he frequenteth it often thereby to be made the more worthie of it Besides a man at such time is worthie when he is in the grace and fauour of God which grace he hath when he is truely confessed For in Confession he receiueth that wedding garment where with being apparelled he may come safely and securely to this celestial Table Againe he may answere That he frequenteth the B. Sacrament thereby to please almightie God who inuiteth vs to the same ring therefore that this B. Sacrament is the principal and only good that can be bestowed vpon vs it were extreame follie to omitt to fâ—equent it and yet haue a hope notwithstanding to doe well Herein we must imitate the prodigal childe who being in extreame miserie saied within him selfe I wil now returne home to my Father Whereupon all thinges succeeded happily with him When the diuel obiected to S. Catherin of Sienna that she was damned and for that respect nether hir prayers nor other good workes could any thinge benefit hir she answered vnto him If I be damned theÌ„ wil I doe more good deedes then euer I haue done hitherto eache good worke wil I double and so much as possibily I can attaine to so much wil I loue God I wil euer adhere vnto him and so longe as it shal please him to lend me life in this worlde I wil with al my strength labour to serue him consideringe that in hell I cannot loue him nor doe any acte that can be acceptable in his sighte And thus she made the diuel ashamed to tempte hir 5. Fiftly he assayleth many men with sundrie new temptations which neuer before they were accustomed to feele which hapneth ether that they but slightlie before resistinge them did scarcely perceiue them to be temptations or else that it pleaseth God to permitt them to be tempted for their greater good For the Scripture saith Eccl. 34. He that is not subieâ—t to temptation vvhat knovveth he And againe Eccl. 2. My sonne cominge to the seruice of God stand in feare and prepare thy thy minde for temptations 2. Tim. 2. And S. Paul saie h. None sâ—al be crovvned but he that shal â—â—ghte lavvfully Wherefore it is a good signe when one the oftner he frequenteth the B. Sacrament hapneth so muâ—h the more to be assaulted with temptations 6. Sixtly he obiecteth to our memories our housholde cares and busines and such thinges as may principally hinder our deuâ—tions to which we may thus answere The greater occasions we haue to entangle our selues with worldly affaires the greater neede we haue of Gods diuine asistance 7. The sâ—uenth temptation is the feare of vaine glorie or of reproachful speech when a man shal knowe him selfe to be comended or dispraised Against the first we may aptlie answere with 10. Tenthdly he maketh some persons most scrupulous and ful of doubtes as thoughe they neuer â—ad made their Confession sufficienâ—â— but had alwayes omitted some sinne or other not hauing plainly enough laied â—pen their consciences to â—hâ—r ghosâ—ly Father By which meanes he â—ft n dâ—â—r ueth these who receiue the B. Sacramâ—nt of certaine speciall effectes to wit p â—ce of soule and spiritual consâ—lation And when they ought to be cheerful and replenished with ioy hauinge now receiued their Lorde into their house as we reade in the Scripture of good Zacheus by these temptations of their ghostly enimie Iuc 19. they stil remaine ful of sorrowe and heauines stil thinking they haue omitted some thinge in their Confession wherupon ariseth in them much disordinate griefe and pusillanimitie and incredible toyle and wearisomnes to their ghostly Father For remedie of which temptation thâ—se documents followinge are duely to be considered THE 1. DOCVMENT 1. HAuing taken sufficient time of examining thy coÌ„science then to make thy Confession and so confidently to hope that al thy sinnes are remitted by the grace and mercie of our Sauiour IESVS yea euen those which are secret and vnknowen and which thou didest not remember in Confession And hereof to make no maner of doubt THE 2. DOCVMENT 2. To consider that one maner of preparation is requisite for such as confesse but once in the yeare an other for those who are confessed monthly an other for weekely and an other for such as coÌ„fesse euerie other day For vnto such a shorte time wil be sufficient THE 3. DOCVMENT 3. That no man is bound to confesse his venial sinnes excepte he haue some cause to doubt whether they be venial or mortal So ofteÌ„ therfore as a man findeth not his conscience guiltie of any mortal sinne if he can not conueniently prouide a ghostly Father he may securely approache to the B. Sacrament THE 4. DOCVMENT 4. Althoughe no man is bounde to confesse his venial sinnes yet is it most expedient to confesse them First because new grace is thereby obtained Secondly for that it causeth vs she more easily to amend our liues And lastly for that it is a meanes that the paine due to venial sinne is the sooner remitted Thus far S. Thomas And according to Palludanus a good custome to confesse our venial sinnes maketh vs the better able to abstaine from them THE 5. DOCVMENT 5. In the maner of confessing and for the expressing the number and circumstances of our sinnes it shal be good to followe the aduise and direction of a ghostly Father who hath had experience and trial of our conscience Also when a man shal thinke he ought to make his confession and his ghostly Father shal tel him that he may receiue without confession let him securely approache to the B. Sacrament For he gaineth thereby both what he had gained by confession and much more besides both for the more obedieÌ„ce which he hath shewed vnto his ghostlie Father as also for the conquest which he hath made ouer his owne will Also he gaineth not à litle by his faith in beleeuing that whatsoeuer therein is saied vnto him by his ghostly Father is saied vnto him by God So that he may coÌ„ceiue in his harte these ioyful wordes to be spokeÌ„ vnto him Thy faith hath made the whole THE 6. DOCVMENT 6. Euen as nothinge is more easie for a man that hath not the feare of God then daylie to fall into most greueous sinne so is it most harde for him to sinne greueously who had rather die then to coÌ„mit a mortall offence He therfore that is armed with such a resollutioÌ„ should not lightly beleue that he had sinned mortallie THE 7. DOCVMENT 7. When a man findeth his conscience to accuse him of no mortal but only venial sinnes he is not bound to confesse euery one by name but only some certaine and of other in general to acknowledge him selfe to haue sinned And so are al his venial sinnes remitted according to Siluester in Summa THE 8. DOCVMENT 8. Two thinges are wonte principally to trouble spiritual men That is Thoughtes and Detractions Concerning the first we must vnderstand that
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
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
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
euil woman is not at the first peruerted but by degrees is corrupted and becometh naught so by venial sinnes as by steppes and degrees we fall in the end into the greatest euils And againe euen as a garment is not at the first worne olde but is defaced and consumed in tracte of time and as houses decay not and fall downe at once but growe ruinous and olde by continuance so fareth it with men in the exercise of a spritual life if they be not careful of venial sinnes Wherein the olde prouerbe is rightlie verified that if we neglect the nayle we soone lose the shooe losinge the shooe the horse faileth and the horse once failing the horseman perisheth Further he sayeth that no sinne whatsoeuer can be so smale but the contempt thereof is accompanied with great danger Nether ought we to esteeme that thing smale which hath his reference to so highe and end as is the diuine loue of almightie God Whereunto may be compared the saying of our Lord in the gospel He that is faithful in litle thinges Luc. 11. is also faithful in much Similitudes for this purpose EVen as a good childe a louing wife and a faithful seruant wil carefully fore see that in the least degree whatsoeuer they offend not their father husband or maister so ought we most diligently and carefully to prouide that by no meanes whatsoeuer we offend our Lord God Nether to thinke our selues excused by the smalnes of our sinne but to consider the commandement of God which forbiddeth vs to sinne and to remember his greatnes and power who at the latter day of iudgment wil require of vs an exact account of euery idle worde S. Gertrudes sayinge concerning venial sinne OVr Lord God vpon a time reuealed vnto hir that there were two seueral kindes of venial sinnes The one certaine defects which vnaduisedly are committed euen by the most deuoutest persons And these God permiteth vs to fall into that thereby we may haue cause to humble our selues and not to growe proude of any worke of our owne but to labour to perfection by vertuous exercises The other kinde of venial sinnes are such which as thinges of smale account are not regarded and which is worse are often defended as if they were no sinnes at al and thorough such defectes as these doth a man endanger his saluation and he that is subiect vnto them doth profit litlâ— in vertu That scrupulous persons may receiue consolation herein but those of large consciences cause of feare SOme persons are so scrupulous that whatsoeuer they doe they imagin they commit a sinne in doing it and are as much perplexed in a venial sinne as if they had offended mortally their comfort may be that God permitteth such defectes in them for their further good and to teach them humilitie Others there be who make no account of venial sinnes and such men may iustly feare their owne estates A question vvhether a man may liue in this vvorld and commit no venial sinne DVrandus answereth to this question wel and with a good distinction First he saieth that there be certaine venial sinnes which are soddainly and without aduisement committed that is thorough inconsideration ignorance frailtie or such like so that a man neuer obserueth when he falleth into them as when a man eateth or drinketh some litle more then is conâ—enient laugheth speaketh ouer liberally is distracted in prayer whispereth or iestingly telleth some vntruthes without the which in some kinde no man liueth from whence that saying of scripture is taken Seauen times in the day the iust man falleth Other venial sinnes saith he there are which are wilfully committed as when a man wittingly and willingly telleth a lye and from these sinnes a man is especially bound euer to refraine which easily he may doe These be such sinnes which bring with them those mischiefes whereof before we haue sundrie times made mention Whether after a venial sinne be forgiuen the punishment be also remitted IT is answered that it is not except the contrition be so great that thereby the punishment due to the same be also taken away as it was in Marie Magdalen Venial sinnes are taken away by these meanes following 1. FIrst by Contrition 2. By Confession 3. By receiuing the B. Sacrament 4. By saying the Confiteor and Miserere 5. By deuout taking of Holy water 6. By saying the Pater noster 7. By the Bishops benediction 8. By hearing of Masse deuoutly 9. By examining our consciences 10. By entring into consecrated Churches according to Dionysâ—us the Carthusian 11 By knocking our breast sayinge God be merciful vnto me a sinner 12. By exercising the workes of mercie Remedies for auoiding of venial sinnes 1. FIrst in the morning to resolue with our selues that râ—â—â—er we wil die then willingly to commit one venial sinne 2. To auoid al accasions busines and conuersations that may minister matter whereby we may sinne 3. Presently to be sorâ—â— if we fail into venial sinne to craue pardon of God and to purpose an amendment 4. To examin our conscience at night before we goe to rest and sometimes to take some voluntarie penance 5. Often to commend our selues vnto God and to frequent the holie Sacraments REMEDIES TO COMFORT those vvhich are afflicted and sorrovvful for the death of their frendes out of S. Antonynus 1. FIrst we must consider that it pleaseth God to haue it so and then why should we resist his blessed wil Why doe we say daylie Thy vvil be done and yet not conforme our selues vnto his wil For which cause the Master of the Sentences sayeth Let that thing please men which pleaseth God and therfore let it please men because it pleaseth God 2. To remember that al thinges created are the creatures of God and therfore we ought not to grieue if God take from vs that thinge which he hath lent vs. For S. Hierom sayeth He taketh away nothing of thine who hath but lent thee that which is his owne And S. Augustine sayeth He that loueth God truly is neuer grieued for the death of any one wherupon blessed Iob sayed at the death of his children Our Lord gaue me them and our Lord hath taken them away as it hath pleased our Lord so be it done the name of our Lord be blessed 3. Consider that it is ordayned by God that al men of what degree or condition soeuer shal once dye And if God haue not spared his only deare Sonne as S. Bernard noteth why should we looke that he should spare others For which cause S. Ambrose sayeth What can be more absurde then to lament for a thing that is common to al men 4. Remember that death doth free vs from many miseries Cap. 6. Wherupon Ecclesiastes sayth Al the dayes of man are ful of miseries and sorrowes nether by night findeth he rest For this cause our Sauiour Christ reioyced in the death of Lazarus saying to his disciples Iohn 11. Lazarus our frend