Certaine deuout considerations of frequenting the blessed sacrament: written by the reuerent Father Fuluius Androtius of the Societie of Iesus. With sundrie other preceptes and rules of direction, composed for the benefit of such as seeke to attaine to the perfection of vertue. Firste written in Italian: after turned into Latine: and now translated into English

CERTAINE DEVOVT CONSIDERATIONS OF FREQVENTING THE BLESSED SACRAMENT : WRITTEN By the reuerent Father FVLVIVS ANDROTIVS of the Societie of IESVS .

WITH SVNDRIE OTHER PRECEPTES and rules of direction , composed for the benefit of such as seeke to attaine to the perfection of vertue .

Firste written in Italian : after turned into Latin : and now translated into English .

If any man eate of this bread he shal liue for euer . Iohn . 6.

Permissu Superiorum .

TO HIS HONORABLE COSEN MISTRIS K. B. THE TRANSLATOR WISHETH AL HAPPINES AND increase in vertue .

MY honorable Cosen , hauinge oft times considered with my selfe how many wayes I haue bin made a debtor to you , for many curtesies which I must acknowledg I haue receiued from you . I haue as often againe condemned my selfe , that I haue neuer . sufficiently endeuored to shew my selfe thankful to you , which is the least requital that I may retorne for so many frendships . And consideringe ingratitude to be so odious a vice , that to be noted with it deserueth no lesse punishment then for euer to be blotted out of your remembrance : I resolued on nothing more then to finde out some meanes how I mighte wipe away from my selfe so fowle a blemishe . In which resolution I encountered many doutes ; for findinge it needful to present you with some thinge , I was longe bethinkinge what thinge mighte best befitt me to send you , & what mighte best consorte with your condition . At which time hauinge in my handes this Treatise which now I present vnto you , written first by the Author in the Italian tounge , and after for the general good of many turned into the Latin : I thought it a thinge most worthy my labour to spend some time in translating it into Englishe , and to present your selfe with the first fruites thereof . Which burthen to vndergoe , two principal causes haue chiefly moued me . The one the great affection and loue which I beare to the Fathers of the B. Societie of IESVS , by one of whom this worke was first most charitably composed . For hauinge by their writinges and laboures receiued no smale encouragement to emulate their vertues , and desieringe in some degree to shew my selfe thankful vnto them , I resolued in translatinge this worke to doe them seruice , because I was not other wayes enabled to manifest my loue to them . The other ( & not the least cause was ) the desier which as I saied I had to shew my thankful minde to your selfe , for when I had accomplished the translation of the worke , there was nothinge more in my desire then to finde out some worthie person , to whom I might dedicate my labours taken therein . And althoughe there were many that might of right challenge greater matters from me then this , yet your selfe seemed most worthy to be honored , with al the right that I could chalenge in this worke . I wil not rehearse each particular reason that might induce me to prefer you therein , considering● that the verie subiect of the worke seemeth to allowe you to be the patronesse thereof . For sith it is a consideration how we ought to come worthely to the B. Sacrament of the Aultar ; I also considered that now your yeares required some directions therein . And althoughe I nothinge douted , but that by others you might be rightly enformed therein , yet this worke so fitly offeringe it selfe vnto me , I held your selfe most fit to whom I might offer it againe . Accept it therefore , and be pleased to reade it ouer , wherein you shal finde great variety of good instructions . For herein are contayned many deuoute considerations to stir vp mens mindes often to frequent the B. Sacrament of the Aultar . Herein are set foorth many deuoute admonitions for worthie preparation in cominge to that B. Sacrament . Herein are we taught how we ought to behaue our selues after we haue receiued it . Here shal we finde many sweete meditations . Here shal we finde answered many obiections , which some troubled with scruples are accustomed to make . And to be short ( referringe you to each particular benefit which by readinge this treatise you shal finde in it ) here may we learne seueral remedies and comfortes , against al those assaultes and temptations , with which our ghostly enimie is accustomed to afflict the mindes of those persons that he would hinder from deuotion , and from frequenting the B. Sacrament . As therefore amongst many I haue chosen your selfe most worthy , vnder whose patronage this Englishe translation might shew it selfe to the world , so doe you but accept it with a grateful minde , and I shal thinke my labour in translatinge it most happely employed . For the benefit which yourselfe or others shal receiue by reading it , rest behouding to the Author who first compiled it , to whom al thankes are due for so religious a worke . And if out of the zeale of your deuotions you afforde me to be partaker of the least part of your charitable prayers , I shal think my selfe more then enough recompenced , for the labour I tooke in translating it into Englishe . And so wishinge you to receiue as much benefit by readinge it , as the Author shewed charitie in labouring to write it , I rest .

Euer readie to doe you seruice . I. G.

AN ADVERTISEment to the Reader .

AFTER that the Translator had laboured to put into English this treatise of Frequentinge the Blessed Sacrament of the Altar , and had faithfully performed his duty heerin : referringe it to the censure of some of better Iudgment , it was found that the Latin coppy which this translator had exactly followed , differed in many places from that wich was first published by the Author in the Italian tongue . It hath bin therfore thought fitter to follow the first Authors inuention , than to publish the worke accordinge to the alteration of a translator : & for that cause many places are reiected in the Latin coppy , which are here published accordinge to the first Italian edition . Let therfore the Reader heerof suspend his iudgment , if he find not a coherence betwixt the Latin & the English , and allow of that translation which followeth the first and truest Coppy .

Farewel .

THE AVTHOR TO THE READER .

COnsideringe how litle it profiteth or auaileth a man , to be possessed of a ritch and a most rare Iewell , if being ignorant or carelesse of the worth therof , he suffer it to be obscured or kept secreat in his chest : I thought good by publishinge and printing this booke , to bringe forth into the world a certaine most pretious Iewel , I meane to shewe how greate a treasure he is possessed of that hath obteyned from God the grace of frequent communicatinge and receiuinge the B. Sacrament : which worke I haue vndertaken principally for that end , that when a man shall knowe with how ritch a Iewell he is endowed by the diuine bounty of God , he may the more entirely loue it , esteeme the more royally of it , be more thankfull to God for it , and more carefull and prouident neuer to loose it . And euen as the pleasinge sweete tast of the most dainty & rarest meates is neuer perfectly knowen if it be but presented before our eyes , and not tasted in the mouth and chewed with the teeth : ( for the more it is brused , the better it is tasted , so that they which swallow it downe whole vnchewed , doe neuer perfectly finde the true tast therof : ) Euen so curteous Reader it is not sufficient for thee , to haue knowen the excellencie of this most B. Sacrament , and the manifould benefitts sett forth in this booke , neyther is it enough to reade that which is conteyned in the meditations and rules prescribed heerin : but farther thow must exercise and put in practise the same , and chew and grinde them with the teethe of consideration and spirituall contemplation , demanding hartely of God that it may please him so to illuminate thy minde with the light of his Grace , that thow maiest perfectly vndestand what thou readest heerin . Luc. 11. It pleased God in the ould law to accompte those beastes for cleane that chewed their cudd , therby to shew , that he which wil be the seruant of God or one of his foulde , ought to reuolue and ruminate in minde his diuine misteris . Consideringe therfore that of all the meates which God hath prouided for the vse of man , this of the most B. Sacrament to be the most delicate and excellent aboue all others , he hath especially appointed it , most diligently to be chewed in the mouth of our minde . When our Lord God gaue the Manna to his people in the wildernesse , with great admiration they said Manhu , that is what is this ? Exod. 16. therby to shew , that this sacred misterie prefigurated by Manna ought not to be swallowed downe hastely , but to be wel considered ; discussinge in the minde who he is whom we receiue th●rin . Which thinge this little booke will instructe and teach thee , and therfore read it ouer often , and attentiuely , prayinge for the Author therof and giueing praise and glory to God , who is not only the Author of all goodnes , but hath euer , and euer will remaine in this B. Sacrament : therby to make vs partakers of euerlastinge happines .

ceedinge mercye doth him selfe vouchsafe to visitt thee , who is Kinge of all Kings , & Lorde of Angells ? How can it be but thow shouldest be amazed , & leape for ioye , & cry owt wth S. Elizabeth , Luc. 1. sayinge : How doth it befall to me , that the Mother of my Lorde cometh vnto me . And with holy Zachary . Blessed be our Lord God of Israell , bicause he hath visited and wrought the redemption of his peopell . And with the most B. Virgin Mary . My soule doth magnify our Lorde , and my spiritt hath reioyced in God my Sauiour . 3. Reg. 10. For if the Queene of Saba were so rauished with ioy , and so greatlye amazed to behould the cowrte of Salomon so sumptuously adorned and furnished : what ioy , and comforte shall not he be filled with , that shal be present and be a behoulder of this sight . Math. 2. The sight of the starre did exceedingly comfort the three kings , in directing them to the place of the birth of our Sauiour : How great ioy and comfort then ought he to haue , who knoweth his maker and redeemer accompanied with all the felowship of heauen , to vouchsafe to come to visitt him .

2. Consider that thow beinge a most vile and abiect creature , art honored with the presence of Christ , both God and man : and with the felowship and company , of all the Angells in heauen . To receyue a guyft of a great Prince , thou couldest not but accompte it an exceedinge fauour : How great a fauour oughtest thou then to houlde it , seinge the mos● noble & greatest Prince that euer was , doth vouchsafe to come vn to thee in his proper person , & present thee with a present , not of gould , not of any ritch and costlye iewell , but with the treasure of all treasures , with him selfe , with his most pretious body and bloode , with his soule and diuinity ? what thing can be thought on more worthy of admiration , or that deserueth greater ioy , or more thanks ? The Prophett Daniel Dan. 4. was much amazed , when it pleased God by his seruant Abacuc to send him meate beinge in the denne of Lyons : how greatly amazed ought I then to be , that lyuing and conuersing in this miserable world , the lake & denne of infernall & damned spirits , may yet receyue by the handes of the Preest , the bread of Angells , euen the very body and bloode of Christ .

3. Consider that when thow receyuest the B. Sacrament , thou becomest the lyuinge Temple of the Holy Ghost , and that thou art enuironed with an infinite number of Angells , continually singing Holy , Apoc. 4. Holy , Holy . O that it were possible thou couldest behould them . O that thou couldest heare their sweet musick and melody . 3. Reg. q. 3. King Salomon receyued great ioy and comfort when he beheld the buylding of the Temple of Hierusalem finished : how much then oughtest thou to reioyce and tryumph , if thou doest duly consider , that by cominge worthely to the B. Sacrament , thou art made thereby the very Temple of God .

4. Consider that beinge partaker of this holy Comunion , thou art made the Tabernacle of the most holy Trynity , by receyuinge into thy sowle and body , the Father , the Sonne , and the Holye Ghost : and therfore becomest as it were a cleere shyninge heauen , wherin almightie God the Creator both of heauen and earth is contained ▪ what thinge can be conceaued more strange or admirable ?

5. Consider that now thou becomest the Mother of God , the spowse of IESVS , the brother of Christ , and the Sonne of the blessed Virgin Mary . For so often as thou doste receiue the B. Sacrament , thou conceyuest Christ in thee , and art made also one with him bycause he as it were transformeth thy body and sowle into his owne proper substance : thou embracest and houldest in thy armes thy sauiour Iesus , but in a farre more noble sorte , then did that holy Simyon . O wonderfull and most singuler grace .

6. Consider that thou art , as it were the Reliquary of our Lorde IESVS Christ : if a frende should bestowe on thee a most ritch and curious case to keepe therein holy reliques , how wouldest thou loue him ? what thanks wouldest thou giue him ? what delight and contentement wouldest thou take therein ? what therefore might he say or how ought he to behaue him selfe , who with diligence doth consider , that throughe ofte frequentinge this holie Sacrament , he is made the Reliquary of the bloode of Christ , and of his sacred humanity ?

7. Consider that in receyuinge the B. Sacrament , thy flesh is touched of the most sacred flesh of IESVS Christ . And if he could now as in the tyme of the Apostells , be s●ene and behelde in a visible forme : thou wouldest hould it for the greatest fauour that might be , to come nere him , to kisse his holy hand , or but to touche the hemme or skirte of his garment . Now if this would seeme so greate an honour to thee , how art thou honoured that maiest not only touch him daily , but maist receyue within thy brest his very flesh : not mortall and passible as the Apostels did , but immortall , impassible , and replenished with all glory .

8. Consider that by oft frequenting the B. Sacrament , thou art become a liuinge Sepulcher of IESVS Christ beinge aliue . And if thou hadest bin present when Christ was taken downe from the Crosse , and hadest constantly beleeued that he had bin thy Sauiour , greatly wouldest thou haue laboured , to haue receyued into thy howse , that most diuine and sacred body . And if it had bin granted to thee , to haue had that Sepulcher with thee in thy house , greatly wouldest thou haue thought thy selfe to be honoured . But in the most B. Sacrament thou maist dayly receyue Christ , not dead but a lyue , and of thy body and sowle make a Sepulcher for thy lyuinge Sauiour IESVS , where he may abide , not forty howers as he did in his stony Sepulcher , but for euer and euer worlde with owt end .

9. Consider that by receyuinge the B. Sacrament thou now becomest the host of Christ . If Christ while he conuersed here on earth had vouchsafed but once only to haue lodged in thy howse , how happy a man wouldest thou haue thought thy selfe to be ? What signes of ioy and contentement wouldest thou haue shewed ? But how much more happy art thou now , that maist euery day if thou wilt thy selfe , receyue this gueste ▪ not into thy howse , but into thy body and soule , and receyue him whole , immortall , most bewtyfull , & shyninge in all glory .

10. Consider that by frequenting the B. Sacrament thou art made & becomest a heauenly Paradice . For whersoeuer God omnipotent is , there , euen there may we say Paradice to be . Thinke therfore , so often as thou comest to this sacred table , that thou hearest Christ , no more now mortall , noe more to be crucified , but now in all glory to say vnto thee , My Sonne , this day shalte thou be with mee in Paradice . So often therfore as thou shalt be sadd or afflicted , say to thy sowle . My Sowle haue patience and expect a while , for to morow or with in some shorte tyme , by receuinge the B. Sacrament , thou shalt be with thy Sauiour in his heauenlie Paradice . For whersoeuer it pleaseth Christ to be , there are we sure that Paradice is .

11. Consider that by oft frequentinge the B. Sacrament thou art nowe become a cowrtiar of that heauenly Pallace of our Lord , that thou sittest with him at his royall banquet , and art fedd with that most precyous foode of all other , the very flesh and blood of our Lord and Sauiour . If Christ when he conuersed here on the earth , had only once called thee to his table , wel mightest thou haue thought thy selfe thereby most happy . How farre then now doest thou exceede in happines , when thou doest not only sitt at his royall table , but art fedde with the most pretious foode of his sacred body ? Neuer was there found a Mother so aboundinge in loue , that she coulde be moued therby to feede her childe with her owne flesh : yet here at this table it pleaseth Almighty God , to sett before vs to eate , the very true flesh of his most deare and only Sonne .

12. Consider , that God doth bestowe on thee and euerie one that worthelie receiueth the B. Sacrament , more and greater spirituall benefittes then euer he gaue to any creature in this worlde : for when he doth giue vnto vs the verie fleshe and blood of his most dearly beloued Sonne , he giueth vs also therewith , the merites and benefitts , that by the effusion of the same moste pretious blood were gayned . Wherefore iustlie may we be helde the happiest of all creatures that doe liue in this worlde , and iustly may we say : Psal. 147. He hath not done the like to any other nation . For how many Dukes , Princes , and Kinges are there that neuer obtayned so great grace , or so highe a fauour and happines .

13. Consider that so ofte as thou receauest this holy Sacrament , thou layest thy mouthe to the wounde of our Sauiours side , and as S. Chrisostome saieth , suckest from thence his moste pretious blood , & there by doest participate with him of his holie spirite , and of all his merites and vertues . And like as he that eateth meate , conuerteth and turneth it into his owne fleshe : euen so he that receiueth Christ in the B. Sacrament , maketh thereby Christes giftes and merittes to be his owne , & is also after a sorte conuerted into his sacred body . Whereby it followeth that our heauenly Father , with the same Fatherly eies where with he behouldeth Christ as his moste deare Sonne , with the verie same eies he behouldeth and looketh on vs , euen as on the members of the same his beloued Sonne . Gen. 27. And like as the Patriarche Iacob beinge apparelied in the garments of his brother Esau , receiued the cheifest blessinges due to his eldest brother : so we beinge apparelled in the B. Sacrament with the fleshe of Christ , receiue thereby from God many spirituall benedictions .

14. Consider that as Christ , moued there vnto by an infinite loue , ordained this holie Sacrament : euen so with the like infinite loue , he daylie giueth him selfe vnto vs in the same . If a gifte or present althoughe but of smale valew , were giuen by some great Prince , with a moste kinde and louinge affection to one that were of meane and poore estate , it would be moste thankfullie taken , and kepte and preserued in highe account . How much more oughte we to esteeme this present which is bestowed vpon vs in the moste B. Sacrament , beinge a gifte of infinite valew , giuen of an infinite loue , and by the Prince of all Maiestie and glorie ? For who giueth it but only God ? what is giuen but only God ? Who in●iteth to this table ? Who prepareth it ? Who serueth and attendeth , but only God the creator of all thinges ?

15. Consider that Christ to the end he mighte bestowe on vs these benefitts , gaue and powred our for vs , all his moste pretious blood . And that he mighte heape aboundantly vpon vs al his blessinges , he suffered for our sakes all sortes of shames and reproaches , and paciently endured death to giue vs life . When the Iewes deuised and prepared the moste cruell torments for him on earth , then prepared he for vs all the ioyes and comfortes in heauen . And when roddes , thornes , gall and vineger , the Crosse and lawnce were prepared for him , with more cruell torments then can be expressed , euen then did he prouide for vs , the delightes and happines of his euerlastinge kingdome . For he saied to the Theefe hanginge on the Crosse : This day shalt thou be with me in Paradice .

16. Consider with thy selfe how many millions of men there are liuinge in this worlde , which neuer attained to this heauenly treasure . And althoughe many haue knowen the benefit and commoditie of it , yet alas how few there are who seeke to frequent it : and if sometimes there be desser oft it , yet opportunitie is often wantinge : & hauinge opportunitie , yet consider againe how one thinge or other debarreth them from vsinge it . How many thinkest thou liue this day in Germany , in France , in England & other contries that would desier , if they mighte obtaine it , but the verie crummes that fall from the table of our Lorde , and yet the occasion and opportunitie is not offered vnto them ? How many are there that would hould them selues thrice happie , if but once in one monthe they mighte be worthie to be guestes at this sacred table of our Lorde ? How many religious and anointed persons trowest thou liue in this worlde , that are vtterly debarred the frequentinge of this Sacrament ? Wherfore worthelie may we say , that haue fit opportunitie to come to receiue it often . What shal I giue againe to my Lorde for all the benefits he hath bestowed vpon me ? Psal. 15. What shal I render for so vnspeakable a fauour ? I wil receiue the chalice of saluation moste willingly , and any cupp whatsoeuer thoughe neuer so bitter , I wil call vpon his blessed name , and it will taste in my mouthe moste sweete and pleasant , I wil yeeld and deliuer vp my vowes vnto him , I wil abandon and renownce as I promised in Baptisme , all the vanities and pompes of this wretched worlde , and to be readie to die for the only desier & loue of Christ my Sauiour . For , Moste precious in the sighte of our Lorde is the death of his Saintes .

Certaine Godly and deuoute admonitions for the more 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 .

1. FIrst consideringe that so often as thou frequentest the B. Sacrament : thou art visited by God & made partaker of his presence : of duety thou oughtest to renownce and abandon , all the vanities and pleasures of this world : henceforth no more to frequen● t●u●rnes and banquets , no more to f●llow playes & vaine shewes , nor to haunte hereafter dansing at weddinges : to fly and s●unne all wanton meetings of youth , vtterly to relinqu●sh and neuer to desier againe , any worldly or voluptuous ple●s●res : and carefully and diligently to keepe watch ouer thy harte , and dayly to pray to God , that sith thou desierest to haue thy mynde recollected , it will please him to expell and cast owt of thy soule , all kinde of vanityes and worldly distractions , euen as Christ expelled the buyers and sellers forth of the Temple . Io. 2.

2. Seeinge thou art so honored by this holy Communion , worthely oughtest thou to contemne all worldly honours : that thou maist say with the Apostle Saint Paule : ●al. 6. The world is crucified to me , and I to the worlde . For to what end should he esteeme the honoures of this world , who seeth him selfe so honoured and estemed with God , with his Angells , and with all the Sainctes in heauen ? The holy Fathers in tymes past duly considering this , desiered to be accompted & reputed here as fooles , and abiectes .

3. Euen as the Temple or Church wher the holie sacryfice is offered vp , ought to be kepte most cleane , and decentely adorned : so imagin and thinke that thy harte ought to be , which is the Temple and habitation of God , in which thou must dayly prayse and glorifie his holye name , and say to all thy euill thoughts , and wicked desiers : Marc. 11. My house is the house of prayer , and the Temple of God , but you will make it a denne of theeues .

4. He that often frequenteth this holie Sacrament , is made and becometh , the Tabernacle of the most B. Trynitye . Therfore euen as the Tabernacle is accustomed to be kept from all soyle and vncleanlines , and carefully defended from theeues and other violence : So much more ought our sowle and body to be preserued from al sport of syn , & strongly defended against the assaults and temptations of our capiral enemies , the world , the flesh , and the deuill .

5. Consideringe that so often as thou receiuest the B. Sacrement , thou art made as it were the Mother of God ; thou oughtest to desier and endeuour all that thou canst , to imitate and follow the virtues of the Mother of God : and principally , that most perfect and absolute resignation of her selfe , and of all thinges what soeuer that appertained vnto her , into the hands of God , that thou maiest say with her so often as thou receiuest , the B. Body of our Sauiour : Behould the handmayde of our Lorde : be it to mee accordinge to thy worde . Which words when as she had pronownced : she presently became the Mother of Christ .

6. And seeinge that thy sowle by receiuinge the B. Sacrament , is made the Relyquary of the Body and Bloode of our Lorde , which exceede in the highest degree the Reliques of all Saints whatsoeuer : thou oughtest euer to haue most diligent care , that this Reliquary be preserued , from all filth and pollution of sinne : and also that it be adorned with the glittering gould of charitye , with the bright shyninge siluer of chastitie , and with the orient pearles & ritch stones of al spirituall vertues , especiallie knowinge how much the health of the sowle is to be preferred before al worldly treasures .

7. And consideringe that thy flesh so often as thou doest communicate , is touched by the blessed and sacred flesh of Christ ; great reason it is , that by Christ thou preserue it , by Christ thou feede and nourish it , for Christs sake thou doe loue it , & be carefull that no euill once defile it ; imagininge it to be nothinge else then a holy chalice , or some other consecrated thinge , which for re●●erence sake none ought to presume to touche .

8. Euen as the Sepulcher where the body of our Lord was layde , was new and cleane , neuer before hauing bin vsed of any ; euen so , ought our soules to be cleane and vnspotted , so often as we receaue the most B. Sacrament : The Body of Christ was wrapped in a most pure and cleane Syndon . The same Body of Christ is likewise layde by the Preest on the Aultar in a pure and cleane corporall . The Host it selfe is pure and white : and the Preist being redye to celebrate , doth twice wash his hands ; to signify vnto vs , with what purity and cleanes of conscience Christ is to be receiued in this holie Sacrament .

9. Thou must with great alacrity and exultation of spiritt as a cheerfull Hoste receyue thy Lorde and Creator : not respectinge thy owne imperfections , but the exceedinge goodnes of him whom thou receyuest in to thy howse . For he cometh to thee only to that end , that he may supply al thy defectes , cure thy infirmyties , enritch thy pouertye , and furnish thy sowle with al varietie of spiritual perfections .

10. Even as in Paradice God is perfectlie loued , his holy will performed , and only his glory sought , and desiered : so , he that doth often frequent the B. Sacrament , beinge made therby as it were the Paradice of God , ought to endeuour to the vttermost of his power , to loue God in all perfect maner , and in all things to conforme him selfe to his blessed will , and in euery place , tyme , and occasion to seeke that only which is most to his honour , vtterly contemninge and treadinge vnderfoote his owne , and sayinge with the Prophett : Psal. 113. Not to vs O Lorde not to vs , but to thy holy name giue al honour and glory .

11. Now that thow art become one of the cowrt of God and a guest of heauen , consider how humble , how pure , and euery way how pleasinge thou oughtest to appeare in his sight . For if thou wert daylie invited to some great Princes table , how careful wouldest thou be , to present thy selfe before him in al comelines and decencie , not enduringe any spot of vncleanes ether in thy countenance or attyar ? If then thou wouldest haue so great a respect in cominge to the table of a temporal Prince : how oughtest thou to prepare thy selfe beinge inuited to the table of the kinge of heauen ?

12. Consideringe that in receiuinge the B. Sacrament , God daily bestoweth on thee new graces and fauours , adorneth thy soule with new giftes and honors , and enricheth thee more and more with new encrease of meritts & other spiritual blessinges : what then remaineth but that thou likewise more and more endeauour againe to loue him , magnifie , and laude him , wholy to dedicate and consecrate thy selfe vnto his seruice , and to direct all thy thoughtes and actions only to his glorie ?

13. If so often as thou comest to the B. Sacrament , thou puttest thy mouth to the side of thy Sauiour , and from thence drawest the sucke of the moste pretious blood of Christ : What care and watch oughtest thou henceforth to haue of thy mouthe and tounge ? What dilligence to restraine them from vtteringe any vaine or immodest speeches ? What studie and endeauour that thy tounge be alwaies busied in magnifinge Christs sacred blood and passion , and extollinge his goodnes for this vnspeakable benefit ? cryinge out with the Apostle . God forbid that I should reioyce , but in the crosse of our Lorde Iesus Christ .

14. If Christ of his infinite loue haue left him selfe vnto vs in the most B. Sacrament : why then should not we receiue him againe , ( if so it weare possible ) with like infinite loue ? yealdinge loue for loue , and gratitude for gratitude . At least wise let vs receiue him , that he may fill and replenish vs with true charity , which is the weddinge garment wherby we may be present at this sacred weddinge table , be made worthy to receaue him , who is the God of loue and fountaine of all goodnesse .

15. If Christ to bestowe on vs this moste delicious foode of Angels , would shed his owne sacred blood , and giue vs the same entirely in the holie Eucharist : why should not we , that we mighte but euen once receiue the same , shede for him our deerest blood ? Why should not we pay , blood for blood ? Giue a sinner , for an innocent ? A thinge of no worthe , for a iewel of such price ? Why should not we desier , and wishe from our verie hartes to shed the same , euen to the vtmost drop for so louinge a Sauiour ?

16. If finally he hath bestowed on vs that which he hath denied to so many other nations , and doth yet daily deny ; how many , and ●ow great thankes oughte we to rendar vnto him , for this so singular loue and bountie towardes vs ? And in regarde we are vnable to giue worthie and due thankes , so much the more oughte we to esteeme and reuerence this diuine Sacrament , & the oftner to frequent it ; that he him selfe in vs , and by vs , may supply those thankes to him selfe , which we , if we were able , oughte to rendar vnto him .

A MEDITATION OR prayer vpon the Pater noster , to be vsed of such as frequent the holie Communion .

FOR euer be thou blessed most sweete and eternal Father that it hath pleased thee of thy infinite mercie , to bestowe vpon me the minde and opportuni●ie , so often to receiue in the holie communion , the most sacred body and blood of thy dearely beloued Sonne , together with his most blessed soule and diuinitie . For which most singular grace and bountie , what shal I most wretched creature euer be able to render vnto

HALLOWED BE THY NAME .

Sweete Father graunt vnto me thy aboundant grace , that I may be able to render vnto thee condigne and worthie thankes for this so highe a benefitt bestowed vpon me : that I may euer sanctifie and praise thy most holie name , & extoll thy goodnes and maiestie , to al those who haue not knowledge of thee . And that in al my actions whatsoeuer I take in hand , I may only seeke the aduancement of thy glorie .

THY KINGDOME COME .

Raigne for euer O Lorde in my harte , which euen now most freely I surrender into thy handes . Let not that fowle spirit th● deuil euer haue any part in me . Let not my filthie flesh beare any rule ouer me , which euer is at debate and warre with my soule . Let not the loue of this worlde , or the allurements of sinne deceiue me , which caused thy deare Sonne to suffer his moste bitter passion for me .

THY WIL BE DONE IN EARHT AS it is in heauen .

Teach me sweete Lorde to fulfill thy holie wil , in euerie place , in euerie time , and in euerie occasion : with cheerfulnes , readines , and a ioyfull harte , euen as doe thy glorious Saintes and Angels who for euer raigne with thee in thy heauenly kingdome .

GIVE VS THIS DAY OVR daylie bread .

Graunt me O Father , a most feruent desire wherby worthely to receiue this diuine Sacrament , worthelie to eate this true bread of Angels . I craue sweete Lorde euer to haue the tast of it in my mouth : I craue puritie of harte when I shal receiue it : A cleane tounge where with to touche it : A discreet Priest to administer it : And a deuout intention with dwe reuerence to adore it .

AND FORGIVE VS OVR TRESPASSES as we forgiue them that trespasse against vs .

O my Lorde graunt me I beseeche thee perfect remission of al my sinnes , and a hartie detestation to hate and loath them . Giue me likewise a prompt and willinge minde that I may be euer readie for thy sake , to pardon and forgiue al iniuries done vnto me .

AND LEAD VS NOT INTO temtation .

Tread downe sweete Lorde with thy heauenly presence , my ghostlie enimie that daylie lieth in waite to entrap me , that I nether assent being deceiued , nor mightest call vpon me saying . Our Father . If therefore thou loue me as a daughter ought to doe , and like a daughter behauest thy selfe in my sight , what cause hast thou to distrust in me ? Why tremblest thou where is no cause of feare ? What dout canst thou haue , if thou hast done thy endeauour truly to confesse thee ? If it be that thou art not certaine that I haue chosen thee for my daughter , then here againe I take thee for my daughter , and as a deare and beloued daughter , doe now welcome and entertaine thee .

Consider that for thy sake I haue created the heauens , and that for to redeeme thee I haue sent my only Sonne from heauen , who euen from his infancie , began for thee to sheed his most pretious blood , wepte for thee when he was circumcised , and for thy sake was called IESVS , that 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 no● be ignorant that I gaue my Sonne 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 t●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 we 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 hayno●● 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 Sonne , 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 th●● , 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 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 often 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 ornaments , 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. Sacrament● , 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 continually 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 woemen .

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 wombe 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 when 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 ●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 s●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 wh●t did he saue me ? From death , the deuil , hell , and sinne . By what did he s●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 s●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 was 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 , Luc. 2. and the breath of dumbe beastes to keepe him warme .

6. Suffered vnder Pontius Pilate . Who suffered ? The verie Sonne of God . What suffered he ? Innumerable stripes , vnspeakable reproaches , incredible torments . For whom did he suffer them ? For me , knowinge how vngrateful I would be in time to come . By whom did he suffer ? By the most abiect and cruel wretches that euer liued . Why did he suffer ? Therby to purchase my redemption and saluation .

7. Crucified . For my sake was he crucified . And who was he that was crucified ? The only Sonne of God . With whom was he crucified ? In the midest betwene two theeues . Where was he crucified ? Vpon the mount Caluarie , a most infamous and loathsome place . At what time of the yeare ? When the whole world should repaire to Hierusalem . In what maner was he crucified ? Naked , and set as is seemed to be scorned of al men . O most doleful and lamentable spectacle .

8. Dead . He died thoroughe thirste , that he mighte as it were make vs drunke with his blood . Lost h●s owne life to ransome ours , euen he that giues life vnto al men . O my soule what thinkest thou ? what canst thou answere hereunto ?

9. And buried . For my sake his most pretious body became a dead coarse ; O matter of amazement . And fortie hower● remayned in the Sepulcher ; A thinge neuer enough admired .

10. He descended into hel . For me he descended into hel , that thereby he mighte deliuer me from the bitter torments of hel . How oft alas had I fallen headlong thither , if he had not of his great mercie houlden me back ? How often hath he with his omnipotent hand , pulled me out from thence as it were by violence ?

11. The third day he rose againe from the dead . For me the third day he arose from death , conuersing with those few that were his faithful frendes , comforting them , and eatinge amongst them , and shewinge vnto them his most sacred body , neuer remembring the iniuries done vnto him ; finally cherishing , and cheeringe them by al meanes possible , he him selfe hauing no necessitie of their indeuours .

12. He ascended into heauen . For my saluation he ascended into heauen , there to receiue for me the possession of Paradise , where being accompanied with the whole fellowship of heauen , he expecteth me with an incredible desire , that there deuoide of al feare , I freely may enioy the presence of the holie Trinitie , conuerse and liue with the most noble and blessed spirites , ●nd for euer abound with al ioy , peace , & iubilie . And for this cause hath he created vs , and for this would he be present for vs wretched sinners in the most B. Sacrament .

13. Sitteth at the right hand of God the Father . For vs and our saluation he sitteth at the right hand of God the Father , hauing vs continually in his memorie . A most sweet memorie , a most holie memorie , a memorie ful of all consolation ; euer without intermission speaking to his Father for vs . And what doth he obtaine ? Peace , r●cōcilia●ion , & remission of our offences . In our behalfe he sheweth daylie his woundes to his eternal Father , offering vp his s●cred death , life , and passion . The mother sheweth to ●ir Sonne to obtaine mercie for vs , the breast where with she gaue him sucke . And the Sonne againe sheweth to his Father , his wound●s and scarres which he suffered for vs . What can the Sonne denie to such a Mother ? Or what can the Father denie to such ● Sonne ?

14. From thence shal he come to iudge the qui●k and the dead . For vs , and for our greater glorie , he shal come most glorious at the day of iudgment , to praise and extoll vs in the presence of the whole worlde , and in great honor and triumphe to carrie vs glorified , to raigne with him in his kingdome , thereby to exalt vs who here haue bin humbled , there to glorifie vs who here haue contemned glorie .

15. I beleeue in the Holie Ghoste . For vs , and for our saluation he sent downe the Holie Ghoste , the Spirit of loue , the Spirit of peace , the Spirit of deuotion , and of al sweetnes and consolation : that we might alwayes loue him , alwayes reioyce with him , alwayes be linked and vnited with him in a most sweete bond of loue and charitie , alwayes be holie like as the children of a most holie Father ; that our soules being replenished with the Holie Ghoste , we may lead our liues in al sanctitie and holines , and in the end enioying the company of the glorious Angels , may singe incessantly , Holie , Holie , ●olie .

16. The Holie Catholike Church . For vs , ( and as euerie one may say , for me and my saluation ) he first planted the Holie Catholike Church , which as a most louing mother might weane me with the sweete milke of the worde of God , and after might feede me with hir holie Sacraments : and sometimes by one meanes , sometimes by an other , might moue and stirre me vp to praise , loue , and serue him , that in the end for euer I might liue and raigne with him .

17. The communion of Saintes . For my sake hath he suffered his blessed Saintes and Martyrs , to be wearied , mortified , and afflicted with torments , that he might make me partaker of their singular meritts , and that I might offer them vp as myne owne vnto the eternal Father . And not only the meritts of al the holie Saintes , but euen his owne meritts who is the holie of al holies , to present them to his heauenly Father , as myne owne patrimony and inheritance .

18. The forgiuenes of sinnes . For my sake amongst other thinges he first instituted the Sacrament of Pennance , that thereby I might euer haue in store , a medecine to purge me from al filthe of sinne , and so to perseuer and continue euer in his grace . And to this end he came into the worlde , liued , died , and was buried ; descended , rose againe , and ascended into heauen .

19. The resurrection of the flesh . For me , and for my greater glorie , he will raise at the latter day my flesh ; that euen as with it I haue serued God , so likewise with the same I may enioy the kingdome of heauen . Thrice happie be they that so can chastice their flesh in this world , that it may for euer after raigne with him in glorie .

Matt. 22. 2. If our Lorde reproued those who being inuited yet refused to come to the mariage : what wil he doe to such , who once hauing tasted the delightes of this heauenly banquet , doe after thoroughe slouth or necligence , absent them selues from it ?

3. By how much the gift of some noble Prince bestowed on a priuate person , is of the more price and estimation : by so much the greater is the offence and iniurie , if such a gift be ether had in litle regard , or any way contemned .

4. If kinge Assuerus refused to accept hir for his wife who at his sendinge neclected to come vnto his table , and maryinge with an other , commanded forth with al the iewels and ritch ornaments to be taken from the first , and in his sighte to be brought and deliuered to the second : what wil God doe vnto him , that once hauinge tasted the sweetnes of this diuine Sacrament doth afterwards omitt to frequent the same ?

5. If God punished so seuerely the offence of Eue , for that contrarie to his commandement she did eate one forbidden aple : what punishment may we thinke he reserueth for those , whom hauing inuited to feede at his Table , giueing them his most sweete and sacred flesh for their repast , yet carelesly forsake this heauenly foode , to glut them selues with the vnsauorie garlick and onyons of Egipt ?

6. If God laied so seuere a punishment vpon the children of Israel , Num. 11. for that loathing the Manna they desiered Quayles , in so much that they died sodainly as they were eatinge their meate : what may we thinke he wil doe vnto those , who once hauing tasted this heauenly Manna , growe wearie & contemne the worthines thereof ?

7. Euen as Esau , after he had sould to his younger brother Iacob the right of his patrimonie for a dishe of meate , Gen. 25. was the whole remnaunt of his life perplexed and tormented with sorrowes : so likewise they consume and spend the time of their life in miserie , who for a thinge of no moment , forsake our Sauiour Christ in the B. Sacrament , who is their chiefe inheritance .

8. The frequenting of the Holie Sacraments , is the most assured and directe way , whereby we may attaine to saluation , by which we may abstaine from sinne , furnishe our selues with vertue , ouercome our temtations , and stronglie resist al assaultes of our enimie . He therefor that once hauinge tasted , refuseth to frequent them , forsaketh the direct way that so almightie God dealeth often tymes with them whom he dearely loueth , when he seeth their affection placed on worldely creatures : as for example , when he findeth the parents with a disordinate loue addicted to their children , he often tymes taketh them away . The like may be said of riches , honours , and other worldely delightes : and herein especially appeareth his wonderful mercie towardes vs , that euen by constrainte he enforceth vs , to flye vnto him .

So we reade that God tooke from his beloued seruant S. Angela of Folingium both husband and children , that they should be noe more any occasion to withdrawe hir loue from hym . The like also is read of S. Catherine of Sienna ; and of an other holie Sainte , who being in one day depriued of hir husbande and three children , gaue hartie thankes to God , that now being freed from the cares of this world , she might after be more attentiue to his holy seruice . For this cause Almightie God commanded Abraham to sacrifice his only Sonne , thereby to shew that our loue to him , ought to be aboue al loues , and that thorough no worldely creature , it ought to be let or hindred .

This loue is that weddinge garment , which God would haue al men to put on , who come to his heauenly Table . For how can he come worthelie or be a guest at this wedinge , that is clad or apparelled with the loue of this worlde ? How can a worldlinge thinke to receiue him in this most B. Sacrament , who neuer loued ritches but euer imbraced pouertie ? Who euer refused honor , and was helde most contemptible ? Who sought not after carnal delightes , but alwayes was ful of griefes ? Who loued not his parents with any inordinate loue ? And finally who nether for the loue of his Disciples whom he loued most dearly , nor for the loue of his B. Mother whom he tendered aboue al other creatur●s , would refuse to suffer his most bitter passion , or diminishe any litle parte of the paines he was to endure for our redemption .

Lastely , he , euen he is receiued in this most B. Sacrament , who being lifted vpon highe from the earth , honge al naked vpon the Crosse : thereby to shew vs if we desire to be his , that we ought to be naked and free from al in●rdinate affections , & to loue him , & honor him aboue al earthlie creatur●s . Otherwis● he wil take his scourge in his hand , and driue out from vs those thinges which violate and contaminate his holie Temple , and pollute the place of his sacred reliques .

Other admonitions shewinge how easely they are caried away with vanities and doe loose all taste of deuotion , who omitt to frequent the B. Sacrament .

EVen as , so soone as the Iewes began to loath and contemne Manna , being a most pleasant and sweete meate ( and the true figure of this most B. Sacrament ) they presently longed after onyons , garlick , and the flesh of Egypte : so , such as growe wearie of this heauenly Manna ( the verie bodie of our Sauioure Christ ) are soone carried away with earthlie delightes and vanities .

Likewise as they then repined at Moyses and Aaron , for bringinge them forth of Egypte , and began to desire to returne thither againe : so these begin to complaine of their Confessors , and of those who were authors and causes of their spirituall good . Often tymes also , when they thnike on their former pleasures , they wishe that they had neuer vndertaken this vertuous course of life ; not at all consideringe , in what miserable slauerie they then serued the deuil their ghostly enimie .

Moreouer as God heard the prayers of the Iewes , euen then when they murmured against him , and accordinge to their wishes sent them great aboundance of Qu●yles : so God being iustly offended with these vngrateful mindes , suffereth them many times , to obtaine those thinges they desier , that by litle and litle neclectinge to frequent this sacred misterie , they giue them selues ouer to sensuall delightes and pleasures , and soe findinge no sweetnes nor comforte in the holie Sacraments , falle some tymes euen to scoffe at those who often frequent them . But euen as the Iewes , when they were most greedely eatinge and deuouringe their desiered Quayles , were presently stroken with soddaine death , and now tasted that sharpe supper for which before they had so greatly longed ; so also it happeneth to those , who leaue to haue accesse to the holie Sacraments . For soone doe those vanities decay and whollie forsake them , makeing their liues ful of bitternesse , and their deathes ful of horrour , verefyinge the sayinge of our Sauiour in the gospel , that we can not gather Grapes from thornes , Luc. 6. nor expect good Figges from thistles .

With what feares Sathan our ghostly enimie is wonte to terrifie certaine persons from ofte frequentinge the B. Sacrament .

1. THe deuil amongst other his subtil practises , is accustomed to put into such persons who frequent the holie Sacraments , a certaine feare , terrifyinge them that ether they haue not rightly made their Confessions , or that they haue sinned when indeed they haue not . Or if he can not preuaile by any of these shiftes , then to make them to imagin that they are so ill prepared and so vnworthie to come to the Sacraments , that hardly can they perswade them selues they doe wel therein . And further he suggesteth , that whatsoeuer they doe , be it neuer so wel , yet that it hath some great and notorious defect in it , & that their whole liues abound in al kindes of imperfections .

2. These feares and terrors of meere malice he putteth into vs , for that he seeth vs gratious in the sighte of God ; Euen as heretofore the happie estate of Adam so much grieued him , that he swelled with enuie and neuer left practising , vntil he had caste him forthe of Paradise . And therefore for the most parte he vseth one of these two wayes , that is , ether to make that seeme a sinne which is no sinne , or else to perswade it to be far more grieueous then indeed it is , thereby to make vs refraine from the holie Sacraments , as th●ughe for our vnworthines we were vnfit to frequent them . But if he can not preuaile with this crafte and subtiltie , then d●th he labour so to preoccupate our sp●rituall taste and vnderstanding , with some continual discontentement or sorrowe , that at the least we should not feele any sweetnes or comforte in the holie Communion .

3. Ag●ine he deceiueth vs with this craftie suggestion , disswadinge vs from beleeuing our ghostly Father as we ought , thereby ether that we may loose the meritt of our faithe , or else that by this occasion we might wearie and molest ●im , sometime in confessinge more then we oughte , and sometime by often repeatinge what we haue already confessed , he knowinge ful wel that hereby we are depriued of much spiritual consolation .

4. Likewise he practiseth these subtil deuises , for that he seeth such scruples to diminuishe the feruour of our loue towardes God : for whosoeuer hath his mind molested with these feares & difficulties , hath not that perswasion of God which he ought , but rather thinketh him to be some worldly iudge , most contentious and readie to take al aduantages against vs . But if we considered how much he desiereth our saluation , and what infinit benefits he daily bestoweth vpon vs , we could neuer be troubled with such doutes and perplexities . And much lesse if we well knewe , what a treasure and pledge of eternal happines they carry in their bosomes , who haue their hartes and desires so disposed , that they would be content to indure any punishment or afflictione rather then willingly to offende his maiestie . For they which finde them selues in this disposition , may rest assured , that both they are sufficiently prepared to come to the holie Sacraments , and also that hereby they are so nerely vnited and conioyned to God , that iustly they can haue no cause of distrust or sorrowe .

Remedies against such idle and vaine feares as our enemie the Diuel would put into vs .

THe first and most principal remedie that we can haue against these feares , is , to submit our selues to the iugdment of an other , and to suffer our selues to be directed and guided by a prudent Confessor . For if by any accident he should erre or be mistaken , yet obeyinge his counsel , we are free from the error , hauing Gods commandement for our warrant , who commandeth vs in all doutes to be directed by our Ghostly Father .

If therefore a wise and discreet Confessor wel experienced in matters of conscience , shal in a doutful case tel vs , that we be free from sinne , although indeed it were a sinne , yet obeying his counsel , it shal neuer be imputed vnto vs . Likewise if thou fearest in thy selfe , that thou haste not sufficiently confessed thee , and cominge to thy Ghostly Father to craue his aduise , he shal warrant thee that thou needest not to feare , God wil neuer aske an account of thee for those sinnes , although perhaps thy Ghostly Father should be deceiued or mistaken .

In like maner if thou be warranted at any time by thy Ghostly Father , that t●ou mayest safely goe to the B. Sacrament , then by his aduise thou mayest securely approach to receiue the same . For althoughe peraduenture thy Ghostly Father might be deceiued , yet notwithstanding thou doest rightly communicate ; and further doest receiue the merit of faith thereby , in giuing credit to thy Confessor , who is the vicegerent of God ; also thou receiuest the merit of obedience , obeying the commandement of God ; the merit of humilitie ; of patience , and of resigning thy owne wil , when thou doest as thou art commanded purely for the lo●● of God . Our enuious enimie the Diuel , wel considering these thinges , laboureth what he can by any subtil deuice , to deminuishe the credit of the Ghostly Father with his Ghostly children .

The second remedie . The opinion of Cardinal Caietan is , that if one who is troubled with a scrupulous conscience , shal goe to confession , not hauinge before verie narrowly examined him selfe , that he ought not afterwardes to make any dout whether he hath rightely confessed or no ; but rather that he ought to perswade him selfe , that ether particularly or generally , he hath confessed what he should , especialy if he be willinge to reitterate his confession againe if neede shall require , and his Ghostly Father allowe the same .

The third remedie is , to get an habit to meditate on the goodnes , mercie , and clemencie of God : and to thinke with what loue , kindnes , and with what tender affection he imbraceth vs : to imagin also with our selues that we behould before our eies , the most sweete presence of our Lorde and Sauiour , euer most kinde and louing vnto vs ( as the benefits which we receiue doe daily declare ) and not to stand before a seuere or cruel iudge . Thinke therefore that thy Lorde speaketh vnto thee as he did to his Disciples saying : Haue I bene thus longe with you and yet doe you not knowe me ? As if he had saied . Consider how longe I haue most familiarly vsed thee , by conuersing with thee in the most B. Sacrament , in al which time sith thou hast found in me nothinge but loue , gentlenes , goodnes , and mercie , how canst thou imagin me to be so seuere or rigorous ? Is not this plainlie an iniury done vnto my loue ?

The fourth is , to consider what wordes the Priest doth speake , houlding in his handes the consecrated host , and sayinge : Behould the lambe of God , Behould him that taketh away the sinnes of the world . For this is he that cometh furnished with meeknes and milde loue , like a lambe , not armed with cruelty and seueritie like a lion ; bringing with him life , not death ; replenishing thy soule with ioy , not with sorrowe ; and who wil plant in thy harte if thou resigne it to him , roses budding celestial cogitations , not pensiue thoughtes of pusillanimitie .

The fifth is , to imprint in our mindes the historie of the prodigal childe containinge al fatherly loue and sweetnes : & to thinke how the Father behoulding him clad in a most contemptible habit , neuer spake any reproachful worde vnto him , neuer shewed him any discontented countenance , neuer contemned his base attayar ; but so soone as he beheld the submission of his Sonne , being presently ouercome with a fatherly affection , he ranne to meete him , and most louingly embraced him , and casting away his torne and ragged apparell , clothed him with new , shewed al signes of ioy , killed a fatted calfe , & made him a worthie feast . O historie aboundinge with al sweetnes and delight , wherein we may obserue these pointes following .

1. First , how exceeding great the mercie of our heauenlie Father is , who i● 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 commit 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 p●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 shu● vp his fatherlie eyes , that 〈…〉 ●●t least dissembleth to see our imperfections , 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. E●gh●ly , it is a comfort to vs to knowe & consider , that our dai●y defectes and venial sinnes which we commit , doe not withdrawe from vs ●ods grace , whereof only mortal sinne depriueth vs . And againe to consider , 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 ●hal our defectes make vs to knowe our owne infirmities , and giue vs occasion to humble our selues : to knowe our dis●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 stumble : 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 po●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 saie●h : That God doth 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 s●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 s●rrowe ; considering that such s●rrowe is euer acc●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 wil refresh you .

When a deuout and vertuous person was sometime ouercome with great sorrowe and gr●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 within the wounde 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 arguments of loue , which our Sauiour shewed towardes vs whilst he conuersed here with men , the institution of the most B. Sacrament may be accounted with the greatest . Therefore saieth S. Iohn : When Christ had loued those that were 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 frequenteth 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 heauenvly foode for vs . When 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 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 continue 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 Christians , which daily may present them 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 acount 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 what maner Christ remaineth with 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 ●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 impediments which venial sinnes doe cause in vs , from tasting the sweetnes of this heauenvly 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 we ought to haue when we 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. Sacrament , 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. Seauenthly , 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 , 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 contrite 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 which 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 .

How we 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 feruent 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 conuenient & 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. Francis my God , my God , who art thou & who am I ?

After thou hast receiued the most B. Sacrament .

GReat are the thankes 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 which after we haue receiued the B. Sacrament , ether vocally or mentally , we 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 bas● vnworthines , to aske a thinge of far inf●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 whence 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 eff●●t loueth the cause from whence it proceedeth . And then what cause or let abideth in thee my sweete Sauiour , why I should not ●●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 sweete 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 which are of the spirit of God .

Also it cometh thorough the defect of due consideration , in that the dignitie of this heauenvly 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 aboundance 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 wayes and directions forth of sundrie authors , how we may prepare our selues to come worthely 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 petition 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 moment readie to receiue the grace of God . Then made she hir prayers vnto hir , that she also might haue , thorough hir intercession , hir hart so prepared , that she might daylie receiue from God new increase of grace .

4. Fourthly she caled to minde the great deuotion and gratitude of our most B. Ladie , whilst she conuersed and liued here , vpon the earth . Making hir humble petition vnto hir , that by hir intercession she might be alwayes acceptable and grateful vnto God , especially for this benefitt of the most B. Sacrament .

5. Fiftly she considered the great beneuolence where with hir Sonne speaking vnto hir , receiued hir most louingly , to hir admirable ioy and comfort . Making then hir humble petition vnto hir , that by hir intercession , she might obtaine grace to come to that heauenly table with spiritual consolation . And she was wont to say ; If a man knew what benefit , and how great profit he gained to his soule , by worthy receiuing the B. bodie of Christ , that he would be rapt beyond him selfe , with the excesse of ioy and delight .

The saied S. Mechtildis , was likewise accustomed before the receuing of the B. Sacrament , aboue al thinges to call to minde , the bitter passion which our B. Lord suffered for hir redemption . And if at any time she chanced to let passe that meditation , she thought hir selfe to haue committed a great error ; for that our Sauiour at the institution of this most B. Sacrament , Matt. ● . 6 . saied : Doe this in remembrance of me . That is , Communicate . Whereupon when she had craued of our Lorde the meaning of those wordes , she vnderstood by the Holie Ghost , that this was the true meaning and signification of them .

Three thinges to be remembred concerninge the bodie of Christ , at such time as we receiue the holie Sacrament .

1. THe first is : The eternal loue where with God loued vs , before we had any being , thorough which he prouided for vs , al thinges that were needful , and also created vs to his owne image and likenes . For this cause we are for euer bound to render and yeeld vnto him , al hartie and continual thankes , to the vtmost we are able .

2. The second is : The inestimable loue that the Sonne of God shewed towardes vs , who being in the heauenly delightes and glorie of his Father , yet would vouchsafe to take vpon him , those griefes and miseries , which thorough Adams offence were due vnto vs ; as hunger , thirst , cold , wearines , shame , paine , and the like : and lastly would suffer a most reproachful death , thereby to free vs from eternal damnation .

3. The third is : The insearchable loue , where with at al times our most merciful Sauiour loueth vs , and the exceeding care and prouidence where with he doth alwayes gouerne vs : and that he who is our Creator , our Redeemer , and most entire louinge Brother , presenteth him selfe before his heauenly Father , and doth sollicite and pleade our cause , as our moste careful Aduocate .

These three thinges ought we euer to haue fixed before our eies ( as that most B. woman hath directed vs ) but especially at such times as we shal be present , and receiue that most heauenly banquet , which our most merciful Redeemer bestowed vpon vs , in his last wille and testament of his great loue towardes vs . The memorie whereof , we ought euer to retaine with most thankful mindes for so great a benefit . This the B. Mechtildis knewe likewise by the instinct of the Holie Ghost : that when any busie them selues with thinkinge on worldlie and idle occasions , that they doe contaminate the image of the B. Trinitie , that is to say , the bewtie of their soule ; as also if they be conuersant in curious and worldly wisdome , setting their delightes on vaine and transitorie thinges . And consideringe that so longe as the soule is imprisoned in this earthlie bodie of ours , it doth often defile it selfe with base and earthlie cogitations : therefore it behoueth that we oft reflect our eies vpon the glasse of Gods diuine countenance , but especially at such time as we are to receiue the most B. Sacrament . And euen as the purest white , being made redd with blushing , doth exceedingly adorne the face with beautie : so ought we , often to make white and pure the face of our soule with Confession , and as it were to dye it with redd , in remembring the bitter passion of our most merciful Redeemer .

What our Sauiour answered againe to this B. woman concerninge hir aforesaied medita●ion .

OVr Sauiour at one time saied to this holie woman . When thou purposest to receiue me in the B. Sacrament , let this be the intention where with thou comest vnto me : to wit , hauing a desire to entertaine me with such loue and affection , as no humane hart hath hitherto receiued me with the like . And I wil accept this loue of thine , not so meanly as it appeareth in thee , but for such , and so great , as I my selfe desire it should be .

At an other time when this holie woman was to receiue the B. Sacrament , our Sauiour seemed to write 7. letters vpon hir breast , and to place them there as seauen riche and pretious iewells . The 1. did signifie the puritie of harte . The 2. the continual remembrance of the conuersation and life of Christ . The 3. the profound humilitie of Christ . The 4. perseuerance in good workes . The 5. patience in aduersitie . The 6. Hope . The 7. feruent loue of heauenly thinges . With these vertues , as with seauen iewells , ought he to be adorned , who purposeth deuoutly to receiue the B. Sacrament .

Of S. Gertrude .

THis blessed woman S. Gertrude making hir humble petition to our Sauiour , that it would please him to instruct hir , how she might prepare hir selfe , to come worthely to receiue the most B. Sacrament , receiued this answere : That first she must touch the handes , and side of our Sauiour . His side , with a thankful , temembrance of the great and exceeding loue of God towardes vs , where with from the begining he hath chosen vs to be his Sonnes , and heires of his celestial kingdome ; and how he doth heape vpon vs his daylie blessinges , who are most vnworthie , and vnthankful for them .

His handes ought also to be touched of vs , that is , we must consider with al humble gratitude , al the paines and labours which our most merciful redeemer suffered here on earth , for the space of 33. yeares , but especially those which for vs he endured , at the time of his bitter passion . And when we finde our soules inflamed with this meditation , then must we offer vp our hartes to God , with great humilitie and thanksgiuinge in the vnitie of that loue whereof Christ spake , saying . As my Father hath sent me so doe I send you . That is , so conforming our wils to his diuine pleasure , that we should desire , or wil to doe nothinge , but that which may be acceptable to the wil of God : disposing our selues to suffer al thinges , which our B. Lorde shal commande or require of vs .

Out of Iohannes Tawlerus .

HE writeth that a certaine deuout person , desiered to be instructed of God , who might come worthely to receiue the B. Sacrament . And that he receiued this answere from our Lorde : He who hath not that which is his owne , and he that is pleased with 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 p●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 heauenvly Father , for the great benefits which thou hast receiued of him ; and mayest offer vnto him that sacred Oaste , and thereby obtaine strength 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 vndoutedl● , 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 , now 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 sufficient 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 Contrition and Confession are the wedding garments , wher with whosoeuer is apparelled , may securely haue accesse to this heauenly banquet : 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 worthy to receiue it . The same author saieth . Let such men , as say that we ought but seldome to frequent this Sacrament , heare and marke dilligently the wordes of S. Ambrose . This bread is called our daylie bread : why then comest thou to receiue it after a yeare ?

It is further noted , that before our Sauiour deliuered his B. body to his Apostles , although they were cleane , yet that first he washed their feete : thereby to shew vs , what great diligence and care we ought to vse , to procure integritie and innocencie of minde , when we are to receiue this sacred misterie . For as the Arke of God ( then the which nothing was euer more pretious amongst the children of Israel , & by the which they receiued most singular benefits ) being taken from them , brought vnto the Philistians most greiueous calamities , together with eternal reproach and infamie : so likewise this holie Sacrament , hath most contrarie operations , in those that worthelie and vnworthelie receiue it ; euen as wholsome meates , which doe nourish and comfort the stomach wel disposed , yet much offend the bodie filled with corrupted humors . Wherupon S. Paul saith . Therefore amongst you many are infirme , and many sleepe : 1. Cor. 11. because they come vnworthely to this sacred Table .

The same Author teacheth vs besides , that the first preparation that we are to make , is , to discerne table from table ; that is the true heauenly foode from that which is counterfeit . The which we doe , when firmely we beleeue to be present , the real bodie , and blood of Christ ; him whom the Angelles adore in heauen ; at whose beck , the verie heauens doe tremble ; and with whose glorie , both heauen and earth are replenished . And this is to discerne the bodie of our Lord , as the Apostle admonisheth ; the greatnes of which misterie , we ought rather to adore with humilitie , then vainly and curiouslie to search into .

An other preparation is there , of no lesse necessitie , which is , that euery man call him selfe to a most strict account , whether truly , and vnfeinedly he loue his neighbour . For if thou doest finde in thy selfe , the least hatred or grudge against thy neigbour , this must thou wholie lay aside , & first reconcile thy selfe vnto him . Next if thy conscience accuse thee of any mortal sinne , it must be purged by Contrition and Conf●ssion .

Further we must remember how vnworthie we are of so great a benefit . Therfore often are we to repeate that saying of the Centurion , which was so highlie praised and commended of our Sauiour . Mat. 8. Lorde I am not worthie thou shouldest enter , &c.

Also we must dilligently examin our selues , whether we may presume to vse that saying of S. Peter . Iohn . 22. Lord thou knowest that I loue thee . For we must remember he which presumed to come to the feast of our Lord , Matt. 22. without his wedding garment , was adiudged to the torment of euerlasting fire .

Nether is it sufficient , to vse only the preparation of the mind , but also of the body . For we must come to the B. Sacrament of the Altar fasting ; in such sorte , that we nether eate nor drinke any kinde of sustenance , from the midnight of the day before we come to receiue . And such as be married , ought also to haue a reuerent respect of so highe a Sacrament .

Out of S. Thomas and S. Hillarie .

SAint Thomas , & S. Hillarie doe in diuers places teach vs , that only mortal sinne doth binde vs to refraine the B. Sacrament . And the same is taught in the Councel of Trent aforsaied .

A preparation out of Granatensis . Three thinges required to receiue benefit by the B. Sac. Puritie of minde . That we abstaine from mortal sinne , & be contrite for those that are committed . That we lay away al malice and auersion which we haue conceiued against our brother : because this is the Sac. of perfect vnion . That we haue our mindes and bodies , free from al vncleanes : because we receiue a bodie of al integritie and purenes . That we endeauour to auoid al venial sinne , & wordly thoughtes : for that they hinder the feruour of deuotion . A true intention to receiue . Not only for custome . Not to please men . Not to seke only thy owne consolation , but to receiue thereby the true spirit of Christ ; that is , true loue towardes God and thy neighbour ; profound humilitie ; & a feruent desire to suffer with Christ . Actuall deuotion . To pray to God without distraction . To be deuoutly & spiritually affected towardes Christ . To goe to the B.S. with great reuerence & humilitie , as to the Sonne of God , the Creator of the world , & thy Redemer . To receiue this heauenly foode with a longing desire , and spiritual hunger ; & to consider the infinite fruite & benefit thereof . After thou hast receiued . 1. First giue thankes to almightie God , that it hath pleased him to enter into the habitation of thy soule . 2. Exercise some actes of loue , as spiritually embracing him , touching him , kissinge him , & humbly beseeching him to make his abode with thee . 3. Lay open before him al thy miseries & sorrowes , al thy inspirations & desires which thou hast to serue him : & craue humbly of him , that it would please him , to adorne the house of thy soule with true vertues . 4. Vse certaine vocal prayers forth of the office of our B. Ladie . 5. Passe ouer & spend the day whereon thou receiuest , with greater modestie & recollection then other dayes , least the feruour of thy deuotion doe soone growe colde and decay .

REMEDIES AGAINST DIVERS TEMPTATIONS , WHERE WITH THE DIVEL is accustomed to trouble deuout and godlie persons , and such as doe often frequent the B. Sacrament :

Gathered OVT OF SVNDRIE LEARNED writers ; seruing for al sortes of people , but chiefly for such , as are more especially desierous , to leade a spiritual life .

TO THE READER .

THou hast here curteous Reader diuers most profitable remedies , against sundrie temptations where with our ghostly enimie doth daylie lye in waite to afflict , to tempt , and to ouercome vs : and especially those persons , who contemning the allurements of the worlde and the flesh , haue deuoted them selues to a spiritual life , placinge their chiefe endeauours , to subdue their appetites , & to conquer their owne passions . Read them therefore with great attention , & no otherwise then if they were mest soueraigne remedies for such diseases , as afflict thy body both night and day . For if we consider how much more pretious our soules are then our bodies , we shal see good reason , that we ought most carefully to seeke out such preseruatiues , as may both cure our present infirmities , and also preuent such , as may in time befal vs . Wherein if thou finde any thinge profitable to thy soule , giue the only thankes and praise to almightie God , and pray for him , who for the loue of his diuine maiestie and good of soules , bought with the pretious blood of our Sauiour Christ , hath collected this treatise . To whom with the Father and the Holie Ghost be all honor and glorie , worlde without end . Amen .

WHAT THE DIVEL OVR GHOStlyenimie endeauoreth chiefly to hinder in vs .

THERE is no one thinge which the Deuil our Ghostly enimie doth more malitiously practise , then by his subtleties to keepe vs from frequenting the holie Sacraments . 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 asistance of a certaine cruel Tirant , called , What wil 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. Sacrament , 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 highest , 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 perfection it selfe , no lest imperfection 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 where with the Diuel our ghostly enimie , is accustomed to assault them principally , which doe often frequent the holy Sacraments .

WH●n the diuel can not hinder vs from frequenting the holy Sacramtēs , 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 th●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 f●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 , them 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 subie●t to temptation what knoweth 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 s●al be crowned , but he that shal ●●ghte lawfully . Wherefore it is a good signe , when one the oftner he frequenteth the B. Sacrament , hapneth so mu●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 deu●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 s●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 ●ad made their Confession sufficien●● , but had alwayes omitted some sinne or other , not hauing plainly enough laied ●pen their consciences to ●h●r ghos●ly Father By which meanes he ●ft n d●●r ueth these who receiue the B. Sacram●nt , of certaine speciall effectes , to wit , p ●ce of soule and spiritual cons●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 , th●se documents followinge are duely to be considered .

THE 1. DOCVMENT .

1. HAuing taken sufficient time of examining thy conscience , 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 confesse 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 often 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 obedience 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 conceiue in his harte these ioyful wordes to be spoken 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 commit a mortall offence . He therfore that is armed with such a resollution , 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 commit 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 committed ( 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 commit 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 commit : and into this sinne doth God permit vs to falle , both thereby to humble our selues vnder his ho●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 expedi●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 pennance for thy sinnes , make choise of a discreete , and sufficient ghostly Father , to whom 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 confesse 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 wil confesse against my selfe my iniquitie to our Lorde , and thou hast remitted the guilte of my sinne .

First , when he saieth ( I wil confesse ) he sheweth a true and firme purpose to tell and confesse his sinnes .

2. When he saieth ( I wil 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 them 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 grea● 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 r●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 consent 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 wherein 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 ●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 d●ceiue and beguyle others .

Petrus ●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 matte●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 confesse 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 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 whether 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 finde 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 confessed the day followinge , except the ghostly Father hath otherwise appointed him . But if he wil be confessed , let him declare , if it maybe euen in one word that which troubleth his conscience , that others who are to be confessed , may haue conuenient time and place .

That he which accustometh to receiue often , if for want 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 ●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 who 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 m●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 veni●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 whether 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 wether God hath remitted ther sinnes , or not .

ALthough ( saieth Taulerus ) the mother sometime forgetteth hir Sonne , 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 with sorrowe , 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 consolation which we may iustly take in so good and merciful a Lorde ?

Remedies for such as are troubled with vncleane thoughtes , out of sundrie authors ; and first out of that learned Doctor Henericus Susius .

KNowe thou , that being tempted with vncleane thoughtes , yet thou neuer committest sinne , except thou yeald thy voluntarie consent 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 forgetfu●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 a●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 away 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 v● my ayde o God , o Lorde make haste to ●lpe me .

From the dee●●●es I haue cried vnto thee o Lorde heare my ●oyce .

Create in me a ●ane harte o God .

Sonne of Dauid haue mercie on me .

My God , my God , why 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 seuenth , that we may knowe , that we alwayes stande 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 comp●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 frequenting 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 receiue consolation in ouercoming su●● temptations , and become more capable ●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 sh●w how much he loueth vs , and how great ● care he continually hath of vs , as of his most beloued children & dearest frende● .

REMEDIES FOR SVCH , AS fall often in s●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 often 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 , d●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 which 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 chos●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 why some fallinge into particular d●fe●tes are ouermuch afflicted thereby : with remedies for the same .

SOme parsons hauing fallen into some smale def●c●e● and imperfections , find so gr●at a tor●●nt and perturbation in th●ir mind●s , that they r●ceiue greater hurt by such ve●●tion , then thoroughe the def●ct it self● . And b●c●us● it is the propertie of sinne to torment the conscience , they thorough this remorce , are so perplexed in their mi●●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 ho●●● 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 ●ightly consid●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 Sau●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 s●tisfaction of his only Sonn● ? Considering that any sat●s●●ctiō whats●eu●r which lieth in vs to p●rf●rme , hath the original and force ▪ from th●t ●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 answere 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 answer to an other obiection .

SOme other wil s●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 , no●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 experienced 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 resolution , 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 assa●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 a●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 we most certaine that it moueth . Soe likewise we see , that both men , trees , and hearbes doe daylie growe , although we cannot perceiue their actual growing . In like maner we finde not presently our increase in vertu , yet if we perseuer , in time we shal finde it to haue taken roote in vs ; and in this conflict , by our patience and humilitie , we gayne no smale fruite , but exceeding meritt and fauour with almightie God .

General remedies against al sortes of sinnes .

1. THe principal remedie to roote out al sinne , and to plant vertu in vs , is , often to be conuersant in prayer , and s●riously to attend it .

2. Often to frequent Confession , especially soone after thou hast chanced to commit any sinne of importance .

3. Often to receiue the most B : Sacrament of the Aultar .

4. To auoide al euil company , and to conuerse with such as are good and vertuous .

5. Often to reade deuout and spiritual bookes .

6. Often to meditate on the passion of our Lorde and Sauiour IESVS .

7. To consider the liues of the B. Saints .

8. To thinke on ●he presence of the diuine maiestie of God , and of our good Angel .

9. To remember that nothing is more certaine then death , and the hower most vncertaine of all .

10. To cal to minde some examples of the diuine iustice of God .

11. To remember the dreadful day of iudgment .

12. To thinke on the eternal paines of the damned .

13. To meditate on the rewarde and ioyes of Paradis●

REMEDIES FOR SCRVPVLOVS persons taken out of S. Anthoninus , and other l●arned wryt●rs .

The discription of a scruple .

A Scruple is an inordinate feare of conscience , rising vpon light causes , whereof the Prophet Dauid speaking , saieth : Psal. 54. Saue me o Lorde from pusillanimitie of spirit : which wordes such as are scrupulous should often repeate .

How many euils doe growe thorough scruples .

1. FIrst they bring vpon vs a certaine wearines and heauines , that hardly can we ef●ect or doe any good worke , for that they take away the strength and endeauour of our mindes .

2. Secondly , he who is scrupulous , by his ill example , doth take from others the courage to doe wel . For which cause God commanded that no fearful and pusillanimous person , should goe with Gedeon into the battaile , but should returne home , lest thorough their feare and flight , they might likewise giue others occasions to flye .

3. Thirdly , a scrupulous conscience , doth often drawe men into desperation , from which kinge Dauid desired to be deliuered when he saied . Psal. 54. O Lord let not the tempest of water drowne me or ouerwhelme me : that is of desperation . And againe : Saue me o Lord from pusillanimitie of spirit and tempest . Wherupon . S. Bernard teacheth vs , that pusillanimitie bringeth disqueit of minde and perturbation ; perturbation desperation , and desperation death .

Whence scruples doe growe .

1. SOmetimes they growe from a colde complexion , being subiecte to feares : whereby , woemen , ould men , and melancholy parsons , are most incident to scruples : for feare and coldnes doe binde the hart , wherupon the imagination is apte to conceiue some hurte to ensue .

2. Sometimes they growe thorough weaknes of the heade , whereby the imagination is hurt and distempered .

3. Sometimes they are stirred vp by the subtiltie of our ghostly enimie , who thorough the permission of God , can moue the melancholy humour , whereby the magination may be deceiued , and some inordinate feare arise .

4. Sometimes they come thorough ouermuch fastinge , watching , and such like austerities . Sometimes againe by conuersing with scrupulous persons : the causes therfore of scruples are to be taken away .

Certaine rules out of S. Antoninus to expel scruples .

THE 1. RVLE .

FIrst to prepare our selues for the grace of God , by being sorrowful for our sinnes which we haue commited , as also by confessing them , and by hauing ● stedfast purpose neuer afterward to offend . For whosoeuer shal doe so much as lyeth in his power , may be wel assured that God wil asist him therein : for according to S. Thomas , God euer bestoweth on such his grace , and infuseth into them the gift of wisdome , of counsell , of knowledg , and vnderstanding , which are exceeding helpes and meanes against al scruples .

THE 2. RVLE .

Daylie to reade the holie Scripture , and other spiritual bookes .

THE 3. RVLE .

To vse continual prayer which profiteth much : which caused the wiseman to say . I called vpon our lord , Sap. 7. and the spirit of wisdome came vpon me : which spirit is that prayer which teacheth vs al thinges . For prayer especialy is auaileable to a scrupulous person , molested by the ghostly enimie , whose condicion was prefigured in that lunatike man , Mat. 17. cured by our Sauiour , who was cast sometime into the fire , sometime into the water : for euen so a scrupulous person , runeth from one extremitie into an other . Of this spirit our Sauiour spake in the gospel sainge . Mark . 9. This kinde of deuil is not cast out , but with prayer and fasting .

THE 4. RVLE .

Humble obedience , in submitting our iudgment to the iudgment of an other , not giueing credit to our selues , but to our ghostly Father . Wherupon we reade : that S. Bernard willed a certaine scholler of his , who thorough scruples durst not presume to say masse , to goe and celebrate vpon his faith , who humbly obeying what he was commanded , was presently freed from al his scruples . Wherfore the scrupulous person , ought to obey his ghostly Father , as he would obey God , whose place he houldeth here on earth , and to beleue him , and followe the direction which he shal giue vnto him , as he would fo●lowe the prescript of his bodily Phisition , although he should appoint him most bitter and sharpe potions .

THE 5. RVLE .

Not to account of scruples , but presently at the first to shake them of : for so God willeth vs by Esay the Prophet ●●ing Be of good comfort you pusilanimous and feare not , behould your God . To wit , Cap. 3. most readye to healpe and illuminate you .

S. Gregorie writeth , that the diuel is like to a certaine beast , that is called the Lyon of Antes , for that he is dreadful to the Antes , but he him selfe is troaden vnder the feete of greater beastes , and so killed : so the diuel searcheth the dispositions of some men , and where he findeth any subiect to pusillanimitie , thos● bouldly he ass●ulteth , and laboureth what he may , euen to kill them with scruples ; but encountring with others that doe confidently resist him , he is easile ouerthrowen and put to shameful flight ..

Ioannes Gersonus that deuout author , councelled it as a soueraigne remedie ; to contemne scruples as we contemne litle dogges that barke at vs , who feircely seeme , as if they ment to bite such as passe by them , yet if a man neglect them they presently cease , but being prouoked they barke and neuer are queit . He saieth againe , that it is alwayes good to doe opposite to a scruple , as to spet within the Church if a scruple perswade the contrary . To passe ouer a Crosse engraued on the ground , if a scruple doe forbid it ; as he who wil bring a twige to growe 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 reas●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 finde 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 contrarie 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 worke , nether for thee wil 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 th●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 ●e●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 consent 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 happe● vnto vs but accidentally , and not deliberately , and so shal indure some time i● the minde , yet wholie without any fu● consent , then is such a thought but only venial . Sometimes againe we endeuou● to reiect some euil thoughtes , which w● finde our selues to be most vsually a●saulted with , but yet we cannot speedel● 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 offendeth 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 vertu●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 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 the● to yeld my consent ; receiued presently this answere from our Lord : Then has● 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 endure 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 , committed 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 remember 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 a●●●e hast bene rebellious vnto him , and hast transgressed his holy commandements .

Secondly a greater sorrowe , for that thou h●st offended , not only thy Creator , but thy Father , yea and wh●t Father ? Eu●n t●●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 pa●●es of hell .

THE 4. STEP.

Conf●ssion , which ought to be pure and not 〈◊〉 with other discourses : perfect , with our omission of any sinne : humble that whatsoeuer we speake with ou● mouth , we thinke the same with our hart .

THE 5. STEP.

Chastising our bodies , which must be done , by the discreti●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 d●●●●●tly , according to the 〈…〉 of our bodies .

THE 6. STEP.

Anon 〈…〉 of our maners , and first 〈…〉 euil speech . 〈…〉 of our motions 〈…〉 keeping them vnder . Thirdly the reforming , as much a● we may , of 〈◊〉 and dis●olute persons , s●●●ply ●●●rch●nding them ; and what we 〈◊〉 , not to permit iustice t●●he infr●nged a●d ●●●ated in our pres●nce .

THE 7. STEP.

Perseuerance in goodnes : which thou that attaine vnto , if thou doe wel cons●der , the eternal r●w●rde or punishment , in heauen , and hell : as ●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 , Ma●. 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 actions , 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 those which we haue sent before , by the handes of the poore .

4. To consider , how great the pouerty was of our Sauiour IESVS Christ , and of those B. Saintes which did imitate him .

5. To put our trust and confidence in God , who prouideth , euen for the litle birdes , and saieth vnto vs : Mat. 6. Seeke first the kingdome of God , and his iustice , and al other thinges shal be giuen vnto you .

6. To eschew al affaires of couetous men , and to conuerse with such , as contemne , and haue forsaken the riches of the worlde .

7. To meditate vpon the riches of heauen , and vpon the infinite , delightful , and eternal treasures , which our Lord God , hath there prouided for vs , if truly we dispite these which are transitory .

8. It is a most soueraigne remedie aga●nst couetousnes , truly to forsake the treasures of this worlde , and to posesse only so much , as shal be sufficient to maintaine oure state .

Against carnal concupiscence .

1. TO haue an especial regarde to gouerne wel our sight .

2. To auoide al such occasions , as are wonte to drawe men into that sinne .

3. To flie the company and conuersation of vnchast persons .

4. To shunne idlenes , and alwayes to be busied in some good exercise .

5. Not to pamper our bodies with delicate fare , but to vse fasting , and to refraine stronge wines , and hoate meates .

6. To keepe a careful watche ouer our harte , and presently to repel al naughtie thoughtes .

7. Carefully to gouerne al our senses .

8. To auoide al dishonest occasions , as we would auoide the sicknes or pl●uge .

9. Often to aske of God the gifte of cha●●●●e .

10. To ch●sten our fl●sh with some kinde of pennance , especially , when we find our selues assaulted with fleshly temptations .

Against the pas●●●n of Anger in our s●lues .

1. FIrst , to prepare and arme our selues to beare with patience , any workes , or deedes that may moue vs to ang●r .

2. To cons●d●r , that a wronge done , doth neuer hurt 〈◊〉 that doth patiently suffer it , but rather him that doth offer it .

3. To remember , what infinite wronges our Sauiour Christ suffered for vs , to whom we are to render thankes , if we suffer in this worlde , any wronges for his sake .

4. To endeauor , not to thinke vpon any iniuries , and to busie our thoughtes in some other matter .

5. To conquer our selues , by not answering when we are wronged , and by litle and litle to quench our anger already risen .

Against the passions of Anger in others .

1. TO answere mildly , remembring that an humble answere , doth mittigate anger , and that hastie speeche , doth enkindle the same .

2. To hould our peace , or to depart for the present .

Against Enuie .

1. NOt to be in loue with earthly delightes .

2. To consider , what an vnprofitable thinge Enuie is , which only hurteth our selues .

3. To thinke with our selues , how vncharitable a thinge it is to enuie others , considering that we are bound euen to die for our neighbour , if neede so required .

4. To consider , if thy neighbour had not , such , or such a thinge , what thou thy selfe shouldest be the better thereby . If therfore enuie doe nothing auaile thee , nether in thy reputation , thy welth , or happines of thy soule ; but on the contrary art perplexed , and made odious before God , what reason then hast thou to be enuious .

5. Alwayes to meditate on such thinges as tende to brotherlie loue and charitie .

Against our owne malice or hatred , conceiued towardes others .

1. FIrst , to remember that God wil neuer forgiue thee , except thou doest forgiue others .

2. He that liueth in malice , hurteth him selfe more being in mortal sinne , then he doeth the other whom he maliceth .

3. It is of necessitie that we must forgiue others , except we meane wilfully to throwe our selues into hell .

4. Being in malice ; we loose the benefit of al the good deedes we doe , because al our actions are most displeasing to God .

5. We make our selues wholie vnlike our Sauiour Christ , who freely pardoned al his enimies , that at once spoiled him ,

Amos. 3. 1. For first , the Prophet saieth . There is no euil in the Citie which God hath not done .

Cap. 15. 2. God saieth by Esay the Prophet . I am thy Lord , and there is no other making lighte , and creating darknes : making peace , and causing euil .

Cap. 11. 3. Againe by Ieremie the Prophet . Behould I wil bringe vpon them euil which thy shal not auoide .

Cap. 2. 4. Iob sayeth . If we haue receiued good from the handes of God , why should we not also receiue ill .

5 , Holie Dauid desired of God , that his enimies might be illuminated , and that they might vnderstand , that the euils of his afflictions proceede from him , saying , Psa. 108. That they may knowe that this is thy hand : and thou O Lord hast done them .

Iohn . 19. 6. Our Lord saied to Pilate : Thou couldest haue no power against me , except it were giuen thee from aboue . So that when the Iewes apprehended him , he him selfe gaue them power . But they could not apprehend his Apostles , or take a haire from them , because he gaue them not power to doe it .

7. S. Augustine saieth , in his booke Of the citie of God , that the affliction both of the good and bad , is to be attributed to God .

And vpon the ninth psalme he saieth ; That al the paines which men suffer , are to be referred to the diuine prouidence : And in his 8. booke of the citie of God . cap. 2. he saieth , that al warres and sacking of Cities , prooceede from God . And againe in his 5. booke cap. 11. he saieth , that the leafe vpon the tree moueth not , contrarie to the diuine wil of God . And vpon the 148. psalme , he saieth , that what soeuer hapneth in this life contrarie to our wills , proceedeth from the wil , prouidence , order , and appointment of God .

Hereby it easilie appeareth , how far they are deceiued who say , I can willingly beare and suffer , what soeuer it shal please God to lay vpon me ; but I cannot endure such wronges as men doe vnto me .

An answere to a certaine obiection .

SOme peraduenture wil say . If God be the cause of al euil , then is he the author of al euil .

But this obiection may thus be answered . There are two kindes of euils . One of offence , or fault , whereof God is not the author . An other of punishment , as sicknes , plauge , warre , dearth , earthquakes , heate , colde , and al other punishments which afflict men on earth , and of these God is the author . As for example . A man offereth me an iniurie , he robbeth me , beatth me , or depraueth my good name : here concurre two thinges . First the sinne of him that offereth this vnto me , and this is contrary to the wil of God , who permitteth these thinges to be done , although they loe displease him . The other is my hurte and punishment , and this I must take as from God , & not from man , because such punishment is agreable to the wil and ordinance of God : as it was the wil of God that Christ should suffer for vs , but not that the Iewes should crucifie him . On 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 affliction , 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 Sonne , to suffer far more greueous torments for our redemption .

2. Secondly to consider , how often and how longe time , thou hast most grie●●ously offended almightie God . For if ●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 almigh●ie God : to mortifie our flesh , which is so great an enimie to vs : to take away al oc●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 who 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 we 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 m●re grieued ●herfore , then for the offence which is done vnto thee : and therfore to pr●y for him .

9. To haue compassion vpon him , to see him fall from the grace of God , for God sayeth : Rom. 12. Leaue 〈◊〉 to me . What grea●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 s●ene the ●●lie Martirs ioyfully to haue r●ceiu●d theirs , and th●rfore not to complaine or grudge against then . So holie 〈◊〉 did refer to God the l●ss● of his go●des and children , which he had su●●●●d by the diuel , saying : Our Lord ha●● 〈◊〉 th●m away . He saied not that the diuel had taken them away ; for as S. Augu●●●ne noteth , he knew ful wel , that the diuel could not take fr●m him on haire of his he●d , contrary to the wil and power of God . So Dauid being reuil●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 wit , and I haue not opened my mouth because thou hast done it . And againe . Psa. 38. O Lord thou hast set men vpon our hea●es . And al warres and iniuries which he receiued from his enimies , he did at●ribute them to the hand of almightie God .

The whole Scripture is ful of examples , where God hath s●nt vpon his seruants , plauge , warre , and famin , and al other s●rtes of punishments .

And if the 〈◊〉 Sparrow , ●●l not on the grounde without the prouidence of God , as we rea●e in the gosp●l : how can a man suffer any iniurie contrary to the wil of God ? And if he h●ue a 〈…〉 the l●●st h●ire of our h●●les , 〈…〉 we not thinke he hath the like of other thinges which more concerne ● ?

Rem●dies for those that are afflicted ●n their mindes at such time a● th●y suffer tribulation .

1. FIrst to thinke that God i● iust and faithful , who neuer p●rmitt●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 who for humane respectes are ashamed to doe wel .

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 wil 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 th●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 di●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 Se● 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 contemne 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 Sonne 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. 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 we 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 s●●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 end that thereby we may preserue our deuotion . And hence it procedeth that many , although they frequent the B. Sacrament , yet doe not attaine to this spiritual sweetnes .

That some which 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 why we neglect venial sinnes , proceedeth of want 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 absolu●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 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 litl● 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 , whether a man may liue in this world 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 con●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 Dionys●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 r●●●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 sor●● 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 which are afflicted and sorrowful 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 wil 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 is dead , and I am glad in your behalfe . But when he raised him from death , then did he weepe , because he raised him to the miseries of this life . Wherupon S. Augustine in a book which he wrote of the visiting of the sicke , sayeth . O death most to be desiered . O death the end of al miseries that this world bringeth forth . O death the end of al euil , and the begining of al good .

5. To thinke that God doth know and vnderstand al things , and therfore seeth what is most necessarie for man . For happely if such a man had not them died , he might haue bene damned , whereas now he is saued . Or else by liuing longer he might haue growen worse . To which purpose . Sap. 4. S●lomon sayeth of a certaine person . He was taken out of the world lest malice might haue changed his vnderstanding , or imaginations haue deceiued & destroied his soule● .

6. To consider that superfluous sorrow , doth hurt thee , and nothing benefit thy frend which is dead . So we reade that king Dauid wepte bitterly so long as his sonne l●y sicke , 2. Reg. 12. but so soone as he was dead he ceased to mourne , & yealding thankes to God , began to eate : and being asked him why he did so , he answered , that before the death of his sonne he lamented , if happely thereby he might haue obtained his life , but being once dead , he ceased to mourne , acknowledging it was the wil of God to haue it so .

7. To call to mind , that excessiue sorrow hurteth both thee and thy frend departed , because thereby thou canst not haue thy minde free , to pray for thy selfe , or for him that is dead . For this cause the wise man sayeth . Ec. 38. Yeald not thy hart to sorrow , but driue it far from thee , remember the last things forget them not , for after death there is no returning , and thy sorrow shal not benefit thy frend departed , but therby thou shalt hurt thy selfe .

8. Thinke that many haue bene damnned for the inordinate loue which they haue borne to their children , their husbandes , their wiues , kinsfolkes , and frendes . Then againe considering it is vncertaine , whether thy childe or frend might haue bene cause to thee of thy damnation if he had liued , thou hast no cause to lament h●s death .

9. Remember that thy frend departed sha● rise againe , and that thou shalt see h●m . Wherupon S. Paul● sayeth . Be not 〈◊〉 to the 〈◊〉 which haue no hope . 1. Thes. 4. Ec. 22. And Ecclesiasticus . Lament litle for those th●t are ●●parted .

10. Consider that thy frend whose death thou bewaylest , is perhappes in a place of ioy , and then oughtest thou to be g●ad , because he may pray for th●e .

A rem●di● for tho●● who feare Death ouermuch .

THere are many that can hardly endure to heare others talke of death , and are terrified euen w●th the thought thereof . Which cometh , ether for that they are clogged with many enormious sinnes , which they wil not forsake : or because they haue litle confidence in the happines of the worlde to come : or else by reason they are ouermuch wedded to the pleasures of this life , whereof they would not willingly be depriued : & therfore is the memory of death most grieueous vnto them , considering that death wil seperate them from these delightes whether they wil or no. First therfore let vs free our selues from this seruitude of sinne , let vs shake of this inordinate loue of the world , and then shal we soone be deliuered from this feare of death , yea we shal willingly desire it , & ioyfully embrace it .

A good remedie also again●t the feare of death , is , often to thinke and meditate vpon death . For contraries are expelled by contraries , and the more oftner we set death before our eies , the more easily and the sooner doe we remoue al such occasions , as may make it fearful to our apprehension .

S. Au●ustine sayeth . That an euil death , neuer followeth a good life . Labour therfore to dye to thy selfe and the world , and to liue to God , and death wil neu●r be fearful vnto thee .

A certaine learned Father writeth , that the diuel laboureth al that he can , to keepe from our mindes the remembrance of death , thereby to make vs carelesse how we liue , and after at the hower of our deathes to deceiue vs . Therfore ought we euer to set death before our eies , and so carefully and vertuously to spend our liues to the honor of God , that when death shal approach , our ghostly enimie may haue no power ouer vs .

An other sayeth . Euen as he that wil drawe a toothe out of his head , doth first cause the flesh to be loosened round about it , and after to be stirred and moued , vntil with two fingers it may easily be pulled out ( for if he should attempt at one pull with the instrument to drawe it out , he must needes put him selfe to exceeding paine ) so they who doe often meditate on death , doe neuer finde it so terrible vnto them , as they who neuer thinke thereon , vntil it assault them .

A certaine Doctor sayeth . As Princes pallaces , or other weightie affaires , are not begun and finished at once : so death being a thing which doth most concerne vs , & which once we must vndergoe , can neuer be wel finished , except by often meditation thereof , we make it familiar vnto vs . There are two thinges of importance : one to die , and that is common to al men : an other to die wel , and that proper to few , and only to such as feare God , and hould them selues but bannished men whilst they liue in this world , and continually haue the memorie of death fixed before their eies .

1. Cor. 7. S. Paule counce●leth , that those that haue wiues , should liue is if they had no wiues : and those that are conuersant in the affaires of this world , should cary them selues as men exempted from th● world . As if he should say , that we ought n●t to giue our selues to the world , and least that we should be addict●d to it , that we should often meditate on the hower of death . For this day we line and to morowe hapily we may die : this lay spend our time in the vanities of the world , and to morowe in our graue , without any further memorie of vs .

Death should be fearful only to Infidels , and to such as care not to liue in the feare of God . and those be such as neuer would heare that they must die , but say , that to thinke on death maketh men fooles and subiect to melanch●ly . These men neuer remember how they contradict God , Ac. 7. saying . Remember thy la●●en's : emongst which death is one : where note how necessary that remembrance is vnto vs , when our Sauiour addeth ; and thou shalt not sinne . Hence it followeth that by remembring death , men be admonished to refraine from sinne , and therein no fooles , but men endued with the truest wisdome : yea he that wil not indure to thinke on death , sheweth him selfe therin most f●olishe ; forsaking God , and receiuing the diuel ; refusing heauen , and imbracing the earth , he ●●eth from vertue , and fol●●weth ●i●e ; ●●nounceth eternal happines , and sek●th t●mporal delightes . And when he might both in this world and the next , finde the ioyes of Paradise , liuing alwayes in the grace of God which yeldeth peace , contentment , and delight ; he had rather here in this world receiue an earnest peny of hell . As the Poet sayeth .

To noble mindes death is no worse . Then fight from prison vile . Petrarcha . To abiect mindes it bringes more feare . Then prison , or exele .

It is the extremest folly that that may be , to deceiue and perswade our selues , as if we should neuer die , which they doe that wil neuer thinke on death . It is true wisdome therfore , euer to haue it in our minde , that we may alwayes be exercised in some good worke so long as we liue in this world , and not to deferre to doe wel , vntil the last hower of our life , much like the foolish virgins , who wanting oyle in their lampes ( that is good workes ) were shut out from the wedding . Wherupon a certaine writer sayeth .

Reforme thy life whilst thou hast time , Deferre no day to mend : For death doth bring to weale or woe , That neuer shal haue end .

What we ought to doe daylie to the end we may not feare death .

TO call hartely vpon God , that it wil please him to send vs his grace to remember death , and to consider amongst other thinges , foure , or fiue principal anguishes , where with sinners are most afflicted at the hower of their death .

1. The first is , that then they must leaue and forsake al worldly delightes , and that those thinges which most inordinatly they loued before , at the hower of death wil cause their greatest sorrowe : euen as is hapned to Absalon , who hauing nothing which he more esteemed then his faire haire , was brought by the same to his final destruction .

2. The remorce of conscience .

3. The infernal diuels accusing them .

4. The good Angels forsaking them .

5. The dreadful Iudge all in wroath , whom easily before they might haue made their frend , especially by frequenting the holy Sacraments , by almes deedes , and the like .

Then when we haue acknowledged how worthely we haue deserued these most grieueous punishments , to craue the assistance of Gods holy grace , that truly we may amend the imperfections of our liues , in dying to the world , the flesh , the diuel , all sinne , and our owne willes , and to liue only to God : so that at the hower of death being freed from these terrors , we may finde consolations in the mercies of Christ .

A remedie for those that feare not death but the paines of death

THere be further some persons that liue in the feare of God , who feare not death , but the griefes and paines of death , which the ghostly enimie putteth into their mindes , whereby the remembrance thereof becometh most dreadful vnto them . This feare ariseth other from melanch●ly , 〈◊〉 else from a certaine distrust which we haue in God , ●s if he were not faithful , louing , & ful ●f mercie : and being our Father , yet that he wil lay amo●● 〈◊〉 burt●●n vpon vs , then we are able to bear● , and so suffer him selfe to ●e surm●unted in sweetnes , loue , and affection , euen by our earthly parents .

For this cause we ought wholy to resigne our selues into the handes of God , and to put our confidence in him , that he wil so temper the paines of death , that we may be wel able patiently to endure them And if they chance to be more griueous , that he wil strengthen and asist vs with so much the greater aide .

For such is the merciful nature of God , that the 〈◊〉 he seeth the danger of man to be , the readier he is to send his asistence : and the more violent he findeth our ghostly enimie to afflict vs , the nerer he is with his presence , to giue vs comfort and consolation .

Nether doth the holy Scripture tel vs any one thing more often , then of the exceeding care , and Fatherly prouidence of God twardes his children : and then especially , when he seeth them thorough their distresses , to stand most in need of his helpe .

Doe but behould with what cruel torments and exquisite punishments , he suffered his B. Martyrs to be tried in this world : in which notwithstanding they pe●seuered most c●nstantly , and cheerfully embraced their cruel deathes .

Consider how many good men thou seest to die daylie , and what comfort and consolation God s●ndeth them in their agonies : which the s●me merciful Lord wil no● d●ny thee at they death , if thou put thy confid●nce in him .

Rememb●r that hytherto God neuer layed a heau●er burthen vpon thee , then he gaue thee strength and abilitie to beare . Yea thou h●st vndergone some burthens which thou thoughtest thy selfe wholy vnable to haue indured : and thinkest thou that he wil forsake thee in thy agonies of death ?

It is good to cal to remembrance some s●nences of holy Scripture , especially at such time as these feares shal assault thy weake minde . Psal. 30. As to say : O Lord I haue put my trust in thee , let me neuer be confounded . If God be for vs , who can be against ●s ? Rom. 7. Who hath put his confidence in God and was euer confounded ? and such like .

And if our Sauiour IESVS haue already once died for thee , and were willing againe to die for thy sinne if neede should so require ; how then canst thou imagin that he wil forsake thee in thy last agonies ?

And if with such signes of his loue he hath so often giuen him selfe vnto thee in the B. Sacrament : how can he forsake thee , when thou shalt most of al neede his asistance .

Besides he sayeth him selfe by his Prophet Esay . Esay . 49. That sooner the mother shal forget hir owne tender babe , then he wil forget or be vnmindful of vs ; thereby to declare that his loue is greater , then the loue of any tender mother . If therfore a mother shew so great loue to hir beloued sonne , what wil God doe towardes vs , whom he esteemeth as his dearest children ?

S. Iohn sayeth , when our Sauiour IESVS Christ had loued his in this life , Io. 13. he loued them vnto the end : for that is the propertie of true and perfect loue .

And if in that instant when he suffered al his paines and torments on the crosse . he was mindful , not only of his B. mother , and his beloued disciple S. Iohn , but of those his enimies also who spoiled him of his fame , his goodes , and his most pretious life : how then wil he forget or be vnmindful of those at their ●●aths who adict themselues to his holie seruice ?

Let vs then say with S. Augustine : O Lord in this world ●urn● me , or rent me in peeces , if it should ●o please thee , so that in the next world thou deale mercifully with me . Thy blessed wil 〈◊〉 Lord be done .

If at our deathes we confidently commend our soules into the handes of God : why should we be more fearful to commit it our bodies ?

If daylie we say . Thy wil be done in earth as it is in heauen , that is , both in soule and body , the wil of God be done : why should we be terrified with any temptations ?

Therfore ought we at the hower of death most ●oyfully to suffer a● 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 do●ng we 〈…〉 God : a ●oy to his Angels : 〈◊〉 c●nfusion to the diuels .

〈◊〉 be very good for vs to turne o●● 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 sh●●●d doe as we see litle children to doe , who although they hear● others to talke of de●●th plague , warre , o● such like miseries , yet liue they mer●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 ●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 espec●● 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 desert● to be dru●ke , no occasion of pride , or of such not 〈◊〉 us sinnes , which are most hurtful to the s●ule .

5. It stirreth vs vp to good , as to confesse our sinnes , to doe work●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 th● high way t● heauen gates and to 〈◊〉 of ●nitie 〈…〉 .

Thinke 〈…〉 in this world , th●● r●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 hau● 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 ●ur Purgatory in this world , 〈…〉 this great 〈…〉 vs , when he doth vouchsafe vs this fauour .

4. Voluntary penance . For one Pater no●ter saied in this life , is of more effect th●● many sayed by others for vs after our death .

5. The communication of the ben●fitts 〈…〉 which is knowen but to few .

6. Patience in our 〈◊〉 , o●●enring them vp to God for our sinnes .

7. To busie our selues in the workes of mercie .

8. To off●r vp to God a● our good workes , ●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 remed●●s b●f●re recited , which are as so 〈◊〉 any gates and entrances of hope .

Next if th●r●ugh the greatnes of thy sinne thou d●● d●spaire , beh●uld then S. ● ter who ●enie● this master , the greatest sinne that he could commit , and yet did God most mercifully forgiue him .

If thou d●spaire thorough the multitude of thy sinnes , thou hast M●rie ●agdalen to behould , who was pos●ssed with ● . diuels , that is , with ●● deadly sinnes , and yet they were al remitted hir .

dispayring , of his me●cie , then in killing his brother . As Iuda● sinned more ●rieuously in hanging him s●lfe th●rough despe●ati●n , th●n in betraying Chr●st●●ns Master .

S. Bernard writeth , that al the m●rta● and 〈◊〉 sinnes , whic● 〈…〉〈◊〉 from the begining ●f the w●r●● if they were compared to the diu●ne merc●e of G d , 〈◊〉 other th● 〈…〉 litle 〈◊〉 o● wat●r , 〈…〉 of t●e 〈◊〉 sea .

R p en●●●●t t●●t 〈…〉 f r th●e , and wo●●● be 〈…〉 ag●ine 〈…〉 and 〈…〉 little dr●p of h●s ●●ood were sufficient to redeeme an● hu●●red th us●nd w●rldes : remembring th●s , ●ow canst the●r dispayre ? Dispay●e ●f thy s●●te and put t●y c●nfidence in God 〈◊〉 from thy s●●●e and runn● to God , w●●● euery where , and at al times , is ●●●st r●ady to embrace thee , Luc. 15. euen as the Father did to the prodigal childe .

serued it ? But seeing he hath patiently borne ●ith thee so song time , and giuen thee space to amend thy life , it plainly appeareth that he desiereth thy saluation .

H● did not damne thee when ●hou wast capti●● to si●●e and his mortal enimie● and wil he damned thee now hauing done penance for thy sinne , and be●ng become his saithful seruant and f●●nd : Thinkest th●● that to be the nature of God ? S. Paule 〈…〉 argument . Rom. 5. If 〈◊〉 were 〈◊〉 to God ●● we●e 〈…〉 by the 〈◊〉 of his 〈…〉 recon●ille● we 〈…〉 . F r if Christ burn●d with to feru●nt a ●●sire ●f our salua●ion , that to procure the same he would suffer 〈…〉 , why w● he not ●●y pardon thy 〈…〉 ?

If w● 〈…〉 seeke the lost 〈…〉 rec●iued the pr● 〈…〉 why wi● he not receiue thee wh● 〈…〉 within his sheep-fould . 〈…〉 t●e duetie of an 〈…〉 ? How ca●st thou dispaire of 〈…〉 with an oath he saveth . Eze. 18. I 〈◊〉 ●nd 〈◊〉 death of a sinner , but that he be conuerted and liue ?

1. Cor. 11. If ( as S. Paul sayeth ) G●● be the Father of mercie , and the God of a● s●l●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 , th●u wast by Gods mercie , moued to doe penance , why shouldest thou now dispaire of his goodnes , hauing by penance appeas●d his wrathe ?

The propertie and nature of Gods mercie , is , to take away the miseries and afflictions of sinners . As Eccle●ast saveth . God to whom it is proper to be mer●●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 mis●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 scorpion for an egge ▪ nor a serpent for a fishe● 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 fa●hers being euil , Luc. 11. know , h●w to giue good giftes to your children : how much more wil your ●ather in heauen , giue a good ●pirit to th●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 mo●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 ●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 hon●red me with thy owne proper name , callinge me a Christian , that is the Sonne of God , and the heyre of heauen , alth●ugh thou kowest how far vnworthy I am therof . Thou hast made me the Brother ( or sister ) of I●sus Christ , who according to thy holie wil was crucified in the midest betwixt two theeues , that I might praise thy name in the midest of Angles . What due thankes can I giue for so highe a benefitt bestowed 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 sweete 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 right hande had not defended mee ? O most careful and vigillant Father .

BVT DELIVER VS FROM EVELL .

From how many myseries both of payne and of sinne , am I deliuered by thee . O heauenly Father ? How many are there that now burne in hell , who neuer , committed so greeuous offences as I haue done ? How many other haue perished not hauinge had so longe life to do Penance as I haue had ? How many others that haue not had so greate grace giuen them ? Thou hast deliuered me from so many diseases of blindnesse , of deafenes , of leprecye , of fallinge sicknes , and other infinite diseases , through which many with their owne handes haue murdered them selues , and through despaire haue plunged them selues headlonge into hell . If I wanted my eyes , my nose , my mouth , or my handes , what would I not spende to recouer them ? If I weare depriued of my wittes , or were for thefte defamed in the worlde , what would I not giue to be free of that disgrace ? And who but thou . O most louinge Father , hath delyuered me from these and innumerable other myseries ? what shal I render to thee for this so highe a benefitt o louer of my soule ? I will yealde vp to thee o louinge Father , my harte in the louinge thee , and acknowledgeing thee my Father . My harte shall euer be with thee in heauen , it shal euer celebrate prayses to thy holy name , it shal euer be thy gueste , it shall euer be obedient to thy holy will , it shall euer adheare vnto thee , it shall patiently suffer all manner of iniuries , it neuer shall giue consent to sinne , and it shall euer be thine world with out ende . Amen .

The seconde may how to say the PATER NOSTER .

1. HE that wil say the Pater noster with a certaine feelinge of deuotion , let him obserue these rules followinge .

1. First let him auoide ouermuch hastines ; whereby some are accustomed to say many prayers with a desier to finish them s●eedily , and with a scruple to sinne excepte they say them all : wherby it hapneth that they say none as they ought to doe , finde no tast of deuotion but rather difficultye , tedioussenes , doubte , distraction , scruple , and trouble , and so by ill custome huddell them vp in hast , that they neuer vnderstande what it is that they say . Let a man therfore first rather vndertake but few prayers and them to be well sayde , then to say many with out deuotion : for sparinge diett well disgested , pr●serueth life ; but much , and greate varietic beinge ill disgested , breedeth diseases .

2. Secondly , before he begin the Pater noster , let him a litle recollect him selfe . That is , all other cares and occasions sett a parte and impediments remoued , let him ●●nsider to whom he shall speake : what he vndertaketh : and in whose presence he presenteth him selfe .

3. Thir●ly , when he hath once begone , let him pawse a litle vpon euery worde , weyghinge the force and signification of it : applyinge it sometyme to God the Father , sometyme to the Sonne , and sometyme to the Holy ghost ; sometyme againe to him selfe , and then to his neighboure ; now to the Angelles , and then to the Saintes .

4. Fourthly , it is expedient , that whilest he is in sayinge the Pater noster ( which are the wordes of the Sonne of God ) he present before the eternall Father , both his owne necessities and the necessities of the Catholique Church , for so shal he more easilye be hearde , if the prayer of our Sauiour be pronounced in the person of the Church .

5. Fiftly let him consider and meditate on the Pater noster in maner followinge , makeinge as it were a Comentary on euery worde , therby the more to inflame his affection .

AS FOR EXAMPLE .

PATER . Father .

Mightie in creation .

Sweete in Loue .

Ritch in inheritance .

NOSTER . Our .

Of Christ by nature .

Of mortall men by grace .

Of the blessed by glory .

QVI ES. Which art .

In continuance , eternall .

In substance , infynite .

In goodnesse , the best .

IN COELIS . In heauen .

The myrrour of eternyt●● .

The Crowne of Ioy .

The treasure of felicitie .

SANCTIFICETVR . Hallowed be ,

Through liuely faith .

Through firme hope .

Through feruent charity .

NO MEN. Name .

The glory of thy Sonne .

The maiesty of the holy Ghost .

Thy euerlasting Father-hoode .

TVVM . Thy.

That it may be sugar in the mouth .

Melody in the eare .

Iubilye in the harte .

TVVM . Thy. Againe .

That thou only be glorified .

Thou only desiered .

Thou only loued , as the last end .

ADVENIAT . Come .

Aboue from the Father of light .

Within from the sowle .

Without from grace & not from nature .

REGNVM . Kingdome .

Of Iustice in the holy Ghost .

Of Ioy in the holy Ghost .

Of Peace in the holy Ghost .

TVVM . Thy.

Not of this deceitfull world .

Not of this mortall flesh .

Not of the callumnious deuill .

Ioyfull without affliction .

Quyet without perturbation .

Secure without feare of perdition .

FIAT . Be done .

By thy commandement .

By thy Councell .

By thy , and with thy helpe .

VOLVNTAS TVA .

Thy will .

Good in creation .

Mercifull in redemption .

Perfect in Iu●tification .

SICVT IN COELO . As in heauen .

According to the Imitation of the good .

Accordinge to the similitude of the Blessed Virgin .

Accordinge to the example of Christ .

ET IN TERRA . So in earth .

That whatsoeuer thou wilt not , that we desire not .

That whatsoeuer thou loue , we may loue .

That whatsoeuer thou command : we may performe .

PANEM NOSTRVM .

Our breade .

The breade of teares .

The breade of the worde of God .

The breade of the B. Sacrament .

QVOTIDIANVM . Daily .

By cause without it , we dye .

With out it we knowe nothinge .

With out it we sinne .

D A. Giue .

Bycause it is proper to thee to giue .

Bycause it is more blessed to giue the● to take .

Bycause it is proper to me to receiue .

DA ETIAM . Againe Giue ▪

Not an Angell , but thy Sonne .

Not a man , but my Creator .

Not the thinge giuen , but the Giuer .

DA DOMINE . Giue O Lorde .

In the incarnation , thy woorde .

In iustification , the Holy Ghost .

In glorification , thy selfe .

NOBIS . Vs.

Vnworthy seruants .

Vngratefull seruants .

Vnprofitable seruants .

HODIE . This day .

In this day of warfare .

In this day of darkenes .

In this day of miserie .

ET DIMITTE NOBIS .

And forgiue vs .

Thou which art mercye .

Thou which art the fountaine of al grace .

Thou which on the Crosse didest pay the price of our offences .

DEBITA COMMISSA . Trespasses Committed .

Against thy diuine maiesty .

Against the loue of our neighbour .

Against our owne saluation .

NOSTRA COMMISSA . Our committed .

With our harte .

With our mouth .

With our handes .

SICVT ET NOS DIMITTIMVS . As we forgiue .

If we doe not forgiue them , thou wilte not forgiue vs .

If we doe forgiue them , we shal be made thy children by imitatinge thee .

If we pardon them , we shal be obedient to thy wordes .

DEBITORIBVS NOSTRIS . That trespasse against vs .

Who haue offended vs . Lightly . Ignorantly Iustly . Wher as we haue moste greueously offended our Creator for which we haue des●rued a thousand hells .

ET NE NOS INDVCAS . And leade vs not .

By takinge away thy grace .

By remouinge the meanes of our saluation .

By with drawinge thy sweete presence .

By permittinge occasion for vs to sinne .

IN TENTATIONEM . Into temptation .

Of the Flesh .

Of the worlde .

Of the diuell .

SED LIBERA . But deliuer .

Thou which art our Deliuerer .

Our Sauiour .

And our Redemer .

NOS . Vs.

The Sonnes of death .

The seruants of sinne .

The bondmen of the diuell .

A MALO . From euell . Of sinne and Payne . Past . Present . And to come .

AMEN . So be it .

From thee .

By thee .

In mee .

Hetherto Father ANDROTIVS . That which followeth , of an other Father of the Society of IESVS .

The thirde way how to say the Pater noster applyinge the seauen petytions therof to so many effusions of the blood of our Sauiour Iesvs .

PATER NOSTER . Our Father .

SWeete Lorde and Sauiour IESVS Christ . Our Father , who through the effusion of thy most pretious Bloode vpon the crosse , by the benefitt of the Sacrament of Baptisme , hast regenerated vs to be thy children .

QVI ES IN COELIS . Which art in heauen .

Heb. 9. Who , as the Apostle witnesseth , didest enter into heauen , that thou mightest appeare before the face of God to make intercession for vs with the scarres of thy woundes , Rom. 8. cap. 7. and as a most faithfull aduocate , mightest pleade our cause with vnspeakeable sighes .

SANCTIFICETVR NOMEN TVVM . Hallowed be thy name .

The 1. effusion . Which name thou tookest in the first effusion of thy most pretious bloode , made at ●hy Circumcision , that we who in Baptisme ( prefigurated by circumcision ) Coloss. ● . had receyued that holy name of Christian might through the vertu of that most pretious Bloode , circumcise our hartes from all sinne and wicked inclinacions .

ADVENIAT REGNVM TVVM . Thy Kingdome come .

Which kingdome , through thy most holye passion , and principally by the effusion of thy most pretious Bloode made when thou wast crowned with that crowne of thorne , thou didest deserue for thy selfe and vs thy vnworthy seruants . For , that we might be crowned with glorie and honor in heauen , thou wouldest be crowned on earth with most sharpe and woundinge thornes .

FIAT VOLVNTAS TVA SICVT IN COELO ET IN TERRA . Thy will be done in earth , as it is in heauen .

I wishe Sweete Sauiour , that we wretched creatures , would so truly fullfill thy will here on earth ; as doe the Angells and all the Saintes in heauen , euen as thou hast taught vs by thy example , in the effusion of thy Bloody . Sweate made in the Garden : For there thou didst shewe ( and that in a thing most bitter and irkesome ) that thou wouldest fullfill the will of thy Father and not thy owne will , sayinge , yet not as I wil , but as thow wilte , Matt. 16. be it O Father .

PANEM NOSTRVM QVOTIDIANVM , DA NOBIS HODIE . Giue vs this day , our daly breade .

If it had not bin the will of thy Father , that thou shouldest suffer thy bitter Passion for our Redemption , what other breade might I presume to craue of thee , O Lorde , but the breade of sorowe and of Passion which thou didest eate : and the Chalice of Tribulation which thou didest drinke ? For I reade . That Dauid a man accordinge to thy harte saide , My teares were my breade both day and night . This Breade vndoubtedly wouldest thou shewe to me by the abundante effusion of thy bloode made in thy Whippinge , and wouldest that it should be my daylye breade , Luc. 9. when thou saydest , If any will come after me : let him take vp his Crosse daylye . And if at any tyme this breade shall seeme harde to my tast , ioyne to it sweete IESV the breade of Angells , the breade I meane of thy most pretious Body and Bloode , which thou wouldest haue vs to receyue in remembrance of thy Passion euen to the ende of the worlde , that beinge comforted and strengthned therwith , we may through many tribulations ascende to the true Mountaine Horeb , 3. Reg. 19. which is life euerlasting .

ET DIMITTE NOBIS DEBITA NOSTRA SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS . And forgiue vs our trespasses , as we forgiue them that trespasse against vs .

I doubte not my sweete Sauiour IESV Christ , but that those thy cruell & bloody tormentors , to the ende they might encrease thy torments and passions , did againe and againe , take of and sett on , that most sharpe Crowne of thorne which they had violently thrust vppon thy heade , and that they often put on , and againe pulled of , thy garments all embrued and stifned with goare bloode . I most humbly therfore beseech thee my sweete Sauiour , by the oft Renewinge of Thy most bloody woundes , which could not be but with much effusion of thy Bloode , that thou vouchsafe to remitt and pardon me those sinnes , which so often I haue renewed , and therby giuen to thee newe and fresh woundes againe ; euen so , as I do freely from my harte remitt and pardon , all woundes of wronges and iniuries , that haue bin offered to me .

ET NE NOS INDVCAS IN TENTATIONEM . And leade vs not into temptation .

For thou , sweete Sauiour , accordinge to S. Iames the Apostell , Cap. 1. art no temptour to eu●ll , thou temptest no man , thou enforcest no man to giue consent to the temptations of the world , the flesh , or the diuell ; But thou hast suffered thy selfe to be tempted euen to the most shamefull death of the Crosse , that therby thou mightest free vs from all sortes of temptations . For which cause thou spredst thy handes on the Crosse , to receiue vs louingly , if in our temptation● we shall flye vnto thee . For this cause thou wouldest haue thy hands fastned with nayles , therby to teach vs for the subduinge of our temptations , that we must crucyfie our flesh with all our sinnes , and concupiscences : For this cause thou doest open Three new fountaines of bloode that noe meane of ayde may be wantinge to vs to purge all our imperfections , and ouercome all our temptations .

SED LIBERA NOS A MALO . But deliuer vs from euell .

By thy death sweete Sauiour thou hast prepared a medicine and a preseruatiue for vs which is sufficient to cure and free vs from all infirmities , yet had it not so much profited vs , but through thy last effusion made in The openinge of thy side , from whence thy most pretious bloode flowed out in great aboundance . For what other thinge doth the flowinge of bloode and water from the side of Christ signifie vnto vs , than the most holy Sacraments of Baptisme , of the Euchariste , of Penance and others , wherby the price of his bloode is most effectually applyed vnto vs ? Grante me therfore sweete IESV by this effusion of thy bloode a doble grace ; the one that I may acknowledge and often frequente these preseruatiues of thy holy Sacraments . The other that it will please thee to receyue me into that Hole of the rocke , Cant. 2. into that Caue in the walle , I meane into thy most sacred Syde , where I may rest secure from all miseries and aduersities . For ( accordinge to S. Augustine ) Longinus did therfore open thy side with his Lance , that I might enter into it , and there rest free from all temptations . Amen .

The fourth manner of sainge the Pater noster applyed to the seauen wordes which our Sauiour spake hanginge on the Crosse .

PATER NOSTER QVI ES IN COLIS Our Father which art in heauen .

SWeete Lorde and Sauiour IESVS who with the woode of thy most blessed and holye Crosse hast prepared a way and a bridge for vs into heauen , and hast adopted vs the heyres of euerlastinge life by thy last will ; yet so as that we suffer with thee , that also we may be gloryfied in heauen with thee .

SANCTIFICETVR NOMEN TVVM . Hallowed be thy name .

Because sweete IESV beinge nayled vpon the Crosse , thou aboue all others hast sanctified the name of thy heauenly Father , at which time in thy extremest torments thou hadest thy only refuge to him , and calinge vppon his holy name didest vtter these words . My God , my God , why hast thou forsaken me ?

ADVENIAT REGNVM TVVM . Thy kingdome come .

Kindell , my sweete Sauiour , within my harte , a feruente desier of the kingdome of heauen , that therby I may fully contemne all worldly delightes , and with the Apostle desier to be dissolued and to be with Christ . And in the end , after many tribulations patiently suffered , and harde laboures ouercome , I may with the Theefe crucified with thee , be worthy to heare those words spoken on the Crosse . This day thou shalt be with me in Paradice . Luc. 23.

FIAT VOLVNTAS TVA , SICVT IN CCEIO ET IN TERRA . Thy will be done in earth as it is in heauen .

When thou prayedst in the Garden sweete IESV , thou wast most redye to obey the will of thy Father , euen vnto death , and that to the death of the Crosse . And beinge sone after nayled theron , and readye to yeald thy sowle into the hands of thy Father , thou didest in acte fullfill his will when thou saydest It is Consummated . Io. 19. Grante me therfore grace my sweete IESV , that in executing the will of God , that is , in fulfillinge his Commandements , in continuall exercise of good works , and in sufferinge tribulations for thy sake , I may constantly perseuer euen to the end .

PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE . Giue vs this day our dayly breade .

What breade O Lorde shall I craue of thee , but that breade which thou didest aske of thy Father , and what drinke , but the same which thou didest aske beinge nayled on the Crosse , sayinge . I thirst , for thoughthy corporal thirst were exceding great , yet thy spirituall thirst was much greater : wherof thou spakest at an other tyme sayinge . Mat. 5. Blessed ar they that thirst and hunger after Iustice . Thou swe● IESV didest thirst after the saluation o● all men , for whose redemption thou didest suffer so cruell torments on the Crosse : thou didest thirst after the conuersion of thy Bretheren the Iewes , and euen of those that were the mynisters of thy most bitter Passion : thou didest thirst after the saluation of all the Gentills , yea , of all people whatsoeuer , had bin , were , or should be borne into the worlde , for which cause most bountifully thou didest sheade all thy sacred bloode . Grante me sweete Iesv a litle of this thirst , that with a zeale and desier of the saluation of sowles , I may imploy that talent which thou hast lent mee .

ET DIMITTE NOBIS DEBITA NOSTRA , SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS . And forgiue vs our trespasses as we forgiue them that trespasse against vs .

I doubte not my sweete Sauiour but thou wilte mercifully forgiue our trespasses , bycause thou forgauest the theefe when thou wast nayled on the Crosse : nay euen vnto them that did crucifie thee , sainge , Iac. 21. Father forgiue them ; for they knowe not what they doe . If then we shewe mercie , and forgiue those that trespasse vs : how much more o Father and fountaine of mercye canst thou and wilte thou forgiue as , if we through frailtie transgresse thy commandements .

ET NE NOS INDVCAS IN TENTATIONEM . And let vs not be ledde into temptation .

And although our sinnes be once forgiuen vs , yet so longe as we liue in this miserable worlde , we ar in dainger to fall into them againe , the diuell , the Flesh , or the world , temptinge and vrgeinge vs therto : therfore is it necessary for vs , euer to flye and haue recourse to thee , who vpon thy Crosse and through thy Passion hast ouercome all temptations , euen as in that greate temptation , when thou wast taken , and all thy Apostells fledde thy most Blessed mother and beloued disciple S. Iohn , made it their refuge to flye to thee and thy holye Crosse . Wherupon euen hanginge on the same thou didest commende thy mother to S. Iohn , and S. Iohn to thy mother , sayinge . Io. 10. Woman behoulde thy Soone : and bedoulde thy Mother . Where , in the person of S. Iohn , we are all as it were commended to thy mother , to whom , next to thy selfe in all temptations we are accustomed to flye , and to say , O Mary Mother of grace , and mother of mercye , defende vs from our enimie & receiue vs at the hower of death .

SED LIBERA NOS A MALO . But deliuer vs from euell .

Then shall we be free , and defended from all euell , when we are vnder thy protection , and vnder the shadow of the wynges of thy Crosse . Psal. 25. & 55. I will feare no hurte ( saide the Prophet Dauid ) bycause thou art with mee . I haue put my trust in God , I will not feare what man can doe to me . And therfore thou my sweete Sauiour hanginge on the Crosse , to make a finall conclusion of all thy torments and miseries through thy death , wouldest haue thy soule to be vnder the protection of thy Father , Luc. 23. sainge , Father into thy handes I doe commende my spiritt . Grante therfore sweete IESV that singuler grace to vs , that at the hower of death we may so commende our sowles to thee and our heauenly Father , that we departe out of this world free from all ill both of sinne and punishment , and may enioy eternall rest with thee , world without end .

Amen .

The fifte way how to say the Pater noster applyinge the seauen petitions therof to the seauen orders of Sainctes .

PATER NOSTER . Our Father .

OMnipotent euerlastinge God , Creator of heauen and earth , and Father of all that liue , ether in heauen or on earth .

QVI ES IN COELIS . Which art in heauen .

For although through thy essence , power , and presence , thou art euery where , excluded from noe place : yet especially thou conuersest in the highest heauens , wher thou doest manifest thy glory and maiesty to all they Saintes , both men and Angells .

SANCTIFICETVR OMEN TVVM . Hallowed be thy name .

I beseeche thee sweete Sauiour IESVS Christ , 1. Angels . through the meritts of the most Blessed virgin MARY and all the powers in heauen , that euen as they doe sanctifie thy name , praise it , and glorifie it , and for euer will glorifie it : So I and all other thy Creatures conuersinge yet in this vale of teares , may vntill the end of our liues with al our power , sanctifie praise , and glorifie the same .

ADVENIAT REGNVM TVVM . Thy kingdome come .

2. Prophetts . 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 humbly 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. Monkes . 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 beseech 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 example 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 s●t to be said in the presence of the ● . 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 , Wish●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 s●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 quenched 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 om●●●● . p. 47. Other admonitions shewinge how easely they are caried away with vanities and doe lo●se all tas●e of deuotio● , who omitt to frequent the B. Sacrament . p. 54. With what feares Sathan our ghostly enimie is wente to terrif●e certaine persons from ●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 perfe●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. ●6 . After what maner Christ remaineth with vs in the B. Sacrament . p. ●● . Of three sinnes that are most opposite to this most B. Sacrament . p. ●8 . Of venial Sinnes . p. ●9 . Of the intention we ought to haue when we come to receiue the B. Sacrament . pag. ●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. What we are to thinke vpon when we come to receiue the B. Sacrament . p. 87. After thou has● receiued the most B. Sacrament . p. 88. Certaine s●orte prayers which after we haue receiued the B. Sacrament , ether vocally or mentally , we may offer vp vnto Almighty God . p. 89. W●● al that come to receiue the B. Sacra●●nt , receiue not the sweete & heauenly cons●lations contained therein . p. 93. Four thinges to be considered in this most B. Sacrament . 94. ●●●●rwayes and directions forth of sundrie authors , how we may prepare our s●lues to come worthely to receiue the B. Sacrament . p. 96. Three thinges to be remembr●d concerninge the bodie of Christ , at such time a● 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. What the diuel our ghostly enimie endeauoreth chiefly to hinder in vs . p. 123. What 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 often frequent the holy Sacraments . p. 128. Necessarie directions touching Confession , out of sundrie authors , and first out of Petrus Damianus . p. 142. What 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. What 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 want 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 s●me out of Taulerus . 164. A Reme●ie for such as are doubtful of them selues , for that th● haue receiued som● litle delighte in vncleane thoughtes : out of the sam● . p. 164. Rem●dies for such as are d●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 ●r●ubled with vncleane thoughtes . p. 169. Remedies for such , as fall often in some imperfections , and therby receiue great troubl● 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 defect●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. Whence 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 grie●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. Whether it were lawful to commit on venial sinne , to saue the whole worlde . p. 225. Why 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 which are giuen to spiritual exercises doe yet neuertheles not profit therein , because they litle account of venial sinnes . p. 230. That the reason why we neglect venial sinnes , peoceedeth of want 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. Whether 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. What 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 .