pleasure which desiereth only thy sanctification thy life and happines Wilt thou haue a signe of my loue towardes thee See then how I feede thee with the flesh of my only beloued Sonne What greater dainties could I bestowe vpon thee What present of more price What other Sonne haue I to giue thee Thinke then how I haue remitted al thy sinnes both past and present and consider with thy selfe that neuer would I haue bestowed my only Sonne vpon thee if I sawe any thinge in thee that mighte offende myne eies Finally when I giue thee my Sonne I giue thee weapons against thy temptations wherwith thou mayest defend thy selfe from al perrills dangers and say Deliuer vs from euil Receiue him therefore ofteÌ„ with inward ioy and exultation that thereby thou mayest delighte him whose delighte and pleasure is to be conuersant with thee For this was the cause why I adorned thee with the noble giftes of reason vnderstandinge and other spiritual ornameÌ„ts that thereby I might daylie bestowe him vpon thee nether doe I thinke that I bestowe any thinge on thee when I doe not freely giue my deare and only Sonne vnto thee A MEDITATION VPON THE Aue Maria fit for such as frequent the B. Sacrament HAYLE MARIE RIghtly may we beleue that the Gardian Angel saluteth that soule which often receiueth the B. Sacrament with the same wordes that the Angel Gabriel saluted the B. Virgin Marie when he greeted hir and with great reuerence and sweetnes said vnto hir Aue. That is free from al woe to wit al kinde of sinne For by the cominge of our Lord in this most B. Sacramentâ— al venial sinnes past ptesent are freely remitted as also such secret mortal sinnes which the penitent had ether forgotten or whereof he hath not had sufficient contrition and further new grace is bestowed vpon vs whereby we may auoide the danger of renuinge any more our former offences FVL OF GRACE How can that soule but be ful of grace which often receiueth the author of grace The fountaine and springe of al grace And him who to the end he might infuse into our soules his grace would exhaust and poure out al the blood forthe of his owne veines Who chiefly tooke vpon him our humane nature that he mighte wholie replenishe and fil our soules with diuine fauours Who coÌ„tinually standeth and knocketh importunatly saying O Daughter giue and resigne to me thy hart Vrgeing vs by diuers wayes that we would aske and demande of him his aboundant grace and for this cause he inuiteth vs to thee foode of Angels that thereby our hartes may be more and more filled with the same wherupon this B. Sacrament is called Eucharist which signifieth good grace OVR LORDE IS WITH THEE Hath not that soule our Lorde with hir which often receiueth in the B. Sacrament the Father the Sonne and the Holie Ghoste Hath she not God with hir that often receiueth the Diuinitie and Humanitie of our Sauiour IESVS Hath she not our Lorde with hir who lodgeth Christ as a guest and intombeth him within the sepulcher of hir hart BLESSED ART THOV AMONGST vvoemen May not that soule wel be said to be most blessed moste happie most highe in the fauour of God that so often is visited of him and so often is honored with his diuine presence and is made as it were the Mother of God and temple of the Holie Ghost the tabernacle of the most B. Trinitie and the Reliquarie of the sacred bodie and blood of Christ That soule I say that is created by the verie hand of God and is daylie fed with the flesh of his most deare and only Sonne AND BLESSED IS THE FRVTE of thy vvombe IESVS These wordes also after a sorte may be applied to the deuout soule partaker of the B. Sacrament For first most blessed is that mouthe that receiueth this blessed fruite IESVS Blessed is the breast that beareth and keepeth it Blessed is the memorie that remembreth it Blessed is the vnderstanding that alwayes thinketh on it and blessed is the hart that alwayes loueth it from whence proceede chaste thoughtes holie desires heauenly loue and al diuine frutes HOLIE MARIE MOTHER OF God c. Wel may that soule be called holie and the mother of God which wheÌ„ she receiueth the B. Sacrament receiueth the holie of al holies and beareth in hir the verie same frute which the most B. Virgin Marie carried nyne moneths within hir wombe Meditations vpon the Creede fitt for those that frequent the B. Sacrament 1. I Beleue in God the Father Almightie If he be omnipotent then he can If he be God then he knoweth If he be our Father then wil he helpe vs in al our necessities comfort vs in al our tribulations pardon â—s our offences and most louingly embrace vs euen as did the tender Father of the pro ligal childe when he retorned againe vnto him 2. Maker of heauen and earth Why did he create heauen and earth but for me And when did he create them for me when I was yet vnborne when as yet I was nothinge By what did he create them Thoroughe his infinit loue and that I mighte euer enioy him in heauen If then he had me in so sweete a memorie before I had any beinge is it likely that now he wil forget or be vnmindful of me He loued me before I was knowinge in his wisdome what I would be and now that he hath made and created me of nothinge is it likely that he wil hate me Can this stand with Gods sweete nature and infinite goodnes 3. And in Iesus Christ his only Sonne our Lorde He was called Iesus which signifieth a Sauiour because he wrought our sâ—luation And who did he saue me althoughe he knewe before what I would proue to wit vngrateful peruerse rebellious and a most wicked wretch From whâ—t did he saue me From death the deuil hell and sinne By what did he sâ—ue me By his only goodnes his only loue his only mercy When did he saue me Longe before I was borne How did he sâ—ue me By sheadinge his pretious blood enduringe most cruel torments and sufferinge a most bitter death Why then should not I firmely hope in this my only Lorde that hath done al this to saue me a most vnworthie seruant 4. Who vvas conceiued by the Holie Ghoste For my sake and to worke my saluation he came downe from heauen where Angels Archangels and al the celestial court did serue and attend him For me he would be incarnate and for the space of nine moneths lie inclosed in the wombe of the B. Virgin 5. Borne of the Virgin Marie For me and to worke my saluation was he borne in Bethelem And in what place there In a poore staule or stable At what time of the yeare In the depth of cold winter and then was he laied no better then in a manger where he by whose omnipotencie all thinges were created had neede of hay to lie vpon
is who iâ— more desierous to giue then we to aske readier to embrace vs then we to returne vnto him 2. Secondly so soone as we begin to doe pennance that God doth not behould in vs what we haue of our owne that is our raged apparel signifying our sinnes but that which is his owne to wit our soule created after his owne likenes and redeemed with the most pretious blood of Christ his only Sonne 3. Thirdly that it is the custome of God to make this exchaunge with vs that is to withdrawe and take away from vs our ragges signifying our defectes and in lue thereof to bestowe on vs his graces 4. Fourthlie that he doth not curiously or rather captiously prie into him who hath vtterly forsaken his sinful life and is now become more willing to die then wittingly to coÌ„mit any mortal offence 5. Fifthly that we ought in al our aduersities and troubles without any feare or dout to repaire to our Sauiour in the B. Sacrament as a needie body to him that aboundeth in al riches or as one oppressed with sicknesse to a most skylful Phisition who knoweth how to cure all manner of diseases or as children vnvnworthie of such a Father yet who of his infinite goodnesse wil vouchesafe to make vs worthie and will bestowe vpon vs more then we can either aske or desire it beinge his sweete nature to be good and bountiful to al those who trulie cal vpon him Therefore the more deepely that we fynd our selues plunged in miseries the oftner ought we to haue recourse to the holie Sacraments yea yf so it were conuenient often in one day and to say with the prodigal childe Luc. 15. I wil goe vnto my father and what shal I say vnto hym that I am not worthie to be called his childe And this is the wil of God as that pâ—rable sheweth as also the wordes of our Sauiour where he saith Come vnto me all that labour and are laden and I wil refreshe you 6. Sixtly hereby we may vnderstand that the prodigal childe if he had only considered his owne miseries and his fathers worthines had for euer remained in his former calamities but bethinkinge hym selfe that his father was a Father he rose vp went vnto hym submitted hym selfe and was presentely receiued into his grace and sauour So we yf we cast our eyes only vpon our imperfections we shall little benefite our selues but rather shall seeme to be further of from God But if we behould and looke vpon our Redeemer not as a seuere Iudge but as a Father then shal we see iust cause to flye vnto him as to the only Author of al goodnes and mercie 7. Seuenthly consider that the loue which our Lord beareth towardes vs doth in a manner shuâ— vp his fatherlie eyes that 〈…〉 â—â—t least dissembleth to see our imperfectioÌ„s which voluntariely we lay open before hym For no sooner can we accuse our selues then louingely we receaue pardon of hym Euen as therefore this prodigal childe became perfect of imperfect happy being vnhappy riche being poore and filled with ioy being starued in affliction so wil it happen befal vnto vs if likewise with humility we returne vnto him 8. Eâ—ghâ—ly it is a comfort to vs to knowe coÌ„sider that our daiâ—y defectes and venial sinnes which we commit doe not withdrawe from vs â—ods grace whereof only mortal sinne depriueth vs. And againe to coÌ„sider that there is great difference betwixt such venial sinnes which voluntarily we commit and those that we fal into thorough our owne humane frailty 9. Ninthly consider that God doth some time permit vs to fal into venial sinnes not that thereby we should refraine the holie Sacraments but for that cause we should the oftner frequent them thereby the better to auoide such sinnes hereafter Also he permiteth vs to sinne venially that thereby we may the better knowe our selues and seeke to mortifie our appetites and may see not only how great the loue of our Sauiour is towardes vs who vouchsafeth to bestowe him selfe vpon vs being so ful of frailties but also that we may learne how necessarie and behoueful it is for vs to flye vnto him Let vs therefore followe the example of the prodigal childe let vs haue recourse vnto him by how much we finde our selues the more intangled with sinne So â—hal our defectes make vs to knowe our owne infirmities and giue vs occasion to huÌ„ble our selues to knowe our disâ—ases and to seeke for remedie to acknowledg the infinit goodnes of God and to loue him flye vnto him for succour against the multitudes of temtations which howerly assault vs and for this cause to desire also if so we might to receiue him howerly in the B. Sacrament God wil haue al thinges happen for the best to his elect and wil turne the worst that doth befal them to their good in the end He wil haue his seruantes sometimes weepe but not for euer but rather wil haue them alwayes to reioyce in him Therefore wil he haue these our defectes an occasion that by them we may more nerely ioyne our selues vnto him For euen as a litle trippinge doth giue occasion to a couragious horse that he doth set his pace more strongly lest perhappes he should stuÌ„ble so likewise these venial sinnes which daily we fal into ought to make vs the more warie and vigilant to withstand al mortal which easely whe shal effect if we remember not to dwel ouerlong vpon the discussion of our frailties considering that by too much conuersinge in them they bring foorth in vs nothing but brambles and thornes filling our thoughtes with scruples and pusillanimitie but to runne directly to our heauenly Father for healpe I meane to cal to our remembrance his infinit loue and great benefitts bestowed vpon vs by which thought alone al these former thornes wil be turned into roses al these brambles into most pleasant grapes and al our sorrowes into exceeding ioyes S. Catherin of Sienna was wont to say That as he who desiereth to speake with some poâ—ent Prince staieth not at the doore of the first entrance of his pallace but laboureth to haue accesse euen into his secret chamber so ought we not to dwel vpon the consideration of our defectes but to enter into the secret chamber of our merciful Lorde and Soueraigne that is to consider how tenderly he loueth vs and how readie he is to pardon and embrace vs. S. Gertrude saieth That as we see the litle birdes not alwayes to keepe them selues close in their nestes but somtimes to five forthe and to soare vp on highe cheerfully to singe and to shew some signes of ioy so ought we not to haue our thoughtes alwayes conuersant in our defectes which is as it were our nest but to raise vp our selues and to behould and contemplate the vnspeakable mercie and goodnes of God and then againe to returne to the consideration of our selues Thomas de Kempis saieâ—h That God doth
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
he frequenteth it often thereby to be made the more worthie of it Besides a man at such time is worthie when he is in the grace and fauour of God which grace he hath when he is truely confessed For in Confession he receiueth that wedding garment where with being apparelled he may come safely and securely to this celestial Table Againe he may answere That he frequenteth the B. Sacrament thereby to please almightie God who inuiteth vs to the same ring therefore that this B. Sacrament is the principal and only good that can be bestowed vpon vs it were extreame follie to omitt to fâ—equent it and yet haue a hope notwithstanding to doe well Herein we must imitate the prodigal childe who being in extreame miserie saied within him selfe I wil now returne home to my Father Whereupon all thinges succeeded happily with him When the diuel obiected to S. Catherin of Sienna that she was damned and for that respect nether hir prayers nor other good workes could any thinge benefit hir she answered vnto him If I be damned theÌ„ wil I doe more good deedes then euer I haue done hitherto eache good worke wil I double and so much as possibily I can attaine to so much wil I loue God I wil euer adhere vnto him and so longe as it shal please him to lend me life in this worlde I wil with al my strength labour to serue him consideringe that in hell I cannot loue him nor doe any acte that can be acceptable in his sighte And thus she made the diuel ashamed to tempte hir 5. Fiftly he assayleth many men with sundrie new temptations which neuer before they were accustomed to feele which hapneth ether that they but slightlie before resistinge them did scarcely perceiue them to be temptations or else that it pleaseth God to permitt them to be tempted for their greater good For the Scripture saith Eccl. 34. He that is not subieâ—t to temptation vvhat knovveth he And againe Eccl. 2. My sonne cominge to the seruice of God stand in feare and prepare thy thy minde for temptations 2. Tim. 2. And S. Paul saie h. None sâ—al be crovvned but he that shal â—â—ghte lavvfully Wherefore it is a good signe when one the oftner he frequenteth the B. Sacrament hapneth so muâ—h the more to be assaulted with temptations 6. Sixtly he obiecteth to our memories our housholde cares and busines and such thinges as may principally hinder our deuâ—tions to which we may thus answere The greater occasions we haue to entangle our selues with worldly affaires the greater neede we haue of Gods diuine asistance 7. The sâ—uenth temptation is the feare of vaine glorie or of reproachful speech when a man shal knowe him selfe to be comended or dispraised Against the first we may aptlie answere with 10. Tenthdly he maketh some persons most scrupulous and ful of doubtes as thoughe they neuer â—ad made their Confession sufficienâ—â— but had alwayes omitted some sinne or other not hauing plainly enough laied â—pen their consciences to â—hâ—r ghosâ—ly Father By which meanes he â—ft n dâ—â—r ueth these who receiue the B. Sacramâ—nt of certaine speciall effectes to wit p â—ce of soule and spiritual consâ—lation And when they ought to be cheerful and replenished with ioy hauinge now receiued their Lorde into their house as we reade in the Scripture of good Zacheus by these temptations of their ghostly enimie Iuc 19. they stil remaine ful of sorrowe and heauines stil thinking they haue omitted some thinge in their Confession wherupon ariseth in them much disordinate griefe and pusillanimitie and incredible toyle and wearisomnes to their ghostly Father For remedie of which temptation thâ—se documents followinge are duely to be considered THE 1. DOCVMENT 1. HAuing taken sufficient time of examining thy coÌ„science then to make thy Confession and so confidently to hope that al thy sinnes are remitted by the grace and mercie of our Sauiour IESVS yea euen those which are secret and vnknowen and which thou didest not remember in Confession And hereof to make no maner of doubt THE 2. DOCVMENT 2. To consider that one maner of preparation is requisite for such as confesse but once in the yeare an other for those who are confessed monthly an other for weekely and an other for such as coÌ„fesse euerie other day For vnto such a shorte time wil be sufficient THE 3. DOCVMENT 3. That no man is bound to confesse his venial sinnes excepte he haue some cause to doubt whether they be venial or mortal So ofteÌ„ therfore as a man findeth not his conscience guiltie of any mortal sinne if he can not conueniently prouide a ghostly Father he may securely approache to the B. Sacrament THE 4. DOCVMENT 4. Althoughe no man is bounde to confesse his venial sinnes yet is it most expedient to confesse them First because new grace is thereby obtained Secondly for that it causeth vs she more easily to amend our liues And lastly for that it is a meanes that the paine due to venial sinne is the sooner remitted Thus far S. Thomas And according to Palludanus a good custome to confesse our venial sinnes maketh vs the better able to abstaine from them THE 5. DOCVMENT 5. In the maner of confessing and for the expressing the number and circumstances of our sinnes it shal be good to followe the aduise and direction of a ghostly Father who hath had experience and trial of our conscience Also when a man shal thinke he ought to make his confession and his ghostly Father shal tel him that he may receiue without confession let him securely approache to the B. Sacrament For he gaineth thereby both what he had gained by confession and much more besides both for the more obedieÌ„ce which he hath shewed vnto his ghostlie Father as also for the conquest which he hath made ouer his owne will Also he gaineth not à litle by his faith in beleeuing that whatsoeuer therein is saied vnto him by his ghostly Father is saied vnto him by God So that he may coÌ„ceiue in his harte these ioyful wordes to be spokeÌ„ vnto him Thy faith hath made the whole THE 6. DOCVMENT 6. Euen as nothinge is more easie for a man that hath not the feare of God then daylie to fall into most greueous sinne so is it most harde for him to sinne greueously who had rather die then to coÌ„mit a mortall offence He therfore that is armed with such a resollutioÌ„ should not lightly beleue that he had sinned mortallie THE 7. DOCVMENT 7. When a man findeth his conscience to accuse him of no mortal but only venial sinnes he is not bound to confesse euery one by name but only some certaine and of other in general to acknowledge him selfe to haue sinned And so are al his venial sinnes remitted according to Siluester in Summa THE 8. DOCVMENT 8. Two thinges are wonte principally to trouble spiritual men That is Thoughtes and Detractions Concerning the first we must vnderstand that
some such sayinge of holie Scripture as these which followe Inclyne vâ— my ayde o God o Lorde make haste to â—lpe me From the deeâ—â—â—es I haue cried vnto thee o Lorde heare my â—oyce Create in me a â—ane harte o God Sonne of Dauid haue mercie on me My God my God vvhy hast thou forsaken me Christ doth ouercome Christ doth raigne Christ doth rule Christ defend me from al peril and danger Helpe me o Lorde God departe not from me incline vnto my ayde o my God defende me from my most potent enimies and from those that hate me 10. The tenth it is good to blesse our selues with the signe of the Crosse vpon our breastes sayinge IESVS Maria. And O God inclyne vnto myne ayde at the least in our minde 11. The eleuenth to confesse and receiue often and plainly to lay open our hartes to our ghostly Father following his direction and counsaile 12. The twelueth to meditate what our Sauiour Christ doth at that instant 13. The thirtenth to imagin that Christ is now suffering his passion for vs crowned with thornes al bloodie and sayinge behould what paines I here suffer for thee see with what price I haue bought and redeemed thee 14. The fourtenth it helpeth vs much to say auerre to our selues that we wil not consent to such vncleane thoughtes 14. The fifteenth alwayes to auert our mindes from such thoughtes or else to be busied in some good exercise and aboue al thinges to auoide idlenes Why almightie God permitteth vs to be troubled with vncleane thoughtes 1. THe first cause is that thereby we may endeauour to get an habit of chastitie 2. The second that we may detest al vncleanes 3. The third that with S. Paule we may remaine humble 4. The fourth that we may alwayes liue in feare of our selues 5. The fift that we may acknowledge our owne frailtie and want of strength 6. The sixt that we may eschwe al occasions of vncleane thoughtes 7. The seueÌ„th that we may knowe that we alwayes staÌ„de in neede of Gods grace 8. The eight that we may purge our soules from the like sinnes alreadie committed 9. The ninth that we perseuer in prayer and continually call for the holie helpe of God and his Saintes 10. The tenth that we may merit the greater glorie in heauen 11. The eleuenth to shame our ghostly enimie who daylie assaulteth vs. 12. The twelueth to comfort our Gardian Angel with our continual victorie 13. The thirteenth that we may take compâ—ssion on others afflicted with the like temptations 14. The fourtenth that we may instruct and strengthten others in the like temptations 15. The fiftenth that we may consider the greatnes of our owne danger and thereby vnite our selues to God by fiâ—â— quenting his holie Sacraments 16. The sixtenth that we may learne to know whether the grace of God remaine in vs or no which maketh 〈◊〉 detest such vncleane thoughtes and to resist them when they shal assault vs. 17. The seuententh that we may â—â—ceiue consolation in ouercoming suâ—â— temptations and become more capable â—f the grace of God 18. The eightenth that we may be made like vnto the Saintes as vnto Saint Paule and others 19. The nintenth that God may daylie exercise vs as courageous souldiers 20. The twentith that God may shâ—w how much he loueth vs and how great â— care he continually hath of vs as of his most beloued children dearest frendeâ— REMEDIES FOR SVCH AS fall often in sâ—me imperfections and therby receiue great trouble of minde TAulerus saieth that thou mayest thinke that the B. Apostles who were so deere to Christ did ofteÌ„ fall into sundrie imperfections that God often permitteth them to slide whom he loueth most nether doth any for the most part attaine to the height of perfection that haue not sometime fallen into some great defect And when thou chauncest thorough frailtie to fall presently turne thee to God with al thy loue and endeauour and with a deepe dislike dâ—test thyne offence be it neuer so smale because that it is committed against the diuine wil of God much more then for al the punishment shame or paine which is due to such a sinne This done then turne thy selfe vnto almightie God with a firme resolution euer to withstand the same For as Taulerus saieth a great indignation conceiued against our selues ioyned with a purpose to sinne no more and with a true conuersion vnto almightie God and firme confidence in his most bitter passion and charitie is true and acceptable pennance A remedie for such as finde some defectes in them selues vvhich they thinke they cannot amende and therein are afflicted SAint Gregory saieth that our Lorde God doth sometimes deny smale petitions to some to whom of his bountie he giueth greater and to such as he giueth grace to ouercome great sinnes to those he giueth not the same to conquer their lesser frailties as ouermuch laughinge intemperate mirthe sodaine choller and the like that thereby they may haue occasion to giue greater honor to God thorough whose grace when they haue ouercome so great monsters as are mortal sinnes yet can they not ouercome so smale Antes as are venial sinnes and so haue cause the more to humble them selues Taulerus saieth that God doth sometime permit that his most chosâ—n seruantes be not free from smale imperfections as sodaine passion choler hastie speeche and such like thereby to giue them occasion to preserue their humilitie Therfore may these defectes rightly be compared to imbers or ashes wherwith the fire of the loue of God is more securely preserued for which respect we ought nether for such imperfections to be terrified nor dispaire but wholy to humble our selues before God and so shal we euer gayne encrease of his grace The cause vvhy some fallinge into particular dâ—feâ—tes are ouermuch afflicted thereby vvith remedies for the same SOme parsons hauing fallen into some smale defâ—câ—eâ— and imperfections find so grâ—at a torâ—â—nt and perturbation in thâ—ir mindâ—s that they râ—ceiue greater hurt by such veâ—â—tion then thoroughe the defâ—ct it selfâ— And bâ—câ—usâ— it is the propertie of sinne to torment the conscience they thorough this remorce are so perplexed in their miâ—â—ies that their hartes are quite deiected with excesse of sorrowe whereby being euer disqueited and destitute of heauenly comforte they become wholie faint and feeble and loose that courage which they were wonte to haue in directinge their actions to Gods hoâ—â—â— and glorie And this often chanceth thorough a certaine secret pride which maketh a man to thinke that he is worthie to be five and deliuered of such imperfections But an humble man thinketh altogether contrary and that it is no strange thinge his owne weaknes considered to fall into many defaultes and errors Sometimes this hapneth also thorough pusillanimitie when we doe not â—ightly considâ—r the great grace of our redemption nor vse the remedies which our most merciful Sauiour by the vertue of his passion hath left vnto vs. The
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.
the B. Sacrament And that he receiued this answere from our Lorde He vvho hath not that vvhich is his ovvne and he that is pleased vvith al thinges that I doe The exposition of which wordes is this Three thinges are requisite to him who cometh to receiue the B. Sacrament First that he haue not that which is his owne to wit sinne hauing made cleane his conscience by Confession Secondly that he desire that which is not his owne to wit God not seekinge or enquiring any other thinge then his diuine and heauenly grace Thirdly that renouncing al such thinges as offende God he resigne him s lfe and al his vnto his holie wil and pâ—easure Whosoeuer findeth these three thinges in him selfe may securely come to the B. Sacrament although he should feele no actual deuotion Condsierations before Communion out of the same author 1. FIrst consider how great and who he is that is to be receiued 2. Secondly how vnworthie thou art who comest to receiue him being fitter to be fuel for the fire of hell then to receiue him who is the Lorde of al maiestie 3. Thirdly that the most B. Virgin who was most pure from the lest spott of sinne was abashed and amazed being tould by the Angel Gabriel that she should conceiue Christ in hir wombe Luc. 1. And how S. Iohn trembled Mat. 3. when he was willed only to baptise Christ in the riuer of Iordan 4. Fourthlie that thou mayest repay the det which thou owest to thy heaueÌ„ly Father for the great benefits which thou hast receiued of him and mayest offer vnto him that sacred Oaste and thereby obtaine streÌ„gth against the diuel the world and the flesh Also that thou maist enrich thy pouertie with the treasures of Christ IESVS and likewise so firmely vnite thy selfe vnto him that no earthly creature may be able to seperate thee from him Out of the same Author OVr Sauiour answered an other in this maner who seemed to him selfe not sufficiently prepared to receiue the B. Sacrament Knowe for certaine that so longe as thou hast a minde not to sinne and doest confesse thee of such sinnes as shal come to thy remembrance that thou art sufficiently prepared to be partaker of my Table And the same Author further saieth I beleeue vndoutedlâ— that in this maner to receiue the B. Body of Christ is more auaileable to the soule then to be present at an hundred Masses or at an hundred Sermons Yea he saieth further that some Doctors are of opinion That he which receiueth the B. Sacrament but once being free from al mortal sinne obteineth more grace then if he had three times visited the holie Sepulcher And that no man did euer communicate in such estate but that he was indued with most singular grace thereby as also with a special degree of charitie which he had not before although he felt him selfe moste drie and voide of al sensible deuotion He addeth moreouer three wonderful effectes of this most B. Sacrament The first That it transformeth the receiuer into it selfe Gal. 2. so that he may say I liue novv not I but Christ liueth in me The second is That it alwayes bringeth new increase of grace and charitie in such sorte that if a man had neuer before receiued any grace this which now he receiueth by only once communicating is sufficieÌ„t to bring him to euerlasting life For which one cause let no man permit him selfe to be kept from frequenting this venerable Sacrament The third is That al temptations both spiritual and carnal by vertue of this Sacrament are asswaged and ouercome and that hereby al our sinnes both mortal and venial are pardoned and quite forgotten Out of S. Dionysius Areopagita concerninge Preparation SAint Dionysius Areopagita reduceth this preparation into four heades or chapters The first is Thoroughly to cleere our consciences from al spot of sinne and to cleanse and sweepe each corner of our sowles for that the most B. body of our Lord is to be laied in a pure and vndefiled vessell and in a new monument To this purpose doe especially belong Confession and a right Intention The second is To adorne our soule with vertues And to this purpose Prayer serueth which obtaineth whatsoeuer we craue And also Charitie which disposeth our harte to feele the feruent loue of our heauenly spowse Christ IESVS The third is To seperate our selues from our selues for our Lorde wil not admit any riualls in his loue and so to mortifie our senses and internal appetites which maketh vs to become crucified to the worlde and the world vnto vs. The fourth is To be stirred and raised vp to a new kind of life by resigning al that we haue into the handes of God by thinkinge speakinge and exercisinge al our actions whollie to his honor A Preparation out of S. Bonauenture 1. FIrst to recollect our mindes by dilligent examination and wassing our consciences cleane from al sinne at the least with the teares of the minde if we can not of the bodie 2. Secondly to confesse our sinnes and to doe pennance for them 3. Thirdly attentiuely to meditate especially vpon two thinges First vpon the infinite greatnes of almightie God And next vpon our owne calamitie and miserie 4. Fourthly how glorious a Lorde he is and how base and abiect creatures we are 5. Fiftly to remember how great the loue of God is towardes vs who with a thing so vile and of no account would so louinglie vnite and conioyne him selfe and for a thinge so contemptible and abiect would condescend to such humilitie An other preparation out of the same Author 1. FIrst calle to thy remembrance what worke thou art now prepared to vndertake to wit to receiue thy Sauiour and redeemer IESVS both perfect God and perfect man who suffered his most bitter passion hanging for thy sinnes al naked vpon the tree of the Crosse 2. Secondly consider who it is that vndertaketh this worke Thy selfe a man and not a bruite beast 3. Thirdly thinke that thou receiuest him who is the Holie of all Holies for that respect art to come vnto him him selfe c. Furthermore the custome of the Church declareth that this examination is most behoueful necessarie so that no man being in mortal sinne haue he neuer so great contrition ought to presume to come to the B. Sacrament not first hauinge confessed his sinnes to a lawful Priest Heere-hence we may vnderstand that only mortal sinne whereof we knowe our selues guiltie not being purged by Confession may keepe vs from receiuing this holie Sacrifice of the Aultar And againe that CoÌ„trition and Confession are the wedding garmeÌ„ts wher with whosoeuer is apparelled may securely haue accesse to this heauenly baÌ„quet the which is sufficient to remoue many scruples A Preparation out of the Roman Catechisme THis B. Sacrament is called Our daylie bread because ether it is to be receiued daylie or that we ought so to direct our liues that we may daylie be
appearing vnto hir she saied O my sweete Iesu where hast thou bene He answering that he had bene alwayes present in hir harte she replied How can it be that thou shouldest abide in a harte which hath bene conuersant in such fowle and vncleane places To whom he saied Hast thou consented to such vncleane temptations And she replying No but I haue euer detested them wishing rather to dye theâ— to yeld my consent receiued presently this answere from our Lord Then hasâ— thou committed no mortal sinne which only driueth me forth of thy hart and this desire which thou hadest not to offende me could not be in thee with out my especial grace It is also a good remedie for such as are troubled with scruples to humble and resigne them selues into the handes of God accepting such temptations as al other tribulations what soeuer in the place of a Crosse sent by him vnto them for their probation and further trial THE 13. RVLE Scruples also doe often growe in vs for that we haue not a sufficient vnderstanding of the goodnes of God and of his desire to saue our soules And therfore such doe greatly wrong his diuine goodnes not accounting of it as they ought yea they make God as it were an enuious wordly Iudge that should euery way seeke meanes to ouerthrowe the accused person For if they knew with what a disire God did continually seeke our saluation they could neuer so readily fall into such errors But such scrupulous persons doe not so much as knowe that good which is them selues and that they haue a hart wholie resolued to doe good with à desire rather to eÌ„dure any miserie then in the lest degree to offend his diuine maiestie which special grace if they did righly consider there would be no place left in them for any scruples retaining in their mindes so rich a iewel and treasure as is their coniunction and frendship with almightie God THE 14. RVLE Although a man be neuer so learned or wel experienced in these cases yet ought he not herein to relie vpon his owne opinion for being sicke he must followe the aduise of his Phisition And admit that he which giueth councel should err yet shal not he err that obediently followeth it For in such cases God commandeth vs to be directed and gouerned by others THE 15. RVLE Caietan also saieth that a scrupulous person is not bound to confesse those sinnes and offences which he is doubtful whether he haue already confessed or no. For when he hath with a reasonable preparation made his Confession he ought not to call it againe in question but to say in his minde as I haue heretofore confessed my other sinnes so doe I trust that I haue also confessed these else were I ready againe to confesse them and so let him queit his conscience This is to be vnderstood when he hath a doubt whether he haue ommitted any mortal sinne for as for venial as is saied before he is not bound to confesse them THE 16. RVLE Richardus de S. Victore writeth that Anger Impatience Sorrowe Couetousnes Gluttonie Pride Vaine glorie and such like are not at al times to be accounted mortal sinnes and therfore if a scrupulous person happen to fall into any of them he must not presently thinke that he hath sinned mortally REMEDIES AGAINST AL kindes of sinnes and first of certaine steppes or degrees to saluation THE 1. STEP. FIRST the acknowledging of our sinnes considering our offences which are past and the fowlenes of them coÌ„mitted by that body which ought to be a vessel of sanctitie puritie Secondly to acknowledg what thou hast deserued thorough the multitude of thy sinnes to wit the eternal paines of hell Thirdly to remeÌ„ber what thorough them thou hast deserued to haue lost that is the euerlasting ioyes of heauen THE 2. STEP. Pennance or hartie contrition for thy sinnes committed with a firme purpose to mortifie thy flesh and to sinne no more THE 3. STEP. First an inward sorrowe for thy sinnes committed whereby thou hast offended God thy Creator to whose lawes both heauen and earth are obedient and what thinge soeuer is created in them but thou aâ—â—â—e hast bene rebellious vnto him and hast transgressed his holy commandements Secondly a greater sorrowe for that thou hâ—st offended not only thy Creator but thy Father yea and whâ—t Father Euâ—n tâ—â—t Father which giueth thee the fertilitie of the earth the abundance of fruites and hath hitherto gouerned thee and yet doth gouerne thee Thirdly and to this the greatest sorrowe of al which may wound thy hart for contemning so louing a Sauiour who suffered patiently most bitter torments on the Crosse for to deliuer thee from the eternal paâ—â—es of hell THE 4. STEP. Confâ—ssion which ought to be pure and not 〈◊〉 with other discourses perfect with our omission of any sinne humble that whatsoeuer we speake with ouâ— mouth we thinke the same with our hart THE 5. STEP. Chastising our bodies which must be done by the discretiâ—n of our ghostly Father for auoiding vaine glorie Also secretly so as that the left hand knoweth not what the right hande doth And farther dâ—â—â—â—â—tly according to the 〈…〉 of our bodies THE 6. STEP. A non 〈…〉 of our maners and first 〈…〉 euil speech 〈…〉 of our motions 〈…〉 keeping them vnder Thirdly the reforming as much aâ— we may of 〈◊〉 and disâ—olute persons sâ—â—â—ply â—â—â—rchâ—nding them and what we 〈◊〉 not to permit iustice tâ—â—he infrâ—nged aâ—d â—â—â—ated in our presâ—nce THE 7. STEP. Perseuerance in goodnes which thou that attaine vnto if thou doe wel consâ—der the eternal râ—wâ—rde or punishment in heauen and hell as â—so other gifts and graces which God hath bestowed vpon thee Remedies against pride 1. FIrst to consider our owne imperfections the vilenes of our bodies and the innumerable infirmities of our mindes 2. to imitate and followe such as excel vs in vertu and perfection and especially our Sauiour Christ who exhorteth vs to followe him Maâ— 11. saying Learne of me for I am meeke and humble of harte 3. To consider the seruitude and basenes of proude people who of the sonnes of God make them selues the seruantes slaues of the diuel who is the kinge of al pride 4. To conuerse with such as be humble and modest 5. In apparel and al our external actioÌ„s to carrie our selues according to our condicion and degree Against vaine glorie 1. FIrst as nere as we can to conceale such vertues as are in vs. 2. Often to reflect our mindes vpon our imperfections 3. To attribute al our praise vnto almightie God who is the only author of al goodnes Against Couetousnes 1. FIrst to auert our mindes from the loue of al earthly thinges and for that end to call vpon God for his heauenly grace 2. To thinke that our mindes wil neuer be satisfied haue we neuer so great riches 3. To assure our selues that we shal shorthly leaue al riches behinde vs saue only
right hande had not defended mee O most careful and vigillant Father BVT DELIVER VS FROM EVELL From how many myseries both of payne and of sinne am I deliuered by thee O heauenly Father How many are there that now burne in hell who neuer committed so greeuous offences as I haue done How many other haue perished not hauinge had so longe life to do Penance as I haue had How many others that haue not had so greate grace giuen them Thou hast deliuered me from so many diseases of blindnesse of deafenes of leprecye of fallinge sicknes and other infinite diseases through which many with their owne handes haue murdered them selues and through despaire haue plunged them selues headlonge into hell If I wanted my eyes my nose my mouth or my handes what would I not spende to recouer them If I weare depriued of my wittes or were for thefte defamed in the worlde what would I not giue to be free of that disgrace And who but thou O most louinge Father hath delyuered me from these and innumerable other myseries what shal I render to thee for this so highe a benefitt o louer of my soule I will yealde vp to thee o louinge Father my harte in the louinge thee and acknowledgeing thee my Father My harte shall euer be with thee in heauen it shal euer celebrate prayses to thy holy name it shal euer be thy gueste it shall euer be obedient to thy holy will it shall euer adheare vnto thee it shall patiently suffer all manner of iniuries it neuer shall giue consent to sinne and it shall euer be thine world with out ende Amen The seconde may how to say the PATER NOSTER 1. HE that wil say the Pater noster with a certaine feelinge of deuotion let him obserue these rules followinge 1. First let him auoide ouermuch hastines whereby some are accustomed to say many prayers with a desier to finish them sâ—eedily and with a scruple to sinne excepte they say them all wherby it hapneth that they say none as they ought to doe finde no tast of deuotion but rather difficultye tedioussenes doubte distraction scruple and trouble and so by ill custome huddell them vp in hast that they neuer vnderstande what it is that they say Let a man therfore first rather vndertake but few prayers and them to be well sayde then to say many with out deuotioÌ„ for sparinge diett well disgested prâ—serueth life but much and greate varietic beinge ill disgested breedeth diseases 2. Secondly before he begin the Pater noster let him a litle recollect him selfe That is all other cares and occasions sett a parte and impediments remoued let him â—â—nsider to whom he shall speake what he vndertaketh and in whose presence he presenteth him selfe 3. Thirâ—ly when he hath once begone let him pawse a litle vpon euery worde weyghinge the force and signification of it applyinge it sometyme to God the Father sometyme to the Sonne and sometyme to the Holy ghost sometyme againe to him selfe and then to his neighboure now to the Angelles and then to the Saintes 4. Fourthly it is expedient that whilest he is in sayinge the Pater noster which are the wordes of the Sonne of God he present before the eternall Father both his owne necessities and the necessities of the Catholique Church for so shal he more easilye be hearde if the prayer of our Sauiour be pronounced in the person of the Church 5. Fiftly let him consider and meditate on the Pater noster in maner followinge makeinge as it were a Comentary on euery worde therby the more to inflame his affection AS FOR EXAMPLE PATER Father Mightie in creation Sweete in Loue. Ritch in inheritance NOSTER Our Of Christ by nature Of mortall men by grace Of the blessed by glory QVI ES. VVhich art In continuance eternall In substance infynite In goodnesse the best IN COELIS In heauen The myrrour of eternytâ—â— The Crowne of Ioy. The treasure of felicitie SANCTIFICETVR Hallowed be Through liuely faith Through firme hope Through feruent charity NO MEN. Name The glory of thy Sonne The maiesty of the holy Ghost Thy euerlasting Father-hoode TVVM Thy. That it may be sugar in the mouth Melody in the eare Iubilye in the harte TVVM Thy. Againe That thou only be glorified Thou only desiered Thou only loued as the last end ADVENIAT Come Aboue from the Father of light Within from the sowle Without from grace not from nature REGNVM Kingdome Of Iustice in the holy Ghost Of Ioy in the holy Ghost Of Peace in the holy Ghost TVVM Thy. Not of this deceitfull world Not of this mortall flesh Not of the callumnious deuill Ioyfull without affliction Quyet without perturbation Secure without feare of perdition FIAT Be done By thy commandement By thy Councell By thy and with thy helpe VOLVNTAS TVA Thy will Good in creation Mercifull in redemption Perfect in Iuâ—tification SICVT IN COELO As in heauen According to the Imitation of the good Accordinge to the similitude of the Blessed Virgin Accordinge to the example of Christ ET IN TERRA So in earth That whatsoeuer thou wilt not that we desire not That whatsoeuer thou loue we may loue That whatsoeuer thou command we may performe PANEM NOSTRVM Our breade The breade of teares The breade of the worde of God The breade of the B. Sacrament QVOTIDIANVM Daily By cause without it we dye With out it we knowe nothinge With out it we sinne D A. Giue Bycause it is proper to thee to giue Bycause it is more blessed to giue theâ— to take Bycause it is proper to me to receiue DA ETIAM Againe Giue Not an Angell but thy Sonne Not a man but my Creator Not the thinge giuen but the Giuer DA DOMINE Giue O Lorde In the incarnation thy woorde In iustification the Holy Ghost In glorification thy selfe NOBIS Vs. Vnworthy seruants Vngratefull seruants Vnprofitable seruants HODIE This day In this day of warfare In this day of darkenes In this day of miserie ET DIMITTE NOBIS And forgiue vs. Thou which art mercye Thou which art the fountaine of al grace Thou which on the Crosse didest pay the price of our offences DEBITA COMMISSA Trespasses Committed Against thy diuine maiesty Against the loue of our neighbour Against our owne saluation NOSTRA COMMISSA Our committed With our harte With our mouth With our handes SICVT ET NOS DIMITTIMVS As we forgiue If we doe not forgiue them thou wilte not forgiue vs. If we doe forgiue them we shal be made thy children by imitatinge thee If we pardon them we shal be obedient to thy wordes DEBITORIBVS NOSTRIS That trespasse against vs. Who haue offen ded vs. Lightly IgnoraÌ„tly Iustly Wher as we haue moste greueously offended our Creator for which we haue desâ—rued a thousand hells ET NE NOS INDVCAS And leade vs not By takinge away thy grace By remouinge the meanes of our saluatioÌ„ By with drawinge thy sweete presence By permittinge occasion