what ere thou said. 28 Therefore, if thou my Mistress ought to be, And reason had, by which thy office was Us both to gonerne: why didst thou suffer me Without restraint in wicked race to pass? 29. Is't just to charge the Body, as the Spirit? Which being rightful Mistress, yet will serve; To tame the flesh, the spirit ought of right With abstinence, and stripes, if she'll not swerve. 30. The bodies works be from the soul derived, By means thereof in life it floruisheth: That flesh which by the soul is not assisted; By easy baits the world soon vanquisheth. 31. The body of itself none ill hath known, All that it knows proceedeth from thy head: If I do what thou bidst the fault's thine own, For without thee the body resteth dead. 32 Why should poor handmaid (flesh) be charged with blame, In working only as thy instrument? The soul commandeth all, hers be the shame Of all my frailties, since I want judgement. 33 Therefore I ween thy guilt exceedeth mine, In following my lust so frail, and foul: But oh the worms do tear me in my shrine, I therefore say no more, farewell poor soul. The Soul Replies. 34 NAy (said the Soul) I'll stay by thee a while, And if I can, thine arguments confute: Why railest thou on me in this bitter style, Striving to me thy whole guilt to impute? 35. Most wretched flesh which in thy time of life Wast foolish, idle, vain, why dost thou wreak Thy wrath in railing words to make new strife? Though for the substance 'tis true that thou dost speak. 36. For truth it is, and stands with reason plain, I should have bridled thee and ruled thy will, But thou through love of pleasure foul and vain, And sensual appetites me resisted still. 37. When I would thee O body have controlled, And have subdued, with watching, fast, and pain, straits the world's vanity did thee withhold, And to his vanie delights drew thee again. 38 So thou of me didst get the upper hand, And of my mildness made so bad construction, That thralling me in worldly pleasures band Eternally hast drowned me in destruction. 39 I know my guilt, and this my trespass was, That being chief I did not thee restrain: But thou deceivedst me with so fair a glass, That thy offence the greater ought remain. 40 The vain world's practices, baits and delights, If thou hadst left with steadfast constancy, And so withstood Satan's enchanting sleights, Heaven had been ours, with Saints and Deity. 41. But flattering fancies of the world did please, And made thee hope a lasting life to have; Thou never thoughtst to dye, till death did cease: And haled thee from thy Court to dirty grave. 42. The world, and subtle men, have both one guise, Where most it smiles, and most bestoweth honour, There soon it deceives, soon death cries, And changeth wealth to worms, to stinch and horror. 43. He which in life did fawn and was thy friend, Will not now cast a look upon thy grave. Then 'gan the body weep weighing this end, And lowly, in his style, such answer gave. The body answereth. 44 I In my life, which had so great command, In jewels, riches, lands did so abound: Built Palaces, and judged many a land. Thinkest thou I thought of Tomb in this base ground? 45 Oh, now I see, and find it to my grief, That neither gold; nor wealth, nor larger rent, Honour, strength, knowledge, nor sovereign herbs relief, Can cure deaths bitter sting, nor it prevent. 46 Before our God we guilty both do stand, And both in fault, but not both equally, The greatest burden lieth on thy hand: And this to prove full many reasons lie. 47 No wit so mean, but this for truth it knows: justice itself and reason both agree, That where most gifts of virtue God bestows, There most is due, and aught repaid be. 48 Life, Memory, and powerful understanding God gave to thee, and with it sense of might, Wherewith thou shouldst have curbed at thy commanding Concupiscence, and followed that was right. 49 Then since thy dower of virtue stretched so fare, And foolishly thou gav'st thyself to me, And my enticements never wouldst debar, That thy fault greatest is all men may see. 50 Further I add (with anguish of my heart) Which mine own case doth plainly demonstrate: The flesh can nothing do, if soul depar:, It neither moves, nor stirs, early or late. 51 It neither sees, nor speaks: then is this proved, The Soul gives life, no power in flesh doth rest: If then the Soul rightly her God had loved, The flesh had never her great power suppressed. 52 If Gods love, living, thou hadst holden dear, And poor men's causes rightly hadst de find, And unto wicked counsels given no ear, Nor me nor thee worlds vanity had twined. 53 I that lived gay, and gorgeous in attire, Lo, what of all now unto me remains; Worms, rottenness, and narrow lodge of mire. These after all delights, are left my gains. 54 And (oh) I know, that at the later hour I shall arise and as I did offend With thee shall find a second death most sour, An everlasting death, death without end! The soul confesseth. 55 WIth hollow fearful voice than howls the soul: Oh, had I not amongst the creatures been, Why with his creatures, did God me enrol? Whom he foreknew should perish thus for sin? 56 Happy are you bruit beasts, happy your state, You wholly dye at once, and only rot: Once dead, all torments cease, such is your fate. Oh! were such end for sinners, such their lot. The Body asks the Soul a Question. 57 THen, quoth the Body to his pensive Ghost, If thou hast been among the fiends in hell, Tell me, I pray what sawest thou in that Coast? Is no help left from thence with Christ to dwell? 58 For Kings and great men what is their provision, Which living, Lorded it in high degree. For them is any hope left of redemption, For money, lands, bequests, or other fee? The Soul gives answer. 59 THe question, senseless body, wanteth reason: For when to hell the wicked damned be, Redemption then is hopeless, out of season: Bootless are almsdeeds, prayers and charity. 60 If all the piety of men should pray, If all the world in price were offered, If all good men should fast both night and day, For this not one should be delivered. 61 The roaring devil, cruel and full of rage, For infinite of worlds, or any gain, Would not forgo one soul, shut in his cage, Nor ease his torments, nor make less his pain. 62 And to thy question, what is there prepared For Lords and great ones, God's Law is express: The more that here one is advanced or feared, More fearful is his fall, if he transgress. 63 A rich man therefore dying in his sin, No man shall sharper torments feel than he. How much more pleasures that he lived in, So much more grievous shall his torment be. The Author in vision. 64. AFter the Soul had said these mournful words, Behold, two fiends more black than pitch or night, Whose shapes with pen to write no wit affords, Nor any hand of painter portray right. 65 Sharp steely pricks they did in each hand bear, Sulphur and fire flaming they breathed out, Tusked their teeth like crooked mattocks were, And from their nostrils snakes crawled round about. 66 Their ears with running sores, hung flapping low, Fowl filthy horns, in their black brows they wore, Full of thick poison which from them did flow, Their nails were like the tusks of a Boar. 67 These finds in chains fast bound this wretched soul, And with them haled her, howling into hell. To whom, on flocks, ran other devil's more, And gnashing with their teeth, to dancing fell. 68 They welcomed her with greetings full of woe, Some wrested her with cords, senseless of dread, Some snatched and tore with hooks, drawn to and fro; Some for her welcome poured on scalding lead. Devils. 69 Such horror we do on our servant's load, Then (as half wearied) the devils cried, Now art thou worse than was the crawling Toad, Yet thousandfold worse torments thee abide. The Soul cries out. 70 AFter all this, the groaning Soul deep sighed, And with what voice it could, low murmured: But when within the gates of hell she entered, She howled out jesus the Son of David. The Devil's answer. 71. THen all the devils together loud did cry, Too late, too late, thou callest on thy God; Here is no room for Miserere mei: o hope of easement from this bitter rod. 72 Never hence forth shalt thou the light behold, Thou must be altered to another hue: Thou art a Soldier of our Camp enrolled; Such is the comfort that in hell is due. The Author concludeth. 73. THen I awaked full of fear, And much amazed myself did rear: To God I said with folded hands O shield me from such grievous bands. 74 I left the world and it forsook: Of goods and lands no care I took: I did renounce each worldly thing, And gave myself to Christ my King. 75 The world is drowned in sin and vice, All order changed, not one man wise: Both justice, and Religion lost, And all the world in turmoil tossed. 76 The world to ruin runs amain, False gods are now set up again: Unto the rich their hands men hold, He is the God, that hath the gold. 77 The virtues of Divinity, Are choked, faith, hope, and charity. The brood of coverise and craft, Bear all the sway, and sit aloft. 78 Be thou noble, wise and fair, Courteous, lowly, debonair, And poor, thou mayst do what thou can: But only money, makes the man. 79 If I be clad in rich array, and well attended every day, Both wise & good I shall be thought; my kindred also shall be sought. I am (say men, the case is clear) Your cousin sir a kinsman near. 80 But if the world do change and frown, Our kindred is no longer known: Nor I remembered any more, By them that honoured me before. 81 O vanity, vile love of muck! Fowl poison, wherefore hast thou struck Thyself so deep, to raise so high, Things vanishing so suddenly? 82 For if the world could three things give, Lusty youth, and long to live, Children strong, and fair of feature, Riches than were a good treasure. 83. But know (poor fool) these end with death, From first till now, all lose their breath: Living to day, to morrow gone, All flesh must die, death spareth none. 84. And as it's certain all must die, So whither they go, none can descry, Which made a wiseman thus to say; I quake and tremble night and day, First thinking of my present case, Then of that strange & fearful place To which I must: but specially Of that which there's prepared for me. 85 Thinking of death I sigh & weep, For three things which in heart I keep: That die I must, but know not when, Nor who shall be my fellow then. Therefore to thee (my God) I pray That I may live with thee for aye. THE END. MANVALE Catholicorum; SIEVE, Enchiridion piarum precum & Meditationum. Ex vetustissimis Manuscrip. pergamenus descripta. Per GULIEL. CRASH. LONDINI, Ex officina G. Eld, sumptibus Leonardi Becket. 1622. De Deo Patre, pia, & orthodoxa Confessio. ALpha & Omega Deus, Hely, Hely, Deus meus. Cuius virtus, totum posse: Cuius sensus, totum nosse. Cuius esse, summum bonum: Cuius opus, quicquid bonum. Super cuncta, subter cuncta: Extra cuncta, intra cuncta. Super cuncta, nec elatus, Subter cuncta, nec substratus. Extra cuncta, nec exclusus, Intra cuncta, nec inclusus, Super totus praesidendo, Subter totus sustinendo. Extra totus complectendo, Intra totus es implendo. Super nullo sustentaris, Subter nullo fatigaris. Extra nusquam dilataris, Intra nunquam coarctaris. Mundum movens, non moveris, Locum tenens non teneris. Tempus mutans non mutaris, Vaga firmans, non vagaris. Vis externa vel necesse, Non alternat tuum esse. Heri nostrum cras & pridem, Semper tibi nunc & idem. Tuum decus hodiernum, Indivisum sempiternum. Tu hoc totum providisti, Totum sinu perf●●isti. Ad exemplar summe mentis, Formam prabens elementis. De jesu Christo Deo & homine Confessio Orthodoxa. NAte Patri coaequalis, Patri consubstantialis: Patris splendor & figura, Factor factus creatura. Carnem nostram induisti, Causam nostram suscepisti: Sempiternus temporalis, Moriturus immortalis. Verus homo, verus Deus, Impermixius homo Deus. Patri compar Deitate, Minor carnis veritate. Hic assumptus est in Deum; Nec consumptus propter Deum: Non conversus hic in carnem, Nec minutus propter carnem. Deus Pater, tantum Dei, Virgo mater sed & Dei. In tam nova ligaturae, Sic utraque stat natura. conseruet quicquid erat, Facta quiddam, quod non erat. Noster iste Mediator, Iste noster Cogislator. Circumcisus, Baptizatus, Crucisixus, tumulatus: Obdormivit & descendit, Resurrexit & ascendit. Sic ad coelos elevatus, judicabit iudicatus. De codem. QVem nobis voluit divina potentia Natum, Quem natum sua fecerunt miracula Notum, Quem notum plebeia Cruci vult concio Fixum, Quemque crucifixum, voluit pia turoa Sepultum: Hunc Natum, Notum, fixum, terraque sepultum, Sustulit in summum, Divina potentia Coelum. De fancto Spiritu Confessio Orthodoxa. PAracletus increatus, Neque factus, neque natus. Patri compar filioque Sic procedit ab utroque Ne sit minor potestate, Vel discretus qualitate, Quanti illi, tantus iste, Quales illi, talis iste. Ex qui illi, ex tune iste, Quantum illi, tantum iste. Pater alter sed gignendo, Natus alter sed nascendo. Flamen ab his procedendo, Tres sunt unum subsistendo, Quisque trium plenus Deus, Non tres tamen Dij sed unus. In hoc Deo, Deo vero, Tres & unum assevero. Dans OUSTA unitatem, Et personis trinitatem. In personis nulla prior, Nulla maior, nulla minor. Vnaque semper ipsa, Sic est constans atque fixa. nec in se varietur, Nec in ullam transmutetur. Conclusio cum devotissima Precatione. HAec est fides Orthodoxa, Non hic error sive noxa. Sicut dico, sic & credc, Nec in pravam partem cedo. Ind veni bone Deus, Ne desperem quamuis reus. Reus mortis non despero, Sed in morte vitam quaero. Quo te placeam non pretendo, Nisi fidem quam defendo. Fidem vides hac imploro, Leva fascem quo laboro. Per hoc sacrum cataplasma, Conualescat agrum plasma. Extra portem iam delatum, jamiam faetens, tumulatum. Vittaligat, lapis urget, Sed si iubes, hic resurget: jube, lapis revoluetur, jube, vitta disrumpetur. Exiturus nescit moras, Si tu clamas, exiforas. In hoc Salo, mea Ratis Infestatur a Pyratis. Hinc assultus, inde fluctus, Hinc & inde mors & luctus. Sed tu bone Nauta veni, Post me ventos mare leni. Fac abscendant hipyratae, Duc ad portum salua Rate. Infoecunda mea ficus, Cuius ramus, ramus siccus, Incidetur, incindetur, Si promulgas quod meretur. Sed hoc anno dimittatur, Stercoretur sodiatur. Quod si nec dum respondebit, Flens haec dico tunc ardebit. Vetus hostis in me furit, Aquis mersat flammis urit. Ind languens & afflictus, Tibi soli sum relictus. hic hostis evanescat, infirmus convalescat. Tu virtutem ieiunandi, Des infirmo, des orandi. Per haec duo (Christo teste) Liberabor ab hoc peste. Ab hoc peste solue mentem, Fac devotum poenitentem. Da timorem quo proiecto, De salute nil coniecto. Da spem, fidem, charitatem, Da discretam pietatem. Da contemptum terrenorum, Appetitum supernorum. Totum Deus in te spero, Deus es, te totum quaero. Tu laus m●a, meum bonum, Mea cuncta tuum donum. Tu solamen in labore, Medicamen in languore. Tu in luctu mea lyra, Tu lenimen es in ira. Tu in arcto liberator, Tu in lapsu relevator. Mecum perstas in labore, Spem conseruas in dolore, Si quis laedit tu rependis, Si minatur tu defendis. Quod est anceps tu dissoluis, Quod tegendum tu involuis. Tu intrare me non sinas, Infernales officinas. Vbi moeror, ubi metus, Vbifaetor, ubi fletus. Vbi probra deteguntur, Vbi rei confunduntur: Vbi tortor semper caedens: Vbi vermis semper edens. Vbi totum hoc perenne, Procul sit haec mors gehennae. Me receptet Sion illa, Zion David urbs tranquilla. Cuius faber Auctor lucis, Cuius portae, lignum Crucis: Cuius claues lingua jesu, Cuius ciues sine metu: Cuius muri lapis vinus, Cuius custos rex festinus: In hac urbe lux solemnis: Ver aeternum, pax perennis: In hac odor impleni Coelos, In hac semper dulce melos. Non est ibi corruptela, Non defectus, non quaerela: Non minuti, non deformes, Omnes Christo sunt conformes. Vrbs coelestis, urbs beata, Supra petram collocata: Vrbs in portu satis tuto, De longinquo te saluto: Te saluto, te suspiro, Te affecto, te requiro. Quantum tui gratulentur? Quam festiue conviventur? Quis affectus eos stringat? Aut quae gemma muros pingat? Quis Chalcedon, quis jacincthus, Norunt illi qui sunt intus? In plateis huius urbis, Sociatus pijs turbis. Cum job, Mosedech, & Elia, Pium cantem Alleluiah. Amen. Meditatio piissima, de hominis miseria, & Dei misericordia, una cum devota precatione. VTiucundas Ceruus undas, Estuans defiderat: Sic ad Deum, Fontem verum, Mens fidelis properat. Sicut rivi Fontis vivi Prabent refrigerium. Ita menti Sitienti Deus est remedium. Quantis bonis, super bonis, Seruos tuos Domine: Lesel aedit, Qui recedit A superno lumine. Vitam laetam & quietam, Qui te quaerit reperit: Sed laborem & dolorem, Metit qui te deserit. Sipacem donas, & coronas, His qui tecum militant: Cuncta lata sine meta, His qui tecum habitant. Heu quam vana mens humana, Lusione falleris? Cum te curis, Nocituris, Imprudenter ingeris. Cur non caues Lapsus graues, Quos persuadit proditor? Noc affectas Vias rectas, Quas ostendit Conditor. Resipiscas Atque discas Cuius sis originis: Vbi degis, Cuius legis, Cuius sis & ordinis: Ne te spernes, Sed discernes Homo gemma regia: Te perpende, Et attende Qua sis factus gratia, Recordare, Quis, & quare Sis à Deo conditus: Cuius haeres, Nunc maneres, Si fuisses subditus. O mortalis, Quantis malis Meruisti affici, Cum Auctori, Et doctori Noluisti subijci! Sed maiores Sunt dolores Infernalis carceris, Quo mittendus Et torquendus, Es, si male vixeris. Cui mundus, Est iucundus, Suam perdit animam: Pro re levi, Atque brevi, Vitam perdit optimam. Ergo caue, Ne tam suaue jugum spernens Domini: Et abiecta Lege recta, Seruias libidini. Si sint plagae, Curam age, curentur citius: Ne si crescant Et putrescant, Pergas in deterius. Ne desperes, Nam cohaeres Christi esse poteris: Si carnales, Quantum vales, Affectus excluseris. Si formidas, Ne diffidas, Sed medelam postula: Noxam plange, Corpus ange, Dilue piacula. Si vivorum, Et functorum, Christum times judicem: Debes scire, Quod perire, Non vult suum supplicem. Preces funde, Pectus tunde, Flendo cor humilia: Poenitenti, Et gementi, Non negatur venia. Exorando. Et laudando, jesum Christum memora: Nam delere Potest vere, Quaecunque facinora. Et si quando, Te temptando Durus serpens laeserit: Suspiranti, Et oranti, jesus Christus aderit. Quod si forte Mortis portae, Tu vicinum senseris, Crede tamen, Quod invamen, Per cum receperis. Hunc require Qui lenire Solet corda tristium: Certus esto Quod est presto, Votis se precantium. Ipse multos jam sepultos Fecit reviuiscere; Hic auersos, Et subuersos Potest Deo iungere. Ipsum ama, Ad hunc clama, Mentem tuam eleva: sustentet, Et praesentet Te ad coeli gaudia, Ipsum cole, de mole Criminum te liberet: Hunc appella, Ne processa, Vitiorum superet. Ipsum posco, Quem cognosco, Posse prorsus omnia: evellat, Et repellat, Cuncta qua sunt noxia. Ipse donet, quod monet Eius verbum faciam: finita, Carnis vita Latus hunc aspiciam. Pater Deus, Fili Deus, Deus alma charitas, Per aeterna Nos guberna, Secla Deus Trinitas. Amen. A MANVALL for true Catholics. OR A HANDFUL: OR Rather a heartful of holy meditations and prayers. GATHERED Out of certain ancient Manuscripts, written 300. years ago, or more. By WILLIAM CRASHAW. LONDON, Printed by G. E. for Leonard Becket, and are to be sold at his shop in the Temple near the Church. 1622. The Contents. 1. A Holy and orthodoxal confession of the Trinity: The Father, the Son, and the Holy Ghost. 2. A godly confession of sins, and prayer for pardon, and for eternal life. 3. A godly meditation of man's misery, and God's mercy, together with a devout prayer. 4. The manner of preparing sick persons to death in the ancient times, even in Popery. An Orthodoxal Confession of God the Father. FIrst and last, one God divine, All men's God as well as mine. In thy virtue all things framing, In thy knowledge all containing. In thine essence chiefest good, Working all that is of good. All supporting, all excelling, Without all, yet in all dwelling. All supporting, undeiected, All excelling, unaffected. Without all, yet not excluded, In all, never yet included. Over all in Domination, Under all in sustentation. Comprehending all without thee, Filling all things round about thee. Nothing under thee can raise thee, Nought above thee can debase thee. Nought without gives thee dimension, Naught within gives thee extension. Moving all, thyself abiding, Placed without circumscribing. Changing time, thyself most stable, Varying all, invariable. Force, necessity, nor art, Altar thee in any part. Time past, present, and to come, Are one with thee, both all & some. All the glory now thou hast, Vndiminisht aye must last. Only thou art all fore: seeing, Only giving all their being. As thy wisdom did foreshow, Thou fram'dst the elements below A holy and orthodoxal Confession of God the Son, jesus Christ the Saviour of Mankind. Son, thy Father's peer in all, With him consubstantial. His figure and his splendour pure, Creator, made a creature. Thou our humane flesh putst on, Thou our cause hast undergone. Temporal, yet time defying, Ever living, yet once dying. God and Man without illusion, Both in one without confusion. Thy Father like in Deity, But not in fleshly verity. God humanity assuming, The same preserving, not consuming. The Godhead in this union, yet Of his Godhead lost no whit. God to God and not toth'other, Was Father, but Mary to both was Mother. Thus both natures kept their station In this wondrous Combination. Preserving in the essence true What was, and thence producing new. This our Mediator is, Our leader to the Land of bliss. Circumcised, baptised by john, Suffered, buried, and upon The third day: whence he had descended, He rose, and so to heaven ascended. Whence he shall come, when time doth call, (Tho judged himself) to judge us al. Of Christ again. HE whom Gods power for mankind, would have borne, Whom borne, his miracles proclaimed have, Who thus proclaimed, upon a Cross was torn, To whom thus torn, the godly burial gave: This borne, proclaimed, torn, entombed King, God's power again, to heavenly bliss did bring. A True and Orthodoxal Confession of the Holy Ghost. SPirit uncreated ever, Never made, begotten never. From the Persons two proceeding, Full their equal, not exceeding. Not preferring them in Deity, Nor several from them in quality. In quantity all three combine, In quality alike Divine. With the Father and the Son, Never ending nor begun. One is Father; for he begot, The Son one borne, all men wots. Fron these the spirit proceeds alone, Thus one is three, & three are one. Each of these is God truly, Yet still but one, & not Gods three. But in this Deity, I assever, A Trinity united ever. In the substance is full unity, In the Persons perfect Trinity: But in these that I have reckoned, None in power is first or second. But all as one we must adore, Fixed and firm for evermore. Nor in self for ever changed, Nor from itself at all estranged. The Conclusion, with a devout and holy Prayer. THis is Christian faith unfeigned, Orthodoxal, true, unstained. As I teach all understand, Yielding unto neither hand. And in this my soul's defence, Reject me not for mine offence. Though death's slave, yet desperation I fly in death to seek salvation. I have no mean, thy love to gain, But this faith, which I maintain. This thou seeft, nor will I cease, By this to beg for a release. Let this sacred Salve be bound Upon my sores, to make them sound. Though man be carried forth, & lying. In his grave and putrifying, Bound and hid from mortal eyes, Yet if thou bid, he must arise: At thy will the grave will open, At thy will his bounds are broken. And forth he comes without delay, If thou but once bid, Come away. In this sea of dread and doubt, My poor Bark is tossed about, With storms & Pirates, far & wide, Death and woes on every side. Come thou Steersman ever blessed, Calm these winds, that me molest. Chase these ruthless Pirates hence, And show me some safe residence. My tree is fruitless, dry and dead, All the boughs are withered. Down it must, and to the fire, If desert have his due hire. But spare it (Lord) another year, With manuring it may bear. If it then be dead and dry, Burn it, alas, what remedy? Mine old foe assaults me sore, With fire and water more & more. Poor I, of all my strength bereft, Only unto thee am left. That my foe may hence be chased, And I from ruins claws released. Lord vouchsafe me every day, Strength to fast, and faith to pray. These 2. means thyself hast taught To bring temptations force to naught. Lord free my soul from sins infection, By repentances direction. Be thy fear in me abiding, My soul to true salvation guiding. Grant me faith (Lord) hope & love, Zeal of heaven and things above. Teach me prise the world at naught, On thy bliss be all my thought. All my hopes on thee I found, In whom all good things abound. Thou art all my dignity, All I have, I have from thee. Thou art my comfort in distress, Thou art my cure in heaviness: Thou art my music in my sadness, Thou art my medicine in my madness. Thou my freedom from my thrall, Thou my raiser from my fall. In my labour thou relieves me, Thou reforms what ever grieves me. Al my wrongs thy hand revengeth, And from hurt my soul defendeth. Thou my deepest doubts revealest, Thou my secret faults concealest. O do thou stay my feet from treading In paths to hell and horror leading: Where eternal torment dwells, With fears, & tears and loathsome smells. Where man's deepest shame is sounded And the guilty still confounded. Where the scourge for ever beateth, And the worm that always eateth. Where all those endless do remain, Lord preserve us from this pain. In Zion lodge me (Lord) for pity, Zion David's Kingly City. Built by him that's only good, Whose gates are of the crosses wood. Whose keys are Christ's undoubted word. Whose dwellers fear none but the Lord. Whose walls are stone, strong, quick and bright, Whose keeper is the Lord of light. Here the light doth never cease, Endless spring, and endless peace. Hear is music, heaven filling, Sweetness evermore distilling. Here is neither spot nor taint, No defect, nor no complaint. No man crooked, great nor small, But to Christ conformed all. Blessed Town, divinely graced, On a Rock so strongly placed. Seated sure from fear of war: I salute thy walls from fare. Thee I see, and thee I long for, Thee I seek, and thee I groan for. O what joy thy dwellers taste, All in pleasures first and last? What full enjoying bliss Divine, What jewels on thy walls do shine? Ruby, jacinth, Chalcedon, Known to them within alone. In this glorious Company In the streets of Zion; I With job, Moses, and Eliah, Will sing the heavenly Alleluiah. Amen. A holy Meditation of man's misery, and God's mercy, together with a devout Prayer. WIth longing cheer, The thirsty Deer, do seek the Brook: In such a kind, The faithful mind, for God doth look: And as the Springs, Refreshment brings, In drought and sweat: So God doth cool, The thirsty Soul in all her heat. O Lord what floods Of glorious goods, dost thou bestow, On those that be Thine? blessed is he that well doth know. Eternal bliss, His guerdon is that jesus maketh His rest: but he Reaps misery that him forsaketh. Thou makest them glorious And victorious, who serve thee well: In endless joy From all annoy with thee they dwell. But oh humanity, With how great vanity, art thou betossed? To dote in care, On things that are so quickly lost? Why dost thou yield, And leave the field, to sins invasions? Not well respecting, But ill rejecting, thy God's persuasions. Open thine eyes, And well advice, of whence thou art: Thy life, thy birth, Thy state, thy worth, observe each part. From carelessness, Thyself still bless, O man, God's jewel: How he placed thee, And graced thee, observe and view well. To what intent, Hath God thee sent, observe with care: To whom (but Pride Drew thee aside) thou hadst been heir. O mortal son, Affliction is thy due hire: That broke the band Of God's command, through vain desire. But oh take heed, Those pains exceed, that rule in hell: Whose fire so cruel, Hath those for fuel, that live not well. The man that joys In worldly toys, his soul o'erthrows: Respecting nought, What Christ hath bought full dear God knows. Then never grudge, If God thee judge, his yoke to bear: Let not lust draw Thee from his law, but hold it dear. And soon apply His remedy, unto thy sore: Lest it increase, To worse disease, and plague thee more. Do not despair, Thou mayst be heir, with Christ in joy: By casting out Corruptions root, thy soul's annoy. Still fear thou must, But not distrust, and beg thy cure: For errors weep, Thy body keep lowly and pure. If to thy fear, Thy judge appear with angry face: Know he will lose Not one of those, that beg his grace. Pray without rest, And knock thy breast, humble thy mind: All that bewail Their errors frail, have pardon figned, And do not spare, In hymn and prayer, jesus to praise: For mercy still, Is at his will, at all assays. And when the Devil, The prince of evil, attempteth thee: Then if thou pray, Christ will not stay to set thee free. Albe thou were, To death most near, yet still be sure: And understand That his high hand, contains thy cure. Be he thy quest, That gives all rest, from restless woes: Who so adore, And him implore, shall come to those. For many a one, Dead long agone, hath he revived: And saved more That were before of grace deprived. Be all thy love, On God above, lift up thy spirit: That thou mayst taste The Saint's repast, through his sole merit. And honour him, That he from sin, may thee deliver, That sins increase In thee may cease, in prayer persever. On him I call, That all in all hath in his power: Against all harm, Be he mine arm, my shield, my tower. And this life's length Vouchsafe us strength to keep his hest: That at our end We may ascend to endless rest. Amen. HEre followeth the means and manner how our forefathers in the time of Popery prepared themselves and others to die, consisting first of the confession of their faith; and secondly, of the Prayers which were made by them, and for them in their last sickness, by which it may appear that though they were misled by the crafty Romish Clergy, in diverse errors and superstitions; yet in the great point of the means of salvation, they were of our religion, and were saved by it. Truly and verbatim englished out of the Latin, being an ancient Copy, and by any of that side unquestioned, and heretofore in that kind published: By W. CRASH. Questions to be expounded to sick persons, whilst they have the use of reason, and power to speak, to the end that if any be not so well disposed to dye, he may be better informed and prepared: and the questions be these, according to Anselme the Reverend Bishop. 1. Let him be asked thus: BRother, dost thou rejoice that thou shalt die in the faith of Christ? A. I do. Q. Dost thou sorrow and grieve, for that thou hast not lived so well as thou oughtest? A. I do. Q. Hast thou a hearty purpose to live better, if God give thee time to live? A. I have. Q. Dost thou believe that thou canst not be saved, but by the death of Christ? A. I do. Q. Dost thou believe that jesus Christ the Son of God died for thee? A. I do. Q. Dost thou give thankes to God therefore from thy whole heart? A. I do. Well then, good Brother, whilst thy soul is in thy body, give him hearty thankes, and settle all thy assurance upon his death alone: have no confidence in any thing else: trust thyself wholly to his passion, cover thyself wholly with it, fasten thy whole life on his Cross, cast thy whole self into this Sea: and if the Lord God say he will judge thee; answer thou, Lord, I object the death of my Lord jesus Christ, betwixt me and thy judgement: otherwise I will not contend with thee. And if GOD say to thee, Thou art a sinner; answer, Lord, it is so, but I set the death of my Lord jesus betwixt thee and my sins. If he say thou hast deserved damnation; answer, It is true, Lord, but I place the death and merits of my Lord jesus Christ betwixt thee and my ill deservings, and I offer up him and the most worthy merits of his passion, for the merits which I should have had, but alas, have not. If the Lord say further, that he is angry with thee, answer: Lord, thou hast cause, but I set the death and sufferings of my Lord jesus Christ betwixt thy wrath and my soul, Then let him say thrice, Lord, into thy hands I commit my spirit: and if he be so weak he cannot, let the company that stand by say, Lord, into thy hands we commend his soul. And he that doth this, is safe and sure that he shall never taste of eternal death. Also in another old Book I find this written. THese be the six signs upon which a man may rest confident of his Salvation. 1. If he believe the Articles of Christian faith, as many as are determined by the Church. 2. If he rejoice to dye in the faith of Christ. 3. If he know that he have grievously offended God. 4. If he be hearty sorry for it. 5. If he resolve to forsake his sins, if God give him leave. 6 If he hope and believe to come to eternal salvation, not by his own merits, but by the merits of jesus Christ. And Anselme saith, that these six questions are to be asked of every one at the time of his death, and saith further thus: Then say to the sick person, if Satan object any thing against thee, oppose thou the merits of Christ betwixt thee and him: and thus without all doubt he shall be saved. This consolation of the sick, and preparation to their death, is in ancient Copies ascribed to Anselme, who lived more than 500 years ago, even when Popery was almost grown to perfect age. Now if any man make question, how our fathers were saved in these later and worse times, when Popery prevailed in a great measure; I answer, that even almost the same preparation, and same questions were used long after Anselme, even in the deepest darkness of Popery: for in the most evil time, about the Council of Constance, some two hundred years ago, thus I find it written in an ancient Book, and it is ascribed to Gerson. Every Christian, whether secular or regular, is thus to be examined and informed in his sickness, touching his salvation. 1 Dost thou believe all the principal Articles of faith, & all that is contained in the whole body of holy Scripture, according to the exposition of the Catholic and Orthodoxal Doctors of the holy Church? and dost thou detest all heresies and errors, and superstitions condemned or reproved by the Church? and art thou glad that thou diest in the faith of Christ, and unity and obedience of thy mother the Church? 2 Dost thou know and confess, that thou hast many ways and grievously offended thy God and thy Creator? 3 Dost thou sorrow from thy whole heart, for all thy sins committed against God's Majesty, his love and mercy? art thou truly sorrowful for the evils that thou hast committed, and the good that thou hast omitted, and the grace that thou hast neglected? and art thou aggrieved not so much for fear of death or any punishment, as for that love that thou oughtest to bear towards God? 4 Dost thou beg pardon for all these thy sins, of jesus Christ, desiring that by him thy heart may be enlightened truly to see and know thy sins, that so thou mayest particularly, and more seriously repent of them? 5 Dost thou propound, and resolve truly to amend thy life, if so be thou live, and never hereafter to sin so again, but rather to lose any thing how dear soever unto thee, yea, even life itself, then to offend thy God again? 6 Dost thou also desire of God grace to continue in this purpose, that thou mayest not fall again? 7 Dost thou forgive from thy whole heart any that have done thee any wrong in word or deed, for the love of Christ jesus our Lord and Saviour, and as thou hopest for pardon from him? and dost thou hearty desire to be forgiven of all men whom thou hast any way offended? 8 Wilt thou that there be full restitution made according to thy power, yea, though it should extend to thy whole estate, if otherwise there cannot be satisfaction made? 9 Dost thou believe that Christ died for thee, and that thou canst be saved no otherwise but by the merits of jesus Christ? and dost thou give God thankes for this from thy whole heart, as much as thou art able? And whosoever can give true answer to these questions affirmatively, out of a good conscience, and faith not feigned: It is an evident and sufficient testimony of salvation, and let him not doubt but if he so departed, he is one of them that shall be saved. Behold here (good Reader) our Religion practised in the most misty times of Popery: behold here the true holy Catholic and ancient way to heaven: Namely, by Christ and his merits alone. Here is no trusting on man's merits, either our own or others: Here is no mention of Agnus dei, or wooden Crucifixes. He is not bid to trust in the prayers, suffrages, requiems, dirges, Masses, Trentals, or other obsequies that shall be said for him after his departure. He is sent to no Angel, no nor to the Virgin Mary, for matter of Salvation: Nay all are excluded, and Christ's death alone, even it alone is made the means of his Salvation: And the makers hereof were so resolute, and zealous in this point, that they used such variety of words, as though they could not sufficiently express the excellency and the necessity of cleaving to Christ alone in the matter of Salvation. And if any man suspect that this is but devised by us, and falsely fathered upon Antiquity, let him know, that not only we have the ancient Copies, whose age will speak for themselves, but Gasper Vlembergius in lib. de Causis. Causa 14 pag. 462. editionis Colon. 1589. even the better sort of Papists, that be learned, do know this well enough. A learned Papist of this age writeth, that in a Church in Colaine this very book is extant (Manuscript) and that he hath seen it, and that this manner of comforting the sick, was used in former ages, and confesseth that it contains the very treasure and kernel of Christian religion. And saith further, that this manner was used not in Germany only, but over all the Christian world. Indeed to the jesuites I confess, this is held a ridiculous manner of comforting the sick, (such a spirit possesseth them:) Thus doth Gretzer their Champion flout us Lutherans (as he calls us) for thus doing. The Lutherans (saith he) do jac. Gretz. in resut. Leyseri. de hist. Ord. jesuit. thus comfort their sick, Relics, Crucifixes, Agnus this, and such matters, are but dead things, & nothing worth, the Scripture hath not a word of them: it is therefore very to trust in them; but God is our hope, and God is our strength: trust in him, etc. On this wise fashion do these godly comforters comfort their sick persons. Thus in the jesuites judgement it is but a silly course to trust in God's mercy, and Christ's merits in point of salvation: hereby it may be discerned of what spirit they are. But let them mock us, as long as with us they mock the Scriptures, Antiquity, and the better sort of their own side: for we appeal to this that hath been said, whether this manner of comforting the sick, were not in use long before Luther was borne. Now if any object, that in the same books there is mention of the Crucifix, and that it is appointed to be in the presence of the sick person: I answer, it is true, but not that he should worship it, (as now the jesuites teach, and Greg. de Valent. Gretzer Vasquez Chrys. à visit. etc. all the approved Romish writers) but that it may put him in mind of Christ, which though it be a needless superstition, yet it is not that impiety and Idolatry, which now at this day is practised and maintained in the Romish Church: and my purpose is not to discharge those times, nor our forefathers in those times of errors and superstitions, but of the idolatry, impiety, and blasphemy of the present Church of Rome. And the same answer is also to be given to another objection, That in the same book there are prayers to the Saints and Angels. It is so, and from that error those ages cannot be cleared: but withal let us still observe, that those prayers are not to help them in matters of salvation, (as are many blasphemous prayers now usual in Popery,) and that sin in those misty times (being a sin of ignorance) no doubt was pardoned unto them in the mercy of God, seeing that for their reconciliation with God, and eternal salvation, they believed to attain it only by the merits and passion of jesus Christ. But let not us feed on their infirmities, but lovingly pass by them, and let this content and comfort us, that their means of salvation, which they used and trusted unto, is the same with ours at this day. For better testimony whereof, let us set down some of their prayers, being such as the best Christians may use at this day with much comfort. Certain Prayers used by our forefathers in the darkest times of Popery: in the time of a man's sickness, some to be made for the sick, and some by the sick person: gathered out of the same Ancient Books. When the sick person feels his strength to fail, then let him commend his soul to God in this prayer. O Most high and Sovereign GOD, whose goodness and mercy is infinite. O most glorious Trinity, which art love, and mercy, and goodness itself, have mercy upon me most miserable sinner, for unto thee and unto thy hands I commend my spirit: O Lord my most loving God and Father of mercies, show thy mercy on me thy poor creature, and forsake me not in my last need: but stand with me, and help my succourless soul, save my poor and desolate soul, that it be not devoured of the infernal dogs. O most loving Lord and sweet Saviour jesus Christ, the Son of the living God, I beseech thee for thy honour, and by the virtue of thy most blessed passion, command that I may be received into the number of thy Saints, and servants, O my Saviour and my Redeemer, I here yield up myself wholly unto thee: O grant me thy grace and thy glory, vouchsafe me pardon of my sin, and give me a portion of thy glory. But o my dear Lord, I challenge not a place in heaven for any worthiness of mine own merits, for I am but dust and ashes, and a most wretched sinner; but for the virtue of thy most blessed passion, by which thou didst vouchsafe to redeem me miserable man, and to purchase heaven for me, even with the price of thy precious blood: I beseech thee therefore by the most blessed and bitter passion which thou sustainedst on the Cross for me, especially in that hour when thy blessed soul did leave thy body, that thou wouldst have mercy on my poor soul at the time of my departure. Then let him lift up his heart with joy and thanksgiving, and say, Lord, thou hast broken my bonds, therefore I will offer to thee the sacrifice of praise. After, if his weakness grow so, that he lose the use of his speech, let some of the bystanders say these Prayers following, over him, or more if he l●ue so long. Merciful God and Father, we beseech thee for the multitude of thy mercies, look favourably upon this thy servant (our dear brother) who with true and hearty confession, seeks pardon for all his sins at the hand of thy mercies: O Lord, hear us for him, and we beseech thee for him, most holy Father, to renew in his heart whatsoever is corrupted by the frailty of his flesh, and restore that grace, which the wily and malicious enemy the Devil hath stolen out of his soul: O Lord, recall him to the unity of thy Church, engraft him into the body of thy Son: O Lord, take pity of the sighs and sobs of his soul, and groans of his heart: O Lord, look upon his tears, gather them into thy bottle, and be good to him, who hath no hope, com●ort, nor confidence, but in ●hy mercy, seal up the assurance of his reconciliation with ●hee. O most holy father, we humbly commend the soul of this thy servant and our brother into the hands of thy unmeasurable mercies, humbly beseeching thee, according to the greatness of that love in which the blessed soul of thy Son did commend itself into thy hands, that for the worthiness of that infinite love of thine, in which thou didst receive that holy soul unto thyself, thou wouldst vouchsafe in this our brothers last hour, to receive his poor soul also, and make it partaker of the same love. And thou most sweet Saviour and most merciful Lord jesus, thou that dying on the Cross, wast so pressed with anguish and torments for us, as made thee sound out that pitiful voice unto thy Father▪ My God, my God, why hast thou forsaken me? we beseech thee estrange not thyself, and turn not away thy face from thy servant our brother, now in the hour of his soul's affliction, when his strength faileth, and his spirits are so spent, that he cannot call upon thee: hear us, o Lord, hear us for him, and for that thy glorious victory, in which thou didst triumph on the Cross, and for thy precious passion and bitter death think of him the thoughts of mercy and not of justice: shed thy mercies in his soul, and speak comfortably to his conscience, deliver his soul out of all spiritual diseases, save him from the torments due unto his deservings, and bring him for thine own merits sake, to eternal rest. O Lord jesus Christ, which didst redeem us with thy precious blood, writ with thine own blood in the soul, and engrave thy wounds in the heart of this thy servant, that in them he may see and read thy doleful sufferings, and thy sweet love: thy sufferings, that they may be effectual to ransom him from those sorrows, and torments, which he hath merited by his sin; thy love, that it may unite his heart to thee, in indivisible and inseparable bonds, so as he may never be separated from thee, nor thy Saints, for ever and ever. And Lord jesus Christ, we beseech thee make his soul partaker of all the merits of thy most sacred incarnation, passion, resurrection and ascension, make him partaker of the virtue of thy most blessed Sacraments, and all thy holy mysteries: make him partaker of all the prayers and good deeds done in thy whole Church; make him partaker of all thy blessings, graces, and comforts of all thy elect; and grant that with them all he may live in thy presence for evermore: O Lord, which powredst out thy prayers for us on the Mount Oliver, and sweat'st water and blood: we beseech thee, let that precious blood of thine, which thou didst so abundantly pour out for our salvation, let it be presented and offered to thy Father, to stand against the multitude of the sins of this thy servant, our brother: Lord be with him at his last hour, and then deliver him from the anguish and torments which for his sins he may justly fear. Graciously receive his soul in the hour of his departure, open the gate of heaven unto him, and give him a portion with thy Saints in glory for thy own most glorious merit, O Lord jesus Christ, who with God the Father and the holy Ghost, livest, and raignest one God for evermore. Amen. And when the sick man's strength gins to fail, and the soul is ready to departed, then let the soul be commended to God by one of the by standers, on this manner. The commendation of the Soul, to be said at a man's death. I Here commend thee to Almighty God, most dear Brother; and I do commit thee to him whose creature thou art: go forth therefore O Christian soul; get thee gone out of this filthy world, go forth in the name of the Almighty Father, who created thee: In the name of jesus Christ, who died for thee: In the name of the holy Ghost who hath been poured out upon thee. And when thou, happy soul, art delivered out of the prison of the body, the glorious Choir of heavenly Angels meet thee, and the company of all holy Saints entertain thee, the loving countenance and cheerful grace of jesus Christ shine upon thee: a merciful judge be he unto thee, that thou mayst have sentence to sit for ever amongst his Saints, on his right hand: thy dwelling be in peace, and thy habitation in the heavenly jerusalem for evermore: fare be it from thee ever to feel or know, how horrible the darkness, how terrible the flame, and how intolerable the torments of hell are. Satan and all his hellish guard, be they confounded at thy presence: and if he dare set upon thee, victory & triumph be on thy side; shame and trembling fall upon him: from the presence of God's Angels be he banished, into the black mists, and confused Chaos of eternal darkness. But let the Lord arise, and let his enemies be scattered; as the smoke vanisheth, so let them fly away. But let the just be exalted and rejoice in the presence of the Lord: let the infernal legions not dare to touch thee, nor presume to hinder thee, and he who disdained not to dye for thee, be he thy Saviour and deliverer from all spiritual vexation. Be the gates of Paradise open unto thee, and thy Christ give thee thy place and mansion in the same. And he that is the true Pastor and great Shepherd of the sheep, acknowledge thee for one of his true sheep, and receive thee into his fold. JESUS Christ absolve thee from all thy sins, and place thee on his right hand amongst his elect, that there thou mayest see thy Redeemer face to face, and in the society of blessed souls mayest enjoy the comforts of heavenly contemplation, and the blessed vision of God for ever and ever. Amen. A Meditation of Saint Bernard, sweet and comfortable to forerun a happy end. DVlcissime jesus Christ, sit ultimum verbum tuum in cruse, ultimum verbum meum in hac luce, & amplius fari non possum, exaudi finale cordis desyderium. In English. Sweet jesus Christ, let thy last words upon thy Cross, be my last upon my Couch, and when I can speak no more, Lord, hear the utmost desire of my heart. To the Reader. SEe, Christian brother, how in the worst times they were prepared to die, & commended to God: if the Ancient Books did not proclaim this truth, some would not believe but that they had been made in this latter time. But seeing the truth cannot be denied. I desire thee with me to observe these few collections, arising out of due consideration of the premises. 1 Here is answer to that great question, how our forefathers were saved, even by the same faith as we are at this day. 2 How truly Christ performed his promise: namely, that the gates of hell should not prevail against the true faith, for so we see that in the vilest times this faith hath been preserved. 3 Observe how here is no touch, nor once mention of Purgatory, nor of any thing to be done for their good after this life. 4 Here is no relation to any pardons or indulgences from the Pope. 5 Here is no necessity laid down of sending for a Priest to bring his host, and his Pix, and his Holy-Water, and his Taper: These matters, it seems, are rather commanded & pressed upon the people, by the Romish Clergy, then much regarded by the wiser and god her sort of our forefathers: neither are they commanded to stay till the Priest come, but (saith the book) let these prayers be said, and the commendation of his soul, by one of the bystanders. Lastly, let it be observed, that in all these prayers, and commendations, and questions (and these saith the book are all that be of necessity to be said) here is not one smack of Popish Idolatry or superstition. In these respects I have thought it no needless labour to communicate these to thee (dear brother,) I know there be store of godly Prayers and meditations already extant. But these are of a special use more than others, and are venerable for their antiquity, and are to be the more welcome, because God preserved them in the hands of our very enemies. And though they were mingled with other things not so good; yet let us know as S. Hierome tells us, that it is no small point of wisdom, to seek out gold out of mire and clay. Make use of these, and help me with thy prayers, and thou shalt shortly, if God permit, be partaker of more. Hereafter followeth an addition of some new and late forms, and models of Prayer for sundry occasions, and purposes. At thy uprising, thus, or in like manner commend thyself to God, saying. GRant, O good Father, that of thy mercy hast brought me to the beginning of this day, that in this same I may rise, and so walk in my calling, that thy name may be glorified, my conscience discharged, thy servant comforted, and all good men encouraged by my example, for thy dear Son's sake, Amen. Before thy going out, thus meditate. Morning Meditation. 1 THat many have gone out of their houses abl● and well, that have never returned back alive, as fo● ought thou knowest may befall thee. 2 Remember that thy conscience shall be the quiet●● in the night, when thou sh●● call to mind thou hast beg●● in the Lord, and so careful discharged thy duty in t●● day. 3 That to go forth in ● the world, is to encounter with many troubles, to pass some dangers, and to perform many duties, and therefore rush not forth into such an undertaking, before thou hast thus, or in like manner prayed to God to assist thee, without whose blessings and favour towards thee, thou undertakest in vain, for thy labour will not prosper. That done, thou mayst thus further call upon God in thy Morning Prayer. MOst gracious God, & merciful Father, we render unto thee most humble and hearty thankes for all thy benefits thou hast from time to time bestowed upon us, as for the quiet rest and repose thou hast this night given us, to the refreshing & strengthening of our wearied bodies, & minds; so we beseech thee likewise being thus renewed, and taken up from that image of death, that laid us in our beds, the representation of our graves, to consider the waste of time, our own lives, and decay of all sublunary things, how with their easy lengths, their spans and fathoms, since the commandment was first given, Let there be day, and night, and times, and seasons: they have brought age and maturity, the scythes & sickles that have reaped down whole harvests of flesh, and laid generations in the dust. Teach us, O Lord, with this remembrance to weigh our mortality, and so to frame our lives and actions thereafter, that whensoever thy good will and pleasure is to bind up our bones in peace and rest, we may yield up our souls and bodies into thy hands with full confidence and assurance that our sins are washed away in the blood of that pure and immaculate Lamb, Christ jesus, and shall not condemn us. And to that end prosper us we pray thee, in all our actions, and give good success to our true endeavours, and then we shall not attempt in vain: and grant that this day, and all the days of our life hereafter, may be so accomplished by thy counsel, favour, and direction, that we may so bear ourselves throughout this vale of misery, that at the last we may reign with thee in glory. Amen. Evening Meditations before thy going to bed. 1 REmember that many go to bed, and never rise again, till they be awaked by the sound of the last Trumpet; and therefore presume not to close thine eyes, till thou hast committed thyself into the hands of God by Prayer. 2 At the putting off of thy , think that the day is coming, when thou must be as barely unstript of all thou hast, as thou dost now thy self of thy . 3 Fixing thine eyes upon thy bed, let it put thee in mind of thy grave; thy bedclothes, of the mould of the earth, that must cover thee; the sheets, of thy winding sheet; thy sleep thy death; thy waking, thy resurrection. Then at thy lying down, thou mayst thus address thyself up to God, saying: Into thy hands, most merciful Father, I commend my soul and body this night and evermore: be merciful, gracious and good unto me, bless● me, save me, preserve and keep me for thy dear mercy sake. Amen. Or thus further with David thou mayst pray. I Will lay me down and rest in peace in thy mercy for it is thou Lord only that makest me dwell in safety. Evening Prayer to be said either before or after thy going into bed. O Eternal God, and omnipotent Father, which art the Lord of heaven and earth, of Angels and men, principalities, and powers, light and darkness, day and night, in whose hands i● contained that overflow o● goodness, that filleth al● the empty and indigent creatures in the world, who ordainest time's and seasons▪ successions and descents, old age and childhood, a beginning and an ending, a rest and labour, a perpetual motion and change over all things in the world: the lively witness whereof is this day, which not many hours since broke out of darkness, and cleared the world with her light, and the Sun arose as a Bridegroom out of his Chamber, and rejoicing as a Giant to run his course, whose beams are now steeped in darkness, the true resemblance of all earthly glory, and transitory pleasures and delights, which have their increase, their height and sudden decrease again, being no continuance in any thing under the Sun: and by this motion and change, the time is now come that thou hast appointed for rest, which, O Lord, so give unto us, we pray thee, that thereby we may be enabled to walk more carefully in those duties and callings thou hast appointed us. And further we beseech thee, that as the night darkneth and shadoweth all things, that they are unseen: so for thy dear Christ's sake, thou wilt hide all our sins from thy sight, that they never be brought to judgement with us; ever so remembering us, that we never forget that fearful and final account that must be rendered unto thee, at the day of thy appearing: that as our bodies having the rest of sleep this night, so our minds, through thy mercy in jesus Christ, may enjoy the rest of a quiet conscience for ever: and to that end let thy mercy and providence, so watch over us, that as our actions in the day, so our thoughts, nor our imaginations, neither watching, nor sleeping this night, may be such as may displease thee; but that all may tend to the good of our souls and bodies, and the honour and glory of thy great name, and that for Christ jesus sake, Amen. In whose most blessed name we conclude this our imperfect Prayer, in that absolute form of Prayer that thy blessed Son hath taught us to honour thee, saying: Our Father, etc. A godly Prayer to be said at all times. O Lord my God, what may I render unto thee as an acceptable sacrifice, for all the benefits thou hast bestowed upon me? for my Election, Redemption, Sanctification, and Preservation from my youth unto this present day, and hour; that thou hast endued me with health, strength, knowledge, continency, when so many more worthy than I, in mine own eyes, are denied of these thy good favours: for all which I can give no reason for, but thy good pleasure▪ and if thou shouldest take all back again, I have nothing to say, but that thou art just: yet▪ O Lord, to these many I entreat thee add this more, that I may keep a heart that may truly acknowledge them, and a tongue that may thankfully praise thee for them all the days of my life: and to that end I beseech thee, protect me from all evil that may hurt me, from all sin that may offend thee: be thou assistant to all my good in devors, purposes, & intentions, and let thy good Spirit so rule my heart, that all that I shall do, think or speak, may be to thy glory, and the good of all men: give me, O Lord, a charitable heart to relieve thee in thy members, a compassionate heart, to make other men's infirmities mine own; a believing heart, that thy promises are yea, and Amen. And so blind me not, O Lord, with the carnal man, that though I believe thou wilt one day raise my body from the bed of darkness, when thou shalt say to the sea, Give; and to the earth, Restore my sons and daughters; when no creature shall be able to keep back one bone that it hath received, that I should despair in thee for a crust of bread in temporal maintenance, and endeavour. Be near, O Lord, unto all such as faithfully call upon: thy name, comfort all such as be sick, or comfortless, and by daily and hourly precedents of death, and mortality before mine eyes; teach me to be mindful of mine own end, and to make my preparation by faith, and repentance thereafter; that whether I live, or die, I may rest with thee in thy eternal glory, through jesus Christ, my only Saviour and Redeemer. Amen. Agurs prayer for content. O Lord, give me neither ●●●erty, nor riches; feed me with food convenient, lest I be too full, and deny thee; and say, who is the Lord? or lest I be poor and steal, and so take the name of my God in vain; and if I ask any thing which is evil, deny my ignorance; if I ask any thing which is good, remember thy promise. S. Augustine's Prayer. Miserere mei Domine, indigna facientis, & digna patientis. English. BE merciful unto me, O God, doing unworthily unto thee; and yet receiving that from thee, that more worthy than I are denied at thy hands; O Lord continue this mercy, and let not my illness weary out thy goodness, for thy tender patiented mercy's sake. Amen. A Thanksgiving unto God the Father. LEt all true Christians say, and acknowledge with one heart, and mouth: say also with them, O my soul, say in this mortal body, without this mortal body, Glory, honour and praise be unto thee, most merciful God, throughout all ages and generations of the world, which hast not spared thine only Son, but offered him up a bleeding sacrifice, for the sins of thy people, given him to death, even to the death of the Cross, for most wretched mankind, to that end that through him, we might be saved, and delivered from destruction, and brought into the liberty of everlasting life: grant unto us, by thy Spirit that we may perfect, and continue in this thy grace and favour, for ever and ever. Amen. Another short eiaculatory prayer English and Latin. ODeus omnium miserationum, Pater, te praecor ut abissus misericordiae tuae absorbeat abissum peccatorum meorum. O Father of goodness and mercy, I humbly entreat thee, that the depth of thy mercy may swallow up the depth of my sins. Martin Luther's Prayer. Confirm in us, O God, that which thou hast wrought, and finish the work thou hast begun in us, to the glory of thy name, and the saving of our souls at the dreadful day of thy visitation, for thy dear mercy's sake. Amen. A few short remembrances, or most material rules of good life, for the practice of every true Christian, here inserted. 1. Fear God: for not to fear him, is to fear every thing. 2. Love's thy brother: for if thou love not him whom thou hast seen, how shalt thou love him whom thou hast not seen? 3. Be charitable to the poor, which is to relieve Christ in his members, and be not greatly curious, so thou knowest them no notorious ill livers; for if Lot, had been so in the entertainment of his strangers, he had not received Angels in stead of men: and withal, because it is better to give many counterfeits, then that one truly needy should departed unrelived. 4. Swear not, but what thou truly knowest: as to manifest a doubtful truth, and that upon urgent occasion; for by an oath may God be greatly honoured, or dishonoured. Honoured, as when we shall bring him to testify a truth, which is himself the God of truth: dishonour, when we bring him to witness a falsehood, which whosoever doth, the Lord will not hold him guiltless. And to avoid this, make conscience of thy word, and it shall be to thee as a oath: for it is the man that gives credit to the oath, more than the oath to the man. 5 Persuade thyself, rather than thy friend, to keep thy counsel: and whatsoever discord shall arise betwixt thee and him; as thou tenderest the reputation of an honest heart, never let malice in hatred make thee to reveal, that which love & friendship before bond thee to conceal. 6 Hate no man, no not thy enemy, lest God love him; for to hate where he love's, is a fearful opposition. 7 Whatsoever is dear unto thy body, forbear it, being any way prejudicial to thy soul. 8 Desire in any thing, rather to be in substance without show, then in show without substance. 9 Desire to live godly: though poorly in this world, for he that ungodly dies rich, shall have many mourners to his grave, but few comforters at his judgement. 10 Think of God with wonder, speak to God with reverence, serve him in love, obey him in fear, and do nothing, but as in his presence and sight, & thou shalt live the life of the godly, & go the way of the blessed, live in his fear, and die in his favour. In laudem operis & Authoris. WHat attribute's worth thy deserving pain, (Dear friend) since thy endeavour blesseth us, Whose serious hours, spent only to reclaim The stubborn, stuff- neckt, and idolatrous? For what their fathers gathered with much care, For holy penitential legacies, Children pervert the deads' will, and prepare, Hardness of heart for their Apostasies. Go boldly forwards, though they judge like Dan, Our people with the gall of bitterness: Yet unto them be a Samaritan, Pour oil into their wounds with cheerfulness: And blessed be thy endeavour, and each thought, Till to the promised Land thy spirit be brought. W. Lort. A conclusion to the Author and his Book. TRadition and antiquity the ground, Whereon that erring Church doth so rely, Breaks out to light, from darkness to confound The novel doctrine of their heresy, Which plainaby these most sensible degrees, Doth point the ways it hath digressed to fall; Where each observing judgement plainly sees, From good to bad, from bad, to worst of all It is arrived: so that it can aspire, Obscure, deface, suppress, do what it may, To blind this truth to no step any higher, By any policy it can essay. These holy Hymns stuffed with religious zeal, And meditations of most pious use, Able their whole to wound, our wounded heal: Free from impiety, or least abuse, Blot out all merit, in ourselves we have, And only, solely, do on Christ rely. Offer not prayers for those are in the grave; Nor unto Saints that hear not, do not cry. Then in a word, since God hath these preserved From the Inquisitors most cruel rage, Though in their worth they else might have deseru'● To pass among the good things of this age: Yet are in this respect of more regard, Since God would have them to these times appear, So many having perished, and be heard With more true zeal, that God hath kept so dear. By all which I conclude: from thine own heart, Thou wicked servant, that might know & would no● He hath discharge▪ d himself in all and part; That would have cured your Babel, but he could 〈◊〉 B. L. FINIS.