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
thou prostrate thy selfe before him Luc. 15. It is sayed in S. Luke that the Angels and al paradise doth greatly reioyce when a sinner doth penance for his sinnes committed wil God then depriue Paradise of so great a ioy if thou endeauor to repent thee of thyne offences If a carnal parent be he neuer so bad giue not his childe a stone when he asketh him bread nor a scorpioÌ„ for an egge nor a serpent for a fisheâ— why then should we thinke that God in comparison of whose loue al loue of earthly parents may be sayed to be hatred wil giue thee death in liew of life dispaire for hope or darcknes for light Wherupon our Sauiour sayeth in the gospel If you faâ—hers being euil Luc. 11. know hâ—w to giue good giftes to your children how much more wil your â—ather in heauen giue a good â—pirit to thâ—se that aske him If our Lord and Sauiour IESVS Christ whilst he conuersed in this world did eate with sinners embraced sinners end refused not to company with those that were sicke and diseased but sought out the sicke and the moâ—t grieuous sinners would make his abode stay amongst them why should we thinke he wil not doe the like now Hath he changed his nature or is he not the same God that he was then It is a great glorie to God when a sinner is contrite and doth pennance for his sinnes for then appeareth his omnipotent power For according to S. Augustine to iustifie a sinner declareth a greater power then of nothing to create both heauen and earth Further therein appeareth Gods infinite wisdome that can drawe good out of ill and most sweet sounding harmony out of an vntuned instrument Also his great goodnes who sheweth such mercie and sweetnes euen to his most mortal enimies DIVERS WAYES HOW TO say the Pater noster with attentiue deuotion OVR FATHER O Father who hast created me capable of the highest happines long before I was borne into this miserable world although thou knewest how vnthankful I would be for so great a benefit and being after thorough my owne demerit out of the state of grace thou hast redeemed me with the life and blood of thy most dearly beloued Sonne What o heauenly Father may I repay to thee for such and so great benefitts which thou hast powred downe vppon me a most myserable creature WHICH ART IN HEAVEN Thou hast created the heauens for me where daily thou doest expect my cominge And that thou mightest adopte me an heyre of the kingdom of heauen it pleased â—hee to sende thy only Sonne to conuerse heere with men on the earth and to lyue thirtye three yeares in extreme pouertye payne and affliction What can I repaye for so greate a benefitt most bountifull Father HALLOWED BE THY NAME Thou hast made me fitt to prayse thy holy name a worke wherin consisteth the office of Angells Further thou hast honâ—red me vvith thy ovvne proper name callinge me a Christian that is the Sonne of God and the heyre of heauen althâ—ugh thou kowest how far vnworthy I am therof Thou hast made me the Brother or sister of Iâ—sus Christ vvho according to thy holie vvil vvas crucified in the midest betvvixt tvvo theeues that I might praise thy name in the midest of Angles What due thankes can I giue for so highe a benefitt bestovved on me so vngratefull so vnworthy and so wretched a creature O most holie Father THY KINGDOME COME Thou that thou mightest make me the kinge of heauen wouldest haue thy owne Sonne to take on him the forme of a most poore and abiecte seruante be borne in a stable lyue many dayes and nightes in a solitary desart conuerse with infamous creatures wash the feete of poore fisher men be contemned of the world and to dye nayled vpon the crosse What shall I render to thee for this benefitt O most svveete Father THY WILL BE DONE c. Thou that I might lerne to fulfill thy wil wouldest haue thy Sonne to performe the willes of men in beinge obedient euen to the death of the crosse But what hath my life bin at any tyme towards thee but continually to repungne thy blessed will and to follow my owne most wicked and vnhappy will and yet hetherto thus longe thou hast borne with me O Father most patient how shall I recompence this passing meeknes and longanimitie GIVE VS THIS DAY OVR daily breade What can I giue in requytall to thee for the Institution of the most B. Sacrament For if I consider the person that did institute it he was thy most deerly beloued Sonne And for whom did he institute it For me who he knew would vse it so ill so vnworthily so couldly and with so litle deuotion The tyme when he did institute it was than when he was ready to goe to his death which with the greatest cruelty was prepared for him when he prouided eternal life for vs wherby we might be transformed into him and made pertakers of all his merits and be fedd in the desart of this miserable world with that heauenly Manna O vnspeakeable benefitt of a most louinge Father that would feede an vnprofitable an vnworthy and a miserable seruant with the very flesh of his owne and deerly beloued Sonne Who euer hath hearde of so greate a loue O most bountyfull Father AND FORGIVE VS OVR TRESPASES What shal I say of so many trespasses so often by so may meanes and so louingly forgiuen what shall I say of the Sacrament of Penance wherby often with the price of the blood of Christ thou hast purged my sowle although thou knewest I would proue most vngratefull Whst shall I say that hauinge so often like the Prodigal childe forsaken thy howse and wandered into the region of death wasted and consumed both my owne substance and thine yet to haue bin so often againe receyued into thy grace entreated with all loue and kindnesse and to haue all my debtes payed by thee with no lesse price than with the pretious bloode of thy only Sonne Iesus Christ what shall I I say repay for this so great a benefitt consideringe thou kewest that after my trespasses once forgiuen I would againe fall into new sinnes and offences and how harde and cruell I would be to remitt the trespasses of my neighbour O most milde and gentle Father AND LEADEVS NOT INTO TEMTATION What shal I render to thee for so many helpes and aydes yealded to me in my temptations preseruinge me from such sinnes as I had headlonge runne into had I not bin staide backe by thy diuine hande what sinne doth man committ which I had not committed if thy diuine grace had not assisted mee how often had I tumbled headlonge into hell if I had not bin helde backe by thee how easily had I bin ouercome by each little temptation if thy assistance had not alwayes byn at hande to ayde mee how often had that roringe Lyon deuoured mee if thy most mightie
and passible as the Apostels did but immortall impassible and replenished with all glory 8. Consider that by oft frequenting the B. Sacrament thou art become a liuinge Sepulcher of IESVS Christ beinge a liue And if thou hadest bin present when Christ was taken downe from the Crosse and hadest constantly beleeued that he had bin thy Sauiour greatly wouldest thou haue laboured to haue receyued into thy howse that most diuine and sacred body And if it had bin granted to thee to haue had that Sepulcher with thee in thy house greatly wouldest thou haue thought thy selfe to be honoured But in the most B. Sacrament thou maist dayly receyue Christ not dead but a lyue and of thy body and sowle make a Sepulcher for thy lyuinge Sauiour IESVS where he may abide not forty howers as he did in his stony Sepulcher but for euer and euer worlde with owt end 9. Consider that by receyuinge the B. Sacrament thou now becomest the host of Christ If Christ while he conuersed here on earth had vouchsafed but once only to haue lodged in thy howse how happy a man wouldest thou haue thought thy selfe to be What signes of ioy and contentement wouldest thou haue shewed But how much more happy art thou now that maist euery day if thou wilt thy selfe receyue this gueste not into thy howse but into thy body and soule and receyue him whole immortall most bewtyfull shyninge in all glory 10. Consider that by frequenting the B. Sacrament thou art made becomest a heauenly Paradice For whersoeuer God omnipotent is there euen there may we say Paradice to be Thinke therfore so often as thou comest to this sacred table that thou hearest Christ no more now mortall noe more to be crucified but now in all glory to say vnto thee My Sonne this day shalte thou be with mee in Paradice So often therfore as thou shalt be sadd or afflicted say to thy sowle My Sowle haue patience and expect a while for to morow or with in some shorte tyme by receuinge the B. SacrameÌ„t thou shalt be with thy Sauiour in his heauenlie Paradice For whersoeuer it pleaseth Christ to be there are we sure that Paradice is 11. Consider that by oft frequentinge the B. Sacrament thou art nowe become a cowrtiar of that heauenly Pallace of our Lord that thou sittest with him at his royall banquet and art fedd with that most precyous foode of all other the very flesh and blood of our Lord and Sauiour If Christ when he conuersed here on the earth had only once called thee to his table wel mightest thou haue thought thy selfe thereby most happy How farre then now doest thou exceede in happines when thou doest not only sitt at his royall table but art fedde with the most pretious foode of his sacred body Neuer was there found a Mother so aboundinge in loue that she coulde be moued therby to feede her childe with her owne flesh yet here at this table it pleaseth Almighty God to sett before vs to eate the very true flesh of his most deare and only Sonne 12. Consider that God doth bestowe on thee and euerie one that worthelie receiueth the B. Sacrament more and greater spirituall benefittes then euer he gaue to any creature in this worlde for when he doth giue vnto vs the verie fleshe and blood of his most dearly beloued Sonne he giueth vs also therewith the merites and benefitts that by the effusion of the same moste pretious blood were gayned Wherefore iustlie may we be helde the happiest of all creatures that doe liue in this worlde and iustly may we say Psal 147. He hath not done the like to any other nation For how many Dukes Princes and Kinges are there that neuer obtayned so great grace or so highe a fauour and happines 13. Consider that so ofte as thou receauest this holy Sacrament thou layest thy mouthe to the wounde of our Sauiours side and as S. Chrisostome saieth suckest from thence his moste pretious blood there by doest participate with him of his holie spirite and of all his merites and vertues And like as he that eateth meate conuerteth and turneth it into his owne fleshe euen so he that receiueth Christ in the B. Sacrament maketh thereby Christes giftes and merittes to be his owne is also after a sorte conuerted into his sacred body Whereby it followeth that our heauenly Father with the same Fatherly eies where with he behouldeth Christ as his moste deare Sonne with the verie same eies he behouldeth and looketh on vs euen as on the members of the same his beloued Sonne Gen. 27. And like as the Patriarche Iacob beinge apparelied in the garments of his brother Esau receiued the cheifest blessinges due to his eldest brother so we beinge apparelled in the B. Sacrament with the fleshe of Christ receiue thereby from God many spirituall benedictions 14. Consider that as Christ moued there vnto by an infinite loue ordained this holie Sacrament euen so with the like infinite loue he daylie giueth him selfe vnto vs in the same If a gifte or present althoughe but of smale valew were giuen by some great Prince with a moste kinde and louinge affection to one that were of meane and poore estate it would be moste thankfullie taken and kepte and preserued in highe account How much more oughte we to esteeme this present which is bestowed vpon vs in the moste B. Sacrament beinge a gifte of infinite valew giuen of an infinite loue and by the Prince of all Maiestie and glorie For who giueth it but only God what is giuen but only God Who inâ—iteth to this table Who prepareth it Who serueth and attendeth but only God the creator of all thinges 15. Consider that Christ to the end he mighte bestowe on vs these benefitts gaue and powred our for vs all his moste pretious blood And that he mighte heape aboundantly vpon vs al his blessinges he suffered for our sakes all sortes of shames and reproaches and paciently endured death to giue vs life When the Iewes deuised and prepared the moste cruell torments for him on earth then prepared he for vs all the ioyes and comfortes in heauen And when roddes thornes gall and vineger the Crosse and lawnce were prepared for him with more cruell torments then can be expressed euen then did he prouide for vs the delightes and happines of his euerlastinge kingdome For he saied to the Theefe hanginge on the Crosse This day shalt thou be vvith me in Paradice 16. Consider with thy selfe how many millions of men there are liuinge in this worlde which neuer attained to this heauenly treasure And althoughe many haue knowen the benefit and coÌ„moditie of it yet alas how few there are who seeke to frequent it and if sometimes there be desser oft it yet opportunitie is often wantinge hauinge opportunitie yet consider againe how one thinge or other debarreth them from vsinge it How many thinkest thou liue this day in Germany in France in
England other contries that would desier if they mighte obtaine it but the verie crummes that fall froÌ„ the table of our Lorde and yet the occasion and opportunitie is not offered vnto them How many are there that would hould them selues thrice happie if but once in one monthe they mighte be worthie to be guestes at this sacred table of our Lorde How many religious and anointed persons trowest thou liue in this worlde that are vtterly debarred the frequentinge of this SacrameÌ„t Wherfore worthelie may we say that haue fit opportunitie to come to receiue it often What shal I giue againe to my Lorde for all the benefits he hath bestovved vpon me Psal 15. What shal I render for so vnspeakable a fauour I vvil receiue the chalice of saluation moste willingly and any cupp whatsoeuer thoughe neuer so bitter I vvil call vpon his blessed name and it will taste in my mouthe moste sweete and pleasant I vvil yeeld and deliuer vp my vovves vnto him I wil abandon and renownce as I promised in Baptisme all the vanities and pompes of this wretched worlde and to be readie to die for the only desier loue of Christ my Sauiour For Moste precious in the sighte of our Lorde is the death of his Saintes Certaine Godly and deuoute admonitions for the more vvorthy preparation to the B. Sacrament ansvveringe to the former Considerations the first admonition ansvveringe to the first the seconde to the seconde and so in order 1. FIrst consideringe that so often as thou frequentest the B. Sacrament thou art visited by God made partaker of his presence of duety thou oughtest to renownce and abandon all the vanities and pleasures of this world henceforth no more to frequenâ— tâ—uâ—rnes and banquets no more to fâ—llow playes vaine shewes nor to haunte hereafter dansing at weddinges to fly and sâ—unne all wanton meetings of youth vtterly to relinquâ—sh and neuer to desier againe any worldly or voluptuous pleâ—sâ—res and carefully and diligently to keepe watch ouer thy harte and dayly to pray to God that sith thou desierest to haue thy mynde recollected it will please him to expell and cast owt of thy soule all kinde of vanityes and worldly distractions euen as Christ expelled the buyers and sellers forth of the Temple Io. 2. 2. Seeinge thou art so honored by this holy Communion worthely oughtest thou to contemne all worldly honours that thou maist say with the Apostle Saint Paule â—al 6. The vvorld is crucified to me and I to the vvorlde For to what end should he esteeme the honoures of this world who seeth him selfe so honoured and estemed with God with his Angells and with all the Sainctes in heauen The holy Fathers in tymes past duly considering this desiered to be accompted reputed here as fooles and abiectes 3. Euen as the Temple or Church wher the holie sacryfice is offered vp ought to be kepte most cleane and decentely adorned so imagin and thinke that thy harte ought to be which is the Temple and habitation of God in which thou must dayly prayse and glorifie his holye name and say to all thy euill thoughts and wicked desiers Marc. 11. My house is the house of prayer and the Temple of God but you vvill make it a denne of theeues 4. He that often frequenteth this holie Sacrament is made and becometh the Tabernacle of the most B. Trynitye Therfore euen as the Tabernacle is accustomed to be kept from all soyle and vncleanlines and carefully defended from theeues and other violence So much more ought our sowle and body to be preserued from al sport of syn strongly defended against the assaults and temptations of our capiral enemies the world the flesh and the deuill 5. Consideringe that so often as thou receiuest the B. Sacrement thou art made as it were the Mother of God thou oughtest to desier and endeuour all that thou canst to imitate and follow the virtues of the Mother of God and principally that most perfect and absolute resignation of her selfe and of all thinges what soeuer that appertained vnto her into the hands of God that thou maiest say with her so often as thou receiuest the B. Body of our Sauiour Behould the handmayde of our Lorde be it to mee accordinge to thy vvorde Which words wheÌ„ as she had pronownced she presently became the Mother of Christ 6. And seeinge that thy sowle by receiuinge the B. Sacrament is made the Relyquary of the Body and Bloode of our Lorde which exceede in the highest degree the Reliques of all Saints whatsoeuer thou oughtest euer to haue most diligent care that this Reliquary be preserued from all filth and pollution of sinne and also that it be adorned with the glittering gould of charitye with the bright shyninge siluer of chastitie and with the orient pearles ritch stones of al spirituall vertues especiallie knowinge how much the health of the sowle is to be preferred before al worldly treasures 7. And consideringe that thy flesh so ofteÌ„ as thou doest coÌ„municate is touched by the blessed and sacred flesh of Christ great reason it is that by Christ thou preserue it by Christ thou feede and nourish it for Christs sake thou doe loue it be carefull that no euill once defile it imagininge it to be nothinge else then a holy chalice or some other consecrated thinge which for reâ—â—erence sake none ought to presume to touche 8. Euen as the Sepulcher where the body of our Lord was layde was new and cleane neuer before hauing bin vsed of any euen so ought our soules to be cleane and vnspotted so often as we receaue the most B. Sacrament The Body of Christ was wrapped in a most pure and cleane Syndon The same Body of Christ is likewise layde by the Preest on the Aultar in a pure and cleane corporall The Host it selfe is pure and white and the Preist being redye to celebrate doth twice wash his hands to signify vnto vs with what purity and cleanes of conscience Christ is to be receiued in this holie Sacrament 9. Thou must with great alacrity and exultation of spiritt as a cheerfull Hoste receyue thy Lorde and Creator not respectinge thy owne imperfections but the exceedinge goodnes of him whom thou receyuest in to thy howse For he cometh to thee only to that end that he may supply al thy defectes cure thy infirmyties enritch thy pouertye and furnish thy sowle with al varietie of spiritual perfections 10. Even as in Paradice God is perfectlie loued his holy will performed and only his glory sought and desiered so he that doth often frequeÌ„t the B. Sacrament beinge made therby as it were the Paradice of God ought to endeuour to the vttermost of his power to loue God in all perfect maner and in all things to conforme him selfe to his blessed will and in euery place tyme and occasion to seeke that only which is most to his honour vtterly contemninge and treadinge vnderfoote his
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
once hauinge tasted the sweetnes of this diuine SacrameÌ„t doth afterwards omitt to frequent the same 5. If God punished so seuerely the offence of Eue for that contrarie to his coÌ„mandement she did eate one forbiddeÌ„ aple what punishment may we thinke he reserueth for those whom hauing inuited to feede at his Table giueing them his most sweete and sacred flesh for their repast yet carelesly forsake this heauenly foode to glut them selues with the vnsauorie garlick and onyons of Egipt 6. If God laied so seuere a punishment vpon the children of Israel NuÌ„ 11. for that loathing the MaÌ„na they desiered Quayles in so much that they died sodainly as they were eatinge their meate what may we thinke he wil doe vnto those who once hauing tasted this heauenly MaÌ„na growe wearie coÌ„temne the worthines thereof 7. Euen as Esau after he had sould to his younger brother Iacob the right of his patrimonie for a dishe of meate Gen. 25. was the whole remnaunt of his life perplexed and tormeÌ„ted with sorrowes so likewise they coÌ„sume and spend the time of their life in miserie who for a thinge of no moment forsake our Sauiour Christ in the B. Sacrament who is their chiefe inheritance 8. The frequenting of the Holie Sacraments is the most assured and directe way whereby we may attaine to saluatioÌ„ by which we may abstaine from sinne furnishe our selues with vertue ouercome our temtations and stronglie resist al assaultes of our enimie He therefor that once hauinge tasted refuseth to frequent them forsaketh the direct way that so almightie God dealeth often tymes with them whom he dearely loueth when he seeth their affectioÌ„ placed on worldely creatures as for example when he findeth the parents with a disordinate loue addicted to their children he often tymes taketh them away The like may be said of riches honours and other worldely delightes and herein especially appeareth his wonderful mercie towardes vs that euen by constrainte he enforceth vs to flye vnto him So we reade that God tooke from his beloued seruant S. Angela of Folingium both husband and children that they should be noe more any occasion to withdrawe hir loue from hym The like also is read of S. Catherine of Sienna and of an other holie Sainte who being in one day depriued of hir husbande and three children gaue hartie thankes to God that now being freed from the cares of this world she might after be more attentiue to his holy seruice For this cause Almightie God commanded Abraham to sacrifice his only Sonne thereby to shew that our loue to him ought to be aboue al loues and that thorough no wordely creature it ought to be let or hindred This loue is that weddinge garment which God would haue al men to put on who come to his heauenly Table For how can he come worthelie or be a guest at this wedinge that is clad or apparelled with the loue of this worlde How can a worldlinge thinke to receiue him in this most B. SacrameÌ„t who neuer loued ritches but euer imbraced pouertie Who euer refused honor and was helde most contemptible Who sought not after carnal delightes but alwayes was ful of griefes Who loued not his parents with any inordinate loue And finally who nether for the loue of his Disciples whom he loued most dearly nor for the loue of his B. Mother whom he teÌ„dered aboue al other creaturâ—s would refuse to suffer his most bitter passion or diminishe any litle parte of the paines he was to endure for our redeÌ„ptioÌ„ Lastely he euen he is receiued in this most B. SacrameÌ„t who being lifted vpon highe from the earth honge al naked vpoÌ„ the Crosse thereby to shew vs if we desire to be his that we ought to be naked and free from al inâ—rdinate affectioÌ„s to loue him honor him aboue al earthlie creaturâ—s Otherwisâ— he wil take his scourge in his hand and driue out from vs those thinges which violate and contaminate his holie Temple and pollute the place of his sacred reliques Other admonitions shevvinge hovv easely they are caried avvay vvith vanities and doe loose all taste of deuotion vvho omitt to frequent the B. Sacrament EVen as so soone as the Iewes began to loath and coÌ„temne Manna being a most pleasant and sweete meate and the true figure of this most B. Sacrament they presently longed after onyons garlick and the flesh of Egypte so such as growe wearie of this heauenly Manna the verie bodie of our Sauioure Christ are soone carried away with earthlie delightes and vanities Likewise as they then repined at Moyses and Aaron for bringinge them forth of Egypte and began to desire to returne thither againe so these begin to complaine of their Confessors and of those who were authors and causes of their spirituall good Often tymes also when they thnike on their former pleasures they wishe that they had neuer vndertaken this vertuous course of life not at all coÌ„sideringe in what miserable slauerie they then serued the deuil their ghostly enimie Moreouer as God heard the prayers of the Iewes euen then when they murmured against him and accordinge to their wishes sent them great aboundance of Quâ—yles so God being iustly offended with these vngrateful mindes suffereth them many times to obtaine those thinges they desier that by litle and litle neclectinge to frequent this sacred misterie they giue them selues ouer to sensuall delightes and pleasures and soe findinge no sweetnes nor comforte in the holie Sacraments falle some tymes euen to scoffe at those who often frequent them But euen as the Iewes when they were most greedely eatinge and deuouringe their desiered Quayles were presently stroken with soddaine death and now tasted that sharpe supper for which before they had so greatly longed so also it happeneth to those who leaue to haue accesse to the holie Sacraments For soone doe those vanities decay and whollie forsake them makeing their liues ful of bitternesse and their deathes ful of horrour verefyinge the sayinge of our Sauiour in the gospel that we can not gather Grapes from thornes Luc. 6. nor expect good Figges from thistles With vvhat feares Sathan our ghostly enimie is vvonte to terrifie certaine persons from ofte frequentinge the B. Sacrament 1. THe deuil amongst other his subtil practises is accustomed to put into such persons who frequent the holie Sacraments a certaine feare terrifyinge them that ether they haue not rightly made their Confessions or that they haue sinned when indeed they haue not Or if he can not preuaile by any of these shiftes then to make them to imagin that they are so ill prepared and so vnworthie to come to the SacrameÌ„ts that hardly can they perswade them selues they doe wel therein And further he suggesteth that whatsoeuer they doe be it neuer so wel yet that it hath some great and notorious defect in it that their whole liues abound in al kindes of imperfections 2. These feares and terrors of meere malice he
thererefore thou canst loue me being so vile and abiect a wretche how should not I loue thee being so sweete a Sauiour vnto me Vnworthy am I o Lorde to loue thee yet thou art most worthy to be beloued Graunt me therefore thy grace that I may most feruently loue thee My God my Lorde the loue from whom al loues doe springe why am I not consumed with this fire of thy loue My God my Lorde the only Goodnes it selfe thorough whom al thinges are good that haue goodnes in them why should I not loue thee considering that Goodnes is the only cause of loue My God my Lorde the Beautie from wheÌ„ce al beautie proceedeth why should I not loue thee consideringe that Beautie doth so rauish the hartes of al creatures If I should be so vnnatural as not to loue thee for that which is in thee yet why should I not loue thee for that which thou art in me The sonne loueth the father for that he receiueth his being from him Each member loueth the head and in defence thereof expose them selues to al dangers whatsoeuer considering that by the head they are defended and preserued Euery effâ—â—t loueth the cause from whence it proceedeth And then what cause or let abideth in thee my sweete Sauiour why I should not â—â—ost trulie loue thee Thou hast giuen and bestowed vpon me my being and that in a far higher degree of perfection then I haue receiued it of my parents Thou preseruest me also in a far more excellent maner then the head can preserue the members subiect vnto it O then my sweete Lorde why should I not loue thee Be far then from me al yee earthly creatures flye where I shal neuer be subiect vnto your temptations for nether are you rightly ioyned with me nether may I vnite my selfe with you If it hath pleased my most louinge Lorde to assigne you vnto me as seruants and ministers to supplie my necessities is it reason that I like a false and adulterous bride should violate my faith to so louinge a spowse Shal I betray my most deere and louinge Lorde by those verie seruants which he hath appointed to attende and serue met Therefore my sweete Redeemer seeing al thinges which are created here on earth are made for my vse and seruice and I my selfe only made to serue and honor thee Why should I not wholy loue thee Why should I not resigne and yeald vp my harte vnto thee Why should I not burne and consume with thy heauenly fire O sweete IESV o IESV my loue Why al that come to receiue the B. Sacrament receiue not the svveete and heauenly consolations contained therein THe first reason is the defect and imperfection of him that receiueth it for that he cometh not duely prepared For as a blinde man depriued of sighte is not capable of the lighte of the Sunne shine it neuer so brighte euen so the spiritual tast of many is so corrupted with earthly delightes that it neuer findeth the sweetnes of the B. Sacrament although they receiue it and frequent it daily For as S. Paul saieth 1. Cor. 2. The sensual man that is he who is carried away with his sensual appetites perceiueth not those thinges vvhich are of the spirit of God Also it cometh thorough the defect of due consideration in that the dignitie of this heaueÌ„ly foode is not duely weighed and thought vpon as it oughte For he who not meditatinge on the diuine worthines of it doth soddainly swallowe it downe must of necessitie be destitute of al spiritual tast and comfort contained therein as also he who doth not applie it to the tast of his harte Therefore that thou maiest finde the sweetnes of this celestial foode thou oughtest carefully to ponder with thy selfe the greatnes of this misterie and to cal to God for his diuine helpe and assistance that thorough true vnderstanding and deuout contemplation thou maiest attaine to the perfect taste thereof Four thinges to be considered in this most B. Sacrament GVlielmus Parisiensis an excellent learned man saieth that there are foure thinges especially to be considered in the B. Sacrament First The admirable and omnipotent power of Almightie God who doth beyonde the reason of humaine capacitie change the visible substance of bread and wine into the inuisible body and blood of Christ leauing those external formes whollie depriued of their natural subiect Secondly The prudence and wisdome of almightie God who prouideth for our soules such conuenient meate especially the external formes of bread and wine inuitinge vs to come securely to this sacred table Thirdly The infinite aboundaÌ„ce of his diuine goodnes whereby he offereth vnto vs this heauenly foode with such exceedinge cheerefulnes and alacritie Fourthly The great and vnspeakable mercie of God who spared not his only and deerely beloued Sonne but deliuered him to a most cruel and shameful death that thereby euen in this life we might haue perpetual ioy in our soules O worke most worthie of al admiration the which so often as we attentiuely consider is able to leaue vs altogether astonnished Wherefore not to feele sweetenes in the B. Sacrament proceedeth of the litle account made of venial sinnes wittinglie commmitted For the true effect of this Sacrament is to giue new consolation and refection to a pure and cleane soule but al venial sinnes of what condition soeuer they be are wholy opposite to this puritie and brightnes and doe hinder and let al actual deuotion which is most requisite to be had to attaine to the taste and sweetenes of this diuine misterie So that this may stande for an infallible grounde that by daylie committing of venial sinnes we are disabled from tasting the sweetenes of the B. Sacrament Let vs therefore flye from sinne as from a most infectious pestilence and humbly craue of almightie God that it wil please him to giue vs such a wil and desire that rather we may choose to suffer any cruel death then willingly to commit the least venial offence Other vvayes and directions forth of sundrie authors hovv vve may prepare our selues to come vvorthely to receiue the B. Sacrament SAINT Mechtildis accustomed before she receiued the B. Sacrament fiue times to say the. Aue Maria. 1. At the first she called to minde and deuoutly did meditate vpon the puritie of the most B. Virgin Marie whereby she conceiued the Sonne of God and vpon the profoundnes of hir humilitie where with she did as it were drawe him from heauen into hir sacred wombe humbly making hir petitioÌ„ vnto hir that by hir assistance she might obtaine perfect puritie of harte 2. Secondly she considered the vnspeakable ioy which our B. Ladie felt when presently after she had brought foorth hir only Sonne she knew him to be both perfect God and man Then making hir humble petition vnto hir that by hir asistance she might attaine to the true knowledge and vnderstanding of God 3. Thirdly she considered that our most B. Ladie was euery
THERE is no one thinge which the Deuil our Ghostly enimie doth more malitiously practise then by his subtleties to keepe vs froÌ„ frequeÌ„ting the holie SacrameÌ„ts For wel doth he finde by experience that nothinge else doth so weaken the strength of his kingdome and make frustrate his wicked and most damnable attemptes For therein we not only receiue Sacramental grace which is of force to defend vs from al assaultes of the Diuel but also thereby we doe exercise such spiritual vertues which doe especially displease him as faithe hope charitie humilitie prayer contempt of the worlde resistance of sinne not only mortal and the occasions thereof but also of al venial so far foorth as humane frailtie may permit and lastly are enabled thereby to performe al those thinges which our ghostly enimie doth most of al detest No maruel then that he so busily laboureth to hinder vs from frequenting the holie Sacraments What impediments the Diuel obiecteth to those that would frequent the B. Sacrament 1. THe first is humane respect wherein he vseth the asistaÌ„ce of a certaine cruel Tirant called What vvil men say they wil say that I am become a litle Saint an hypocrit a dissembler and such like O how many doth the enimie withdrawe from their good purpose by this pretext and subtletie 2. Secondly he would put into mans mindes that such as wil often frequent the B. Sacrament must of necessitie giue ouer al maner of recreations and for this cause presenteth before their eies a most austere and malancholy course of life thereby to terrifie them from their good purposes laboring in the meane while to keepe secret by al meanes possible that many who frequent this Sacrament haue their mindes lesse disqueited and are much more cheereful then euer they were in al their liues and that some also are replenished with so great ioy and consolation that they would not exchange their contentments with any worldly Prince 3. Thirdly he setteth before their eies the highe and excellent worthines of the most B. SacrameÌ„t together with the basenes and vnworthines of such as frequent it and how thereby they are far vnfit to receiue it And yet further doth he seeke to withdrawe the deuout soule for when by these meanes he cannot hinder their good purposes then doth he obiect presumption vnto them that they pretend humilitie which yet he perswadeth is nothing but pride not permitting vs in the meane space to consider that if we respect our owne dignitie we should not once in the yeare or rather not once in our whole life be worthie to come to this holie Sacrament And that it is vnlike that the shirte thould be more pure that is washed but once in the yeare then that which is duely washed once euery weeke 4. Fourthlie he obiecteth that it is vnpossible for any to abstaine so wholly from sinne that they may worthelie repaire so often to the B. Sacrament euer concealing how many hereby are reclaimed from their vices which before they were accustomed daylie to commit He also laboureth to hide from them that by the benefit of this most heauenly foode a man is made more chaste humble merciful patient a dispiser of wordly vanities couragious to suffer aduersities for Gods cause and more constant and perseuerant in al vertuous exercises 5. Fiftly he suggesteth into their mindes many cauilles and doubtes about the B. Sacrament As whether the verie body of Christ be or be not really present and how it is there And some persons he doth so trouble with these kindes of scruples especially at the time when they are prepared to receiue that they whollie refraine from cominge thereunto In the meane time he concealeth the admirable effectes which daylie happen by oft frequenting the same for many who before were blinde in diuine misteries receiue their sight the deafe receiue their hearinge the lame doe walke cheerefully in the way of our Lord the Leapers and such as are defiled with the sinne of the flesh become chast liuers and such as before were buried in deadly sinne had now rather choose to die any corporal death then wittingly to commit the least offence And whence proceedeth this great alteration of the right hand of the higest if there be not the true humanitie and diuinitie of our Sauiour Christ therein contayned 6. Sixtly he obiecteth so many vncleane thoughtes and fowle dreames especially the night before they come to the holie Communion that thereby he doth afright many from frequenting the same Wherupon we reade that an ancient Father euer the nighte before he purposed to receiue had pollution of his body which he notinge in time to be a practise of the diuel would in despite of his subteltie come to the holie Communion so after this he ceased to be troubled 7. Seuenthly he setteth before their eies the defectes and imperfections of some that frequent the B. Sacrament and by their disorderly liuing giue scandal vnto others neuer manifesting in the meane space how miraculouslie infinite numbers are therby reclaimed And by this example it should consequently followe that they should vse nether wine nor sworde knife nor any such necessarie thinge because there be diuers persons that doe abuse them 8. Eightly he obiecteth that often frequenting the B. Sacrament and ouermuch familiaritie there with bredeth in vs a contempt To which obiection may wel be answered that he which hath not familiaritie with God hath familiaritie with the diuel remembring that our Sauiour Christ saieth He that is not with me is against me And againe if God wil haue vs to cal him Father he wil also haue familiaritie betwixt him selfe and vs. Wherupon it followeth that not all familiaritie causeth contempte but that only which is contracted betwixt men subiect to imperfections by reason that men are wonte to obserue the imperfections of others for which defectes they often growe into contempt but in God who is perfectioÌ„ it selfe no lest imperfectioÌ„ can be obserued and therefore the B. Angells in heauen which doe alwayes asiste and attend him most familiarly doe also with al reuerence adore worship him Ten seueral temptations vvhere vvith the Diuel our ghostly enimie is accustomed to assault them principally vvhich doe often frequent the holy Sacraments WHâ—n the diuel can not hinder vs froÌ„ frequenting the holy SacramteÌ„s then endeauoreth he to afflict vs after seueral maners but especially as followe 1. The first temptation is he wil procure that such as frequent the Sacraments be laughed at of others and in way of derision be called Iesuites and also that they be vexed and molested by their familiars who if they perceiue them sometime to be moued with any litle anger are streight readie to exclaime and crie out against them sainge Loe this is he thâ—t doth so oft communicate and the like 2. Secondly he obiecteth against vs that we are vnworthie to approache so often to the B. Sacrament Against which obiection a good Catholique may say that
I Further beseech thee through the prayers teares sighes vowes and desirs of the holy Patriarches and Prophettes that as they in many places and at seuerall tymes haue most longinglye expected the cominge of the kingdome of Christ on earth So we may most feruently thirst after the true spirituall kingdome of Christ both of this life which consisteth in true iustice and sanctitie and also of the next life which consisteth in the highest felicitie both of sowle and bodie FIAT VOLVNTAS TVA SICVT IN COELO ET IN TERRA Thy will be done in earth as it is in heauen 3. Apostels The holie Apostles o Lorde fulfilled perfectly heere on earth thy blessed will For at them did Christ pointe when he sayde Whosoeuer shall fulfill the will of my Father that is in heauen he is my brother and sister and mother They truly both by worde and wrytinge haue diuulged thy will through the whole worlde and haue both by example of their liues and also their deedes manifested the same in keepinge thy commandements and holye councells I most huÌ„bly therfore beseech thee o Lorde that we may also euer fulfill thy will both by example of our liues and may willinglie teach and instructe our neigbour and so with the Apostles may immitate and follow thy beloued Sonne Christ of whom it is written He beganne to doe and to teach PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE Giue vs this day our daily breade Consideringe o Lorde that for the fullfillinge of thy will we stande principally in neede of thy ayde and assistance for accordinge to thy blessed will and pleasure thou giuest vs both a will and abilitie thy ayde I say not so much of corporall as of spirituall breade wherby we may be-strengthned to sustaine and endure the tribulations of a Christian life Euen as thy B. Martirs haue done who 4. Martirs that they might more constantly suffer their torments and afflictions did strengthen them selues by daily receiuinge that blessed foode of thy most sacred body and bloode We therfore beseech thee through the meritts of all the Martirs that thou wilte vouchsafe to giue vs daily this breade in the holy sacrifice of the Masse if not Sacramentally yet at the least spiritually ET DIMITTE NOBIS DEBITA NOSTRA SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS And forgiue vs our trespasses as we forgiue them that trespasse against vs. And in regarde o heauenly Father that we are wholly vnworthy not only of this heauenly breade but of all thy grace and assistance adde this benefitt also to the heape of thy other giftes that through the meritts of all chiefe Bishops Bishops and Confessors 5. Confessors whose office by thy gifte hath bin to remitt and forgiue mens sinnes that my sinnes also both venial and mortall may be forgiuen me And as they directed all their labours and watchings to no other end but by preachinge and writinge to drawe men out of the iawes of the deuell and hell so grant that I may direct all my labours and studies to drawe out of the filth of sinne first my owne sowle and afterwards the sowles of other sinners accordinge to the tallent which thou hast bestowed vpon me ET NE NOS INDVCAS IN TENTATIONEM And leade vs not into temptation Although o Lorde we be free from sinne yet was it thy holy will that we should not be without the temptations of this worlde For we reade that the Angell Raphael saide to Tobie Bycause Tob. 12. thou wast gratefull in the sight of God it was necessarie that temptation shoulde proue and try thee For proofe wherof neuer any endured greater temptations of the diuell and the flesh nor did with greater constancy and courage ouercome them than such as excelled others in austeritie and holines of life as The Holy Eremitts 6. MoÌ„kes S. Anthony S. Hilarion S. Macharius and other religious persons You haue liued saith one emongest cruell Aspes and Dragons neyther could the most terrible assaulters of the Diuell daunte you I therfore be seech thee sweete Sauiour that by the meritts of all holy Anchorits and other holie Saintes thou wilt bestowe that grace vpon me that amidest the many temptations which this world yealdeth thou will bestowe on me spirituall weapons to beate downe all assaultes of the world the flesh and the diuel and that I neuer be ouercome by giueing my consent to their wicked suggestions SED LIBERA NOS A MALO But deliuer vs from euell Vouch safe o Lorde to protect and defende mee from all euell of payne and sinne and if so it be thy diuine will and pleasure from all motion of concupiscence which is the fountaine of all euell That henceforth I may order and direct my life in all puritie and integritie both of minde and bodie accordinge to the exaÌ„ple of infinite virgins and holy wydowes whose blessed memorie the Church doth yearely celebrate 7. Virgins For so innocente were they from sinne and all spott of vncleanenesse of life that rather would they spend their liues then blemishe their Chastitie more willingly suffer all tormentes than once yealde consent to the voluptuous pleasures of the flesh For which they haue deserued a speciall and singular Crowne of Virginitie in the kingdome of heauen be sides the generall felicitie of all the glorious Saintes Amen FINIS A DEVOVT HYMNE OF S. THOMAS OF AQVIN verie sâ—t to be said in the presence of the â— Sacrament DEuoutly I adore thee o latent dietie Which truly dost vnder these figures lie To thee my harte with reuerence is enclind Rauished with that which in this work I find Sight taste and touch in thee are quite deceiued Wherfore by hearinge thou must be beleued I to thy wordes Gods Sonne giue firmest credit Who art the truth that most belief dost merit Vpon the Crosse lay only hid thy dietie But here both it and thy humanitie Both which I doe acknowledge and confesse Wishâ—nge to haue the happie thiefes successe Thy woundes I doe not here with Thomas see Yet as my Lorde and God I honor thee More firme beliefe daily in me moue Effect my hopes and sâ—il encrease my loue O sacred memorial of our Sauioures deathe True bread that dost to sinners life beqeathe Graunt that my minde may euer liue by thee And thou to it a sauoure sweete maiest be O pious pelican IESV Lorde moste good Cleanse my vncleanesse with thy pretious blood Whose smalest drop is of such worthe and price As can whole worldes redeeme from sinne and vice IESV whom I doe vnder veiles now see When shal my thirst longing queÌ„ched bee That by fruition of that blessed place My soule may euer see thee face to face A TABLE OF THE PRINCIPAL POINTES CONTAINED IN THIS Booke CErtaine deuout and Godly Considerations to stirre vp and inflame the mindes of such who often frequent the Blessed Sacrament fol. 1. Certaine Godly and deuoute admonitions for the more worthy preparation to the B.
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