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
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
nere as I could al occasions of offendinge God I confesse that I haue not directed al my actions with so sincere an intention to the honor of God as I ought Nor haue corected and admonished my familie as I ought In many occasions I haue yealded too much to my passions of anger and impatience Nether haue I taken such crosses as haue happned vnto me as laied vpon me by the hande of God but easily haue suffered my selfe to be troubled with them Finally I accuse my selfe that I nether haue loued my Lorde God with al my harte nor my neighbour as my selfe Nor haue yeelded due thankes to God for al his benefitts hitherto bestowed vpon me and cheeflie for that he hath with so great loue giuen him selfe vnto me Lastly I accuse my selfe for that I haue not receiued such benefit and fruite by the holie Sacraments as I ought Ideo precor c. A forme of Confession for such as doubt vvhether they haue made a perfect and ful Confession FIrst hauing confessed brieflie all such sinnes as he remembreth let him say And of al my sinnes both mortal and venial knowen and vnknowen as wel great as smale which I haue done saied or thought by worke worde or harte against God my neighboure or my selfe thoroughe frailtie malice or omission from the time that first I had vse of reason euen vntil this present I confesse my fault my great faulte my most greueour fault And I am hartely sorie that I haue not come to this holie Sacrament with so great reuerence as I ought nor haue had so great sorrowe and contrition for my sinnes as I ought Most humbly crauinge of almightie God that thorough the pretious blood of my Lorde and Sauiour IESVS Christ he wil supplie al such defectes as I haue committed in this or any other my former Confessions And also of you my ghostly Father that for my sinnes you wil enioyne me pennance and giue me absolution and pray to our Lorde God for me a most wretched sinner An other more briefe forme ALthough whatsoeuer hath bene hitherto saied hath bene necessarie and prositable for scrupulous consciences neuertheles such as confesse often in the weeke should for the fore-alledged reasons be much more short and briefe in their Confessions and to giue credit to their ghostly Father perswadinge them selues that he would not omitt to enquire farther if he thought it necessarie And as the Penitent ought confidently to come to receiue the B. Sacrament not hauinge bene confessed if so he be commanded by his ghostly Father and finde his conscience cleare from al mortal sinne so ought he likewise duely to obserue and vse such forme of Confession as he shal be directed by his Confessor As for example FIrst to accuse him selfe of such sinnes as he shal sinde his conscience to accuse him of and then to craue Absolution As to say Since my last Confession I accuse my selfe that once I haue tould an vntruth Thrice I haue detracted my neighbour Often I haue bene sodainly angrie c. Also I haue bene negligent in resisting euil thoughtes I haue not loued God and my neighbour as I ought I haue not conformed my wil to the wil of God I haue not bene so thankful as I ought for al his benefitts bestowed vpon me I haue not gouerred my senses especially my eies as I ought Of al which and of many other sinnes the which I feare I haue committed but doe not now remember I accuse my selfe and most humbly craue of you my ghostly Father that you wil giue me Absolution and pray for me 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 WHen one who accustometh often to goe to Confession hath bene confessed but the day before he neede not againe be coÌ„fessed the day followinge except the ghostly Father hath otherwise appointed him But if he wil be coÌ„fessed let him declare if it maybe eueÌ„ in one word that which troubleth his conscience that others who are to be confessed may haue conuenient time and place That he vvhich 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 reframe to come to the B. Sacrament according to the example of S. Mechtildis THis B. woman S. Mechtildis hauinge one day purposed to receiue the B. Sacrament and for want of a Confessor being greatly troubled with anguishe of minde began to recount to hir selfe al hir sinnes and negligences and being ful assured that they were forgiuen hir she yealded hartie thankes to hir Lord and Sauiour from whom she receiued answere as followeth Euen as he which expecteth the cominge of some great Prince doth foorthwith make cleane eache parte of his house that nothing â—ppeare to offende his eies but when he vnderstandeth he is so nere at hand that he cannot voide and carrie the soullage foorth he hideth it in some corner vntil he may more conueniently remoue it away so when thou hast a desire and wil to confesse thy sinnes and a purpose neuer to commit them againe they are so far remoued from my sight that I neuer after at any time remember them Remedies and Documents for such scrupulous persons vvho thinke they neuer haue rightlie confessed their sinnes out of Iohannes Ruisbruchio a deuout and learned Docter I Counsel thee saieth he as nere as thou canst to auoide longe and tedious Confessions for that they disturbe the peace and queit of thy minde and fill thee with al maner of doubtes and scruples And knowe this for a truth that if in thy Confession thou shalt vse many vnnecessarie wordes and circumstances as in particular to confesse euery venial sinne thinking thereby to queit and ease thy conscience and not rather resting thy self vpon the mercies of almightie God that thou art not partaker of the illuminations of God nor meete to be instructed by his diuine Maiestie and so neuer shalt be able to distinguishe and discerne betwene great and smale offences Farther if any sinne which thou doest accustome to confesse shal by chaunce slip foorth of thy remembrance here with shalt thou finde thy selfe mâ—ch perplexed and thinke that thou 〈◊〉 not made a right Confession Out of the same Author OF al thy venial offences from which no man that liueth in this world can be free confesse thy selfe in as fewe wordes as thou canst and only in a generalitie carringe stil within thee a purpose to doe wel and to abstaine from al sinnes both mortal and venial as much as lieth in thy power Againe out of the same THe principal foundation of sanctifie and holines is Puritie of conscience which easely thou maiest attaine by dilligent examination and callinge thy selfe to an account And if at any time thou findest thy selfe guiltie of mortal or of any
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
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
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
right wil bend it to the contrary parte And further he addeth that God doth not iudge according to the conceit and impression of our phantasies but according to the sence and consent of true reasâ—n And that he wil not punishe vs for such thinges as we thinke or suffer contrary to our owne willes but for such offences as we commit thoroagh our owne free consent THE 6. RVLE Not easelie to accuse our owne conscience of mortal sinne but rather in doubtful matters neuer to thinke we sinne mortaly or giue consent thereunto especially so long as we find such an inclination in our selues that we rather would dye then to offend God willingly Nether doe we sinne in doing a thinge whereof we be easely doubtful whether it be a sinne or no and yet doe it especially if we doe it by obeying the commandement of our ghostly Father THE 7. RVLE The diuel is accustomed to obserue the conscience of al men and to note whether it be strict or remisse If he finde it strict then laboureth he to make it more strict and to bring it into the extremitie of scrupulositie that thereby being afflicted it neuer may attaine to true perfection As for example if he perceiue any one to detest and abhorre mortal sinne and so much to abhorre it that he cannot endure the lest suggestion to sinne then laboureth he to drawe him to some act which although in it selfe it be not a sinne yet such as may be thought by him to be a sinne as in speaking or thinking On the other side if he sinde a man to haue so large a conscience that he maketh litle or no account at al of venial sinnes then laboureth he to bring him to that passe that he make also no reckning of mortal For which cause he that wil profit in the course of a spritual life must carefully endeuor euer to encline to that part which is opposite to his ghostly enimie as if he worke to make thee haue a large and remisse conscience endeuour thou on the contratie part to make thy conscience more strict if he seeke to make it strict then endeuor thou to enlardg it and so eschewing the extreames thou shalt attaine to the meane THE 8. RVLE So ofte as a man wil doe or say any thing which is not contrary to the practise of holie Church nor to the opinion of the ancient Fathers and tendeth to the glorie of God and a scruple ariseth whether he should doe it or not for feare of vaine glorie or lest happely he might be to some offenciue then ought he to lift vp his mind vnto God and if he perceiue that it may be done to his glorie then I say freely to doe it or say it and not scrupulously to omit it but with S. Bernard to answere the ghostly enimie Nether for thy sake did I begin this vvorke nether for thee vvil I end it THE 9. RVLE It is good to receiue often and to be confessed but seldome liuing and doing al thinges according to the iudgment of a discreet Confessor for so shal a man many wayes encrease his merit and make his ghostly enimie ashamed and doe a worke most grateful to God who neuer wil demande an account of those thinges which he shal commit or omit doing them vnder the obedience of his ghostly Father THE 10. RVLE Ignorance of the difference betwixt a thâ—ught and a consent is an especial great cause that breedeth scruples And therfore we must note that an euil thought may be considered four seueral wayes For sometime it is reiected presentlie so soone as it ariseth and then we meritt in that therein we ouercome the enimie Sometime it continueth for a certaine space and yet without ful consent and then it is a â—eâ—ial sinne greater or lesser according to the time it shal continue In confessing this thought it is not of necessitie to confesse the circumstances that arise but it shal suffice to declare the nature of the sinne saying I confesse that I haue had such a dishonest thought or a thought of anger or of vaine glorie or the like and haue not as I ought presently resisted it Sometime conseÌ„t is giuen to the thought with a desire if opportunitie serued to execute it in acte and then it is a mortal sinne if the substance or the matter of the thought were a mortal sinne Sometime a delight is taken in the thought of sinne so that ful consent is giuen to delight in the thought but yet without a minde to effect the same and then it is also a mortal sinne if a man purposely doe imprint in his thought the imagination of a matter which in his owne nature it a mortal sinne and in that thought fully and perfectly consenteth to take delight as in some immodest or dishonest acte or the like But if such a thought happeâ— vnto vs but accidentally and not deliberately and so shal indure some time iâ— the minde yet wholie without any fuâ— consent then is such a thought but only venial Sometimes againe we endeuouâ— to reiect some euil thoughtes which wâ— finde our selues to be most vsually aâ—saulted with but yet we cannot speedelâ— doe it for that our minde is ouermuch encombred with such suggestions and then is such a thought no sinne at al. THE 11. RVLE Euen as he that liueth not in the feare of God doth easily and often fall into mortal sinne at the lest in thought so he that liueth in the feare of God and would choose rather to die then willingly to offend him seldome or neuer offeÌ„deth mortally For which cause a scrupulous body ought not easily to thinke that his sinne was mortal THE 12. RVLE Some persons are euer troubled with vncleane thoughtes others seeme to them selues that they continually blaspheme God and his Saintes and thereby are stil vexed and molested in their mindes and especially at such time as they should goe to Confession for both they are ashamed to confesse such scruples and yet they thinke them selues bound to discouer them Wherein they are deceiued for although a man for many yeares together should finde him selfe contrary to his wil troubled with such ill thoughtes and suggestions yet resisting them he should not only not sinne but also merit thereby exceedingly and therfore ought not to confesse as a sinne that which turneth to his greater merit With such temptations according to the opinion of the Fathers was the B. Apostle S. Paule troubled to whom our Lord answered when he desired to be freed from them My grace is sufficient for thee 2. Cor. 12. for vertuâ—s made perfect in infirmitie In which wordes he sheweth that by such tempations we doe not only not loose the grace of God but rather increase it so that we be careful not to yeld our consent vnto them S. Catherin of Sienna being on a time so assaulted with vncleane thoughtes that she seemed to hir selfe to be as it were plunged into hell our Sauiour
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
ordaining for vs the delightes of Paradise Nether could the apprehension of present death nor the remembrance of such torments as were prepared for him so much posesse or occupie his thoughtes that they could ether withdrawe him or yet deterre him from bestowing vpon vs this vnspeakable benefit The louer houldeth the absence of his beloued as a torment vnto him alwayes desireing the presence of his loue For this is the effect of true and perfect loue that it stil desiereth to be vnited to that it loueth thereby to receiue contentment and delight euen so our diuine and heauenly louer our Lord IESVS hath instituted and ordained this admirable Sacrament in which him selfe is really present that so longe as this Sacrament should coÌ„tinue in the worlde he him selfe would also remaine therein notwithstanding that he is ascended into heauen And this is an infallible testimonie of his entire and singular loue How great a treasure the gift of the B. Sacrament contayneth OVr most merciful and louing Sauiour could neuer haue left vnto vs here on earth a guift of greater honor benefit or delight then he hath left vnto vs in the most B. Sacrament for here we haue him to whom in al aduersities we may flye for succour to whom when we haue neede we may lament make our moane O thrice happy estate of ChristiaÌ„s which daily may present theÌ„ selues before their Creator and as it were face to face enter into conference with him This being so rare and singular a gift it happily might be esteemed of the lesse moment had it bin only bestowed on such as deserued it or at the least would haue bene thankful for it and haue vsed it to their owne benefit and according to the dignitie thereof but considering that it is bestowed vpon many who nether acouÌ„t of it according to the worthines nor gratefully receiue it nor yet applie it as they ought to the profit of their soules this sheweth the singular loue and mercy of our Sauiour O wonder surpassing al admiration If so it were that al the glorie and diuine nature of God depended on man as al that which is mans dependeth on God what could God more haue done then he hath to win and purchase mans loue vnto him A most straung thing and able to make vs wholy astonished that whereas al our saluation al our glorie and al our good dependeth on God yet to see how we flie from him and againe to behould how earnestly he desireth our conioyning with him hauing no neede at al of vs or of our endeauours After vvhat maner Christ remaineth vvith vs in the B. Sacrament NO one thinge doth more declare the greatnes of the loue of Christ towardes vs then the wonderful maner by which he conuerseth with â—s in the B. Sacrament for if it had pleased him to haue remained with vs in his owne shape and likenes then it might haue seemed that he had so remained to haue bene honored worshiped of vs but remaining with vs vnder the forme of bread he so remaineth not only to be reuerenced but to be receiued of vs as our chiefest foode that in the one we might haue cause to exercise our faith and in the other occasion to exercise our charity and so is caled the bread of life for that he is life it selfe vnder the shewe of bread He therefore who worthelie receiueth this bread in the selfe same instant receiueth life receiuing him who is true life it selfe If thou fearest to receiue it for that it hath life yet receiue it in regarde it is the bread of Angels If thou esteeme it but lightly being vnder the forme of bread yet hould it of highe price for that it is liuinge and containeth life Of three sinnes that are most opposite to this most B. Sacrament PRide Enuie and Lust are most opposite to the B. Eucharist For in this Sacrament is he receiued who more then al men humbled him selfe for mankinde who being nayled to the Crosse praied for his persecutors who tooke his pure flesh of the most chast and immaculate virgin Therefore as it is necessarie for him that receiueth to be cleane from al sinne so especially ought he to prouide who cometh to this heauenly banquet that he be not defiled with any of these three enormities Of Venial Sinnes EXceeding great are the impedimeÌ„ts which venial sinnes doe cause in vs from tasting the sweetnes of this heaueÌ„ly foode but especially those which willingly and wittingly we daily commit For as it is vnpossible to make Enammel to fasten but only to gould and not vnto brasse copper or other drossie mettal so doth not God permit this diuine Enammel to make impression but in such a soule which is voide and free from the drosse of sinne Of the intention vve ought to haue vvhen vve come to receiue the B. Sacrament AMongst other thinges which are most necessarie for our preparation to receiue the B. Sacrament the true intention and end why we come to receiue it is specially to be regarded for as it may be good so it may be bad The intentions therefore by which we may come worthely to receiue it are noted by S. Bonauenture to be these that followe 1. First that thereby we may be the nerer vnited to God 2. Secondly that by receiuing this most B. SacrameÌ„t as by a most soueraigne medicine we may be cured from al diseases and sicknes of our soules 3. Thirdly that thereby we may performe to God that which by duetie we owe vnto him 4. Fourthly that thereby we may be deliuered from al perills and dangers 5. Fiftly that thereby we may obtaine from God some especial benefit 6. Sixtly that we may be thankful to God for al his benefitts bestowed vpon vs considering that no act which we can doe is more grateful vnto him 7. SeaueÌ„thly that we may thereby yeald praise vnto God and his Saintes consideringe this to be a sacrifice of all laude and praise 8. Eightly that thereby we may helpe and asist our neighbours and bretheren as wel those that yet liue as those that be departed 9. Ninthly that by receiuing this Sacrament we may likewise receiue the spirit of Christ and thereby may liue with that humilitie charitie obedience pouertie of spirit mortification of body and contempt of the worlde wherein our B. Sauiour liued when he coruersed in the same And this ought to be our chief and principal intention 10. Tenthly to renewe the remembrance of the passion of our most sweete Sauiour IESVS according as we are taught by the Apostle S. Paule 11. Eleuenthly that thereby we may doe that which is acceptable to God who desireth to be conuersant with vs for this end that his holie wil and pleasure may be performed in vs. And vnto this may be adioyned the other intentions aboue mencioned Certaine pointes to be examined before receiuinge accordinge to S. Mechtildis WE must lay naked our conscience saieth this B. Saint to our Ghostly Father
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
euerie euil thought is not a sinne but only such as we yeald consent vnto And it is a signe that we giue no consent when such a thought doth displease vs and we vnwillinge to entertaine it hauing our minde so disposed that we had rather to suffer death then to coÌ„mit a mortal sinne Touching the second we must knowe that when a man without any intention to hurte thorough a certaine loosenes of speeche or other cause shal speake any ill concerning his neighbour that he doth not sinne mortally but ether venially or perhappes not at al althoughe there ensue some discredit to the partie prouided that it be not in any publique maner according to Fumus in Armilla THE 9. DOCVMENT 9. Although that euerie person which desiereth to profit in a spiritual course of life ought carefully and with his whole power to endeauour as much as in him lieth to refraine from the smalest venial sinne that may be coÌ„mitted for according to the general opinion of al Doctors and learned men we ought rather to permit the whole worlde to decay then willingly to coÌ„mit the lest venial sinne yet so often as thoroughe humane frailtie we falle thereinto we oughte not to vex and afflicte our selues but with humilitie to be sorrie with ful purpose neuer to commit the same againe and so hauing asked pardon of God to queit our mindes And here we must vnderstand that there be two seueral sortes of venial sinnes the one which willingly and wittingly we falle into and this sinne ought we most carefullie to eschewe for that it maketh vs apte to falle into deadly sinne and bringeth great danger and peril to our soules The other sinne is that which thorough frailtie ignorance and inconsideration we coÌ„mit and into this sinne doth God permit vs to falle both thereby to humble our selues vnder his hoâ—ie hand and to make vs remember our owne basenes and vnworthines and for some other causes only knowen to his diuine wisdome Of these speaketh the Scripture where it saieth Pro. 24. The iust man falleth 7. times in one day and riseth againe THE 10. DOCVMENT 10. It is expediâ—nt that he which goeth to Confession often in the weeke be shorte and not tedious as wel to auoide occasion of scrupulositie as also that thereby conuenient time may be allowed to the ghostly Father to instruct him and besides to giue good example to others and place to such as are likewise to be confessed who otherwise are wont to maruel with them selues and sometimes to say What cause can he haue that goeth so often to Confession to be so tedious vnto his ghostly Father NECESSARIE DIRECTIONS touching Confession out of sundrie authors and first out of Petrus Damianus 1. IF thou hast a purpose to amend thy life and wilt doe pennaÌ„ce for thy sinnes make choise of a discreete and sufficient ghostly Father to whoÌ„ thou maiest haue a refuge in al thy temptations behoulding as it were God in him and in him hauinge recourse vnto God 2. When thou hast made choyse of thy ghostly Father vse none other without his consent and licence 3. Thou must not desire easie or lighte pennance for thereby thou shalt deceiue thy selfe considering what far greater pennance is done in Purgatiue 4. Thou must not confesse thy sinnes for feare for that were in some sorte no voluntarie Confession 5. Thou must not excuse thy selfe in thy Confession for that were not to confesse but to excuse thy faultes 6. Thou must not accuse others for that were not to confesse but to offende 7. Thou must not coÌ„fesse because thou wouldest be held good and vertuous for that were but illusion and no confession What thinges are to be obserued in Confession WE must obserue that which the Prophet Dauid saieth in the psalme Psal 31. I haue saied I vvil confesse against my selfe my iniquitie to our Lorde and thou hast remitted the guilte of my sinne First when he saieth I vvil confesse he sheweth a true and firme purpose to tell and confesse his sinnes 2. When he saieth I vvil confesse he sheweth that we ought to confesse our sinnes and not to trifle to laughe or to play 3. When he saieth to our Lorde he declareth that they which goe to Confession ought not to goe as to a man but as to God therfore not to be ashamed to reueale any sinne whatsoeuer considering that nothinge can be hid from him 4. When he saieth my iniquitie he sheweth that they doe ill who praise theÌ„ selues and say I haue not stollen I haue not committed adultrie and the like 5. When he saieth against my selfe he sheweth that we ought not to reueale in confession the sinne of any other person Certaine Admonitions to direct vs to make our Confession a right BEcause few men knowe how to make their Confession rightly let him that wil learne it obserue these Admonitions followinge THE 1. ADMONITION First before thou goe to Confession thou must bestowe some time in examining thy conscience especially if it be longe since thou wast at confession and thou must imagin that thou hast in hand a matter of so greaâ— waighte exceeding moment which must be preferred before al other busines For if thorough negligence any one mortal sinne be omitted the whole confession is voide and to be made a new THE 2. ADMONITION Thou must tel the number of thy mortal sinnes or else thy Confession wil not be perfect And thou must tel them in as true an order as thou canst ether how long time thou hast vsed to commit that sinne or else to say that thou hast committed it so often as occasion hath bene giuen vnto thee to fal into it THE 3. ADMONITION Thou must tel the circumstances as if thou hast stollen to some other euil end as to commit murder or the like If thou hast desiered the vnlawful company of a woman whether she were a wife a widdowe or else a virgin If thou hast sinned in a Church If by ouerthwarting speeche thou hast prouoked others to sinne If thou hast sinned in the presence of others with scandal as in eatinge of flesh vpon forbidden dayes or if thou be of authoritie whereby others take example by thee c. If thou hast made any vowe not to sweare not to commit adulterie c. and hast broken the same THE 4. ADMONITION The number of thy sinnes being laied open together with the circumstances it shal suffice for the râ—st to declare the kinde of the sinne without any historical narration as if thou hast sworne or hast stollen then to say I haue sworne so many times I haue stollen I haue committed adulterie thus often And it is not necessarie particularly to deliuer in what maner thou hast committed these sinnes but it shal suffice te say Thus often I haue committed adulterie thus often I haue lied c. If thou hast sinned in vnchast touchinge it shal suffice to say I haue immodestly touched thus often a person
of such or such a qualitie not naminge the place or maner how If thou hast spoken dishonest wordes they are not particularly to be repeated but it sufficeth to say I haue spoken dishonest speeches so many times to such an end If thou hast sinned in thought to say I haue thus often giuen coÌ„sent to vncleane thoughtes declaring of what kinde the thought hath bene THE 5. ADMONITION Thou must knowe that euil thoughtes are mortal sinnes when consent is yelded vnto them or when thou wilt take delighte in them although thou wilt not actually commit them Into which thoughtes vicious liuers are most prone to falle and such as doe inordinately loue any creature THE 6. ADMONITION Thou must beware that thou doe not defame any person in thy confession and therfore thou must neuer name the person with whom thou hast sinned THE 7. ADMONITION Thou must nether excuse thy sinnes nor yet make them greater then they are nor deliuer vncertaine for certaine nor yet certaine for vncertaine THE 8. ADMONITION Thou must be careful to get a skilful Phisition for thy soule euen as thou wouldest be to get one for thy bodie in time of sicknes and so much the more careful by how much the soule is more pretious then the bodie Certaine causes vvherein the Confession is voide and of no effect 1. FIrst when ether for shame or of purpose any mortal sinne is left vnconfessed 2. When in confession any lie is tould in any matter of waight and mortal sinne knowinge it to be so 3. If a mortal sinne be ommitted thoroughe negligent preparation 4. If the penitent haue not a ful purpose to refraine from some kinde of mortal sinne 5. If he be excommunicated and seeke not first to be absolued 6. If the penitent hauing matter to confesse of any great moment shal purposly choose a ghostly Father simple and ignorant What the causes â—e that hinder many from goinge to Confession 1. FIrst shame to lay open their sinnes Against which is a remedie that our ghostly Father is there in the place of almightie God to whom al thinges are knowen and that in the day of iudgment al secrets shal be openly reuealed 2. The feare of pennance Against which is to be opposed the eternal paines of hell 3. A doubt least by opening our sinnes we be esteemed to be euil liuers or by satisfaction receiue some losse in our temporal estate Against which we may oppose the losse of heauenly treasures 4. Dispaire that we shal not be able to refraine those sinnes we haue accustomed to commit especially of incontinencie Against which is to be opposed a firme purpose and resolution to sinne no more the grace which is to be receiued in the Sacrament and the deuout prayers of our Confessor Origenes saieth Attend carefully to whom thou doest confesse thy sinnes search out a Phisition for thy soule that can be sicke with the diseased weepe with those that lament knowe how to haue compassion on the afflicted If he be a skilful and merciful Phisition then followe his aduice and councel although sometime he minister a sharpe or bitter potion yet thinke that he doth it the sooner to restore thee to thy perfect health Sainte Hierom saieth If that serpent the diuel doth secretlie bite one and he doth conceal it and not tel it his Phisition he shal neuer recouer his health for phisicke wil not cure him who wil not receiue it Sainte Ambrose affirmeth that a christian concealinge his sinnes is like vnto to Fox that lieth lurkinge in his caue to dâ—ceiue and beguyle others Petrus â—lesensis writeth that sicke men that be wise wil not be ashamed to discouer their infirmities euen in the most priuie part of their bodies and wilt not thou disclose to thy ghostly Father the infirmitie of thy soule S. Augustine saieth As an impostume being launced ceaseth to swell and whereby the body auoidinge corruption recouereth health so he that openeth the soares of his soule by Confession doth also recouer the health thereof The fruites of Confession 1. IT remitteh sinne 2. It bringeth grace 3. It changeth eternal paines into temporal 4. It taketh away part of our temporal paines 5. It restraineth the minde and queiteth the conscience 6. It recouereth spritual benefits lost 7. It maketh vs contrite being before but attrite 8. It restoreth health to the soule 9. It maketh Paradice to reioyce 10. It gayneth the communion of Saintes 11. It alwayes learneth some good from our ghostly Father 12. It maketh sorie our ghostlie enimie 13. It delighteth our Gardian Angel A forme of Confession for such as doe often frequent the B. Sracrament IT is verie necessarie that the penitent obserue that forme of Confession which shal be prescribed vnto him by his ghostly Father euen as in matters concerning the health of our bodies we are careful to followe the prescript of our Phisition especially considering our Phisition may erre often erreth in the medicines he prescribeth but God as witnesseth that holie woman S. Brigit doth not easily permit our ghostly Father to erre in matteâ—s concerninge our soule Now the general rule here in may be that the penitent first accuse him selfe of the sinnes of the harte to wit of al his euil thoughtes rashe iudgments vnlawful desires vniust suspicions and malice with other sinnes of the like nature qualitie Secondly of the sinnes which haue past his mouth as of lies and vntruthes deliueringe whether they haue bene spoken aduisedly or vnaduisedly and of al his idle wordes detractions c. Thirdly of the watche custodie of his senses Fourthly of his deedes and actions according to his degree and vocation Fiftly that he hath not loued God aboue al thinges nor his neighbour as him selfe That he hath not bene so thankful to God as he ought to be for al such benefitts as he hath receiued of him And that he cometh not to the Sacraments with due reuerence and deuotion and the like As for example HAuinge made the signe of the Crosse and saied the Confiteor vnto Ideo precor then if time permit to say Father I coÌ„fesse my faulte or I accuse my selfe that I haue bene verie negligent and carelesse in resistinge euil thoughtes of sundrie sortes and that I haue not exercised my minde in deuout and holie cogitations nor carried that humble opinion of my selfe that I ought I accuse my selfe that I haue not carefully brideled my tounge but haue vttered many vaine idle and vnprofitable speeches Likewise I haue not spoken so charitablie of my neighbour as I ought and as I would haue others to haue spoken of me I haue not had that compassion vpon others defectes and wantes as I haue had ouer myne owne Nor haue carried that reuerend respect towardes the presence of God and my good Angel as I ought I also confesse that I haue not gouerned my senses especially my sight so carefullie as I ought Nor haue taken from my selfe and others so
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
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
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.
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
for these benefits thou shouldest say Hallowed be thy name Call to minde that I haue made him the seruant of men to the intent I might make thee à Queene of heauen and that by a longinge and feruent desier to be with me in my glorie thou mightest say Thy kingdome come Remember that for thy sake he humbled him selfe and that he became obedient euen to the death of the Crosse that thou mightest resigne thy selfe vnto me and say Thy wil be done in earth as it is in heauen Thou canst noâ— be ignorant that I gaue my SoÌ„ne to eate the bread of sorow that thou mightest be nourished with the sweete tastinge bread of the worde of God And that for thy sake I haue left him in the moste B. Sacrament that thou mightest be there fed with his flesh and as it were made dronke with his blood and finally become a daylie guest at my Table and say Giue vs this day our daylie bread How thinkest thou then I could permit thee to sitt at my Table if I were offended and displeased with thee or if I did not loue thee as my dearly beloued daughter Thou canst not be ignorant that I haue laied on the showlders of my only Sonne al thy sinnes and iniquities that euer thou hast committed and that I haue accepted his paines as a ful satisfaction and also haue left vnto thee his most pretious blood that therwith thou migtest pay thy vttermost dett and say Forgiue vs our trespasses Which blood thou receiuest so often as thou receiuest my Sonne in the B. Sacrament By reason whereof I looke not vpon thy sinnes for the partialitie of my loue obscureth thy defectes Nether doe I behould in thee that which is thine but that which is myne not with the eie of a strict iudge but of a most louinge and kinde Father For if I should seuerely looke into thy sinnes to what end had I created thee at the begining Consideringe also that I haue made thee a reasonable creature not vnreasonable a Christian not an Infidel a Catholike not an Heretike and for that cause doe I feede thee with this swete and heauenlie Manna and not with the sower Onyons and Garlike of Egipt Thou canst not beignerant tâ—at I suffered my only beloued Sonne to be nayled to the Crosse for the purginge of thy sinnes And that I would haue him forgiue his persecutors that depriued him of al he had and lastly of his life thereby to leaue an example vnto thee that thou mightest likewise pardon and forgiue thyne enimies and say As vve forgiue them that trespasse against vs. For if I would pardon and forgiue those cruel enimies that in my owne sight most barbarouslie crucified my only Sonne at the which sight the earth was amazed and trembled the Sunne was obscured the rockes did cleaue and rent in sunder the monuments opened the dead beinge astonished arose againe if I say I haue pardoned such haynoâ—â— offenders wil I not pardon thee that louest me and desierest to be myne I that haue forgiuen giuen life vnto my enimies is it likely that I wil suffer myne owne daughter to perishe When thou didest refuse and denie to be myne euen then was I pleased that my only Sonne should die for thy redemption and wil I now thinkest thou be vnmindful of thee when most willingly thou doest offer thy selfe vnto me If I haue bin so bountiful and merciful to the murderers of my SoÌ„ne wil I be so seuere to thee that so oft receiuest him into thy hart How canst thou thinke it my daughter my delight When as thou only followedst after wordly vanities and turnedst a way thy face from my sighte I yet loued thee expected thee bare patiently with thee protected thee from fallinge into great perilles and dangers and euermore requited thee with good for euil wil I now when thou resignest thy selfe wholie vnto me renouncest the worlde detestest al sinne art ready rather to die then once to offende me and with such seruent desire inuitest me to rest in the harbour of thy hart wil I forget thee thinkest thou Wil I turne away from thee and render euil for good vnto thee Is it vnknowen vnto thee that I suffered my B. Sonne to faste fortie dayes and fortye nightes in the desert to be conuersant amongst wilde beastes and there to be tempted of Sathan Al which I haue done to this end that thou mightst not be ouercome by any wicked suggestions but euer mayest say And lead vs not into temtation Is it vnknowen vnto thee that to ease and disbarthen thee of al incumbrances I heaped and burthened my owne Sonne with al maner of afflictions How then canst thou thinke that I seeke thy hurte or rather not thinke that I wholie seeke thy good For if I wished thee ill then would I permitt thee to doe as offenders doe then would I neuer haue so louinglie bestowed my only Sonne vpon thee Thou canst not therefore thinke that I wishe thee hurte if thou doe but remember this so great a bountie If thou remember what is past thou shalt easily vnderstand how wel I haue wished thee that would haue my only beloued Sonne to die on the Crosse for thy redemption If thou wilt consider what is to come thinke that I haue prepared for thee the kingdome of heauen where my selfe and all my Saintes in blisse doe with ioy and exultation expect thy cominge Is not this a signe of my loue and not of my indignation But if thou respect only that which is present then doe but remember that thou art fed with the flesh and blood of myne only Sonne Now then bethinke thy selfe O soule shake of al these scruples and lay aside al this inordinate feare and euen as I offer my selfe vnto thee like a most louinge Father so doe thou present thy selfe before me as it beseemeth a louinge daughter Behould I daylie make thee as it were a cleare shininge heauen that so I may inhabit the secret corners of thy hart whether I resorte that I may purifie thee and replenishe thee with peace and with al kinde of happines Behould also thy Sauiour IESVS my Sonne euer readie in al thy needes who cometh to giue thee life and not to take it from thâ—â— whose loue to thee is such that to deliuer thee from death he would die him selfe receiue thou him therefore with a glad and ioyful desire Behould he cometh to thee that he may raigne in thy hart if therefore he be with thee who shal be against thee If he rule and guide thee what can be wantinge vnto thee I am no tirant o Daughter nether deale I like a tirant with thee I am thy Lorde ful of al mercie and gentlenes and with a hart replenished with al Fatherly loue I come to meete and imbrace thee euen as the Father receiued the prodigal childe when his hart was moued with al tendernes of affection towardes him Thou knowest o Daughter my will and
daily propose two lessons to his frendes the one whereby they may knowe and see their owne imperfections and by the other to consider his diuine goodnes that so mercifully and paciently beareth with their infirmities And S. Bede affirmeth that if S. Paule had bene free from the motion of the flesh that happely he might haue fallen into eternal damnation euen so might many holie and vertuous men vtterly perishe if God did not sometime permit them to fal into venial sinnes A deuout sâ—ruant of God was accustomed to say That he neuer feared those sinnes which he knewe in him selfe and detested but such sinnes only which other he held him selfe free from or which he made no great account to commit or else such sinnes as finding in him selfe he would thorough partiality colour and excuse S. Augustine willeth vs to be sorie for our sinnes also that we should reioyce and take comfort in such sâ—rrowe considering that such sâ—rrowe is euer accâ—mpanied with the grace of God An other Holie Father would often say that he neuer marueiled if thorough-frailtie he found him selfe to fal into some sinnes considering his weaknes and how far he found him selfe from perfect vertue but rather that he marueiled if at any time he found him selfe free from offending An other Father would say that the often and daily defectes of good and vertuous men did shew and verefie that which in an other sence is denied in the gospel Luc. 16. that grapes may be gathered from vnfruitful thornes that is that thorough our owne defaultes and imperfections we may attaine to the knowledg of the goodnes of God and from the bryars of our defectes may gather the figges of celestial and diuine sweetnes The same holie Father would say that our B. Lorde did permit vs to fal into sinne that by that occasion we might come vnto him being inuited thereto by those comfortable wordes Matt. 15. Come vnto me al yee that are laden with imperfections and I vvil refresh you When a deuout and vertuous person was sometime ouercome with great sorrowe and grâ—efe considering deeply his owne defectes and imperfections he heard a voice saying thus vnto him Why art thou pensiue come and cast al thy griefes vvithin the vvounde of my side which wordes being spoken his griefe and sorrowe was presently taken away That al signes and tokens of true and perfect loue are founde to be in the most B. Sacrament AMongst the infinite signes and argumeÌ„ts of loue which our Sauiour shewed towardes vs whilst he conuersed here with men the institution of the most B. SacrameÌ„t may be accounted with the greatest Therefore saieth S. Iohn When Christ had loued those that vvere his he loued them vnto the end That is Iohn 13. to the end of his life for then did he bestowe his greatest benefits vpon them and gaue them most manifest signes tokens of his loue leauing for a time his owne life for them and giuing him selfe to them for euer in the B. Sacrament First therefore the principal signe and token of true loue is an earnest desire most nerely to ioyne and as it were to ingrafte our selues into the thinge which we entirely loue This signe how liuely it appeared in Christ is made plaine and manifest in the institution of the most B. Sacrament for one chiefe cause of the institution thereof was that he might make vs euen one with him selfe and therefore did he institute it vnder the forme of meat considering that as of meate and him that eateth it is made one and the selfe same thinge euen so is made one of Christ and the soule which receiueth him in the B. Sacrament And this vnion is made by participation of one spirit in him that receiueth and him that is receiued whereof ensueth one maner of life and conuersation An other signe is to doe wel vnto him whom we loue And when he that loueth bestoweth his hart on him whom he loueth he hath nothinge left which most willingly he would not bestowe vpon him now then what greater thing could be thought on or imagined then that which Christ imparteth vnto vs in the most B. Sacrament For he giueth vnto vs his most pretious flesh and blood and maketh vs partakers of al those merits which he procured by sacrificing the same for our redemption And euen as our soule so soone at it was conioyned with that flesh and blood which we receiued from our first father Adam was presently made partaker of al the miseries and calamities of Adam euen so so soone as it is conioyned by receiuinge the most B. Sacrament with the most pretious flesh of our Lord and Sauiour Christ it is made partaker of the meritts and treasures of Christ For which cause it is called Communion because hereby our Sauiour doth communicate vnto vs not only his most sacred body and blood but also the meritts which by the same body and blood he purchased for vs. Thirdly those who entirely loue the one the other wil euer the one be mindful of the other and therefore if at any time they be seuered or parted yet leaue they alwayes some token of remembrance which may preserue and renewe their loue The like signe of loue is this most B. Sacrament which as a token of remembrance our Lorde would leaue with vs for the which cause when first he did institute the same he saied Doe this in remembrance of me That is cal to mynde remember so oft as you come to this heauenly Table what and how great benefits I haue bestowed vpon you with what Fatherly loue I haue euer loued you how many and how grieueous torments I haue suffered for you Fourthly the partie who loueth desiereth loue againe And this signe haue we also of the loue of Christ who desiering so greatly to be beloued of vs hath instituted this sacred and mistical banquet consecrated with such diuine wordes that he who worthely frequeÌ„teth the same is presently wounded with loue and admiration of his vnspeakable goodnes Fiftly the louer desiereth to please his beloued and studieth by al meanes possible how to effect the same euen as tender parents doe to their deere and beloued children our B. Lord did the like by institutinge this Sacrament whose effect is to giue true consolation to a pure and immaculate soule which tasteth thereby such exceedinge sweetenes that according to S. Thomas no tounge is able to explicate the same Now consider I beseeche thee at what time our most louing Lord Sauiour ordained this banquet to wit at his last supper when shorly after he was to suffer those most bitter torments which already his cruel enimies had prepared for him So that when they were inuenting most sharpe paines for him then did he prouide this most heaueÌ„ly foode for vs. WheÌ„ they were mingling for him bitter gaule then was he tempering for vs most sweete honie When they were deuising most exquisite tortures for him then was he
euen as Christ shewed his bodie naked for vs. For if he laied naked his bodie to the sharpnes of stripes how much rather ought we to lay open our conscience to the chasticements of wordes Looke therefore into the glasse of the vertues of our Lord and Sauiour IESVS And first consider in the glasse of the humilitie of Christ thyne owne humilitie and whether with any spot of pride or vaine glorie thou hast spotted or defiled the cleannes of thy soule Secondly in the glasse of the patience of Christ consider thine owne patience and see whether therein thou findest it to be spotted with any blott of impatience Thirdly in the glasse of the obedience of Christ consider if thou findest any disobedience in thy soule Fourthly in the glasse of the loue of Christ trie thou thine owne loue and consider how much loue thou findest in thy selfe first towardes God and next towardes thy Superiors how peaceably thou behauest thy selfe towardes thy equalles and how meeke and mildly towardes thy inferiors And if hereby thou finde any thinge in thy soule worthie of reprehension endeauour meekely to cleanse it with the pure find on of Christes humanitie calling to minde that he is our brother and eke so merciful and gentle that no sooner a man with a coÌ„trite harte acknowledgeth his sinnes but with al mercie he doth presently forgiue them And great disscretion must be vsed herein that we doe not too rowghlye rub the sores of our soule that is without consideration of the goodnes of God otherwise may we sooner hurt then cure the same Hitherto are the wordes of S. Mechtildis Of Deuotion ENdeuour before thou comest to receiue the most B. Sacrament to stir vp in thy selfe some inwarde tast and feelinge of deuotion which according to Diuines we cal Actual deuotion To this thou shalt attaine if thou duely consider the exceedinge greatnes of God and thy owne vnworthines what benefitts he hath bestowed on thee and with what griueous sinnes thou hast offended him Resemble thy selfe therefore in thy minde vnto the Prodigal childe or to the Publican or vnto the woman that was taken in adulterie returning to hir husbande and askinge forgiuenes of him Aboue al thinges the remembrance of the greatnes of Gods loue towardes vs wil stir vp in thee this kinde of deuotion Four thinges vvhich S. Mechtildis did vse to meditate vpon before she came to receiue the B. Sacrament 1. FIrst vpon the exceeding great loue of God which he carried towardes hir from al eternitie 2. Secondly that it would please God of his infinite loue to create hir his seruant fore-knowing how vngrateful she would become to his diuine Maiestie 3. Thirdly that he would vouchsafe to suffer for hir his most bitter passion by sheding his most sacred blood to make satisfaction to his Father for hir sinnes ad offences 4. Fourthly that it pleased him of his infinite loue towardes hir to remaine in the most B. Sacrament there to feede hir with his owne true flesh and washe away hir sinnes with his most pretious blood Hovv vve ought to hunger after this most B. Sacrament GReatly ought we to desire hunger after this most B. Sacrament and often to frequent the same consideringe that as the forbiden aple was the poison of our soules so is this the true foode and preseruatiue of them The hunger whereof the consideration of these thinges following ought to stir vp in vs. 1. First the great necessitie wherein we daily stand 2. Secondly the inuiting of Christ and the threatning which he vseth if we come not to it 3. Thirdly the great desire which the B. Saintes had of the same 4. Fourthly the singular fruite and effects which it worketh in our soule Of the fruites of the most B. Sacrament 1. FIrst it remiteth sinnes past which were out of our remembrance 2. Secondly it armeth and strengthneth vs against such sinnes as thorough frailtie we are subiect daily to fall into God thy Lord Creator who hath a more ferueÌ„t a zealous desire to giue his benefitts vnto thee then thou hast to accept and be partaker of them as it appeareth by the parable of the prodigal childe and who cometh vnto thee not like a Lion but like a most meeke and gentle Lambe It shal likewise be coÌ„uenient requisite for thee often to meditate and thinke on those wordes How doth it happen that my Lord and Sauiour vouchsafeth to come vnto me And likewise to consider who and of what condition he is who thus cometh vnto thee to say with S. FraÌ„cis my God my God who art thou who am I After thou hast receiued the most B. Sacrament GReat are the thaÌ„kes which of duetie we are to giue to almightie God for this vnspeakable benefit and we ought to haue an especial care and watche ouer our mouth that nothinge proceede from thence that may be offenciue in his sight to demande likewise those thinges which most we want but especially perfect charitie and euer to remaine one vnited with him offeringe vp our selues and al ours to his seruice as an entire oblation This diuine Sacrament worketh his effectes in our soule during al the time that the forme or species vnder which we receiue it continue vndigested Therefore after we haue communicated it shal be most conuenient to recollect our selues as deuoutly as we may and to speake vnto our B. Sauiour in maner as followeth Certaine shorte prayers vvhich after vve haue receiued the B. Sacrament ether vocally or mentally vve may offer vp vnto Almighty God MY sweete Lorde Sauiour for this end haste thou made me that with al my wil desire I should loue honor thee Grant me sweet IESV that I may performe the thinge for the which I was created Too presumptuous am I most base and abiect creature that dare be bould to craue so highe and heauenly a loue more beseeming were it my basâ— vnworthines to aske a thinge of far infâ—riour valewe But what shal I doe o Lorde sith thou commandest me that I shal loue thee Thou sweete Sauiour hast created me to the end that I should loue theee thou doest threaten me except I loue thee thou hast suffered a most cruel death because I should loue thee and thou commandest me to aske of thee especially to loue thee So greatly sweete Sauiour hast thou desiered that I should loue thee that finding my affection colde and frozen thou didest institute this Sacrament of diuine vertue thereby to set myne harte on fire with most burninge loue towardes thee O my sweete Creator and Redeemer what am I in thy sighte that thou commandest me to loue thee And that thou shouldest inuent such varietie of meanes to gayne my loue vnto thee What other thinge haue I euer bene to thee then affliction calamitie and cause of thy bitter passion And againe what hast thou shewed thy selfe towardes me but my Sauiour my reste and the Author of al my good If
thererefore thou canst loue me being so vile and abiect a wretche how should not I loue thee being so sweete a Sauiour vnto me Vnworthy am I o Lorde to loue thee yet thou art most worthy to be beloued Graunt me therefore thy grace that I may most feruently loue thee My God my Lorde the loue from whom al loues doe springe why am I not consumed with this fire of thy loue My God my Lorde the only Goodnes it selfe thorough whom al thinges are good that haue goodnes in them why should I not loue thee considering that Goodnes is the only cause of loue My God my Lorde the Beautie from wheÌ„ce al beautie proceedeth why should I not loue thee consideringe that Beautie doth so rauish the hartes of al creatures If I should be so vnnatural as not to loue thee for that which is in thee yet why should I not loue thee for that which thou art in me The sonne loueth the father for that he receiueth his being from him Each member loueth the head and in defence thereof expose them selues to al dangers whatsoeuer considering that by the head they are defended and preserued Euery effâ—â—t loueth the cause from whence it proceedeth And then what cause or let abideth in thee my sweete Sauiour why I should not â—â—ost trulie loue thee Thou hast giuen and bestowed vpon me my being and that in a far higher degree of perfection then I haue receiued it of my parents Thou preseruest me also in a far more excellent maner then the head can preserue the members subiect vnto it O then my sweete Lorde why should I not loue thee Be far then from me al yee earthly creatures flye where I shal neuer be subiect vnto your temptations for nether are you rightly ioyned with me nether may I vnite my selfe with you If it hath pleased my most louinge Lorde to assigne you vnto me as seruants and ministers to supplie my necessities is it reason that I like a false and adulterous bride should violate my faith to so louinge a spowse Shal I betray my most deere and louinge Lorde by those verie seruants which he hath appointed to attende and serue met Therefore my sweete Redeemer seeing al thinges which are created here on earth are made for my vse and seruice and I my selfe only made to serue and honor thee Why should I not wholy loue thee Why should I not resigne and yeald vp my harte vnto thee Why should I not burne and consume with thy heauenly fire O sweete IESV o IESV my loue Why al that come to receiue the B. Sacrament receiue not the svveete and heauenly consolations contained therein THe first reason is the defect and imperfection of him that receiueth it for that he cometh not duely prepared For as a blinde man depriued of sighte is not capable of the lighte of the Sunne shine it neuer so brighte euen so the spiritual tast of many is so corrupted with earthly delightes that it neuer findeth the sweetnes of the B. Sacrament although they receiue it and frequent it daily For as S. Paul saieth 1. Cor. 2. The sensual man that is he who is carried away with his sensual appetites perceiueth not those thinges vvhich are of the spirit of God Also it cometh thorough the defect of due consideration in that the dignitie of this heaueÌ„ly foode is not duely weighed and thought vpon as it oughte For he who not meditatinge on the diuine worthines of it doth soddainly swallowe it downe must of necessitie be destitute of al spiritual tast and comfort contained therein as also he who doth not applie it to the tast of his harte Therefore that thou maiest finde the sweetnes of this celestial foode thou oughtest carefully to ponder with thy selfe the greatnes of this misterie and to cal to God for his diuine helpe and assistance that thorough true vnderstanding and deuout contemplation thou maiest attaine to the perfect taste thereof Four thinges to be considered in this most B. Sacrament GVlielmus Parisiensis an excellent learned man saieth that there are foure thinges especially to be considered in the B. Sacrament First The admirable and omnipotent power of Almightie God who doth beyonde the reason of humaine capacitie change the visible substance of bread and wine into the inuisible body and blood of Christ leauing those external formes whollie depriued of their natural subiect Secondly The prudence and wisdome of almightie God who prouideth for our soules such conuenient meate especially the external formes of bread and wine inuitinge vs to come securely to this sacred table Thirdly The infinite aboundaÌ„ce of his diuine goodnes whereby he offereth vnto vs this heauenly foode with such exceedinge cheerefulnes and alacritie Fourthly The great and vnspeakable mercie of God who spared not his only and deerely beloued Sonne but deliuered him to a most cruel and shameful death that thereby euen in this life we might haue perpetual ioy in our soules O worke most worthie of al admiration the which so often as we attentiuely consider is able to leaue vs altogether astonnished Wherefore not to feele sweetenes in the B. Sacrament proceedeth of the litle account made of venial sinnes wittinglie commmitted For the true effect of this Sacrament is to giue new consolation and refection to a pure and cleane soule but al venial sinnes of what condition soeuer they be are wholy opposite to this puritie and brightnes and doe hinder and let al actual deuotion which is most requisite to be had to attaine to the taste and sweetenes of this diuine misterie So that this may stande for an infallible grounde that by daylie committing of venial sinnes we are disabled from tasting the sweetenes of the B. Sacrament Let vs therefore flye from sinne as from a most infectious pestilence and humbly craue of almightie God that it wil please him to giue vs such a wil and desire that rather we may choose to suffer any cruel death then willingly to commit the least venial offence Other vvayes and directions forth of sundrie authors hovv vve may prepare our selues to come vvorthely to receiue the B. Sacrament SAINT Mechtildis accustomed before she receiued the B. Sacrament fiue times to say the. Aue Maria. 1. At the first she called to minde and deuoutly did meditate vpon the puritie of the most B. Virgin Marie whereby she conceiued the Sonne of God and vpon the profoundnes of hir humilitie where with she did as it were drawe him from heauen into hir sacred wombe humbly making hir petitioÌ„ vnto hir that by hir assistance she might obtaine perfect puritie of harte 2. Secondly she considered the vnspeakable ioy which our B. Ladie felt when presently after she had brought foorth hir only Sonne she knew him to be both perfect God and man Then making hir humble petition vnto hir that by hir asistance she might attaine to the true knowledge and vnderstanding of God 3. Thirdly she considered that our most B. Ladie was euery
the one side his passion was most grateful and acceptable on the other side the action of them that crucified him was most execrable and abhominable Remedies for any afflictions that may happen vnto vs. 1. FIrst to rest most assured that no tribulation pressure sorrowe or other afflictioÌ„ can happen vnto vs which d th not proceede from God and from his diuine ordinance and prouidence as S. Augustin and the holie Scripture doth teache vs. And that he suffereth these thinges to happen vnto vs of the same Fatherly loue which he shewed when he would haue his only and dearly beloued S nne to suffer far more greueous torments for our redemption 2. Secondly to consider how often and how longe time thou hast most grieâ—â—ously offended almightie God For if â—ut only once thou hast offended his Maiestie who is infinite thou hast therefore deserued infinite paines and not these temporal punishments 3. Thirdly to thinke vpon the paines of hell which thou hast so often deserued 4. Fourthly to remember what torments the holie Saintes haue suffered in this life but chiefly our Lord and Sauiour IESVS Christ the Holie of al holies and not once but euen the whole time of his life which he spent here vpon earth 5. Fiftly to meditate vpon the eternal glorie to the which there is no passage but thorough many tribulations 6. Sixtly to consider what is the fruite of tribulation which is to humble our selues before the presence of God to haue recourse vnto him for helpe to sequester our selues from the affaires of this worlde to thirst after heauen to imitate Christ to please almighâ—ie God to mortifie our flesh which is so great an enimie to vs to take away al ocâ—asions that may offend his diuine Maiestie to cleanse our soules from sinne and finally to enrich our selues with grace and after this life with vnspeakable glorie Remedies for such vvho are grieued in minde for that they are iniuried and contemned 1. FIrst to consider what iniures were done to our Sauiour Christ him selfe and then to thinke that the seruant is not greater then the master 2. To remember how often we our selues haue offered many iniuries to God and thereby may iustly thinke that the wronges which we doe suffer are nothing to be accounted 3. To thinke what iniuries the B. Saintes in heauen haue suffered how they were contemned and how reproachfully they were vsed 4. To consider that by suffering iniuries we haue occasion ministred vnto vs to forgiue them and thereby to deserue remission of many done by vs vnto others so that we may confidently say Forgiue vs our trespasses as vve forgiue them that trespasse against vs. 5. To remember that hereby we haue occasion giuen to please almightie God to become his children to reioyce in spirit to increase our glorie in heauen as we reade in the gospel 6. To thinke that we are iniured by our ghostly enimie the diuel who according to Anselmus posesseth a man for the time he is in sinne and therfore to reuenge our selues on him with the weapons of humilitie patience charitie prayer and other like spiritual armour 7. To behould in him who offereth thee iniurie the image and likenes of almightie God and to remember that he redeemed you both alike with his most pretious blood 8. To consider that he which offendeth thee doth also offend God and that thou shouldest be mâ—re grieued â—herfore then for the offence which is done vnto thee and therfore to prâ—y for him 9. To haue compassion vpon him to see him fall from the grace of God for God sayeth RoÌ„ 12. Leaue 〈◊〉 to me What greaâ—er miserie can be fall vs then to fall from Gods holie grace and fauour 10. To take them as we would doe other tribulations sent vs from the hand of God euen as we haue sâ—ene the â—â—lie Martirs ioyfully to haue râ—ceiuâ—d theirs and thâ—rfore not to complaine or grudge against then So holie 〈◊〉 did refer to God the lâ—ssâ— of his goâ—des and children which he had suâ—â—â—â—d by the diuel saying Our Lord haâ—◠〈◊〉 thâ—m away He saied not that the diuel had taken them away for as S. Auguâ—â—â—ne noteth he knew ful wel that the diuel could not take frâ—m him on haire of his heâ—d contrary to the wil and power of God So Dauid being reuilâ—d by one of his owne subiectes tooke it vpon him as a thing laied vpon him by the hand of almightie God saying in one of the psalmes Psa 67. O Lord thou hast giuen me as a reproach to a man without vvit and I haue not opened my mouth because thou hast done it And againe Psa 38. O Lord thou hast set men vpon our heaâ—es And al warres and iniuries which he receiued from his enimies he did atâ—ribute them to the hand of almightie God The whole Scripture is ful of examples where God hath sâ—nt vpon his seruants plauge warre and famin and al other sâ—rtes of punishments And if the 〈◊〉 Sparrow â—â—l not on the grounde without the prouidence of God as we reaâ—e in the gospâ—l how can a man suffer any iniurie contrary to the wil of God And if he hâ—ue a 〈…〉 the lâ—â—st hâ—ire of our hâ—â—les 〈…〉 we not thinke he hath the like of other thinges which more concerne â— Remâ—dies for those that are afflicted â—n their mindes at such time aâ— thâ—y suffer tribulation 1. FIrst to thinke that God iâ— iust and faithful who neuer pâ—rmittâ—th vs to suffer greater afflictions then assisted by his grace we may easily endure 1. Cor. 10. as S. Paul teacheth vs. 2. To remember the sundrie miseries of our life past which before we felt them might haue bene thought intollerable and yet being strengthned by the diuine grace of God we haue wel ouercome them so likewise wil God asist vs to beare al afflictions that are to come 3. To consider the example of others especially of the B. Saints For who would not haue thought that S. Peter would haue bene afraide if it should haue bene tould him that he should haue bene crucified with his head downewardes and yet he chose that death him selfe Likewise of S. Bartholomew that he should haue his skinne fleid off And the like may be saied of many other holie Martirs Remedies for such vvho for humane respectes are ashamed to doe vvel 1. IF thou art not ashamed to doe ill why shouldest thou be ashamed to doe well 2 Remember that thou must die shortly and must appeare before Christ thy iudge how wilt thou be ashamed at that time 3. If our Redeemer Christ were not ashamed to hang naked on the crosse why shouldest thou be ashamed of wel doing 4. So many thousands of men and woemen haue spent their liues for Christ and art thou ashamed to doe good for the loue of him 5. What wilt thou say at the day of iudgment How great wil thy shame then be how great thy confusion 6. When thou doest any good
worke thou causest ioy and delight to al the B. Saintes in heauen and wilt thou then depriue them of that delight for any humane respectes 7. He that is ashamed to doe wel is ashamed to be a Christian and in some sorte denieth Christ and what shame can be greater then this 8. Our Lord saieth in the gospel Luc. 10.12.8 He that shal be ashamed of me before men I wil be ashamed of him before my Father which is in heauen 9. Dauid saieth Psal 52.9 God wil confound and contemne those that seeke to please men And S. Paule If yet I should studie to please men I should not be the seruant of Christ 10. Consider how base abiect a thing it is for worldly respectes to neglect to doe such thinges as are grateful to God and his Saintes 11. Thou didest promise in thy Baptisme that thou wouldest renounce the diuel and al his workes and wouldest aboue al thinges loue God thy Creator why then art thou not ashamed to doe the workes of the diuel and yet art ashamed to performe thy duety to God 12. The holie Scripture teacheth vs to labour to please God and to contemne the worlde why therfore are we not ashamed to displease God and to embrace the worlde 13. It were great follie to be ashamed of wel doing by the which we are made acceptable in the sight of God and his Angells both here and in the worlde to come and not to be ashamed when we doe ill whereby we purchase paine in this life eternal damnation hereafter 14. They who for worldly respectes refraine to doe wel what shame shal they suffer when they burne in hell fire 15. The gospel saieth that he which knoweth the wil of his Lord and doth it not shal be beaten with many stripes what then shal be done vnto him who for worldlie respectes neglecteth to doe the wil of God 16. Thou saiest daylie Thy vvil be done yet dost thou neglect to doe it because thou wouldest please men 17. Imagin what ioy it wil bring thee at the hower of thy death when thou shalt remember that for no worldly respect thou hast desisted to doe good workes 18. Canst thou imagin that almightie God wil bestowe on thee those priueledges which to his B. Sonne or his Saintes he neuer yet graunted 19. Thinkest thou that God doth not behould thee Canst thou perswade thy selfe that he iesteth with thee Or canst thou beleue that he wil not punishe thee for such an iniurie 20. Assure thy selfe that it is a thinge impossible to hould the fauour of God and the good opinion of the worlde please the one and not offend the other 21. Thou wilt not refraine thy meate drinke or apparel for any humane respect that may happen vnto thee and yet art thou ashamed to doe wel 22. Thou wouldest not refraine from seeking a worldlie treasure though al thy frendes should laugh at thee for it and art thou then ashamed to seeke the treasure of Gods grace 23. Imagin vpon thy one hand God and the ioyes of Paradise and on thy other hande the worlde and the transitorie delightes thereof which of thâ—se two wouldest thou chiefly regard wouldest thou not choose to posesse the ioyes of Paradise 24. For no worldly regard thou wilt omit to gratifie him that hath deliuered thee from perril of loosing thy life why then art thou vnmindful to performe thy duetie to God who hath not only giuen thee life but doth also daylie preserue the same A remedie for such as the enimie laboureth to driue into diâ—paire suggesting vnto them that al their good workes are lost and that them selues are damned Out of Taulerus THou must cast vpon God as S. Peter teacheth and vpon the depth of his infinite mercie al thy care and sollicitude For as Sea-men being in extreame danger of Shipwrack cast their anchors into the Sea thereby to saue their liues so we being assaulted with the temptations of our ghostly enimie must cast the anchor of our hope and confidence into the Seâ— of the passion of Christ and into the bottomles depth of his diuinitie fixing our perfect hope and most firme confidence in his only mercie and goodnes Motiues to comfort those that liue vertuously and doe many good deedes TO consider often these points following 1. First that thou art created after the image and similitude of God 2. That thou art redeemed with the most pretious blood of our Sauiour Iesvs 3. That in Baptisme thou art made the Sonne of God 4. That thou art reclaymed from vice to vertu from sinne to grace from the loue of the worlde to the loue of God 5. That thou art fed and nourished so often with his most pretious bodie and blood prepared with such loue and with so great expence 6. That he hath giuen thee a new hart spirit to conteÌ„ne al vanities of this world and a wil to desire new grace and also the comfort of his holie Sacraments 7. To thinke that from the begining we were loued of God the Father and that it pleased him to send vs his only Sonne that he might enrich vs with his inestimable treasures 8. To consider how carefully his diuine prouidence prouided for vs that al thinges might happen and fall out for our Good 9. To remember how louingly he hath remayned with vs in the most B. Sacrament whereby we may at al times communicate our wantes vnto him familiarly conuerse with him and receiue him into the habitation of our hartes 10. To thinke that he hath prepared for vs eternal glorie that we may enioye his presence amongst the Saintes in Paradise 11. To consider that to the end he might enrich vs with eternal riches he made his only Sonne most poore and contemptible that he humbled his owne Sonne to aduance vs and that he might bring vs to eternal life he left his owne deere SoÌ„ne to suffer a most shameful death 12. To remember that God hath alwayes a most singular and fatherly care ouer vs and that he doth euer behould vs with a most mercifull and louing eie REMEDIES AGAINST VENIAL sinnes and first certaine sayinges of the Fathers concerning this matter SAint Augustine in a certaine place speaking of venial sinnes saieth thus Contemne not smale sinnes and although thou regard them not being but light when thou dost peyze them yet let them terrifie thee when thou doest number them He saieth further that no sinne how smale soeuer being contemned but doth in time proue great and dangerous for the sandes of the Sea although they be litle as also droppes of water yet being multiplied together cast vp great bankes and become huge riuers and the smalest leake which a Ship can haue in time wil sinke hir to the bottom of the Sea Also he sayeth that there is no defect so litle but it is able to destroy our soule in time if once we growe to take delight in it because thereby we are disposed to mortal sinne S.
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