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
â—â—nounceth eternal happines and sekâ—th tâ—mporal delightes And when he might both in this world and the next finde the ioyes of Paradise liuing alwayes in the grace of God which yeldeth peace contentment and delight he had rather here in this world receiue an earnest peny of hell As the Poet sayeth To noble mindes death is no worse Then fight from prison vile Petrarcha To abiect mindes it bringes more feare Then prison or exele It is the extremest folly that that may be to deceiue and perswade our selues as if we should neuer die which they doe that wil neuer thinke on death It is true wisdome therfore euer to haue it in our minde that we may alwayes be exercised in some good worke so long as we liue in this world and not to deferre to doe wel vntil the last hower of our life much like the foolish virgins who wanting oyle in their lampes that is good workes were shut out from the wedding Wherupon a certaine writer sayeth Reforme thy life whilst thou hast time Deferre no day to mend For death doth bring to weale or woe That neuer shal haue end What we ought to doe daylie to the end we may not feare death TO call hartely vpon God that it wil please him to send vs his grace to remember death and to consider amongst other thinges foure or fiue principal anguishes where with sinners are most afflicted at the hower of their death 1. The first is that then they must leaue and forsake al worldly delightes and that those thinges which most inordinatly they loued before at the hower of death wil cause their greatest sorrowe euen as is hapned to Absalon who hauing nothing which he more esteemed then his faire haire was brought by the same to his final destruction 2. The remorce of conscience 3. The infernal diuels accusing them 4. The good Angels forsaking them 5. The dreadful Iudge all in wroath whom easily before they might haue made their frend especially by frequenting the holy Sacraments by almes deedes and the like Then when we haue acknowledged how worthely we haue deserued these most grieueous punishments to craue the assistance of Gods holy grace that truly we may amend the imperfections of our liues in dying to the world the flesh the diuel all sinne and our owne willes and to liue only to God so that at the hower of death being freed from these terrors we may finde consolations in the mercies of Christ A remedie for those that feare not death but the paines of death THere be further some persons that liue in the feare of God who feare not death but the griefes and paines of death which the ghostly enimie putteth into their mindes whereby the remembrance thereof becometh most dreadful vnto them This feare ariseth other from melanchâ—ly 〈◊〉 else from a certaine distrust which we haue in God â—s if he were not faithful louing ful â—f mercie and being our Father yet that he wil lay amoâ—◠〈◊〉 burtâ—â—n vpon vs then we are able to bearâ— and so suffer him selfe to â—e surmâ—unted in sweetnes loue and affection euen by our earthly parents For this cause we ought wholy to resigne our selues into the handes of God and to put our confidence in him that he wil so temper the paines of death that we may be wel able patiently to endure them And if they chance to be more griueous that he wil strengthen and asist vs with so much the greater aide For such is the merciful nature of God that the 〈◊〉 he seeth the danger of man to be the readier he is to send his asistence and the more violent he findeth our ghostly enimie to afflict vs the nerer he is with his presence to giue vs comfort and consolation Nether doth the holy Scripture tel vs any one thing more often then of the exceeding care and Fatherly prouidence of God twardes his children and then especially when he seeth them thorough their distresses to stand most in need of his helpe Doe but behould with what cruel torments and exquisite punishments he suffered his B. Martyrs to be tried in this world in which notwithstanding they peâ—seuered most câ—nstantly and cheerfully embraced their cruel deathes Consider how many good men thou seest to die daylie and what comfort and consolation God sâ—ndeth them in their agonies which the sâ—me merciful Lord wil noâ— dâ—ny thee at they death if thou put thy confidâ—nce in him Remembâ—r that hytherto God neuer layed a heauâ—er burthen vpon thee then he gaue thee strength and abilitie to beare Yea thou hâ—st vndergone some burthens which thou thoughtest thy selfe wholy vnable to haue indured and thinkest thou that he wil forsake thee in thy agonies of death It is good to cal to remembrance some sâ—n ences of holy Scripture especially at such time as these feares shal assault thy weake minde Psal 30. As to say O Lord I haue put my trust in thee let me neuer be confounded If God be for vs who can be against â—s Rom. 7. Who hath put his confidence in God and was euer confounded and such like And if our Sauiour IESVS haue already once died for thee and were willing againe to die for thy sinne if neede should so require how then canst thou imagin that he wil forsake thee in thy last agonies And if with such signes of his loue he hath so often giuen him selfe vnto thee in the B. Sacrament how can he forsake thee when thou shalt most of al neede his asistance Besides he sayeth him selfe by his Prophet Esay Esay 49. That sooner the mother shal forget hir owne tender babe then he wil forget or be vnmindful of vs thereby to declare that his loue is greater then the loue of any tender mother If therfore a mother shew so great loue to hir beloued sonne what wil God doe towardes vs whom he esteemeth as his dearest children S. Iohn sayeth when our Sauiour IESVS Christ had loued his in this life Io. 13. he loued them vnto the end for that is the propertie of true and perfect loue And if in that instant when he suffered al his paines and torments on the crosse he was mindful not only of his B. mother and his beloued disciple S. Iohn but of those his enimies also who spoiled him of his fame his goodes and his most pretious life how then wil he forget or be vnmindful of those at their â—â—aths who adict themselues to his holie seruice Let vs then say with S. Augustine O Lord in this world â—urnâ— me or rent me in peeces if it should â—o please thee so that in the next world thou deale mercifully with me Thy blessed wil 〈◊〉 Lord be done If at our deathes we confidently commend our soules into the handes of God why should we be more fearful to commit it our bodies If daylie we say Thy wil be done in earth as it is in heauen that is both in soule and body the wil
Luc. 2. and the breath of dumbe beastes to keepe him warme 6. Suffered vnder Pontius Pilate Who suffered The verie Sonne of God What suffered he Innumerable stripes vnspeakable reproaches incredible torments For whom did he suffer them For me knowinge how vngrateful I would be in time to come By whom did he suffer By the most abiect and cruel wretches that euer liued Why did he suffer Therby to purchase my redemption and saluation 7. Crucified For my sake was he crucified And who was he that was crucified The only SoÌ„ne of God With whom was he crucified In the midest betwene two theeues Where was he crucified Vpon the mount Caluarie a most infamous and loathsome place At what time of the yeare When the whole world should repaire to Hierusalem In what maner was he crucified Naked and set as is seemed to be scorned of al men O most doleful and lamentable spectacle 8. Dead He died thoroughe thirste that he mighte as it were make vs drunke with his blood Lost hâ—s owne life to ransome ours euen he that giues life vnto al men O my soule what thinkest thou what canst thou answere hereunto 9. And buried For my sake his most pretious body became a dead coarse O matter of amazement And fortie howerâ— remayned in the Sepulcher A thinge neuer enough admired 10. He descended into hel For me he descended into hel that thereby he mighte deliuer me from the bitter torments of hel How oft alas had I fallen headlong thither if he had not of his great mercie houlden me back How often hath he with his omnipotent hand pulled me out from thence as it were by violence 11. The third day he rose againe from the dead For me the third day he arose from death conuersing with those few that were his faithful frendes comforting them and eatinge amongst them and shewinge vnto them his most sacred body neuer remembring the iniuries done vnto him finally cherishing and cheeringe them by al meanes possible he him selfe hauing no necessitie of their indeuours 12. He ascended into heauen For my saluation he ascended into heauen there to receiue for me the possession of Paradise where being accompanied with the whole fellowship of heauen he expecteth me with an incredible desire that there deuoide of al feare I freely may enioy the presence of the holie Trinitie conuerse and liue with the most noble and blessed spirites â—nd for euer abound with al ioy peace iubilie And for this cause hath he created vs and for this would he be present for vs wretched sinners in the most B. Sacrament 13. Sitteth at the right hand of God the Father For vs and our saluation he sitteth at the right hand of God the Father hauing vs continually in his memorie A most sweet memorie a most holie memorie a memorie ful of all consolation euer without intermission speaking to his Father for vs. And what doth he obtaine Peace râ—coÌ„ciliaâ—ion remission of our offences In our behalfe he sheweth daylie his woundes to his eternal Father offering vp his sâ—cred death life and passion The mother sheweth to â—ir Sonne to obtaine mercie for vs the breast where with she gaue him sucke And the Sonne againe sheweth to his Father his woundâ—s and scarres which he suffered for vs. What can the Sonne denie to such a Mother Or what can the Father denie to such â— Sonne 14. From thence shal he come to iudge the quiâ—k and the dead For vs and for our greater glorie he shal come most glorious at the day of iudgment to praise and extoll vs in the presence of the whole worlde and in great honor and triumphe to carrie vs glorified to raigne with him in his kingdome thereby to exalt vs who here haue bin humbled there to glorifie vs who here haue contemned glorie 15. I beleeue in the Holie Ghoste For vs and for our saluation he sent downe the Holie Ghoste the Spirit of loue the Spirit of peace the Spirit of deuotion and of al sweetnes and consolation that we might alwayes loue him alwayes reioyce with him alwayes be linked and vnited with him in a most sweete bond of loue and charitie alwayes be holie like as the children of a most holie Father that our soules being replenished with the Holie Ghoste we may lead our liues in al sanctitie and holines and in the end enioying the company of the glorious Angels may singe incessantly Holie Holie â—olie 16. The Holie Catholike Church For vs and as euerie one may say for me and my saluation he first planted the Holie Catholike Church which as a most louing mother might weane me with the sweete milke of the worde of God and after might feede me with hir holie Sacraments and sometimes by one meanes sometimes by an other might moue and stirre me vp to praise loue and serue him that in the end for euer I might liue and raigne with him 17. The communion of Saintes For my sake hath he suffered his blessed Saintes and Martyrs to be wearied mortified and afflicted with torments that he might make me partaker of their singular meritts and that I might offer them vp as myne owne vnto the eternal Father And not only the meritts of al the holie Saintes but euen his owne meritts who is the holie of al holies to present them to his heauenly Father as myne owne patrimony and inheritance 18. The forgiuenes of sinnes For my sake amongst other thinges he first instituted the Sacrament of Pennance that thereby I might euer haue in store a medecine to purge me from al filthe of sinne and so to perseuer and continue euer in his grace And to this end he came into the worlde liued died and was buried descended rose againe and ascended into heauen 19. The resurrection of the flesh For me and for my greater glorie he will raise at the latter day my flesh that euen as with it I haue serued God so likewise with the same I may enioy the kingdome of heauen Thrice happie be they that so can chastice their flesh in this world that it may for euer after raigne with him in glorie Matt. 22. 2. If our Lorde reproued those who being inuited yet refused to come to the mariage what wil he doe to such who once hauing tasted the delightes of this heauenly banquet doe after thoroughe slouth or necligence absent them selues from it 3. By how much the gift of some noble Prince bestowed on a priuate person is of the more price and estimation by so much the greater is the offence and iniurie if such a gift be ether had in litle regard or any way contemned 4. If kinge Assuerus refused to accept hir for his wife who at his sendinge neclected to come vnto his table and maryinge with an other commanded forth with al the iewels and ritch ornaments to be taken from the first and in his sighte to be brought and deliuered to the second what wil God doe vnto him that
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
worke thou causest ioy and delight to al the B. Saintes in heauen and wilt thou then depriue them of that delight for any humane respectes 7. He that is ashamed to doe wel is ashamed to be a Christian and in some sorte denieth Christ and what shame can be greater then this 8. Our Lord saieth in the gospel Luc. 10.12.8 He that shal be ashamed of me before men I wil be ashamed of him before my Father which is in heauen 9. Dauid saieth Psal 52.9 God wil confound and contemne those that seeke to please men And S. Paule If yet I should studie to please men I should not be the seruant of Christ 10. Consider how base abiect a thing it is for worldly respectes to neglect to doe such thinges as are grateful to God and his Saintes 11. Thou didest promise in thy Baptisme that thou wouldest renounce the diuel and al his workes and wouldest aboue al thinges loue God thy Creator why then art thou not ashamed to doe the workes of the diuel and yet art ashamed to performe thy duety to God 12. The holie Scripture teacheth vs to labour to please God and to contemne the worlde why therfore are we not ashamed to displease God and to embrace the worlde 13. It were great follie to be ashamed of wel doing by the which we are made acceptable in the sight of God and his Angells both here and in the worlde to come and not to be ashamed when we doe ill whereby we purchase paine in this life eternal damnation hereafter 14. They who for worldly respectes refraine to doe wel what shame shal they suffer when they burne in hell fire 15. The gospel saieth that he which knoweth the wil of his Lord and doth it not shal be beaten with many stripes what then shal be done vnto him who for worldlie respectes neglecteth to doe the wil of God 16. Thou saiest daylie Thy vvil be done yet dost thou neglect to doe it because thou wouldest please men 17. Imagin what ioy it wil bring thee at the hower of thy death when thou shalt remember that for no worldly respect thou hast desisted to doe good workes 18. Canst thou imagin that almightie God wil bestowe on thee those priueledges which to his B. Sonne or his Saintes he neuer yet graunted 19. Thinkest thou that God doth not behould thee Canst thou perswade thy selfe that he iesteth with thee Or canst thou beleue that he wil not punishe thee for such an iniurie 20. Assure thy selfe that it is a thinge impossible to hould the fauour of God and the good opinion of the worlde please the one and not offend the other 21. Thou wilt not refraine thy meate drinke or apparel for any humane respect that may happen vnto thee and yet art thou ashamed to doe wel 22. Thou wouldest not refraine from seeking a worldlie treasure though al thy frendes should laugh at thee for it and art thou then ashamed to seeke the treasure of Gods grace 23. Imagin vpon thy one hand God and the ioyes of Paradise and on thy other hande the worlde and the transitorie delightes thereof which of thâ—se two wouldest thou chiefly regard wouldest thou not choose to posesse the ioyes of Paradise 24. For no worldly regard thou wilt omit to gratifie him that hath deliuered thee from perril of loosing thy life why then art thou vnmindful to performe thy duetie to God who hath not only giuen thee life but doth also daylie preserue the same A remedie for such as the enimie laboureth to driue into diâ—paire suggesting vnto them that al their good workes are lost and that them selues are damned Out of Taulerus THou must cast vpon God as S. Peter teacheth and vpon the depth of his infinite mercie al thy care and sollicitude For as Sea-men being in extreame danger of Shipwrack cast their anchors into the Sea thereby to saue their liues so we being assaulted with the temptations of our ghostly enimie must cast the anchor of our hope and confidence into the Seâ— of the passion of Christ and into the bottomles depth of his diuinitie fixing our perfect hope and most firme confidence in his only mercie and goodnes Motiues to comfort those that liue vertuously and doe many good deedes TO consider often these points following 1. First that thou art created after the image and similitude of God 2. That thou art redeemed with the most pretious blood of our Sauiour Iesvs 3. That in Baptisme thou art made the Sonne of God 4. That thou art reclaymed from vice to vertu from sinne to grace from the loue of the worlde to the loue of God 5. That thou art fed and nourished so often with his most pretious bodie and blood prepared with such loue and with so great expence 6. That he hath giuen thee a new hart spirit to conteÌ„ne al vanities of this world and a wil to desire new grace and also the comfort of his holie Sacraments 7. To thinke that from the begining we were loued of God the Father and that it pleased him to send vs his only Sonne that he might enrich vs with his inestimable treasures 8. To consider how carefully his diuine prouidence prouided for vs that al thinges might happen and fall out for our Good 9. To remember how louingly he hath remayned with vs in the most B. Sacrament whereby we may at al times communicate our wantes vnto him familiarly conuerse with him and receiue him into the habitation of our hartes 10. To thinke that he hath prepared for vs eternal glorie that we may enioye his presence amongst the Saintes in Paradise 11. To consider that to the end he might enrich vs with eternal riches he made his only Sonne most poore and contemptible that he humbled his owne Sonne to aduance vs and that he might bring vs to eternal life he left his owne deere SoÌ„ne to suffer a most shameful death 12. To remember that God hath alwayes a most singular and fatherly care ouer vs and that he doth euer behould vs with a most mercifull and louing eie REMEDIES AGAINST VENIAL sinnes and first certaine sayinges of the Fathers concerning this matter SAint Augustine in a certaine place speaking of venial sinnes saieth thus Contemne not smale sinnes and although thou regard them not being but light when thou dost peyze them yet let them terrifie thee when thou doest number them He saieth further that no sinne how smale soeuer being contemned but doth in time proue great and dangerous for the sandes of the Sea although they be litle as also droppes of water yet being multiplied together cast vp great bankes and become huge riuers and the smalest leake which a Ship can haue in time wil sinke hir to the bottom of the Sea Also he sayeth that there is no defect so litle but it is able to destroy our soule in time if once we growe to take delight in it because thereby we are disposed to mortal sinne S.
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