is who iâ— more desierous to giue then we to aske readier to embrace vs then we to returne vnto him 2. Secondly so soone as we begin to doe pennance that God doth not behould in vs what we haue of our owne that is our raged apparel signifying our sinnes but that which is his owne to wit our soule created after his owne likenes and redeemed with the most pretious blood of Christ his only Sonne 3. Thirdly that it is the custome of God to make this exchaunge with vs that is to withdrawe and take away from vs our ragges signifying our defectes and in lue thereof to bestowe on vs his graces 4. Fourthlie that he doth not curiously or rather captiously prie into him who hath vtterly forsaken his sinful life and is now become more willing to die then wittingly to coÌ„mit any mortal offence 5. Fifthly that we ought in al our aduersities and troubles without any feare or dout to repaire to our Sauiour in the B. Sacrament as a needie body to him that aboundeth in al riches or as one oppressed with sicknesse to a most skylful Phisition who knoweth how to cure all manner of diseases or as children vnvnworthie of such a Father yet who of his infinite goodnesse wil vouchesafe to make vs worthie and will bestowe vpon vs more then we can either aske or desire it beinge his sweete nature to be good and bountiful to al those who trulie cal vpon him Therefore the more deepely that we fynd our selues plunged in miseries the oftner ought we to haue recourse to the holie Sacraments yea yf so it were conuenient often in one day and to say with the prodigal childe Luc. 15. I wil goe vnto my father and what shal I say vnto hym that I am not worthie to be called his childe And this is the wil of God as that pâ—rable sheweth as also the wordes of our Sauiour where he saith Come vnto me all that labour and are laden and I wil refreshe you 6. Sixtly hereby we may vnderstand that the prodigal childe if he had only considered his owne miseries and his fathers worthines had for euer remained in his former calamities but bethinkinge hym selfe that his father was a Father he rose vp went vnto hym submitted hym selfe and was presentely receiued into his grace and sauour So we yf we cast our eyes only vpon our imperfections we shall little benefite our selues but rather shall seeme to be further of from God But if we behould and looke vpon our Redeemer not as a seuere Iudge but as a Father then shal we see iust cause to flye vnto him as to the only Author of al goodnes and mercie 7. Seuenthly consider that the loue which our Lord beareth towardes vs doth in a manner shuâ— vp his fatherlie eyes that 〈…〉 â—â—t least dissembleth to see our imperfectioÌ„s which voluntariely we lay open before hym For no sooner can we accuse our selues then louingely we receaue pardon of hym Euen as therefore this prodigal childe became perfect of imperfect happy being vnhappy riche being poore and filled with ioy being starued in affliction so wil it happen befal vnto vs if likewise with humility we returne vnto him 8. Eâ—ghâ—ly it is a comfort to vs to knowe coÌ„sider that our daiâ—y defectes and venial sinnes which we commit doe not withdrawe from vs â—ods grace whereof only mortal sinne depriueth vs. And againe to coÌ„sider that there is great difference betwixt such venial sinnes which voluntarily we commit and those that we fal into thorough our owne humane frailty 9. Ninthly consider that God doth some time permit vs to fal into venial sinnes not that thereby we should refraine the holie Sacraments but for that cause we should the oftner frequent them thereby the better to auoide such sinnes hereafter Also he permiteth vs to sinne venially that thereby we may the better knowe our selues and seeke to mortifie our appetites and may see not only how great the loue of our Sauiour is towardes vs who vouchsafeth to bestowe him selfe vpon vs being so ful of frailties but also that we may learne how necessarie and behoueful it is for vs to flye vnto him Let vs therefore followe the example of the prodigal childe let vs haue recourse vnto him by how much we finde our selues the more intangled with sinne So â—hal our defectes make vs to knowe our owne infirmities and giue vs occasion to huÌ„ble our selues to knowe our disâ—ases and to seeke for remedie to acknowledg the infinit goodnes of God and to loue him flye vnto him for succour against the multitudes of temtations which howerly assault vs and for this cause to desire also if so we might to receiue him howerly in the B. Sacrament God wil haue al thinges happen for the best to his elect and wil turne the worst that doth befal them to their good in the end He wil haue his seruantes sometimes weepe but not for euer but rather wil haue them alwayes to reioyce in him Therefore wil he haue these our defectes an occasion that by them we may more nerely ioyne our selues vnto him For euen as a litle trippinge doth giue occasion to a couragious horse that he doth set his pace more strongly lest perhappes he should stuÌ„ble so likewise these venial sinnes which daily we fal into ought to make vs the more warie and vigilant to withstand al mortal which easely whe shal effect if we remember not to dwel ouerlong vpon the discussion of our frailties considering that by too much conuersinge in them they bring foorth in vs nothing but brambles and thornes filling our thoughtes with scruples and pusillanimitie but to runne directly to our heauenly Father for healpe I meane to cal to our remembrance his infinit loue and great benefitts bestowed vpon vs by which thought alone al these former thornes wil be turned into roses al these brambles into most pleasant grapes and al our sorrowes into exceeding ioyes S. Catherin of Sienna was wont to say That as he who desiereth to speake with some poâ—ent Prince staieth not at the doore of the first entrance of his pallace but laboureth to haue accesse euen into his secret chamber so ought we not to dwel vpon the consideration of our defectes but to enter into the secret chamber of our merciful Lorde and Soueraigne that is to consider how tenderly he loueth vs and how readie he is to pardon and embrace vs. S. Gertrude saieth That as we see the litle birdes not alwayes to keepe them selues close in their nestes but somtimes to five forthe and to soare vp on highe cheerfully to singe and to shew some signes of ioy so ought we not to haue our thoughtes alwayes conuersant in our defectes which is as it were our nest but to raise vp our selues and to behould and contemplate the vnspeakable mercie and goodnes of God and then againe to returne to the consideration of our selues Thomas de Kempis saieâ—h That God doth
ordaining for vs the delightes of Paradise Nether could the apprehension of present death nor the remembrance of such torments as were prepared for him so much posesse or occupie his thoughtes that they could ether withdrawe him or yet deterre him from bestowing vpon vs this vnspeakable benefit The louer houldeth the absence of his beloued as a torment vnto him alwayes desireing the presence of his loue For this is the effect of true and perfect loue that it stil desiereth to be vnited to that it loueth thereby to receiue contentment and delight euen so our diuine and heauenly louer our Lord IESVS hath instituted and ordained this admirable Sacrament in which him selfe is really present that so longe as this Sacrament should coÌ„tinue in the worlde he him selfe would also remaine therein notwithstanding that he is ascended into heauen And this is an infallible testimonie of his entire and singular loue How great a treasure the gift of the B. Sacrament contayneth OVr most merciful and louing Sauiour could neuer haue left vnto vs here on earth a guift of greater honor benefit or delight then he hath left vnto vs in the most B. Sacrament for here we haue him to whom in al aduersities we may flye for succour to whom when we haue neede we may lament make our moane O thrice happy estate of ChristiaÌ„s which daily may present theÌ„ selues before their Creator and as it were face to face enter into conference with him This being so rare and singular a gift it happily might be esteemed of the lesse moment had it bin only bestowed on such as deserued it or at the least would haue bene thankful for it and haue vsed it to their owne benefit and according to the dignitie thereof but considering that it is bestowed vpon many who nether acouÌ„t of it according to the worthines nor gratefully receiue it nor yet applie it as they ought to the profit of their soules this sheweth the singular loue and mercy of our Sauiour O wonder surpassing al admiration If so it were that al the glorie and diuine nature of God depended on man as al that which is mans dependeth on God what could God more haue done then he hath to win and purchase mans loue vnto him A most straung thing and able to make vs wholy astonished that whereas al our saluation al our glorie and al our good dependeth on God yet to see how we flie from him and againe to behould how earnestly he desireth our conioyning with him hauing no neede at al of vs or of our endeauours After vvhat maner Christ remaineth vvith vs in the B. Sacrament NO one thinge doth more declare the greatnes of the loue of Christ towardes vs then the wonderful maner by which he conuerseth with â—s in the B. Sacrament for if it had pleased him to haue remained with vs in his owne shape and likenes then it might haue seemed that he had so remained to haue bene honored worshiped of vs but remaining with vs vnder the forme of bread he so remaineth not only to be reuerenced but to be receiued of vs as our chiefest foode that in the one we might haue cause to exercise our faith and in the other occasion to exercise our charity and so is caled the bread of life for that he is life it selfe vnder the shewe of bread He therefore who worthelie receiueth this bread in the selfe same instant receiueth life receiuing him who is true life it selfe If thou fearest to receiue it for that it hath life yet receiue it in regarde it is the bread of Angels If thou esteeme it but lightly being vnder the forme of bread yet hould it of highe price for that it is liuinge and containeth life Of three sinnes that are most opposite to this most B. Sacrament PRide Enuie and Lust are most opposite to the B. Eucharist For in this Sacrament is he receiued who more then al men humbled him selfe for mankinde who being nayled to the Crosse praied for his persecutors who tooke his pure flesh of the most chast and immaculate virgin Therefore as it is necessarie for him that receiueth to be cleane from al sinne so especially ought he to prouide who cometh to this heauenly banquet that he be not defiled with any of these three enormities Of Venial Sinnes EXceeding great are the impedimeÌ„ts which venial sinnes doe cause in vs from tasting the sweetnes of this heaueÌ„ly foode but especially those which willingly and wittingly we daily commit For as it is vnpossible to make Enammel to fasten but only to gould and not vnto brasse copper or other drossie mettal so doth not God permit this diuine Enammel to make impression but in such a soule which is voide and free from the drosse of sinne Of the intention vve ought to haue vvhen vve come to receiue the B. Sacrament AMongst other thinges which are most necessarie for our preparation to receiue the B. Sacrament the true intention and end why we come to receiue it is specially to be regarded for as it may be good so it may be bad The intentions therefore by which we may come worthely to receiue it are noted by S. Bonauenture to be these that followe 1. First that thereby we may be the nerer vnited to God 2. Secondly that by receiuing this most B. SacrameÌ„t as by a most soueraigne medicine we may be cured from al diseases and sicknes of our soules 3. Thirdly that thereby we may performe to God that which by duetie we owe vnto him 4. Fourthly that thereby we may be deliuered from al perills and dangers 5. Fiftly that thereby we may obtaine from God some especial benefit 6. Sixtly that we may be thankful to God for al his benefitts bestowed vpon vs considering that no act which we can doe is more grateful vnto him 7. SeaueÌ„thly that we may thereby yeald praise vnto God and his Saintes consideringe this to be a sacrifice of all laude and praise 8. Eightly that thereby we may helpe and asist our neighbours and bretheren as wel those that yet liue as those that be departed 9. Ninthly that by receiuing this Sacrament we may likewise receiue the spirit of Christ and thereby may liue with that humilitie charitie obedience pouertie of spirit mortification of body and contempt of the worlde wherein our B. Sauiour liued when he coruersed in the same And this ought to be our chief and principal intention 10. Tenthly to renewe the remembrance of the passion of our most sweete Sauiour IESVS according as we are taught by the Apostle S. Paule 11. Eleuenthly that thereby we may doe that which is acceptable to God who desireth to be conuersant with vs for this end that his holie wil and pleasure may be performed in vs. And vnto this may be adioyned the other intentions aboue mencioned Certaine pointes to be examined before receiuinge accordinge to S. Mechtildis WE must lay naked our conscience saieth this B. Saint to our Ghostly Father
of such or such a qualitie not naminge the place or maner how If thou hast spoken dishonest wordes they are not particularly to be repeated but it sufficeth to say I haue spoken dishonest speeches so many times to such an end If thou hast sinned in thought to say I haue thus often giuen coÌ„sent to vncleane thoughtes declaring of what kinde the thought hath bene THE 5. ADMONITION Thou must knowe that euil thoughtes are mortal sinnes when consent is yelded vnto them or when thou wilt take delighte in them although thou wilt not actually commit them Into which thoughtes vicious liuers are most prone to falle and such as doe inordinately loue any creature THE 6. ADMONITION Thou must beware that thou doe not defame any person in thy confession and therfore thou must neuer name the person with whom thou hast sinned THE 7. ADMONITION Thou must nether excuse thy sinnes nor yet make them greater then they are nor deliuer vncertaine for certaine nor yet certaine for vncertaine THE 8. ADMONITION Thou must be careful to get a skilful Phisition for thy soule euen as thou wouldest be to get one for thy bodie in time of sicknes and so much the more careful by how much the soule is more pretious then the bodie Certaine causes vvherein the Confession is voide and of no effect 1. FIrst when ether for shame or of purpose any mortal sinne is left vnconfessed 2. When in confession any lie is tould in any matter of waight and mortal sinne knowinge it to be so 3. If a mortal sinne be ommitted thoroughe negligent preparation 4. If the penitent haue not a ful purpose to refraine from some kinde of mortal sinne 5. If he be excommunicated and seeke not first to be absolued 6. If the penitent hauing matter to confesse of any great moment shal purposly choose a ghostly Father simple and ignorant What the causes â—e that hinder many from goinge to Confession 1. FIrst shame to lay open their sinnes Against which is a remedie that our ghostly Father is there in the place of almightie God to whom al thinges are knowen and that in the day of iudgment al secrets shal be openly reuealed 2. The feare of pennance Against which is to be opposed the eternal paines of hell 3. A doubt least by opening our sinnes we be esteemed to be euil liuers or by satisfaction receiue some losse in our temporal estate Against which we may oppose the losse of heauenly treasures 4. Dispaire that we shal not be able to refraine those sinnes we haue accustomed to commit especially of incontinencie Against which is to be opposed a firme purpose and resolution to sinne no more the grace which is to be receiued in the Sacrament and the deuout prayers of our Confessor Origenes saieth Attend carefully to whom thou doest confesse thy sinnes search out a Phisition for thy soule that can be sicke with the diseased weepe with those that lament knowe how to haue compassion on the afflicted If he be a skilful and merciful Phisition then followe his aduice and councel although sometime he minister a sharpe or bitter potion yet thinke that he doth it the sooner to restore thee to thy perfect health Sainte Hierom saieth If that serpent the diuel doth secretlie bite one and he doth conceal it and not tel it his Phisition he shal neuer recouer his health for phisicke wil not cure him who wil not receiue it Sainte Ambrose affirmeth that a christian concealinge his sinnes is like vnto to Fox that lieth lurkinge in his caue to dâ—ceiue and beguyle others Petrus â—lesensis writeth that sicke men that be wise wil not be ashamed to discouer their infirmities euen in the most priuie part of their bodies and wilt not thou disclose to thy ghostly Father the infirmitie of thy soule S. Augustine saieth As an impostume being launced ceaseth to swell and whereby the body auoidinge corruption recouereth health so he that openeth the soares of his soule by Confession doth also recouer the health thereof The fruites of Confession 1. IT remitteh sinne 2. It bringeth grace 3. It changeth eternal paines into temporal 4. It taketh away part of our temporal paines 5. It restraineth the minde and queiteth the conscience 6. It recouereth spritual benefits lost 7. It maketh vs contrite being before but attrite 8. It restoreth health to the soule 9. It maketh Paradice to reioyce 10. It gayneth the communion of Saintes 11. It alwayes learneth some good from our ghostly Father 12. It maketh sorie our ghostlie enimie 13. It delighteth our Gardian Angel A forme of Confession for such as doe often frequent the B. Sracrament IT is verie necessarie that the penitent obserue that forme of Confession which shal be prescribed vnto him by his ghostly Father euen as in matters concerning the health of our bodies we are careful to followe the prescript of our Phisition especially considering our Phisition may erre often erreth in the medicines he prescribeth but God as witnesseth that holie woman S. Brigit doth not easily permit our ghostly Father to erre in matteâ—s concerninge our soule Now the general rule here in may be that the penitent first accuse him selfe of the sinnes of the harte to wit of al his euil thoughtes rashe iudgments vnlawful desires vniust suspicions and malice with other sinnes of the like nature qualitie Secondly of the sinnes which haue past his mouth as of lies and vntruthes deliueringe whether they haue bene spoken aduisedly or vnaduisedly and of al his idle wordes detractions c. Thirdly of the watche custodie of his senses Fourthly of his deedes and actions according to his degree and vocation Fiftly that he hath not loued God aboue al thinges nor his neighbour as him selfe That he hath not bene so thankful to God as he ought to be for al such benefitts as he hath receiued of him And that he cometh not to the Sacraments with due reuerence and deuotion and the like As for example HAuinge made the signe of the Crosse and saied the Confiteor vnto Ideo precor then if time permit to say Father I coÌ„fesse my faulte or I accuse my selfe that I haue bene verie negligent and carelesse in resistinge euil thoughtes of sundrie sortes and that I haue not exercised my minde in deuout and holie cogitations nor carried that humble opinion of my selfe that I ought I accuse my selfe that I haue not carefully brideled my tounge but haue vttered many vaine idle and vnprofitable speeches Likewise I haue not spoken so charitablie of my neighbour as I ought and as I would haue others to haue spoken of me I haue not had that compassion vpon others defectes and wantes as I haue had ouer myne owne Nor haue carried that reuerend respect towardes the presence of God and my good Angel as I ought I also confesse that I haue not gouerned my senses especially my sight so carefullie as I ought Nor haue taken from my selfe and others so
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
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
is dead and I am glad in your behalfe But when he raised him from death then did he weepe because he raised him to the miseries of this life Wherupon S. Augustine in a book which he wrote of the visiting of the sicke sayeth O death most to be desiered O death the end of al miseries that this world bringeth forth O death the end of al euil and the begining of al good 5. To thinke that God doth know and vnderstand al things and therfore seeth vvhat is most necessarie for man For happely if such a man had not them died he might haue bene damned whereas now he is saued Or else by liuing longer he might haue growen worse To which purpose Sap. 4. Sâ—lomon sayeth of a certaine person He was taken out of the world lest malice might haue changed his vnderstanding or imaginations haue deceiued destroied his souleâ— 6. To consider that superfluous sorrow doth hurt thee and nothing benefit thy frend which is dead So we reade that king Dauid wepte bitterly so long as his sonne lâ—y sicke 2. Reg. 12. but so soone as he was dead he ceased to mourne yealding thankes to God began to eate and being asked him why he did so he answered that before the death of his sonne he lamented if happely thereby he might haue obtained his life but being once dead he ceased to mourne acknowledging it was the wil of God to haue it so 7. To call to mind that excessiue sorrow hurteth both thee and thy frend departed because thereby thou canst not haue thy minde free to pray for thy selfe or for him that is dead For this cause the wise man sayeth Ec. 38. Yeald not thy hart to sorrow but driue it far from thee remember the last things forget them not for after death there is no returning and thy sorrow shal not benefit thy freÌ„d departed but therby thou shalt hurt thy selfe 8. Thinke that many haue bene damnned for the inordinate loue which they haue borne to their children their husbandes their wiues kinsfolkes and frendes Then againe considering it is vncertaine whether thy childe or frend might haue bene cause to thee of thy damnation if he had liued thou hast no cause to lament hâ—s death 9. Remember that thy frend departed shaâ— rise againe and that thou shalt see hâ—m Wherupon S. Paulâ— sayeth Be not 〈◊〉 to the 〈◊〉 which haue no hope 1. Thes 4. Ec. 22. And Ecclesiasticus Lament litle for those thâ—t are â—â—parted 10. Consider that thy frend whose death thou bewaylest is perhappes in a place of ioy and then oughtest thou to be gâ—ad because he may pray for thâ—e A remâ—diâ— for thoâ—â— who feare Death ouermuch THere are many that can hardly endure to heare others talke of death and are terrified euen wâ—th the thought thereof Which cometh ether for that they are clogged with many enormious sinnes which they wil not forsake or because they haue litle confidence in the happines of the worlde to come or else by reason they are ouermuch wedded to the pleasures of this life whereof they would not willingly be depriued therfore is the memory of death most grieueous vnto them considering that death wil seperate them from these delightes whether they wil or no. First therfore let vs free our selues from this seruitude of sinne let vs shake of this inordinate loue of the world and then shal we soone be deliuered from this feare of death yea we shal willingly desire it ioyfully embrace it A good remedie also againâ—t the feare of death is often to thinke and meditate vpon death For contraries are expelled by contraries and the more oftner we set death before our eies the more easily and the sooner doe we remoue al such occasions as may make it fearful to our apprehension S. Auâ—ustine sayeth That an euil death neuer followeth a good life Labour therfore to dye to thy selfe and the world and to liue to God and death wil neuâ—r be fearful vnto thee A certaine learned Father writeth that the diuel laboureth al that he can to keepe from our mindes the remembrance of death thereby to make vs carelesse how we liue and after at the hower of our deathes to deceiue vs. Therfore ought we euer to set death before our eies and so carefully and vertuously to spend our liues to the honor of God that when death shal approach our ghostly enimie may haue no power ouer vs. An other sayeth Euen as he that wil drawe a toothe out of his head doth first cause the flesh to be loosened round about it and after to be stirred and moued vntil with two fingers it may easily be pulled out for if he should attempt at one pull with the instrument to drawe it out he must needes put him selfe to exceeding paine so they who doe often meditate on death doe neuer finde it so terrible vnto them as they who neuer thinke thereon vntil it assault them A certaine Doctor sayeth As Princes pallaces or other weightie affaires are not begun and finished at once so death being a thing which doth most concerne vs which once we must vndergoe can neuer be wel finished except by often meditation thereof we make it familiar vnto vs. There are two thinges of importance one to die and that is common to al men an other to die wel and that proper to few and only to such as feare God and hould them selues but bannished men whilst they liue in this world and continually haue the memorie of death fixed before their eies 1. Cor. 7. S. Paule counceâ—leth that those that haue wiues should liue is if they had no wiues and those that are conuersant in the affaires of this world should cary them selues as men exempted from thâ— world As if he should say that we ought nâ—t to giue our selues to the world and least that we should be addictâ—d to it that we should often meditate on the hower of death For this day we line and to morowe hapily we may die this lay spend our time in the vanities of the world and to morowe in our graue without any further memorie of vs. Death should be fearful only to Infidels and to such as care not to liue in the feare of God and those be such as neuer would heare that they must die but say that to thinke on death maketh men fooles and subiect to melanchâ—ly These men neuer remember how they contradict God Ac. 7. saying Remember thy laâ—â—en's emongst which death is one where note how necessary that remembrance is vnto vs when our Sauiour addeth and thou shalt not sinne Hence it followeth that by remembring death men be admonished to refraine from sinne and therein no fooles but men endued with the truest wisdome yea he that wil not indure to thinke on death sheweth him selfe therin most fâ—olishe forsaking God and receiuing the diuel refusing heauen and imbracing the earth he â—â—eth from vertue and folâ—â—weth â—iâ—e
Sacrament answeringe to the former Considerations the first admonition answeringe to the first the seconde to the seconde and so in order p. 13. A meditation or prayer vpon the Pater noster to be vsed of such as frequent the holie Communion p. 21. A most sweete and louinge conference of God the Father with a deuout soule answeringe to the former petition p. 26. A meditation vpon the Aue Maria fit for such as frequent the B. Sacrament p. 35 Meditations vpon the Creede fitt for those that frequent the B. Sacrament p. 38. An exhortation to such as are often inuited by God to receiue the B. Sacrament that they doe not omâ—â—â—â— p. 47. Other admonitions shewinge how easely they are caried away with vanities and doe loâ—se all tasâ—e of deuotioâ— who omitt to frequent the B. Sacrament p. 54. With what feares Sathan our ghostly enimie is wente to terrifâ—e certaine persons from â—ste frequentinge the B. Sacrament p. 56. Remedies against such idle and vaine feares as our enemie the Diuel would put into vs. p. 59 That al signes and tokens of true and perfeâ—t loue are founde to be in the most B. Sacrament p. 71. How great a treasure the gift of the B. Sacrament containeth p. â—6 After what maner Christ remaineth with vs in the B. Sacrament p. â—â— Of three sinnes that are most opposite to this most B. Sacrament p. â—8 Of venial Sinnes p. â—9 Of the intention we ought to haue when we come to receiue the B. Sacrament pag. â—9 Certaine pointes to be examined before receiuinge accordinge to S. Mechtildis pag. 81. Of Deuotion p. 83. Four thinges which S. Mechtildis did vse to meditate vpon before she came to receiue the B. Sacrament p. 84. How we ought to hunger after this most B. Sacrament p. 85. Of the fruites of the most B. Sacrament p. 85. VVhat we are to thinke vpon when we come to receiue the B. Sacrament p. 87. After thou hasâ— receiued the most B. Sacrament p. 88. Certaine sâ—orte prayers which after we haue receiued the B. Sacrament ether vocally or mentally we may offer vp vnto Almighty God p. 89. VVâ—â— al that come to receiue the B. Sacraâ—â—nt receiue not the sweete heauenly consâ—lations contained therein p. 93. Four thinges to be considered in this most B. Sacrament 94. â—â—â—â—rwayes and directions forth of sundrie authors how we may prepare our sâ—lues to come worthely to receiue the B. Sacrament p. 96. Tâ—ree thinges to be remembrâ—d concerninge the bodie of Christ at such time aâ— we receiue the holie Sacrament out of S. Mechtildis p. 99. What our Sauiour answered againe to this B. woman concerninge hir aforesaied meditation p. 101. Out of S. Gertrude p. 102. Out of Iohannes Tawlerus p. 103 Considerations before Communion out of the same author p. 104 Out of the same Author p. 105 Out of S. Dionysius Areopagita concerninge preparation p. 107. A preparation out of S. Bonauenture p. 108. An other preparation out of the same Author p. 109. A preparation out of the Councel of Trent Ses 13. cap. 7. p. 111 A preparation out of the Roman Catechisme p. 112. Out of S. Thomas and S. Hillarie p. 115. A preparation out of Granatensis p. 116. VVhat the diuel our ghostly enimie endeauoreth chiefly to hinder in vs. p. 123. VVhat impediments the Diuel obiecteth to those that would frequent the B. Sacrament p. 124. Ten seueral temptations where with the diuel our ghostly enimie is accustomed to assaut them principally which doe ofteÌ„ frequent the holy Sacraments p. 128. Necessarie directions touching Confession out of sundrie authors and first out of Petrus Damianus p. 142. VVhat thinges are to be obserued in Confession p. 143. Certaine Admonition to dirct vs to make our Confession a right p. 144. Certaine causes wherein the Confession is voide and of no effect p. 147. VVhat the causes be that hinder many from goinge to Confession p. 148. The fruites of Confession p. 150. A forme of Confession for such as doe often frequent the B. Sacrament p. 151. As for example p. 152. A forme of Confession for such as doubt whether they haue made a perfect and ful Confession p. 154. An other more briefe forme p. 155. As for example p. 155. A rule for such who lately haue bene Confessed especially when as many others are also to be Confessed as it often hapneth on principal feastes p. 156. That he which accustometh to receiue often if for vvant of a Confessor or for that his Confessor doth thinke it expedient he can not be confessed yet he ought not to be troubled or grieued in his minde or refraine to come to the B. Sacrament according to the example of S. Mechtildis p. 157 Remedies and Documents for such scrupulous persons who thinke they neuer haue rightlie confessed their sinnes out of Iohannes Ruisbruchio a deuout and learned Docter pag. 158. Out of the same Author pag. 159. Againe out of the same p. 159. Out of Iohannes Taulerus p. 160. Remedies for such as doubt whether they haue true Contrition or not out of the same Author p. 161. A remedie for such as doubt wether God hath remitted ther sinnes or not p. 162. A remedie for him that is ouer much oppressed with sorrowe for his sinnes past p. 162. Remedies for such as are troubled with vncleane thoughtes out of sundrie authors and first out of that learned Do tor Henericus Susius p. 163. An other for the sâ—me out of Taulerus 164. A Remeâ—ie for such as are doubtful of them selues for that thâ— haue receiued somâ— litle delighte in vncleane thoughtes out of the samâ— p. 164. Remâ—dies for such as are dâ—ubtful in their mindes whether they haue yealded ful consent to vncleane thoughtes and temptations p. 165. Remedies to driue away vncleane thoughtes p. 166. Why almightie God permitteth vs to be â—râ—ubled with vncleane thoughtes p. 169. Remedies for such as fall often in some imperfections and therby receiue great troublâ— of minde p. 171. A remedie for such as finde some defectes in them selues which they thinke they cannot amende and therein are afflicted p. 172. The cause why some fallinge into particular defectâ—s are ouermuch afflicted thereby with remedies for the same p. 173. An answere to an obiection p. 175. An answere to an other obiection p. 175. An other Remedie p. 178. The Conclusion p. 179. Remedies against particular imperfections p. 179. General remedies against al sortes of sinnes p. 181. Remedies for scrupulous persons taken out of S. Antonius and other learned wryters p. 183. The discription of a scruple p. 183. How many euils doe growe thorough scruples p. 183. VVhence scruples doe growe p. 184. Certaine rules out of S. Antoninus to expel scruples p. 185. Remedies against al kindes of sinnes and first of certaine steppes or degrees to saluation p. 197. Remedies against pride p. 200. Against vaine glorie p. 200. Against Couetousnes p. 201. Against carnal concupiscence p. 202. Against the passion of Anger in our selues p. 203. Against the passion of Anger in others p. 204. Against Enuie p. 204. Against our owne malice or hatred conceiued towardes others p. 205. Against the malice or hatred of others conceiued towardes vs. p. 206. Against Gloutonie p. 206. Against Slouth p. 207. Remedies against afflictions and first that al euils of punishments haue their original from God p. 207. An answeere to a certaine obiection p. 209. Remedies for any afflictions that may happen vnto vs. p. 211. Remedies for such who are grieâ—ed in minde for that they are iniuried and contemned p. 212. Remedies for those that are afflicted in their mindes at such time as they suffer tribulation p. 215. Remedies for such who for humane respectes are ashamed to doe wel p. 216. A remedie for such as the enimie laboureth to driue into dispaire suggesting vnto them that al their good workes are lost and that themselues are damned Out of Taulerus p. 220. Motiues to comfort those that liue vertuously and doe many good deedes p. 221. Remedies against venial sinnes and first certaine sayinges of the Fathers concerning this matter p. 223. VVhether it were lawful to commit on venial sinne to saue the whole worlde p. 225. VVhy we ought to auoide venial sinnes p. 227. That venial sinnes are most dangerous to those that frequent the B. Sacrament p. 229. That some vvhich are giuen to spiritual exercises doe yet neuertheles not profit therein because they litle account of venial sinnes p. 230. That the reason vvhy vve neglect venial sinnes peoceedeth of vvant of the feare of God p. 230. That the Holie Ghost is contristated by venial sinnes p. 231. The opinio of Ludouicus Granatensis concerning venial sinne p. 231. Similitudes for this purpose p. 233. S. Gertrudes sayinge concerninge venial sinne pap 234. That scrupulous persons may receiue consolation herein but those of large consciences cause of feare p. 234. A question whether a man may liue in this world and commit no venial sinne pap 235. VVhether after a venial sinne be forgiuen the punishment be also remitted p. 236. Venial sinnes are are taken away by these meanes following p. 236. Remedies for auoiding of venial sinnes p. 237. Remedies to comfort those which are afflicted and sorrowful for the death of their frendes out of S. Antoninus p. 238. A remedie for those who feare Death ouermuch p. 241. VVhat we ought to doe daylie to the end we may not feare death p. 246. A remedie for those that feare not death but the paines of death p. 248. A remedie in the time of Sicknes p. 252. Remedies for auoiding the paines of Purgatory p. 254. Remedies against Desperation p. 255. Other remedies for those that dispaire thorough the multitude of ther sinnes pag. 259. Diuers wayes how to say the Pater noster with attentiue deuotion pag. 266. The seconde way how to say the Pater noster p. 272. The thirde way how to say the Pater noster applyinge the seauen petitions therof to so many effusions of the blood of our Sauiour IESVS p. 280. The fourth manner of sainge the Pater noster applyed to the seauen wordes which our Sauiour spake hanginge on the Crosse pap 285. The fifte way how to say the Pater noster applyinge the seauen petitions therof to the seauen order of Sainctes p. 291. FINIS