chiefe remedie therfore is to consider the great goodnes of our Lorde and Sauâ—our and euer to fix our mindes on the hope of his infinite mercy who hath so abundantly satisfied for our sinnes and for the sinnes of the whole worlde What distrust therfore can we haue vnder the winges of so merciful a redeemer What pennance can we doe or what satisfaction can God receiue from vs greater then the sâ—tisfaction of his only Sonnâ— CoÌ„sidering that any satâ—sâ—â—ctioÌ„ whatsâ—euâ—r which lieth in vs to pâ—rfâ—rme hath the original and force from thâ—t â—f his And what are the sinnes of al the worlde compared with Christes meritts but as the least chip in respect of a fire of infinit greatnes An ansvvere to an obiection BVt such an one wil say that he doth daylie fall into diuers defectes and neuer doth truly amend them for which cause he doth much distrust him selfe To which obiection may be answered that he might haue iust cause to feare if Christ had not suffered his passion and died for the sinnes which are daylie committed but considering that he was crucified for al sinnes past and to come there is no cause for such an one to feare or in any sort to distrust in his mercy An ansvver to an other obiection SOme other wil sâ—y considering they daylie receiue many benefitts from almightie God that they are striken with great feare in regard of their daylie fall into seueral sinnes But this obiection may be answered That as the malice of man is in no one thinge more made manifest then that he receiuing daylie benefitts from almightie God noâ—withstanding proceedeth to heape sin vpon sinne so in nothing doth the goodnes of God more clearly appeare then that he continually powreth downe new benefitts and graces vpon vs who neuer cease to redouble our offences against him In this case we should behaue our selues like to a certaine seruant who although most faithful and trustie yet not wel experieÌ„ced in his chardge hauing a louing and fauourable master and happely committing some offence against him although on the one side he be sorie for his fault and willingly would not for any thinge haue committed the same yet on the other side remembring the mildenes of his masters nature is greatly comforted to consider with him selfe that as before so now againe he shal be pardoned and forgiuen and so humbleth him selfe making a ful purpose and resolutioÌ„ neuer after to commit the like euen so we acknowledging our sinnes and offences ought hartely to be sorie and contrite for them resoluing neuer to commit them after And in steed of sorrow rising of this feare we ought to reioyce hauing a firme considence in the mercie of God and so to comfort and content our selues Futhermore as we see that of the most venemous and poysoning Viper a preseruatiue is made against the strongest poyson so of our sinnes considered and thought on as afore saied we ought to make a remedie against al venom of sinne and so to blind and put out the eies of our ghostly enimie with his owne weapons where with he assaâ—lteth vs taking occasion thereby to loue God the more and with greater dilligence to auoide the occasion of sinne And so shal we gayne two principal vertues to wit profound humility and perfect charity For as our defectes and imperfections wil giue vs occasion to see our owne miserie and thereby also to humble our selues so patience longanimitie and the great willingnes of God to pardon our sinnes rendring vnto vs good for euil giueth vs iust cause the more to loue and worship him An other Remedie WE must knowe that there are two sortes of venial sinnes differing the one from the other For some persons sinne wholy against their willes and purposes other thorough infirmitie or negligence or some euil habitts of the minde which hinder such in the course of vertu who doe not perceiue and note them Others there be that vse a larger libertie of conscience and thinking it sufficient to abstaine from mortal sinne haue no regarde to auoide such as be venial and so in eatinge in drinking in idle discourses doe take their pleasure and mispend their time To these men so long as they followe so great licentiousnes of life their venial sinnes are neuer remitted althoughte they confesse them as it is wel noted by Henricus Herpius because they haue no purpose to amend them And further they are in great peril thereby to fall also into mortal according to the opinion of S. Thomas But to the former who striue to auoide them such venial sinnes are presently pardoned and forgiuen For seauen times in a day the iust man falleth and riseth againe The Conclusion THerfore our griefe for such venial sinnes ought to be discrete and so to be moderated Pro. 14. that we neuer any wayes distrust of the mercie of God for sorrowe and griefe without the asistance of Gods grace is by so much the worser by how much it is greater for that it bringeth a man into desperation Remedies against particular imperfections 1. FIrst to finde out the cause and grounde of our defectes for commonly some one or two special sinnes raigne in vs from which al other doe take their begininge which first beinge rooted out al other wil easily be subdued aâ—d ouercome 2. To remember what remedies are prescribed against those sinnes and to vse the same so often as need requireth 3. To labour to ouercome our most principal defect with detestation also of the rest neuer ceasing to fight against it vntil we finde it wholie ouercome or at the least greatly to be weakned 4. Often to renew our good purposes for the ouercoming our defectes and to stir vp in our selues a hatred against them 5. Often to cal to minde by what meanes we haue subdued them and stil as they rise againe to suppresse them by the same 6. To craue of God his especial asistance against that particular sinne wherunto we are most incident 7. To commend our selues to some particular Saint who hath also sometime bene assaulted with the same kinde of sinne and hath by the asistance of Gods grace bene deliuered from it 8. Often to examine our conscience of that particular sinne comparing the estate of our life one day with an other 9. To impose vpon our selues if we fall into it some kinde of pennance which may be most contrarie and opposite to the same 10. To haue a good courage to fight against this sinne for that is a signe that in the end we shal obtaine the victorie 11. Euer to perseuer in fight against it and neuer to deiect our mindes no although we should fall a thousand times in one day for he only is conquered that castinge downe his weapons yeldeth him selfe ouercome 12. Although thou findest thy selfe to profit litle in this conflict yet it is not litle For although we perceiue not the shadow of the dial to moue or goe forward yet are
Hierome aduiseth vs to be verie respectiue of venial sinnes and not to thinke that they be but smale but to remember that God is great and omnipotent whom Rom. 3. 1. First because according to S. Paule we ought not to doe euil that good may ensue thereof 2. Secondly because our Sauiour sayeth in the gospel What doth it profit a man if he gayne the whole worlde and suffer losse of his owne soule As if he had said that he had gayned nothing 3. Thirdly because a man ought to loue his soule aboue al other thinges and therfore ought not to doe the least iniurie vnto it to procure the safetie of al other thinges And we haue declared already how great hurt one venial sinne bringeth to the soule of man 4. Fourthly because the end why man was created was to see and behould God and therfore we ought not to commit one acte to gayne the whole worlde that should hinder vs from that end the which is caused by euery venial sinne 5. Fiftly we ought not to commit any acte where with God may be offended or displeased not only to saue the whole world but not to saue an hundred thousand worldes but a venial sinne doth displease God and so by consequence offend him for which cause we ought not to commit it although there be many that that thinke it lawful to take a false oath to saue a mans life Cardinal Caietan in his Summe saieth that he who regardeth not venial sinnes hath no great care of his soule and defraudeth him selse of many great benefits And further that his Gardian Angel thereby withdraweth his care which he hath of him and refuseth to preserue him from many perrills who is carelesse and negligent to doe him selfe good which is a thinge highly to be considered S. Catherin of Sienna as it is written in hir life vsed to say that a sinne were it neuer so smale did much offend God if it were often committed and done with contempte and especially when a man groweth negligent by contrition and pennance to make satisfaction for it S. Bridget affirmed hauing it reuealed vnto hir that venial sinnes being oft committed contemned did greueously offend almightie God and that oftentimes he punisheth them seuerely who offend in this maner Why vve ought to auoide venial sinnes WE haue shewed before out of Taulerus seauen seueral causes why we we should auoide venial sinnes to which we may adioyne these sixe that followe 1. First for that they hinder the deuotion of mental prayer 2. They keepe vs back from profiting in spiritual perfection 3. They displease and offend almightie God and debarre vs from perfect fulfilling his diuine pleasure 4. They depriue vs of many spiritual giftes with the which otherwise we had bene indued if they had not hindred for they are like litle theeues who by degrees steale from vs many thinges whose theft although we finde it not at the first by reason that they take from vs but litle at once yet the end sheweth their theft when we finde in time that we haue lost much So we not refrayning from venial sinnes although at the first we perceiue no losse yet in time shal we finde our domage not smale being made thereby destitute of many spiritual benefitts 5. They infect our soules and make them subiect to many infirmities They are also like smale woundes which we receiue in our bodies which although they be not deadly yet doe they annoye vs and hinder our health As therfore we would be careful to heale such woundes so ought we no lesse to be mindful to cure our soules of such offences 6. They hinder vs that we cannot perfectly behould and loue almightie God as dust cast into our eies doth hinder our corporal sight That venial sinnes are most dangerous to those that frequent the B. Sacrament THe Doctors and chiefly Tabiena in his Summe doe teach that when a man wil not refrayne from litle sinnes or cometh to receiue the B. Sacrament with an actual intention or affection to some venial sinne that he is depriued of an effect of sacramental grace which is the proper and peculiar sâ—â—ite of this Sacrament For sacramental grace is a certaine spiritual sweetnes which increaseth deuotion and weakneth our inclination to vice and this sweetnes is learned rather by experience then by any other science which thing ought highly to be estemed to the eÌ„d that thereby we may preserue our deuotion And heÌ„ce it procedeth that many although they frequent the B. Sacrament yet doe not attaine to this spiritual sweetnes That some vvhich are giuen to spiritual exercises doe yet neuertheles not profit therein because they litle account of venial sinnes A Certaine learned man demanding why men doe not profit in spiritual exercises answereth that one principal reason is for that they account not of venial sinnes And S. Bernard saying that spiritual men ought to haue great regard of venial sinnes addeth that such men ought as carefully to auoide them as other men ought to refraine from mortal That the reason vvhy vve neglect venial sinnes proceedeth of vvant of the feare of God Eccl. 19. THe holie Scripture sayeth He that regardeth not smale thinges shal by degrees fall Eccl. 7. And againe He that feareth God neglecteth nothing He therfore that feareth God must not neglect his venial sinnes And God speaketh of such as want this feare in the Scripture saying If thou keepe not thy selfe stedfastly in the feare of God thy house shal soone be subuerted which is thy soule That the Holie Ghost is contristated by venial sinnes SAinct Paule writing to the Ephesians sayeth Doe not contristate the Holie Ghost And what doth contristate the Holie Ghost but not to account of our venial sinnes whereby the Holie Ghost is as it were debarred that he cannot worke in vs according as he would For euen as mortal sinne doth absoluâ—ely driue him from vs so doth venial sinne contristate and offend him The opinion of Ludouicus Granatensis concerning venial sinne LVdouicus Granatensis doth account one principal impediment of prayer to be the litle reckoning that we make of venial sinnes For that as Enamel wil not stick to brasse but to goulde so the most pretious Enamel of deuotion towardes God cannot harbour or dwel but in a hart pure and free from al kinde of sinne He addeth further that as mortal sinne is the perdition of the soule so venial sinne to be as a feuer or dangerous sicknes of the soule For which cause as a man doth noth feare only death but also the least distemper that may happen to his bodie as colde or any other litle disease so ought he also greatly to feare least he fall into any venial sinne Further he compareth mortal sinne as if we should kill a litle birde and venial sinne as if we should clip hir winges that she could not flye or mount aloft as before she was accustomed and then adioyneth that as an
CERTAINE DEVOVT CONSIDERATIONS OF FREQVENTING THE BLESSED SACRAMENT WRITTEN By the reuerent Father FVLVIVS ANDROTIVS of the Societie of IESVS WITH SVNDRIE OTHER PRECEPTES and rules of direction composed for the benefit of such as seeke to attaine to the perfection of vertue Firste written in Italian after turned into Latin and now translated into English If any man eate of this bread he shal liue for euer Iohn 6. Permissu Superiorum TO HIS HONORABLE COSEN MISTRIS K. B. THE TRANSLATOR WISHETH AL HAPPINES AND increase in vertue MY honorable Cosen hauinge oft times cōsidered with my selfe how many wayes I haue bin made a debtor to you for many curtesies which I must acknowledg I haue receiued from you I haue as often againe condemned my selfe that I haue neuer sufficiently endeuored to shew my selfe thankful to you which is the least requital that I may retorne for so many frendships And consideringe ingratitude to be so odious a vice that to be noted with it deserueth no lesse punishment then for euer to be blotted out of your remembrance I resolued on nothing more then to finde out some meanes how I mighte wipe away from my selfe so fowle a blemishe In which resolutiō I encountered many doutes for findinge it needful to present you with some thinge I was longe bethinkinge what thinge mighte best befitt me to send you what mighte best consorte with your condition At which time hauinge in my handes this Treatise which now I present vnto you written first by the Author in the Italian tounge and after for the general good of many turned into the Latin I thought it a thinge most worthy my labour to spend some time in translating it into Englishe and to present your selfe with the first fruites thereof Which burthen to vndergoe two principal causes haue chiefly moued me The one the great affection and loue which I beare to the Fathers of the B. Societie of IESVS by one of whom this worke was first most charitably composed For hauinge by their writinges and laboures receiued no smale encouragement to emulate their vertues and desieringe in some degree to shew my selfe thankful vnto them I resolued in translatinge this worke to doe them seruice because I was not other wayes enabled to manifest my loue to thē The other not the least cause was the desier which as I saied I had to shew my thākful minde to your selfe for when I had accomplished the translation of the worke there was nothinge more in my desire then to finde out some worthie person to whom I might dedicate my labours taken therein And althoughe there were many that might of right challenge greater matters from me then this yet your selfe seemed most worthy to be honored with al the right that I could chalenge in this worke I wil not rehearse each particular reasō that might induce me to prefer you therein considering◠that the verie subiect of the worke seemeth to allowe you to be the patronesse thereof For sith it is a consideration how we ought to come worthely to the B. Sacrament of the Aultar I also cōsidered that now your yeares required some directions therein And althoughe I nothinge douted but that by others you might be rightly enformed therein yet this worke so fitly offeringe it selfe vnto me I held your selfe most fit to whom I might offer it againe Accept it therefore and be pleased to reade it ouer wherein you shal finde great variety of good instructions For herein are contayned many deuoute considerations to stir vp mens mindes often to frequent the B. Sacrament of the Aultar Herein are set foorth many deuoute admonitions for worthie preparatiō in cominge to that B. Sacrament Herein are we taught how we ought to behaue our selues after we haue receiued it Here shal we finde many sweete meditations Here shal we finde answered many obiections which some troubled with scruples are accustomed to make And to be short referringe you to each particular benefit which by readinge this treatise you shal finde in it here may we learne seueral remedies and comfortes against al those assaultes and temptations with which our ghostly enimie is accustomed to afflict the mindes of those persons that he would hinder from deuotion and from frequenting the B. Sacrament As therefore amongst many I haue chosen your selfe most worthy vnder whose patronage this Englishe translation might shew it selfe to the world so doe you but accept it with a grateful minde and I shal thinke my labour in translatinge it most happely employed For the benefit which yourselfe or others shal receiue by reading it rest behouding to the Author who first compiled it to whom al thankes are due for so religious a worke And if out of the zeale of your deuotions you afforde me to be partaker of the least part of your charitable prayers I shal think my selfe more then enough recompenced for the labour I tooke in trāslating it into Englishe And so wishinge you to receiue as much benefit by readinge it as the Author shewed charitie in labouring to write it I rest Euer readie to doe you seruice I. G. AN ADVERTISEment to the Reader AFTER that the Translator had laboured to put into English this treatise of Frequentinge the Blessed Sacrament of the Altar and had faithfully performed his duty heerin referringe it to the cēsure of some of better Iudgment it was found that the Latin coppy which this trāslator had exactly followed differed in many places from that wich was first published by the Author in the Italian tongue It hath bin therfore thought fitter to follow the first Authors inuention than to publish the worke accordinge to the alteration of a translator for that cause many places are reiected in the Latin coppy which are here published accordinge to the first Italian edition Let therfore the Reader heerof suspend his iudgment if he find not a coherence betwixt the Latin the English and allow of that translation which followeth the first and truest Coppy Farewel THE AVTHOR TO THE READER COnsideringe how litle it profiteth or auaileth a man to be possessed of a ritch and a most rare Iewell if being ignorant or carelesse of the worth therof he suffer it to be obscured or kept secreat in his chest I thought good by publishinge and printing this booke to bringe forth into the world a certaine most pretious Iewel I meane to shewe how greate a treasure he is possessed of that hath obteyned from God the grace of frequent communicatinge and receiuinge the B. Sacrament which worke I haue vndertaken principally for that end that when a man shall knowe with how ritch a Iewell he is endowed by the diuine bounty of God he may the more entirely loue it esteeme the more royally of it be more thankfull to God for it and more carefull and prouident neuer to loose it And euen as the pleasinge sweete tast of the most dainty rarest meates is neuer perfectly knowen if it be but
pleasure which desiereth only thy sanctification thy life and happines Wilt thou haue a signe of my loue towardes thee See then how I feede thee with the flesh of my only beloued Sonne What greater dainties could I bestowe vpon thee What present of more price What other Sonne haue I to giue thee Thinke then how I haue remitted al thy sinnes both past and present and consider with thy selfe that neuer would I haue bestowed my only Sonne vpon thee if I sawe any thinge in thee that mighte offende myne eies Finally when I giue thee my Sonne I giue thee weapons against thy temptations wherwith thou mayest defend thy selfe from al perrills dangers and say Deliuer vs from euil Receiue him therefore ofteÌ„ with inward ioy and exultation that thereby thou mayest delighte him whose delighte and pleasure is to be conuersant with thee For this was the cause why I adorned thee with the noble giftes of reason vnderstandinge and other spiritual ornameÌ„ts that thereby I might daylie bestowe him vpon thee nether doe I thinke that I bestowe any thinge on thee when I doe not freely giue my deare and only Sonne vnto thee A MEDITATION VPON THE Aue Maria fit for such as frequent the B. Sacrament HAYLE MARIE RIghtly may we beleue that the Gardian Angel saluteth that soule which often receiueth the B. Sacrament with the same wordes that the Angel Gabriel saluted the B. Virgin Marie when he greeted hir and with great reuerence and sweetnes said vnto hir Aue. That is free from al woe to wit al kinde of sinne For by the cominge of our Lord in this most B. Sacramentâ— al venial sinnes past ptesent are freely remitted as also such secret mortal sinnes which the penitent had ether forgotten or whereof he hath not had sufficient contrition and further new grace is bestowed vpon vs whereby we may auoide the danger of renuinge any more our former offences FVL OF GRACE How can that soule but be ful of grace which often receiueth the author of grace The fountaine and springe of al grace And him who to the end he might infuse into our soules his grace would exhaust and poure out al the blood forthe of his owne veines Who chiefly tooke vpon him our humane nature that he mighte wholie replenishe and fil our soules with diuine fauours Who coÌ„tinually standeth and knocketh importunatly saying O Daughter giue and resigne to me thy hart Vrgeing vs by diuers wayes that we would aske and demande of him his aboundant grace and for this cause he inuiteth vs to thee foode of Angels that thereby our hartes may be more and more filled with the same wherupon this B. Sacrament is called Eucharist which signifieth good grace OVR LORDE IS WITH THEE Hath not that soule our Lorde with hir which often receiueth in the B. Sacrament the Father the Sonne and the Holie Ghoste Hath she not God with hir that often receiueth the Diuinitie and Humanitie of our Sauiour IESVS Hath she not our Lorde with hir who lodgeth Christ as a guest and intombeth him within the sepulcher of hir hart BLESSED ART THOV AMONGST vvoemen May not that soule wel be said to be most blessed moste happie most highe in the fauour of God that so often is visited of him and so often is honored with his diuine presence and is made as it were the Mother of God and temple of the Holie Ghost the tabernacle of the most B. Trinitie and the Reliquarie of the sacred bodie and blood of Christ That soule I say that is created by the verie hand of God and is daylie fed with the flesh of his most deare and only Sonne AND BLESSED IS THE FRVTE of thy vvombe IESVS These wordes also after a sorte may be applied to the deuout soule partaker of the B. Sacrament For first most blessed is that mouthe that receiueth this blessed fruite IESVS Blessed is the breast that beareth and keepeth it Blessed is the memorie that remembreth it Blessed is the vnderstanding that alwayes thinketh on it and blessed is the hart that alwayes loueth it from whence proceede chaste thoughtes holie desires heauenly loue and al diuine frutes HOLIE MARIE MOTHER OF God c. Wel may that soule be called holie and the mother of God which wheÌ„ she receiueth the B. Sacrament receiueth the holie of al holies and beareth in hir the verie same frute which the most B. Virgin Marie carried nyne moneths within hir wombe Meditations vpon the Creede fitt for those that frequent the B. Sacrament 1. I Beleue in God the Father Almightie If he be omnipotent then he can If he be God then he knoweth If he be our Father then wil he helpe vs in al our necessities comfort vs in al our tribulations pardon â—s our offences and most louingly embrace vs euen as did the tender Father of the pro ligal childe when he retorned againe vnto him 2. Maker of heauen and earth Why did he create heauen and earth but for me And when did he create them for me when I was yet vnborne when as yet I was nothinge By what did he create them Thoroughe his infinit loue and that I mighte euer enioy him in heauen If then he had me in so sweete a memorie before I had any beinge is it likely that now he wil forget or be vnmindful of me He loued me before I was knowinge in his wisdome what I would be and now that he hath made and created me of nothinge is it likely that he wil hate me Can this stand with Gods sweete nature and infinite goodnes 3. And in Iesus Christ his only Sonne our Lorde He was called Iesus which signifieth a Sauiour because he wrought our sâ—luation And who did he saue me althoughe he knewe before what I would proue to wit vngrateful peruerse rebellious and a most wicked wretch From whâ—t did he saue me From death the deuil hell and sinne By what did he sâ—ue me By his only goodnes his only loue his only mercy When did he saue me Longe before I was borne How did he sâ—ue me By sheadinge his pretious blood enduringe most cruel torments and sufferinge a most bitter death Why then should not I firmely hope in this my only Lorde that hath done al this to saue me a most vnworthie seruant 4. Who vvas conceiued by the Holie Ghoste For my sake and to worke my saluation he came downe from heauen where Angels Archangels and al the celestial court did serue and attend him For me he would be incarnate and for the space of nine moneths lie inclosed in the wombe of the B. Virgin 5. Borne of the Virgin Marie For me and to worke my saluation was he borne in Bethelem And in what place there In a poore staule or stable At what time of the yeare In the depth of cold winter and then was he laied no better then in a manger where he by whose omnipotencie all thinges were created had neede of hay to lie vpon
thererefore thou canst loue me being so vile and abiect a wretche how should not I loue thee being so sweete a Sauiour vnto me Vnworthy am I o Lorde to loue thee yet thou art most worthy to be beloued Graunt me therefore thy grace that I may most feruently loue thee My God my Lorde the loue from whom al loues doe springe why am I not consumed with this fire of thy loue My God my Lorde the only Goodnes it selfe thorough whom al thinges are good that haue goodnes in them why should I not loue thee considering that Goodnes is the only cause of loue My God my Lorde the Beautie from wheÌ„ce al beautie proceedeth why should I not loue thee consideringe that Beautie doth so rauish the hartes of al creatures If I should be so vnnatural as not to loue thee for that which is in thee yet why should I not loue thee for that which thou art in me The sonne loueth the father for that he receiueth his being from him Each member loueth the head and in defence thereof expose them selues to al dangers whatsoeuer considering that by the head they are defended and preserued Euery effâ—â—t loueth the cause from whence it proceedeth And then what cause or let abideth in thee my sweete Sauiour why I should not â—â—ost trulie loue thee Thou hast giuen and bestowed vpon me my being and that in a far higher degree of perfection then I haue receiued it of my parents Thou preseruest me also in a far more excellent maner then the head can preserue the members subiect vnto it O then my sweete Lorde why should I not loue thee Be far then from me al yee earthly creatures flye where I shal neuer be subiect vnto your temptations for nether are you rightly ioyned with me nether may I vnite my selfe with you If it hath pleased my most louinge Lorde to assigne you vnto me as seruants and ministers to supplie my necessities is it reason that I like a false and adulterous bride should violate my faith to so louinge a spowse Shal I betray my most deere and louinge Lorde by those verie seruants which he hath appointed to attende and serue met Therefore my sweete Redeemer seeing al thinges which are created here on earth are made for my vse and seruice and I my selfe only made to serue and honor thee Why should I not wholy loue thee Why should I not resigne and yeald vp my harte vnto thee Why should I not burne and consume with thy heauenly fire O sweete IESV o IESV my loue Why al that come to receiue the B. Sacrament receiue not the svveete and heauenly consolations contained therein THe first reason is the defect and imperfection of him that receiueth it for that he cometh not duely prepared For as a blinde man depriued of sighte is not capable of the lighte of the Sunne shine it neuer so brighte euen so the spiritual tast of many is so corrupted with earthly delightes that it neuer findeth the sweetnes of the B. Sacrament although they receiue it and frequent it daily For as S. Paul saieth 1. Cor. 2. The sensual man that is he who is carried away with his sensual appetites perceiueth not those thinges vvhich are of the spirit of God Also it cometh thorough the defect of due consideration in that the dignitie of this heaueÌ„ly foode is not duely weighed and thought vpon as it oughte For he who not meditatinge on the diuine worthines of it doth soddainly swallowe it downe must of necessitie be destitute of al spiritual tast and comfort contained therein as also he who doth not applie it to the tast of his harte Therefore that thou maiest finde the sweetnes of this celestial foode thou oughtest carefully to ponder with thy selfe the greatnes of this misterie and to cal to God for his diuine helpe and assistance that thorough true vnderstanding and deuout contemplation thou maiest attaine to the perfect taste thereof Four thinges to be considered in this most B. Sacrament GVlielmus Parisiensis an excellent learned man saieth that there are foure thinges especially to be considered in the B. Sacrament First The admirable and omnipotent power of Almightie God who doth beyonde the reason of humaine capacitie change the visible substance of bread and wine into the inuisible body and blood of Christ leauing those external formes whollie depriued of their natural subiect Secondly The prudence and wisdome of almightie God who prouideth for our soules such conuenient meate especially the external formes of bread and wine inuitinge vs to come securely to this sacred table Thirdly The infinite aboundaÌ„ce of his diuine goodnes whereby he offereth vnto vs this heauenly foode with such exceedinge cheerefulnes and alacritie Fourthly The great and vnspeakable mercie of God who spared not his only and deerely beloued Sonne but deliuered him to a most cruel and shameful death that thereby euen in this life we might haue perpetual ioy in our soules O worke most worthie of al admiration the which so often as we attentiuely consider is able to leaue vs altogether astonnished Wherefore not to feele sweetenes in the B. Sacrament proceedeth of the litle account made of venial sinnes wittinglie commmitted For the true effect of this Sacrament is to giue new consolation and refection to a pure and cleane soule but al venial sinnes of what condition soeuer they be are wholy opposite to this puritie and brightnes and doe hinder and let al actual deuotion which is most requisite to be had to attaine to the taste and sweetenes of this diuine misterie So that this may stande for an infallible grounde that by daylie committing of venial sinnes we are disabled from tasting the sweetenes of the B. Sacrament Let vs therefore flye from sinne as from a most infectious pestilence and humbly craue of almightie God that it wil please him to giue vs such a wil and desire that rather we may choose to suffer any cruel death then willingly to commit the least venial offence Other vvayes and directions forth of sundrie authors hovv vve may prepare our selues to come vvorthely to receiue the B. Sacrament SAINT Mechtildis accustomed before she receiued the B. Sacrament fiue times to say the. Aue Maria. 1. At the first she called to minde and deuoutly did meditate vpon the puritie of the most B. Virgin Marie whereby she conceiued the Sonne of God and vpon the profoundnes of hir humilitie where with she did as it were drawe him from heauen into hir sacred wombe humbly making hir petitioÌ„ vnto hir that by hir assistance she might obtaine perfect puritie of harte 2. Secondly she considered the vnspeakable ioy which our B. Ladie felt when presently after she had brought foorth hir only Sonne she knew him to be both perfect God and man Then making hir humble petition vnto hir that by hir asistance she might attaine to the true knowledge and vnderstanding of God 3. Thirdly she considered that our most B. Ladie was euery
THERE is no one thinge which the Deuil our Ghostly enimie doth more malitiously practise then by his subtleties to keepe vs froÌ„ frequeÌ„ting the holie SacrameÌ„ts For wel doth he finde by experience that nothinge else doth so weaken the strength of his kingdome and make frustrate his wicked and most damnable attemptes For therein we not only receiue Sacramental grace which is of force to defend vs from al assaultes of the Diuel but also thereby we doe exercise such spiritual vertues which doe especially displease him as faithe hope charitie humilitie prayer contempt of the worlde resistance of sinne not only mortal and the occasions thereof but also of al venial so far foorth as humane frailtie may permit and lastly are enabled thereby to performe al those thinges which our ghostly enimie doth most of al detest No maruel then that he so busily laboureth to hinder vs from frequenting the holie Sacraments What impediments the Diuel obiecteth to those that would frequent the B. Sacrament 1. THe first is humane respect wherein he vseth the asistaÌ„ce of a certaine cruel Tirant called What vvil men say they wil say that I am become a litle Saint an hypocrit a dissembler and such like O how many doth the enimie withdrawe from their good purpose by this pretext and subtletie 2. Secondly he would put into mans mindes that such as wil often frequent the B. Sacrament must of necessitie giue ouer al maner of recreations and for this cause presenteth before their eies a most austere and malancholy course of life thereby to terrifie them from their good purposes laboring in the meane while to keepe secret by al meanes possible that many who frequent this Sacrament haue their mindes lesse disqueited and are much more cheereful then euer they were in al their liues and that some also are replenished with so great ioy and consolation that they would not exchange their contentments with any worldly Prince 3. Thirdly he setteth before their eies the highe and excellent worthines of the most B. SacrameÌ„t together with the basenes and vnworthines of such as frequent it and how thereby they are far vnfit to receiue it And yet further doth he seeke to withdrawe the deuout soule for when by these meanes he cannot hinder their good purposes then doth he obiect presumption vnto them that they pretend humilitie which yet he perswadeth is nothing but pride not permitting vs in the meane space to consider that if we respect our owne dignitie we should not once in the yeare or rather not once in our whole life be worthie to come to this holie Sacrament And that it is vnlike that the shirte thould be more pure that is washed but once in the yeare then that which is duely washed once euery weeke 4. Fourthlie he obiecteth that it is vnpossible for any to abstaine so wholly from sinne that they may worthelie repaire so often to the B. Sacrament euer concealing how many hereby are reclaimed from their vices which before they were accustomed daylie to commit He also laboureth to hide from them that by the benefit of this most heauenly foode a man is made more chaste humble merciful patient a dispiser of wordly vanities couragious to suffer aduersities for Gods cause and more constant and perseuerant in al vertuous exercises 5. Fiftly he suggesteth into their mindes many cauilles and doubtes about the B. Sacrament As whether the verie body of Christ be or be not really present and how it is there And some persons he doth so trouble with these kindes of scruples especially at the time when they are prepared to receiue that they whollie refraine from cominge thereunto In the meane time he concealeth the admirable effectes which daylie happen by oft frequenting the same for many who before were blinde in diuine misteries receiue their sight the deafe receiue their hearinge the lame doe walke cheerefully in the way of our Lord the Leapers and such as are defiled with the sinne of the flesh become chast liuers and such as before were buried in deadly sinne had now rather choose to die any corporal death then wittingly to commit the least offence And whence proceedeth this great alteration of the right hand of the higest if there be not the true humanitie and diuinitie of our Sauiour Christ therein contayned 6. Sixtly he obiecteth so many vncleane thoughtes and fowle dreames especially the night before they come to the holie Communion that thereby he doth afright many from frequenting the same Wherupon we reade that an ancient Father euer the nighte before he purposed to receiue had pollution of his body which he notinge in time to be a practise of the diuel would in despite of his subteltie come to the holie Communion so after this he ceased to be troubled 7. Seuenthly he setteth before their eies the defectes and imperfections of some that frequent the B. Sacrament and by their disorderly liuing giue scandal vnto others neuer manifesting in the meane space how miraculouslie infinite numbers are therby reclaimed And by this example it should consequently followe that they should vse nether wine nor sworde knife nor any such necessarie thinge because there be diuers persons that doe abuse them 8. Eightly he obiecteth that often frequenting the B. Sacrament and ouermuch familiaritie there with bredeth in vs a contempt To which obiection may wel be answered that he which hath not familiaritie with God hath familiaritie with the diuel remembring that our Sauiour Christ saieth He that is not with me is against me And againe if God wil haue vs to cal him Father he wil also haue familiaritie betwixt him selfe and vs. Wherupon it followeth that not all familiaritie causeth contempte but that only which is contracted betwixt men subiect to imperfections by reason that men are wonte to obserue the imperfections of others for which defectes they often growe into contempt but in God who is perfectioÌ„ it selfe no lest imperfectioÌ„ can be obserued and therefore the B. Angells in heauen which doe alwayes asiste and attend him most familiarly doe also with al reuerence adore worship him Ten seueral temptations vvhere vvith the Diuel our ghostly enimie is accustomed to assault them principally vvhich doe often frequent the holy Sacraments WHâ—n the diuel can not hinder vs froÌ„ frequenting the holy SacramteÌ„s then endeauoreth he to afflict vs after seueral maners but especially as followe 1. The first temptation is he wil procure that such as frequent the Sacraments be laughed at of others and in way of derision be called Iesuites and also that they be vexed and molested by their familiars who if they perceiue them sometime to be moued with any litle anger are streight readie to exclaime and crie out against them sainge Loe this is he thâ—t doth so oft communicate and the like 2. Secondly he obiecteth against vs that we are vnworthie to approache so often to the B. Sacrament Against which obiection a good Catholique may say that
euerie euil thought is not a sinne but only such as we yeald consent vnto And it is a signe that we giue no consent when such a thought doth displease vs and we vnwillinge to entertaine it hauing our minde so disposed that we had rather to suffer death then to coÌ„mit a mortal sinne Touching the second we must knowe that when a man without any intention to hurte thorough a certaine loosenes of speeche or other cause shal speake any ill concerning his neighbour that he doth not sinne mortally but ether venially or perhappes not at al althoughe there ensue some discredit to the partie prouided that it be not in any publique maner according to Fumus in Armilla THE 9. DOCVMENT 9. Although that euerie person which desiereth to profit in a spiritual course of life ought carefully and with his whole power to endeauour as much as in him lieth to refraine from the smalest venial sinne that may be coÌ„mitted for according to the general opinion of al Doctors and learned men we ought rather to permit the whole worlde to decay then willingly to coÌ„mit the lest venial sinne yet so often as thoroughe humane frailtie we falle thereinto we oughte not to vex and afflicte our selues but with humilitie to be sorrie with ful purpose neuer to commit the same againe and so hauing asked pardon of God to queit our mindes And here we must vnderstand that there be two seueral sortes of venial sinnes the one which willingly and wittingly we falle into and this sinne ought we most carefullie to eschewe for that it maketh vs apte to falle into deadly sinne and bringeth great danger and peril to our soules The other sinne is that which thorough frailtie ignorance and inconsideration we coÌ„mit and into this sinne doth God permit vs to falle both thereby to humble our selues vnder his hoâ—ie hand and to make vs remember our owne basenes and vnworthines and for some other causes only knowen to his diuine wisdome Of these speaketh the Scripture where it saieth Pro. 24. The iust man falleth 7. times in one day and riseth againe THE 10. DOCVMENT 10. It is expediâ—nt that he which goeth to Confession often in the weeke be shorte and not tedious as wel to auoide occasion of scrupulositie as also that thereby conuenient time may be allowed to the ghostly Father to instruct him and besides to giue good example to others and place to such as are likewise to be confessed who otherwise are wont to maruel with them selues and sometimes to say What cause can he haue that goeth so often to Confession to be so tedious vnto his ghostly Father NECESSARIE DIRECTIONS touching Confession out of sundrie authors and first out of Petrus Damianus 1. IF thou hast a purpose to amend thy life and wilt doe pennaÌ„ce for thy sinnes make choise of a discreete and sufficient ghostly Father to whoÌ„ thou maiest haue a refuge in al thy temptations behoulding as it were God in him and in him hauinge recourse vnto God 2. When thou hast made choyse of thy ghostly Father vse none other without his consent and licence 3. Thou must not desire easie or lighte pennance for thereby thou shalt deceiue thy selfe considering what far greater pennance is done in Purgatiue 4. Thou must not confesse thy sinnes for feare for that were in some sorte no voluntarie Confession 5. Thou must not excuse thy selfe in thy Confession for that were not to confesse but to excuse thy faultes 6. Thou must not accuse others for that were not to confesse but to offende 7. Thou must not coÌ„fesse because thou wouldest be held good and vertuous for that were but illusion and no confession What thinges are to be obserued in Confession WE must obserue that which the Prophet Dauid saieth in the psalme Psal 31. I haue saied I vvil confesse against my selfe my iniquitie to our Lorde and thou hast remitted the guilte of my sinne First when he saieth I vvil confesse he sheweth a true and firme purpose to tell and confesse his sinnes 2. When he saieth I vvil confesse he sheweth that we ought to confesse our sinnes and not to trifle to laughe or to play 3. When he saieth to our Lorde he declareth that they which goe to Confession ought not to goe as to a man but as to God therfore not to be ashamed to reueale any sinne whatsoeuer considering that nothinge can be hid from him 4. When he saieth my iniquitie he sheweth that they doe ill who praise theÌ„ selues and say I haue not stollen I haue not committed adultrie and the like 5. When he saieth against my selfe he sheweth that we ought not to reueale in confession the sinne of any other person Certaine Admonitions to direct vs to make our Confession a right BEcause few men knowe how to make their Confession rightly let him that wil learne it obserue these Admonitions followinge THE 1. ADMONITION First before thou goe to Confession thou must bestowe some time in examining thy conscience especially if it be longe since thou wast at confession and thou must imagin that thou hast in hand a matter of so greaâ— waighte exceeding moment which must be preferred before al other busines For if thorough negligence any one mortal sinne be omitted the whole confession is voide and to be made a new THE 2. ADMONITION Thou must tel the number of thy mortal sinnes or else thy Confession wil not be perfect And thou must tel them in as true an order as thou canst ether how long time thou hast vsed to commit that sinne or else to say that thou hast committed it so often as occasion hath bene giuen vnto thee to fal into it THE 3. ADMONITION Thou must tel the circumstances as if thou hast stollen to some other euil end as to commit murder or the like If thou hast desiered the vnlawful company of a woman whether she were a wife a widdowe or else a virgin If thou hast sinned in a Church If by ouerthwarting speeche thou hast prouoked others to sinne If thou hast sinned in the presence of others with scandal as in eatinge of flesh vpon forbidden dayes or if thou be of authoritie whereby others take example by thee c. If thou hast made any vowe not to sweare not to commit adulterie c. and hast broken the same THE 4. ADMONITION The number of thy sinnes being laied open together with the circumstances it shal suffice for the râ—st to declare the kinde of the sinne without any historical narration as if thou hast sworne or hast stollen then to say I haue sworne so many times I haue stollen I haue committed adulterie thus often And it is not necessarie particularly to deliuer in what maner thou hast committed these sinnes but it shal suffice te say Thus often I haue committed adulterie thus often I haue lied c. If thou hast sinned in vnchast touchinge it shal suffice to say I haue immodestly touched thus often a person
some such sayinge of holie Scripture as these which followe Inclyne vâ— my ayde o God o Lorde make haste to â—lpe me From the deeâ—â—â—es I haue cried vnto thee o Lorde heare my â—oyce Create in me a â—ane harte o God Sonne of Dauid haue mercie on me My God my God vvhy hast thou forsaken me Christ doth ouercome Christ doth raigne Christ doth rule Christ defend me from al peril and danger Helpe me o Lorde God departe not from me incline vnto my ayde o my God defende me from my most potent enimies and from those that hate me 10. The tenth it is good to blesse our selues with the signe of the Crosse vpon our breastes sayinge IESVS Maria. And O God inclyne vnto myne ayde at the least in our minde 11. The eleuenth to confesse and receiue often and plainly to lay open our hartes to our ghostly Father following his direction and counsaile 12. The twelueth to meditate what our Sauiour Christ doth at that instant 13. The thirtenth to imagin that Christ is now suffering his passion for vs crowned with thornes al bloodie and sayinge behould what paines I here suffer for thee see with what price I haue bought and redeemed thee 14. The fourtenth it helpeth vs much to say auerre to our selues that we wil not consent to such vncleane thoughtes 14. The fifteenth alwayes to auert our mindes from such thoughtes or else to be busied in some good exercise and aboue al thinges to auoide idlenes Why almightie God permitteth vs to be troubled with vncleane thoughtes 1. THe first cause is that thereby we may endeauour to get an habit of chastitie 2. The second that we may detest al vncleanes 3. The third that with S. Paule we may remaine humble 4. The fourth that we may alwayes liue in feare of our selues 5. The fift that we may acknowledge our owne frailtie and want of strength 6. The sixt that we may eschwe al occasions of vncleane thoughtes 7. The seueÌ„th that we may knowe that we alwayes staÌ„de in neede of Gods grace 8. The eight that we may purge our soules from the like sinnes alreadie committed 9. The ninth that we perseuer in prayer and continually call for the holie helpe of God and his Saintes 10. The tenth that we may merit the greater glorie in heauen 11. The eleuenth to shame our ghostly enimie who daylie assaulteth vs. 12. The twelueth to comfort our Gardian Angel with our continual victorie 13. The thirteenth that we may take compâ—ssion on others afflicted with the like temptations 14. The fourtenth that we may instruct and strengthten others in the like temptations 15. The fiftenth that we may consider the greatnes of our owne danger and thereby vnite our selues to God by fiâ—â— quenting his holie Sacraments 16. The sixtenth that we may learne to know whether the grace of God remaine in vs or no which maketh 〈◊〉 detest such vncleane thoughtes and to resist them when they shal assault vs. 17. The seuententh that we may â—â—ceiue consolation in ouercoming suâ—â— temptations and become more capable â—f the grace of God 18. The eightenth that we may be made like vnto the Saintes as vnto Saint Paule and others 19. The nintenth that God may daylie exercise vs as courageous souldiers 20. The twentith that God may shâ—w how much he loueth vs and how great â— care he continually hath of vs as of his most beloued children dearest frendeâ— REMEDIES FOR SVCH AS fall often in sâ—me imperfections and therby receiue great trouble of minde TAulerus saieth that thou mayest thinke that the B. Apostles who were so deere to Christ did ofteÌ„ fall into sundrie imperfections that God often permitteth them to slide whom he loueth most nether doth any for the most part attaine to the height of perfection that haue not sometime fallen into some great defect And when thou chauncest thorough frailtie to fall presently turne thee to God with al thy loue and endeauour and with a deepe dislike dâ—test thyne offence be it neuer so smale because that it is committed against the diuine wil of God much more then for al the punishment shame or paine which is due to such a sinne This done then turne thy selfe vnto almightie God with a firme resolution euer to withstand the same For as Taulerus saieth a great indignation conceiued against our selues ioyned with a purpose to sinne no more and with a true conuersion vnto almightie God and firme confidence in his most bitter passion and charitie is true and acceptable pennance A remedie for such as finde some defectes in them selues vvhich they thinke they cannot amende and therein are afflicted SAint Gregory saieth that our Lorde God doth sometimes deny smale petitions to some to whom of his bountie he giueth greater and to such as he giueth grace to ouercome great sinnes to those he giueth not the same to conquer their lesser frailties as ouermuch laughinge intemperate mirthe sodaine choller and the like that thereby they may haue occasion to giue greater honor to God thorough whose grace when they haue ouercome so great monsters as are mortal sinnes yet can they not ouercome so smale Antes as are venial sinnes and so haue cause the more to humble them selues Taulerus saieth that God doth sometime permit that his most chosâ—n seruantes be not free from smale imperfections as sodaine passion choler hastie speeche and such like thereby to giue them occasion to preserue their humilitie Therfore may these defectes rightly be compared to imbers or ashes wherwith the fire of the loue of God is more securely preserued for which respect we ought nether for such imperfections to be terrified nor dispaire but wholy to humble our selues before God and so shal we euer gayne encrease of his grace The cause vvhy some fallinge into particular dâ—feâ—tes are ouermuch afflicted thereby vvith remedies for the same SOme parsons hauing fallen into some smale defâ—câ—eâ— and imperfections find so grâ—at a torâ—â—nt and perturbation in thâ—ir mindâ—s that they râ—ceiue greater hurt by such veâ—â—tion then thoroughe the defâ—ct it selfâ— And bâ—câ—usâ— it is the propertie of sinne to torment the conscience they thorough this remorce are so perplexed in their miâ—â—ies that their hartes are quite deiected with excesse of sorrowe whereby being euer disqueited and destitute of heauenly comforte they become wholie faint and feeble and loose that courage which they were wonte to haue in directinge their actions to Gods hoâ—â—â— and glorie And this often chanceth thorough a certaine secret pride which maketh a man to thinke that he is worthie to be five and deliuered of such imperfections But an humble man thinketh altogether contrary and that it is no strange thinge his owne weaknes considered to fall into many defaultes and errors Sometimes this hapneth also thorough pusillanimitie when we doe not â—ightly considâ—r the great grace of our redemption nor vse the remedies which our most merciful Sauiour by the vertue of his passion hath left vnto vs. The
we most certaine that it moueth Soe likewise we see that both men trees and hearbes doe daylie growe although we cannot perceiue their actual growing In like maner we finde not presently our increase in vertu yet if we perseuer in time we shal finde it to haue taken roote in vs and in this conflict by our patience and humilitie we gayne no smale fruite but exceeding meritt and fauour with almightie God General remedies against al sortes of sinnes 1. THe principal remedie to roote out al sinne and to plant vertu in vs is often to be conuersant in prayer and sâ—riously to attend it 2. Often to frequent Confession especially soone after thou hast chanced to commit any sinne of importance 3. Often to receiue the most B Sacrament of the Aultar 4. To auoide al euil company and to conuerse with such as are good and vertuous 5. Often to reade deuout and spiritual bookes 6. Often to meditate on the passion of our Lorde and Sauiour IESVS 7. To consider the liues of the B. Saints 8. To thinke on â—he presence of the diuine maiestie of God and of our good Angel 9. To remember that nothing is more certaine then death and the hower most vncertaine of all 10. To cal to minde some examples of the diuine iustice of God 11. To remember the dreadful day of iudgment 12. To thinke on the eternal paines of the damned 13. To meditate on the rewarde and ioyes of Paradisâ— REMEDIES FOR SCRVPVLOVS persons taken out of S. Anthoninus and other lâ—arned vvrytâ—rs The discription of a scruple A Scruple is an inordinate feare of conscience rising vpon light causes whereof the Prophet Dauid speaking saieth Psal 54. Saue me o Lorde from pusillanimitie of spirit which wordes such as are scrupulous should often repeate Hovv many euils doe grovve thorough scruples 1. FIrst they bring vpon vs a certaine wearines and heauines that hardly can we efâ—ect or doe any good worke for that they take away the strength and endeauour of our mindes 2. Secondly he who is scrupulous by his ill example doth take from others the courage to doe wel For which cause God commanded that no fearful and pusillanimous persoÌ„ should goe with Gedeon into the battaile but should returne home lest thorough their feare and flight they might likewise giue others occasions to flye 3. Thirdly a scrupulous conscience doth often drawe men into desperation from which kinge Dauid desired to be deliuered when he saied Psal 54. O Lord let not the tempest of vvater drovvne me or ouervvhelme me that is of desperatioÌ„ And againe Saue me o Lord from pusillanimitie of spirit and tempest Wherupon S. Bernard teacheth vs that pusillanimitie bringeth disqueit of minde and perturbation perturbation desperation and desperation death Whence scruples doe grovve 1. SOmetimes they growe from a colde complexion being subiecte to feares whereby woemen ould men and melancholy parsons are most incident to scruples for feare and coldnes doe binde the hart wherupon the imagination is apte to conceiue some hurte to ensue 2. Sometimes they growe thorough weaknes of the heade whereby the imagination is hurt and distempered 3. Sometimes they are stirred vp by the subtiltie of our ghostly enimie who thorough the permission of God can moue the melancholy humour whereby the magination may be deceiued and some inordinate feare arise 4. Sometimes they come thorough ouermuch fastinge watching and such like austerities Sometimes againe by conuersing with scrupulous persons the causes therfore of scruples are to be taken away Certaine rules out of S. Antoninus to expel scruples THE 1. RVLE FIrst to prepare our selues for the grace of God by being sorrowful for our sinnes which we haue commited as also by confessing them and by hauing â— stedfast purpose neuer afterward to offend For whosoeuer shal doe so much as lyeth in his power may be wel assured that God wil asist him therein for according to S. Thomas God euer bestoweth on such his grace and infuseth into them the gift of wisdome of couÌ„sell of knowledg and vnderstanding which are exceeding helpes and meanes against al scruples THE 2. RVLE Daylie to reade the holie Scripture and other spiritual bookes THE 3. RVLE To vse coÌ„tinual prayer which profiteth much which caused the wiseman to say I called vpon our lord Sap. 7. and the spirit of vvisdome came vpon me which spirit is that prayer which teacheth vs al thinges For prayer especialy is auaileable to a scrupulous person molested by the ghostly enimie whose condicion was prefigured in that lunatike man Mat. 17. cured by our Sauiour who was cast sometime into the fire sometime into the water for euen so a scrupulous person runeth from one extremitie into an other Of this spirit our Sauiour spake in the gospel sainge Mark 9. This kinde of deuil is not cast out but vvith prayer and fasting THE 4. RVLE Humble obedience in submitting our iudgment to the iudgment of an other not giueing credit to our selues but to our ghostly Father Wherupon we reade that S. Bernard willed a certaine scholler of his who thorough scruples durst not presume to say masse to goe and celebrate vpon his faith who humbly obeying what he was commanded was preseÌ„tly freed from al his scruples Wherfore the scrupulous person ought to obey his ghostly Father as he would obey God whose place he houldeth here on earth and to beleue him and followe the direction which he shal giue vnto him as he would foâ—lowe the prescript of his bodily Phisition although he should appoint him most bitter and sharpe potioÌ„s THE 5. RVLE Not to account of scruples but presently at the first to shake them of for so God willeth vs by Esay the Prophet â—â—ing Be of good comfort you pusilanimous and feare not behould your God To wit Cap. 3. most readye to healpe and illuminate you S. Gregorie writeth that the diuel is like to a certaine beast that is called the Lyon of Antes for that he is dreadful to the Antes but he him selfe is troaden vnder the feete of greater beastes and so killed so the diuel searcheth the dispositions of some men and where he findeth any subiect to pusillanimitie thosâ— bouldly he assâ—ulteth and laboureth what he may euen to kill them with scruples but encountring with others that doe confidently resist him he is easile ouerthrowen and put to shameful flight .. Ioannes Gersonus that deuout author councelled it as a soueraigne remedie to contemne scruples as we contemne litle dogges that barke at vs who feircely seeme as if they ment to bite such as passe by them yet if a man neglect them they presently cease but being prouoked they barke and neuer are queit He saieth againe that it is alwayes good to doe opposite to a scruple as to spet within the Church if a scruple perswade the contrary To passe ouer a Crosse engraued on the ground if a scruple doe forbid it as he who wil bring a twige to growe
right wil bend it to the contrary parte And further he addeth that God doth not iudge according to the conceit and impression of our phantasies but according to the sence and consent of true reasâ—n And that he wil not punishe vs for such thinges as we thinke or suffer contrary to our owne willes but for such offences as we commit thoroagh our owne free consent THE 6. RVLE Not easelie to accuse our owne conscience of mortal sinne but rather in doubtful matters neuer to thinke we sinne mortaly or giue consent thereunto especially so long as we find such an inclination in our selues that we rather would dye then to offend God willingly Nether doe we sinne in doing a thinge whereof we be easely doubtful whether it be a sinne or no and yet doe it especially if we doe it by obeying the commandement of our ghostly Father THE 7. RVLE The diuel is accustomed to obserue the conscience of al men and to note whether it be strict or remisse If he finde it strict then laboureth he to make it more strict and to bring it into the extremitie of scrupulositie that thereby being afflicted it neuer may attaine to true perfection As for example if he perceiue any one to detest and abhorre mortal sinne and so much to abhorre it that he cannot endure the lest suggestion to sinne then laboureth he to drawe him to some act which although in it selfe it be not a sinne yet such as may be thought by him to be a sinne as in speaking or thinking On the other side if he sinde a man to haue so large a conscience that he maketh litle or no account at al of venial sinnes then laboureth he to bring him to that passe that he make also no reckning of mortal For which cause he that wil profit in the course of a spritual life must carefully endeuor euer to encline to that part which is opposite to his ghostly enimie as if he worke to make thee haue a large and remisse conscience endeuour thou on the contratie part to make thy conscience more strict if he seeke to make it strict then endeuor thou to enlardg it and so eschewing the extreames thou shalt attaine to the meane THE 8. RVLE So ofte as a man wil doe or say any thing which is not contrary to the practise of holie Church nor to the opinion of the ancient Fathers and tendeth to the glorie of God and a scruple ariseth whether he should doe it or not for feare of vaine glorie or lest happely he might be to some offenciue then ought he to lift vp his mind vnto God and if he perceiue that it may be done to his glorie then I say freely to doe it or say it and not scrupulously to omit it but with S. Bernard to answere the ghostly enimie Nether for thy sake did I begin this vvorke nether for thee vvil I end it THE 9. RVLE It is good to receiue often and to be confessed but seldome liuing and doing al thinges according to the iudgment of a discreet Confessor for so shal a man many wayes encrease his merit and make his ghostly enimie ashamed and doe a worke most grateful to God who neuer wil demande an account of those thinges which he shal commit or omit doing them vnder the obedience of his ghostly Father THE 10. RVLE Ignorance of the difference betwixt a thâ—ught and a consent is an especial great cause that breedeth scruples And therfore we must note that an euil thought may be considered four seueral wayes For sometime it is reiected presentlie so soone as it ariseth and then we meritt in that therein we ouercome the enimie Sometime it continueth for a certaine space and yet without ful consent and then it is a â—eâ—ial sinne greater or lesser according to the time it shal continue In confessing this thought it is not of necessitie to confesse the circumstances that arise but it shal suffice to declare the nature of the sinne saying I confesse that I haue had such a dishonest thought or a thought of anger or of vaine glorie or the like and haue not as I ought presently resisted it Sometime conseÌ„t is giuen to the thought with a desire if opportunitie serued to execute it in acte and then it is a mortal sinne if the substance or the matter of the thought were a mortal sinne Sometime a delight is taken in the thought of sinne so that ful consent is giuen to delight in the thought but yet without a minde to effect the same and then it is also a mortal sinne if a man purposely doe imprint in his thought the imagination of a matter which in his owne nature it a mortal sinne and in that thought fully and perfectly consenteth to take delight as in some immodest or dishonest acte or the like But if such a thought happeâ— vnto vs but accidentally and not deliberately and so shal indure some time iâ— the minde yet wholie without any fuâ— consent then is such a thought but only venial Sometimes againe we endeuouâ— to reiect some euil thoughtes which wâ— finde our selues to be most vsually aâ—saulted with but yet we cannot speedelâ— doe it for that our minde is ouermuch encombred with such suggestions and then is such a thought no sinne at al. THE 11. RVLE Euen as he that liueth not in the feare of God doth easily and often fall into mortal sinne at the lest in thought so he that liueth in the feare of God and would choose rather to die then willingly to offend him seldome or neuer offeÌ„deth mortally For which cause a scrupulous body ought not easily to thinke that his sinne was mortal THE 12. RVLE Some persons are euer troubled with vncleane thoughtes others seeme to them selues that they continually blaspheme God and his Saintes and thereby are stil vexed and molested in their mindes and especially at such time as they should goe to Confession for both they are ashamed to confesse such scruples and yet they thinke them selues bound to discouer them Wherein they are deceiued for although a man for many yeares together should finde him selfe contrary to his wil troubled with such ill thoughtes and suggestions yet resisting them he should not only not sinne but also merit thereby exceedingly and therfore ought not to confesse as a sinne that which turneth to his greater merit With such temptations according to the opinion of the Fathers was the B. Apostle S. Paule troubled to whom our Lord answered when he desired to be freed from them My grace is sufficient for thee 2. Cor. 12. for vertuâ—s made perfect in infirmitie In which wordes he sheweth that by such tempations we doe not only not loose the grace of God but rather increase it so that we be careful not to yeld our consent vnto them S. Catherin of Sienna being on a time so assaulted with vncleane thoughtes that she seemed to hir selfe to be as it were plunged into hell our Sauiour
of God be done why should we be terrified with any temptations Therfore ought we at the hower of death most â—oyfully to suffer aâ— paines and 〈◊〉 be they neuer so great or long and to say O Lord I am most readie to endure any thing 〈…〉 thy 〈…〉 And so doâ—ng we 〈…〉 God a â—oy to his Angels 〈◊〉 câ—nfusion to the diuels 〈◊〉 be very good for vs to turne oâ—â— minde◠〈◊〉 these thoughtes which bring such 〈◊〉 vpon vs and to say Be it done with me as it shal please our Lord to dispose for what soeuer it shal please him to send me in this world it must needes ruine to good He alwayes sendeth his seruants grace and perseuerance to beare such his visitations as he suffer th to befal them In this case we shâ—â—â—d doe as we see litle children to doe who although they hearâ— others to talke of deâ—â—th plague warre oâ— such like miseries yet liue they merâ—ly and cast al the care vpon their parents to prouide for their necessities A remedie in the time of Sicknes 1. FIrst to thinke what commodity Sicknes bringeth vs. And to consider that it is a messenger or harbinger sent from â—od vnto vs to put vs in minde to prepare our selues to die 2. It purgeth our sinnes for it is a good signe of Gods loue towardes vs when he punisheth vs in our members whereby we haue offended him 3. It weakneth our bodies which is one of our especâ—â— enimies For which cause S. Paule sayed When I am made weake then am I more strong 1. Cor. 12. 4. It reclaymeth vs from 〈◊〉 for a sick man hath no desertâ— to be druâ—ke no occasion of pride or of such not 〈◊〉 us sinnes which are most hurtful to the sâ—ule 5. It stirreth vs vp to good as to confesse our sinnes to doe workâ—s of pennance and the 〈◊〉 6. Sicknes is a signe of Gods loue towardes vs for God doth 〈◊〉 those whom 〈…〉 7. It is 〈…〉 which is in special gift 〈◊〉 8. It is a 〈◊〉 saluation and thâ— high way tâ— heauen gates and to 〈◊〉 of â—nitie 〈…〉 Thinke 〈…〉 in this world thâ—â— râ—ugh the great loue of God and for our eternal saluation Remedies for auoiding the paines of Purgatory 1. FIrst so nere as we can to refrayne from venial sinnes and when we hauâ— committed them to be truly penitent for them and to performe some penance 2. Not to delight in the treasures of this world but to vse them as thinges which God hath only lent vs. 3. To craue of God â—ur Purgatory in this world 〈…〉 this great 〈…〉 vs when he doth vouchsafe vs this fauour 4. Voluntary penance For one Pater noâ—ter saied in this life is of more effect thâ—â— many sayed by others for vs after our death 5. The communication of the benâ—fitts 〈…〉 which is knowen but to few 6. Patience in our 〈◊〉 oâ—â—enring them vp to God for our sinnes 7. To busie our selues in the workes of mercie 8. To offâ—r vp to God aâ— our good workes â—s wel penal as not penal for satisfaction of our sinnes 9. To craue of God with perseuerance that it may please him to deliuer vs from the paines of Purgatorie 10. To frequent the holie Sacraments 11. To embrace death for the loue of God when we find it to approache and of our selues to desire and craue the holy oyle of extreme vnction 12. Deuoutly and in the state of grace to receiue Indulgences REMEDIES AGAINST DESPERATION FIRST consider iudicially al these remedâ—â—s bâ—fâ—re recited which are as so 〈◊〉 any gates and entrances of hope Next if thâ—râ—ugh the greatnes of thy sinne thou dâ—â— dâ—spaire behâ—uld then S. â— ter who â—enieâ— this master the greatest sinne that he could commit and yet did God most mercifully forgiue him If thou dâ—spaire thorough the multitude of thy sinnes thou hast Mâ—rie â—agdalen to behould who was posâ—ssed with â— diuels that is with â—â— deadly sinnes and yet they were al remitted hir dispayring of his meâ—cie then in killing his brother As Iudaâ— sinned more â—rieuously in hanging him sâ—lfe thâ—rough despeâ—atiâ—n thâ—n in betraying Chrâ—stâ—â—ns Master S. Bernard writeth that al the mâ—rtaâ— and 〈◊〉 sinnes whic◠〈…〉 〈◊〉 from the begining â—f the wâ—râ—â— if they were compared to the diuâ—ne mercâ—e of G d 〈◊〉 other th◠〈…〉 litle 〈◊〉 oâ— watâ—r 〈…〉 of tâ—e 〈◊〉 sea R p enâ—â—â—â—t tâ—â—t 〈…〉 f r thâ—e and woâ—â—â— be 〈…〉 agâ—ine 〈…〉 and 〈…〉 little drâ—p of hâ—s â—â—ood were sufficient to redeeme anâ— huâ—â—red th usâ—nd wâ—rldes remembring thâ—s â—ow canst theâ—r dispayre Dispayâ—e â—f thy sâ—â—te and put tâ—y câ—nfidence in God 〈◊〉 from thy sâ—â—â—e and runnâ— to God wâ—â—â— euery where and at al times is â—â—â—st râ—ady to embrace thee Luc. 15. euen as the Father did to the prodigal childe serued it But seeing he hath patiently borne â—ith thee so song time and giuen thee space to amend thy life it plainly appeareth that he desiereth thy saluation Hâ— did not damne thee when â—hou wast captiâ—â— to siâ—â—e and his mortal enimieâ— and wil he damned thee now hauing done penance for thy sinne and beâ—ng become his saithful seruant and fâ—â—nd Thinkest thâ—â— that to be the nature of God S. Paule 〈…〉 argument Rom. 5. If 〈◊〉 were 〈◊〉 to God â—â— weâ—e 〈…〉 by the 〈◊〉 of his 〈…〉 reconâ—illeâ— we 〈…〉 F r if Christ burnâ—d with to feruâ—nt a â—â—sire â—f our saluaâ—ion that to procure the same he would suffer 〈…〉 why wâ— he not â—â—y pardon thy 〈…〉 If w◠〈…〉 seeke the lost 〈…〉 recâ—iued the pr◠〈…〉 why wiâ— he not receiue thee wh◠〈…〉 within his sheep-fould 〈…〉 tâ—e duetie of an 〈…〉 How caâ—st thou dispaire of 〈…〉 with an oath he saveth Eze. 18. I 〈◊〉 â—nd 〈◊〉 death of a sinner but that he be conuerted and liue 1. Cor. 11. If as S. Paul sayeth Gâ—â— be the Father of mercie and the God of aâ— sâ—lâ—tion hast displeased him and hast most humbly craued pardon for thy sinnes committed And if God haue not forsaken thee when thou didest forsake him and at al times transgresse his holie commandements but hath euer most mercifully forgiuen thee thy sinnes wil he now forsake thee being willing to amend thy life and hartely lamentest thy former offences If before thou didest penance for thy greuous sinnes thâ—u wast by Gods mercie moued to doe penance why shouldest thou now dispaire of his goodnes hauing by penance appeasâ—d his wrathe The propertie and nature of Gods mercie is to take away the miseries and afflictions of sinners As Eccleâ—ast saveth God to whom it is proper to be merâ—â—ful and 〈◊〉 Considering then that God is infinitly merciful he doth infinitly desire to pardon and forgiue vs. And S. Augustine sayeth That God hath so great a desire to deliuer vs from our misâ—ries that he is as it were sorrowful and grieued when we other wil not or make delay to accept of his mercie Wherfore he wil pardon thee if