Sacrament answeringe to the former Considerations the first admonition answeringe to the first the seconde to the seconde and so in order p. 13. A meditation or prayer vpon the Pater noster to be vsed of such as frequent the holie Communion p. 21. A most sweete and louinge conference of God the Father with a deuout soule answeringe to the former petition p. 26. A meditation vpon the Aue Maria fit for such as frequent the B. Sacrament p. 35 Meditations vpon the Creede fitt for those that frequent the B. Sacrament p. 38. An exhortation to such as are often inuited by God to receiue the B. Sacrament that they doe not omâ—â—â—â— p. 47. Other admonitions shewinge how easely they are caried away with vanities and doe loâ—se all tasâ—e of deuotioâ— who omitt to frequent the B. Sacrament p. 54. With what feares Sathan our ghostly enimie is wente to terrifâ—e certaine persons from â—ste frequentinge the B. Sacrament p. 56. Remedies against such idle and vaine feares as our enemie the Diuel would put into vs. p. 59 That al signes and tokens of true and perfeâ—t loue are founde to be in the most B. Sacrament p. 71. How great a treasure the gift of the B. Sacrament containeth p. â—6 After what maner Christ remaineth with vs in the B. Sacrament p. â—â— Of three sinnes that are most opposite to this most B. Sacrament p. â—8 Of venial Sinnes p. â—9 Of the intention we ought to haue when we come to receiue the B. Sacrament pag. â—9 Certaine pointes to be examined before receiuinge accordinge to S. Mechtildis pag. 81. Of Deuotion p. 83. Four thinges which S. Mechtildis did vse to meditate vpon before she came to receiue the B. Sacrament p. 84. How we ought to hunger after this most B. Sacrament p. 85. Of the fruites of the most B. Sacrament p. 85. VVhat we are to thinke vpon when we come to receiue the B. Sacrament p. 87. After thou hasâ— receiued the most B. Sacrament p. 88. Certaine sâ—orte prayers which after we haue receiued the B. Sacrament ether vocally or mentally we may offer vp vnto Almighty God p. 89. VVâ—â— al that come to receiue the B. Sacraâ—â—nt receiue not the sweete heauenly consâ—lations contained therein p. 93. Four thinges to be considered in this most B. Sacrament 94. â—â—â—â—rwayes and directions forth of sundrie authors how we may prepare our sâ—lues to come worthely to receiue the B. Sacrament p. 96. Tâ—ree thinges to be remembrâ—d concerninge the bodie of Christ at such time aâ— we receiue the holie Sacrament out of S. Mechtildis p. 99. What our Sauiour answered againe to this B. woman concerninge hir aforesaied meditation p. 101. Out of S. Gertrude p. 102. Out of Iohannes Tawlerus p. 103 Considerations before Communion out of the same author p. 104 Out of the same Author p. 105 Out of S. Dionysius Areopagita concerninge preparation p. 107. A preparation out of S. Bonauenture p. 108. An other preparation out of the same Author p. 109. A preparation out of the Councel of Trent Ses 13. cap. 7. p. 111 A preparation out of the Roman Catechisme p. 112. Out of S. Thomas and S. Hillarie p. 115. A preparation out of Granatensis p. 116. VVhat the diuel our ghostly enimie endeauoreth chiefly to hinder in vs. p. 123. VVhat impediments the Diuel obiecteth to those that would frequent the B. Sacrament p. 124. Ten seueral temptations where with the diuel our ghostly enimie is accustomed to assaut them principally which doe ofteÌ„ frequent the holy Sacraments p. 128. Necessarie directions touching Confession out of sundrie authors and first out of Petrus Damianus p. 142. VVhat thinges are to be obserued in Confession p. 143. Certaine Admonition to dirct vs to make our Confession a right p. 144. Certaine causes wherein the Confession is voide and of no effect p. 147. VVhat the causes be that hinder many from goinge to Confession p. 148. The fruites of Confession p. 150. A forme of Confession for such as doe often frequent the B. Sacrament p. 151. As for example p. 152. A forme of Confession for such as doubt whether they haue made a perfect and ful Confession p. 154. An other more briefe forme p. 155. As for example p. 155. A rule for such who lately haue bene Confessed especially when as many others are also to be Confessed as it often hapneth on principal feastes p. 156. That he which accustometh to receiue often if for vvant of a Confessor or for that his Confessor doth thinke it expedient he can not be confessed yet he ought not to be troubled or grieued in his minde or refraine to come to the B. Sacrament according to the example of S. Mechtildis p. 157 Remedies and Documents for such scrupulous persons who thinke they neuer haue rightlie confessed their sinnes out of Iohannes Ruisbruchio a deuout and learned Docter pag. 158. Out of the same Author pag. 159. Againe out of the same p. 159. Out of Iohannes Taulerus p. 160. Remedies for such as doubt whether they haue true Contrition or not out of the same Author p. 161. A remedie for such as doubt wether God hath remitted ther sinnes or not p. 162. A remedie for him that is ouer much oppressed with sorrowe for his sinnes past p. 162. Remedies for such as are troubled with vncleane thoughtes out of sundrie authors and first out of that learned Do tor Henericus Susius p. 163. An other for the sâ—me out of Taulerus 164. A Remeâ—ie for such as are doubtful of them selues for that thâ— haue receiued somâ— litle delighte in vncleane thoughtes out of the samâ— p. 164. Remâ—dies for such as are dâ—ubtful in their mindes whether they haue yealded ful consent to vncleane thoughtes and temptations p. 165. Remedies to driue away vncleane thoughtes p. 166. Why almightie God permitteth vs to be â—râ—ubled with vncleane thoughtes p. 169. Remedies for such as fall often in some imperfections and therby receiue great troublâ— of minde p. 171. A remedie for such as finde some defectes in them selues which they thinke they cannot amende and therein are afflicted p. 172. The cause why some fallinge into particular defectâ—s are ouermuch afflicted thereby with remedies for the same p. 173. An answere to an obiection p. 175. An answere to an other obiection p. 175. An other Remedie p. 178. The Conclusion p. 179. Remedies against particular imperfections p. 179. General remedies against al sortes of sinnes p. 181. Remedies for scrupulous persons taken out of S. Antonius and other learned wryters p. 183. The discription of a scruple p. 183. How many euils doe growe thorough scruples p. 183. VVhence scruples doe growe p. 184. Certaine rules out of S. Antoninus to expel scruples p. 185. Remedies against al kindes of sinnes and first of certaine steppes or degrees to saluation p. 197. Remedies against pride p. 200. Against vaine glorie p. 200. Against Couetousnes p. 201. Against carnal concupiscence p. 202. Against the passion of Anger in our selues p. 203. Against the passion of Anger in others p. 204. Against Enuie p. 204. Against our owne malice or hatred conceiued towardes others p. 205. Against the malice or hatred of others conceiued towardes vs. p. 206. Against Gloutonie p. 206. Against Slouth p. 207. Remedies against afflictions and first that al euils of punishments haue their original from God p. 207. An answeere to a certaine obiection p. 209. Remedies for any afflictions that may happen vnto vs. p. 211. Remedies for such who are grieâ—ed in minde for that they are iniuried and contemned p. 212. Remedies for those that are afflicted in their mindes at such time as they suffer tribulation p. 215. Remedies for such who for humane respectes are ashamed to doe wel p. 216. A remedie for such as the enimie laboureth to driue into dispaire suggesting vnto them that al their good workes are lost and that themselues are damned Out of Taulerus p. 220. Motiues to comfort those that liue vertuously and doe many good deedes p. 221. Remedies against venial sinnes and first certaine sayinges of the Fathers concerning this matter p. 223. VVhether it were lawful to commit on venial sinne to saue the whole worlde p. 225. VVhy we ought to auoide venial sinnes p. 227. That venial sinnes are most dangerous to those that frequent the B. Sacrament p. 229. That some vvhich are giuen to spiritual exercises doe yet neuertheles not profit therein because they litle account of venial sinnes p. 230. That the reason vvhy vve neglect venial sinnes peoceedeth of vvant of the feare of God p. 230. That the Holie Ghost is contristated by venial sinnes p. 231. The opinio of Ludouicus Granatensis concerning venial sinne p. 231. Similitudes for this purpose p. 233. S. Gertrudes sayinge concerninge venial sinne pap 234. That scrupulous persons may receiue consolation herein but those of large consciences cause of feare p. 234. A question whether a man may liue in this world and commit no venial sinne pap 235. VVhether after a venial sinne be forgiuen the punishment be also remitted p. 236. Venial sinnes are are taken away by these meanes following p. 236. Remedies for auoiding of venial sinnes p. 237. Remedies to comfort those which are afflicted and sorrowful for the death of their frendes out of S. Antoninus p. 238. A remedie for those who feare Death ouermuch p. 241. VVhat we ought to doe daylie to the end we may not feare death p. 246. A remedie for those that feare not death but the paines of death p. 248. A remedie in the time of Sicknes p. 252. Remedies for auoiding the paines of Purgatory p. 254. Remedies against Desperation p. 255. Other remedies for those that dispaire thorough the multitude of ther sinnes pag. 259. Diuers wayes how to say the Pater noster with attentiue deuotion pag. 266. The seconde way how to say the Pater noster p. 272. The thirde way how to say the Pater noster applyinge the seauen petitions therof to so many effusions of the blood of our Sauiour IESVS p. 280. The fourth manner of sainge the Pater noster applyed to the seauen wordes which our Sauiour spake hanginge on the Crosse pap 285. The fifte way how to say the Pater noster applyinge the seauen petitions therof to the seauen order of Sainctes p. 291. FINIS
Hierome aduiseth vs to be verie respectiue of venial sinnes and not to thinke that they be but smale but to remember that God is great and omnipotent whom Rom. 3. 1. First because according to S. Paule we ought not to doe euil that good may ensue thereof 2. Secondly because our Sauiour sayeth in the gospel What doth it profit a man if he gayne the whole worlde and suffer losse of his owne soule As if he had said that he had gayned nothing 3. Thirdly because a man ought to loue his soule aboue al other thinges and therfore ought not to doe the least iniurie vnto it to procure the safetie of al other thinges And we haue declared already how great hurt one venial sinne bringeth to the soule of man 4. Fourthly because the end why man was created was to see and behould God and therfore we ought not to commit one acte to gayne the whole worlde that should hinder vs from that end the which is caused by euery venial sinne 5. Fiftly we ought not to commit any acte where with God may be offended or displeased not only to saue the whole world but not to saue an hundred thousand worldes but a venial sinne doth displease God and so by consequence offend him for which cause we ought not to commit it although there be many that that thinke it lawful to take a false oath to saue a mans life Cardinal Caietan in his Summe saieth that he who regardeth not venial sinnes hath no great care of his soule and defraudeth him selse of many great benefits And further that his Gardian Angel thereby withdraweth his care which he hath of him and refuseth to preserue him from many perrills who is carelesse and negligent to doe him selfe good which is a thinge highly to be considered S. Catherin of Sienna as it is written in hir life vsed to say that a sinne were it neuer so smale did much offend God if it were often committed and done with contempte and especially when a man groweth negligent by contrition and pennance to make satisfaction for it S. Bridget affirmed hauing it reuealed vnto hir that venial sinnes being oft committed contemned did greueously offend almightie God and that oftentimes he punisheth them seuerely who offend in this maner Why vve ought to auoide venial sinnes WE haue shewed before out of Taulerus seauen seueral causes why we we should auoide venial sinnes to which we may adioyne these sixe that followe 1. First for that they hinder the deuotion of mental prayer 2. They keepe vs back from profiting in spiritual perfection 3. They displease and offend almightie God and debarre vs from perfect fulfilling his diuine pleasure 4. They depriue vs of many spiritual giftes with the which otherwise we had bene indued if they had not hindred for they are like litle theeues who by degrees steale from vs many thinges whose theft although we finde it not at the first by reason that they take from vs but litle at once yet the end sheweth their theft when we finde in time that we haue lost much So we not refrayning from venial sinnes although at the first we perceiue no losse yet in time shal we finde our domage not smale being made thereby destitute of many spiritual benefitts 5. They infect our soules and make them subiect to many infirmities They are also like smale woundes which we receiue in our bodies which although they be not deadly yet doe they annoye vs and hinder our health As therfore we would be careful to heale such woundes so ought we no lesse to be mindful to cure our soules of such offences 6. They hinder vs that we cannot perfectly behould and loue almightie God as dust cast into our eies doth hinder our corporal sight That venial sinnes are most dangerous to those that frequent the B. Sacrament THe Doctors and chiefly Tabiena in his Summe doe teach that when a man wil not refrayne from litle sinnes or cometh to receiue the B. Sacrament with an actual intention or affection to some venial sinne that he is depriued of an effect of sacramental grace which is the proper and peculiar sâ—â—ite of this Sacrament For sacramental grace is a certaine spiritual sweetnes which increaseth deuotion and weakneth our inclination to vice and this sweetnes is learned rather by experience then by any other science which thing ought highly to be estemed to the eÌ„d that thereby we may preserue our deuotion And heÌ„ce it procedeth that many although they frequent the B. Sacrament yet doe not attaine to this spiritual sweetnes That some vvhich are giuen to spiritual exercises doe yet neuertheles not profit therein because they litle account of venial sinnes A Certaine learned man demanding why men doe not profit in spiritual exercises answereth that one principal reason is for that they account not of venial sinnes And S. Bernard saying that spiritual men ought to haue great regard of venial sinnes addeth that such men ought as carefully to auoide them as other men ought to refraine from mortal That the reason vvhy vve neglect venial sinnes proceedeth of vvant of the feare of God Eccl. 19. THe holie Scripture sayeth He that regardeth not smale thinges shal by degrees fall Eccl. 7. And againe He that feareth God neglecteth nothing He therfore that feareth God must not neglect his venial sinnes And God speaketh of such as want this feare in the Scripture saying If thou keepe not thy selfe stedfastly in the feare of God thy house shal soone be subuerted which is thy soule That the Holie Ghost is contristated by venial sinnes SAinct Paule writing to the Ephesians sayeth Doe not contristate the Holie Ghost And what doth contristate the Holie Ghost but not to account of our venial sinnes whereby the Holie Ghost is as it were debarred that he cannot worke in vs according as he would For euen as mortal sinne doth absoluâ—ely driue him from vs so doth venial sinne contristate and offend him The opinion of Ludouicus Granatensis concerning venial sinne LVdouicus Granatensis doth account one principal impediment of prayer to be the litle reckoning that we make of venial sinnes For that as Enamel wil not stick to brasse but to goulde so the most pretious Enamel of deuotion towardes God cannot harbour or dwel but in a hart pure and free from al kinde of sinne He addeth further that as mortal sinne is the perdition of the soule so venial sinne to be as a feuer or dangerous sicknes of the soule For which cause as a man doth noth feare only death but also the least distemper that may happen to his bodie as colde or any other litle disease so ought he also greatly to feare least he fall into any venial sinne Further he compareth mortal sinne as if we should kill a litle birde and venial sinne as if we should clip hir winges that she could not flye or mount aloft as before she was accustomed and then adioyneth that as an
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
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
great veniâ—l sinne presently confesse thy selfe and after rest assured that it is forgiuen thee Often therefore liftinge vp thy minde to God accustome to say God be merciful vnto me a sinner Out of Iohannes Taulerus COncerninge venial sinnes from which no man is free be not ouer careful althoughe thou doest not confesse euerie one by it selfe for it sufficeth if with Contrition thou aske pardon of God for them and so shalt thou not be tedious to thy ghostly Father For it is enough to confesse them in general being bound to confesse in particular only mortal For from venial sinnes we may many wayes free our selues as by Contrition sayinge the Pater noster takinge deuoutly holie water and by bowinge our knees humbly before almightie God with the like Remedies for such as doubt vvhether they haue true Contrition or not out of the same Author IF thou wantest true Contrition be hartely sorie that thou doest not feele it in thee as thou desierest and it is sufficient Also if thou findest not in thy selfe that desire and loue which thou wouldest haue towardes almightie God wishe hartely to haue it and so rest contented When thou hast confessed thy mortal sinnes with humility leaue the rest vnto God And if any remorce of conscience yet doe followe thee resigne thy selfe vnto his diuine wil vntil it shal please him to set thee free Thou must beleeue thy ghostly Father supplying the place of God as thou wouldest beleue God him selfe And therfore thou oughtest to set a side al scruples of conscience whether thou hast made a ful Confession or no putting thy confidence in God who wil neuer deceiue thee A remedie for such as doubt vvether God hath remitted ther sinnes or not ALthough saieth Taulerus the mother sometime forgetteth hir SoÌ„ne yet can not God be forgetful of vs. And so great is his mercie towardes vs that no sooner is flaxe consumed being cast into a fierie fornace then God forgiueth our sinnes when we be truly contrite for them and so good is he that whatsoeuer he hath once remitted he neuer after laieth against vs. And Henericus Susius saieth that God is so merciful that no mother be she neuer so tender affected doth so readily stretch hir hande to hir owne childe lyinge in the flames of burning fire as God stretcheth his hand to a sinner that is penitent and contrite although he haue sinned an hundred times in one day A remedie for him that is ouermuch oppresed vvith sorrovve for his sinnes past SAinte Augustin teacheth that a man ought to be sorie when he remembreth his sinnes but yet that he ought againe to take comfort of the same sorrowe Saint Bernard saieth that God respecteth not what a man hath bene in times past but what he is now what he desiereth to be hereafter And if it be true that God as it is saied before be so readie and willinge to pardon our sinnes and forget al our offences as it was manifest in S. Peter S. Paule S. Marie Magdalen and others how great is the coÌ„solation which we may iustly take in so good and merciful a Lorde Remedies for such as are troubled vvith vncleane thoughtes out of sundrie authors and first out of that learned Doctor Henericus Susius KNowe thou that being teÌ„pted with vncleane thoughtes yet thou neuer committest sinne except thou yeald thy voluÌ„tarie coÌ„sent vnto the suggestion so that if thou shouldest haue thy minde continually troubled with such abhominable and detestable cogitations as nether harte could conceiue nor tounge could vtter and this should continue for two or three yeares together thy wil and reason stil resisting the temptation thou shouldest not thereby any wayes offende therfore shouldest not be bound at al to confesse them An other for the same out of Taulerus I Beseeche thee saieth he be of good courage and comforte of minde only endeuour to expel them and they shal neuer hurte thee reason not nor argue with them answere them not nor make any account of them but turne thee vnto our Lorde and Sauiour with al thy harte A Remedie for such as are doubtful of them selues for that thy haue receiued some litle delighte in vncleane thoughtes out of the same IF any vncleane thought chance to enter thy minde wherein thou didest receiue some litle delight or pleasure and thorough forgetfuâ—nes thou didest not presently suppresse it so that thou art doubtful whether thou gauest consent to the delight or not and so might commit some mortal sinne in this case neuer thinke that thou hast giuen thy consent for then the delectation of the pleasure is so vnperfect that some space of time doth passe before it is perceiued wherfore he that is timerous of conscience neede not to feare that he hath consented therein for accordinge to Saint Augustin a sinne is so voluntarie that if it be not voluntarie it is not sinne Remedies for such as are doutful in their mindes whether they haue yealded ful consent to vncleane thoughtes and temptations 1. FIrst let vs dilligently marke whether such temptations when firist they assaulted vs haue with ful aduertisement bene pleasinge vnto vs or not or whether we haue abhorred them and detested them for if we haue vtterly detested them then may we be certaine not to haue consented vnto them 2. Secondly if we finde in our selues such a disposition as rather to dye then to consent to sinne or to take therein delight or contentement then aâ—so may we be sure not to haue yelded our consent 3. Thirdly let vs plainly lay open our consciences to our ghostly Father and confidently beleue as he shal aduise vs. Remedies to driue avvay vncleane thoughtes 1. THe first is euer as nere as we may to haue our mindes busied with good and deuout thoughtes but especially of the passion of our Lorde and Sauiour IESVS 2. The second to restraine and bridle our senses especially our eies our tounge and our hearinge 3. The thirde to remoue away the occasion of those thinges which stir vp euil thoughtes in vs. 4. The fourth to reade deuout and spiritual bookes 5. The fifth not to dispute or argue with such euil thoughtes when they come to our mindes but queitly to contemne them 6 The sixte if any shal vowe Chastitie it wil be verie requisite so often as any such euil thoughtes shal trouble their mindes presently to renewe their purpose which they vowed which is an acte of exceeding great merit 7. The seauenth to commend our selues to the protection of the B. virgin Marie to our Gardian Angel to al the B. virgins and to al the glorious Saintes in Paradise 8. The eight earnestly to craue the helpe and asistance of God who is at al times present to those that call vpon him Who can and wil in all our aduersities helpe vs and desiereth that we should continually call vpon him 9. The ninthe at such times as vncleane thoughtes shall trouble our mindes then to accustome to rehearse
chiefe remedie therfore is to consider the great goodnes of our Lorde and Sauâ—our and euer to fix our mindes on the hope of his infinite mercy who hath so abundantly satisfied for our sinnes and for the sinnes of the whole worlde What distrust therfore can we haue vnder the winges of so merciful a redeemer What pennance can we doe or what satisfaction can God receiue from vs greater then the sâ—tisfaction of his only Sonnâ— CoÌ„sidering that any satâ—sâ—â—ctioÌ„ whatsâ—euâ—r which lieth in vs to pâ—rfâ—rme hath the original and force from thâ—t â—f his And what are the sinnes of al the worlde compared with Christes meritts but as the least chip in respect of a fire of infinit greatnes An ansvvere to an obiection BVt such an one wil say that he doth daylie fall into diuers defectes and neuer doth truly amend them for which cause he doth much distrust him selfe To which obiection may be answered that he might haue iust cause to feare if Christ had not suffered his passion and died for the sinnes which are daylie committed but considering that he was crucified for al sinnes past and to come there is no cause for such an one to feare or in any sort to distrust in his mercy An ansvver to an other obiection SOme other wil sâ—y considering they daylie receiue many benefitts from almightie God that they are striken with great feare in regard of their daylie fall into seueral sinnes But this obiection may be answered That as the malice of man is in no one thinge more made manifest then that he receiuing daylie benefitts from almightie God noâ—withstanding proceedeth to heape sin vpon sinne so in nothing doth the goodnes of God more clearly appeare then that he continually powreth downe new benefitts and graces vpon vs who neuer cease to redouble our offences against him In this case we should behaue our selues like to a certaine seruant who although most faithful and trustie yet not wel experieÌ„ced in his chardge hauing a louing and fauourable master and happely committing some offence against him although on the one side he be sorie for his fault and willingly would not for any thinge haue committed the same yet on the other side remembring the mildenes of his masters nature is greatly comforted to consider with him selfe that as before so now againe he shal be pardoned and forgiuen and so humbleth him selfe making a ful purpose and resolutioÌ„ neuer after to commit the like euen so we acknowledging our sinnes and offences ought hartely to be sorie and contrite for them resoluing neuer to commit them after And in steed of sorrow rising of this feare we ought to reioyce hauing a firme considence in the mercie of God and so to comfort and content our selues Futhermore as we see that of the most venemous and poysoning Viper a preseruatiue is made against the strongest poyson so of our sinnes considered and thought on as afore saied we ought to make a remedie against al venom of sinne and so to blind and put out the eies of our ghostly enimie with his owne weapons where with he assaâ—lteth vs taking occasion thereby to loue God the more and with greater dilligence to auoide the occasion of sinne And so shal we gayne two principal vertues to wit profound humility and perfect charity For as our defectes and imperfections wil giue vs occasion to see our owne miserie and thereby also to humble our selues so patience longanimitie and the great willingnes of God to pardon our sinnes rendring vnto vs good for euil giueth vs iust cause the more to loue and worship him An other Remedie WE must knowe that there are two sortes of venial sinnes differing the one from the other For some persons sinne wholy against their willes and purposes other thorough infirmitie or negligence or some euil habitts of the minde which hinder such in the course of vertu who doe not perceiue and note them Others there be that vse a larger libertie of conscience and thinking it sufficient to abstaine from mortal sinne haue no regarde to auoide such as be venial and so in eatinge in drinking in idle discourses doe take their pleasure and mispend their time To these men so long as they followe so great licentiousnes of life their venial sinnes are neuer remitted althoughte they confesse them as it is wel noted by Henricus Herpius because they haue no purpose to amend them And further they are in great peril thereby to fall also into mortal according to the opinion of S. Thomas But to the former who striue to auoide them such venial sinnes are presently pardoned and forgiuen For seauen times in a day the iust man falleth and riseth againe The Conclusion THerfore our griefe for such venial sinnes ought to be discrete and so to be moderated Pro. 14. that we neuer any wayes distrust of the mercie of God for sorrowe and griefe without the asistance of Gods grace is by so much the worser by how much it is greater for that it bringeth a man into desperation Remedies against particular imperfections 1. FIrst to finde out the cause and grounde of our defectes for commonly some one or two special sinnes raigne in vs from which al other doe take their begininge which first beinge rooted out al other wil easily be subdued aâ—d ouercome 2. To remember what remedies are prescribed against those sinnes and to vse the same so often as need requireth 3. To labour to ouercome our most principal defect with detestation also of the rest neuer ceasing to fight against it vntil we finde it wholie ouercome or at the least greatly to be weakned 4. Often to renew our good purposes for the ouercoming our defectes and to stir vp in our selues a hatred against them 5. Often to cal to minde by what meanes we haue subdued them and stil as they rise againe to suppresse them by the same 6. To craue of God his especial asistance against that particular sinne wherunto we are most incident 7. To commend our selues to some particular Saint who hath also sometime bene assaulted with the same kinde of sinne and hath by the asistance of Gods grace bene deliuered from it 8. Often to examine our conscience of that particular sinne comparing the estate of our life one day with an other 9. To impose vpon our selues if we fall into it some kinde of pennance which may be most contrarie and opposite to the same 10. To haue a good courage to fight against this sinne for that is a signe that in the end we shal obtaine the victorie 11. Euer to perseuer in fight against it and neuer to deiect our mindes no although we should fall a thousand times in one day for he only is conquered that castinge downe his weapons yeldeth him selfe ouercome 12. Although thou findest thy selfe to profit litle in this conflict yet it is not litle For although we perceiue not the shadow of the dial to moue or goe forward yet are
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
of God be done why should we be terrified with any temptations Therfore ought we at the hower of death most â—oyfully to suffer aâ— paines and 〈◊〉 be they neuer so great or long and to say O Lord I am most readie to endure any thing 〈…〉 thy 〈…〉 And so doâ—ng we 〈…〉 God a â—oy to his Angels 〈◊〉 câ—nfusion to the diuels 〈◊〉 be very good for vs to turne oâ—â— minde◠〈◊〉 these thoughtes which bring such 〈◊〉 vpon vs and to say Be it done with me as it shal please our Lord to dispose for what soeuer it shal please him to send me in this world it must needes ruine to good He alwayes sendeth his seruants grace and perseuerance to beare such his visitations as he suffer th to befal them In this case we shâ—â—â—d doe as we see litle children to doe who although they hearâ— others to talke of deâ—â—th plague warre oâ— such like miseries yet liue they merâ—ly and cast al the care vpon their parents to prouide for their necessities A remedie in the time of Sicknes 1. FIrst to thinke what commodity Sicknes bringeth vs. And to consider that it is a messenger or harbinger sent from â—od vnto vs to put vs in minde to prepare our selues to die 2. It purgeth our sinnes for it is a good signe of Gods loue towardes vs when he punisheth vs in our members whereby we haue offended him 3. It weakneth our bodies which is one of our especâ—â— enimies For which cause S. Paule sayed When I am made weake then am I more strong 1. Cor. 12. 4. It reclaymeth vs from 〈◊〉 for a sick man hath no desertâ— to be druâ—ke no occasion of pride or of such not 〈◊〉 us sinnes which are most hurtful to the sâ—ule 5. It stirreth vs vp to good as to confesse our sinnes to doe workâ—s of pennance and the 〈◊〉 6. Sicknes is a signe of Gods loue towardes vs for God doth 〈◊〉 those whom 〈…〉 7. It is 〈…〉 which is in special gift 〈◊〉 8. It is a 〈◊〉 saluation and thâ— high way tâ— heauen gates and to 〈◊〉 of â—nitie 〈…〉 Thinke 〈…〉 in this world thâ—â— râ—ugh the great loue of God and for our eternal saluation Remedies for auoiding the paines of Purgatory 1. FIrst so nere as we can to refrayne from venial sinnes and when we hauâ— committed them to be truly penitent for them and to performe some penance 2. Not to delight in the treasures of this world but to vse them as thinges which God hath only lent vs. 3. To craue of God â—ur Purgatory in this world 〈…〉 this great 〈…〉 vs when he doth vouchsafe vs this fauour 4. Voluntary penance For one Pater noâ—ter saied in this life is of more effect thâ—â— many sayed by others for vs after our death 5. The communication of the benâ—fitts 〈…〉 which is knowen but to few 6. Patience in our 〈◊〉 oâ—â—enring them vp to God for our sinnes 7. To busie our selues in the workes of mercie 8. To offâ—r vp to God aâ— our good workes â—s wel penal as not penal for satisfaction of our sinnes 9. To craue of God with perseuerance that it may please him to deliuer vs from the paines of Purgatorie 10. To frequent the holie Sacraments 11. To embrace death for the loue of God when we find it to approache and of our selues to desire and craue the holy oyle of extreme vnction 12. Deuoutly and in the state of grace to receiue Indulgences REMEDIES AGAINST DESPERATION FIRST consider iudicially al these remedâ—â—s bâ—fâ—re recited which are as so 〈◊〉 any gates and entrances of hope Next if thâ—râ—ugh the greatnes of thy sinne thou dâ—â— dâ—spaire behâ—uld then S. â— ter who â—enieâ— this master the greatest sinne that he could commit and yet did God most mercifully forgiue him If thou dâ—spaire thorough the multitude of thy sinnes thou hast Mâ—rie â—agdalen to behould who was posâ—ssed with â— diuels that is with â—â— deadly sinnes and yet they were al remitted hir dispayring of his meâ—cie then in killing his brother As Iudaâ— sinned more â—rieuously in hanging him sâ—lfe thâ—rough despeâ—atiâ—n thâ—n in betraying Chrâ—stâ—â—ns Master S. Bernard writeth that al the mâ—rtaâ— and 〈◊〉 sinnes whic◠〈…〉 〈◊〉 from the begining â—f the wâ—râ—â— if they were compared to the diuâ—ne mercâ—e of G d 〈◊〉 other th◠〈…〉 litle 〈◊〉 oâ— watâ—r 〈…〉 of tâ—e 〈◊〉 sea R p enâ—â—â—â—t tâ—â—t 〈…〉 f r thâ—e and woâ—â—â— be 〈…〉 agâ—ine 〈…〉 and 〈…〉 little drâ—p of hâ—s â—â—ood were sufficient to redeeme anâ— huâ—â—red th usâ—nd wâ—rldes remembring thâ—s â—ow canst theâ—r dispayre Dispayâ—e â—f thy sâ—â—te and put tâ—y câ—nfidence in God 〈◊〉 from thy sâ—â—â—e and runnâ— to God wâ—â—â— euery where and at al times is â—â—â—st râ—ady to embrace thee Luc. 15. euen as the Father did to the prodigal childe serued it But seeing he hath patiently borne â—ith thee so song time and giuen thee space to amend thy life it plainly appeareth that he desiereth thy saluation Hâ— did not damne thee when â—hou wast captiâ—â— to siâ—â—e and his mortal enimieâ— and wil he damned thee now hauing done penance for thy sinne and beâ—ng become his saithful seruant and fâ—â—nd Thinkest thâ—â— that to be the nature of God S. Paule 〈…〉 argument Rom. 5. If 〈◊〉 were 〈◊〉 to God â—â— weâ—e 〈…〉 by the 〈◊〉 of his 〈…〉 reconâ—illeâ— we 〈…〉 F r if Christ burnâ—d with to feruâ—nt a â—â—sire â—f our saluaâ—ion that to procure the same he would suffer 〈…〉 why wâ— he not â—â—y pardon thy 〈…〉 If w◠〈…〉 seeke the lost 〈…〉 recâ—iued the pr◠〈…〉 why wiâ— he not receiue thee wh◠〈…〉 within his sheep-fould 〈…〉 tâ—e duetie of an 〈…〉 How caâ—st thou dispaire of 〈…〉 with an oath he saveth Eze. 18. I 〈◊〉 â—nd 〈◊〉 death of a sinner but that he be conuerted and liue 1. Cor. 11. If as S. Paul sayeth Gâ—â— be the Father of mercie and the God of aâ— sâ—lâ—tion hast displeased him and hast most humbly craued pardon for thy sinnes committed And if God haue not forsaken thee when thou didest forsake him and at al times transgresse his holie commandements but hath euer most mercifully forgiuen thee thy sinnes wil he now forsake thee being willing to amend thy life and hartely lamentest thy former offences If before thou didest penance for thy greuous sinnes thâ—u wast by Gods mercie moued to doe penance why shouldest thou now dispaire of his goodnes hauing by penance appeasâ—d his wrathe The propertie and nature of Gods mercie is to take away the miseries and afflictions of sinners As Eccleâ—ast saveth God to whom it is proper to be merâ—â—ful and 〈◊〉 Considering then that God is infinitly merciful he doth infinitly desire to pardon and forgiue vs. And S. Augustine sayeth That God hath so great a desire to deliuer vs from our misâ—ries that he is as it were sorrowful and grieued when we other wil not or make delay to accept of his mercie Wherfore he wil pardon thee if
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
for vs to sinne IN TENTATIONEM Into temptation Of the Flesh Of the worlde Of the diuell SED LIBERA But deliuer Thou which art our Deliuerer Our Sauiour And our Redemer NOS Vs. The Sonnes of death The seruants of sinne The bondmen of the diuell A MALO From euell Of sinne and Payne Past Present And to come AMEN So be it From thee By thee In mee Hetherto Father ANDROTIVS That which followeth of an other Father of the Society of IESVS The thirde way how to say the Pater noster applyinge the seauen petytions therof to so many effusions of the blood of our Sauiour Iesvs PATER NOSTER Our Father SWeete Lorde and Sauiour IESVS Christ Our Father who through the effusion of thy most pretious Bloode vpon the crosse by the benefitt of the Sacrament of Baptisme hast regenerated vs to be thy children QVI ES IN COELIS Which art in heauen Heb. 9. Who as the Apostle witnesseth didest enter into heauen that thou mightest appeare before the face of God to make intercession for vs with the scarres of thy woundes Rom. 8. cap. 7. and as a most faithfull aduocate mightest pleade our cause with vnspeakeable sighes SANCTIFICETVR NOMEN TVVM Hallowed be thy name The 1. effusioÌ„ Which name thou tookest in the first effusion of thy most pretious bloode made at â—hy CircumcisioÌ„ that we who in Baptisme prefigurated by circumcision Coloss â— had receyued that holy name of Christian might through the vertu of that most pretious Bloode circumcise our hartes from all sinne and wicked inclinacions ADVENIAT REGNVM TVVM Thy Kingdome come Which kingdome through thy most holye passion and principally by the effusion of thy most pretious Bloode made when thou wast crowned with that crowne of thorne thou didest deserue for thy selfe and vs thy vnworthy seruants For that we might be crowned with glorie and honor in heauen thou wouldest be crowned on earth with most sharpe and woundinge thornes FIAT VOLVNTAS TVA SICVT IN COELO ET IN TERRA Thy will be done in earth as it is in heauen I wishe Sweete Sauiour that we wretched creatures would so truly fullfill thy will here on earth as doe the Angells and all the Saintes in heauen euen as thou hast taught vs by thy example in the effusion of thy Bloody Sweate made in the Garden For there thou didst shewe and that in a thing most bitter and irkesome that thou wouldest fullfill the will of thy Father and not thy owne will sayinge yet not as I wil but as thow wilte Matt. 16. be it O Father PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE Giue vs this day our daly breade If it had not bin the will of thy Father that thou shouldest suffer thy bitter Passion for our Redemption what other breade might I presume to craue of thee O Lorde but the breade of sorowe and of Passion which thou didest eate and the Chalice of Tribulation which thou didest drinke For I reade That Dauid a man accordinge to thy harte saide My teares were my breade both day and night This Breade vndoubtedly wouldest thou shewe to me by the abundante effusion of thy bloode made in thy Whippinge and wouldest that it should be my daylye breade Luc. 9. when thou saydest If any will come after me let him take vp his Crosse daylye And if at any tyme this breade shall seeme harde to my tast ioyne to it sweete IESV the breade of Angells the breade I meane of thy most pretious Body and Bloode which thou wouldest haue vs to receyue in remembrance of thy Passion euen to the ende of the worlde that beinge comforted and strengthned therwith we may through many tribulations ascende to the true MouÌ„taine Horeb 3. Reg. 19. which is life euerlasting ET DIMITTE NOBIS DEBITA NOSTRA SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS And forgiue vs our trespasses as we forgiue them that trespasse against vs. I doubte not my sweete Sauiour IESV Christ but that those thy cruell bloody tormentors to the ende they might encrease thy torments and passions did againe and againe take of and sett on that most sharpe Crowne of thorne which they had violently thrust vppon thy heade and that they often put on and againe pulled of thy garmeÌ„ts all embrued and stifned with goare bloode I most humbly therfore beseech thee my sweete Sauiour by the oft Renewinge of Thy most bloody woundes which could not be but with much effusion of thy Bloode that thou vouchsafe to remitt and pardon me those sinnes which so often I haue renewed and therby giuen to thee newe and fresh woundes againe euen so as I do freely from my harte remitt and pardon all woundes of wronges and iniuries that haue bin offered to me ET NE NOS INDVCAS IN TENTATIONEM And leade vs not into temptation For thou sweete Sauiour accordinge to S. Iames the Apostell Cap. 1. art no temptour to euâ—ll thou temptest no man thou enforcest no man to giue consent to the temptations of the world the flesh or the diuell But thou hast suffered thy selfe to be tempted euen to the most shamefull death of the Crosse that therby thou mightest free vs from all sortes of temptations For which cause thou spredst thy handes on the Crosse to receiue vs louingly if in our temptationâ— we shall flye vnto thee For this cause thou wouldest haue thy hands fastned with nayles therby to teach vs for the subduinge of our temptations that we must crucyfie our flesh with all our sinnes and concupiscences For this cause thou doest open Three new fountaines of bloode that noe meane of ayde may be wantinge to vs to purge all our imperfections and ouercome all our temptations SED LIBERA NOS A MALO But deliuer vs from euell By thy death sweete Sauiour thou hast prepared a medicine and a preseruatiue for vs which is sufficient to cure and free vs from all infirmities yet had it not so much profited vs but through thy last effusion made in The openinge of thy side from whence thy most pretious bloode flowed out in great aboundance For what other thinge doth the flowinge of bloode and water from the side of Christ signifie vnto vs than the most holy Sacraments of Baptisme of the Euchariste of Penance and others wherby the price of his bloode is most effectually applyed vnto vs Grante me therfore sweete IESV by this effusion of thy bloode a doble grace the one that I may acknowledge and often frequente these preseruatiues of thy holy SacrameÌ„ts The other that it will please thee to receyue me into that Hole of the rocke Cant. 2. into that Caue in the walle I meane into thy most sacred Syde where I may rest secure from all miseries and aduersities For accordinge to S. Augustine Longinus did therfore open thy side with his Lance that I might enter into it and there rest free from all temptations Amen The fourth manner of sainge the Pater