noster applyed to the seauē 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 huÌ„bly therfore beseech thee o Lorde that we may also euer fulfill thy will both by example of our liues and may willinglie teach and instructe our neigbour and so with the Apostles may immitate and follow thy beloued Sonne Christ of whom it is written He beganne to doe and to teach PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE Giue vs this day our daily breade Consideringe o Lorde that for the fullfillinge of thy will we stande principally in neede of thy ayde and assistance for accordinge to thy blessed will and pleasure thou giuest vs both a will and abilitie thy ayde I say not so much of corporall as of spirituall breade wherby we may be-strengthned to sustaine and endure the tribulations of a Christian life Euen as thy B. Martirs haue done who 4. Martirs that they might more constantly suffer their torments and afflictions did strengthen them selues by daily receiuinge that blessed foode of thy most sacred body and bloode We therfore beseech thee through the meritts of all the Martirs that thou wilte vouchsafe to giue vs daily this breade in the holy sacrifice of the Masse if not Sacramentally yet at the least spiritually ET DIMITTE NOBIS DEBITA NOSTRA SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS And forgiue vs our trespasses as we forgiue them that trespasse against vs. And in regarde o heauenly Father that we are wholly vnworthy not only of this heauenly breade but of all thy grace and assistance adde this benefitt also to the heape of thy other giftes that through the meritts of all chiefe Bishops Bishops and Confessors 5. Confessors whose office by thy gifte hath bin to remitt and forgiue mens sinnes that my sinnes also both venial and mortall may be forgiuen me And as they directed all their labours and watchings to no other end but by preachinge and writinge to drawe men out of the iawes of the deuell and hell so grant that I may direct all my labours and studies to drawe out of the filth of sinne first my owne sowle and afterwards the sowles of other sinners accordinge to the tallent which thou hast bestowed vpon me ET NE NOS INDVCAS IN TENTATIONEM And leade vs not into temptation Although o Lorde we be free from sinne yet was it thy holy will that we should not be without the temptations of this worlde For we reade that the Angell Raphael saide to Tobie Bycause Tob. 12. thou wast gratefull in the sight of God it was necessarie that temptation shoulde proue and try thee For proofe wherof neuer any endured greater temptations of the diuell and the flesh nor did with greater constancy and courage ouercome them than such as excelled others in austeritie and holines of life as The Holy Eremitts 6. MoÌ„kes S. Anthony S. Hilarion S. Macharius and other religious persons You haue liued saith one emongest cruell Aspes and Dragons neyther could the most terrible assaulters of the Diuell daunte you I therfore be seech thee sweete Sauiour that by the meritts of all holy Anchorits and other holie Saintes thou wilt bestowe that grace vpon me that amidest the many temptations which this world yealdeth thou will bestowe on me spirituall weapons to beate downe all assaultes of the world the flesh and the diuel and that I neuer be ouercome by giueing my consent to their wicked suggestions SED LIBERA NOS A MALO But deliuer vs from euell Vouch safe o Lorde to protect and defende mee from all euell of payne and sinne and if so it be thy diuine will and pleasure from all motion of concupiscence which is the fountaine of all euell That henceforth I may order and direct my life in all puritie and integritie both of minde and bodie accordinge to the exaÌ„ple of infinite virgins and holy wydowes whose blessed memorie the Church doth yearely celebrate 7. Virgins For so innocente were they from sinne and all spott of vncleanenesse of life that rather would they spend their liues then blemishe their Chastitie more willingly suffer all tormentes than once yealde consent to the voluptuous pleasures of the flesh For which they haue deserued a speciall and singular Crowne of Virginitie in the kingdome of heauen be sides the generall felicitie of all the glorious Saintes Amen FINIS A DEVOVT HYMNE OF S. THOMAS OF AQVIN verie sâ—t to be said in the presence of the â— Sacrament DEuoutly I adore thee o latent dietie Which truly dost vnder these figures lie To thee my harte with reuerence is enclind Rauished with that which in this work I find Sight taste and touch in thee are quite deceiued Wherfore by hearinge thou must be beleued I to thy wordes Gods Sonne giue firmest credit Who art the truth that most belief dost merit Vpon the Crosse lay only hid thy dietie But here both it and thy humanitie Both which I doe acknowledge and confesse Wishâ—nge to haue the happie thiefes successe Thy woundes I doe not here with Thomas see Yet as my Lorde and God I honor thee More firme beliefe daily in me moue Effect my hopes and sâ—il encrease my loue O sacred memorial of our Sauioures deathe True bread that dost to sinners life beqeathe Graunt that my minde may euer liue by thee And thou to it a sauoure sweete maiest be O pious pelican IESV Lorde moste good Cleanse my vncleanesse with thy pretious blood Whose smalest drop is of such worthe and price As can whole worldes redeeme from sinne and vice IESV whom I doe vnder veiles now see When shal my thirst longing queÌ„ched bee That by fruition of that blessed place My soule may euer see thee face to face A TABLE OF THE PRINCIPAL POINTES CONTAINED IN THIS Booke CErtaine deuout and Godly Considerations to stirre vp and inflame the mindes of such who often frequent the Blessed Sacrament fol. 1. Certaine Godly and deuoute admonitions for the more worthy preparation to the B.
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 vvith the teethe of consideration and spirituall contemplation demanding hartely of God that it may please him so to illuminate thy minde vvith the light of his Grace that thovv maiest perfectly vndestand vvhat thou readest heerin Luc. 11. It pleased God in the ould lavv to accompte those beastes for cleane that chevved their cudd therby to shevv that he vvhich vvilbe 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 vvhich 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 chevved in the mouth of our minde VVhen our Lord God gaue the Manna to his people in the vvildernesse vvith great admiration they said Manhu that is vvhat is this Exod. 16. therby to shevv that this sacred misterie prefigurated by Manna ought not to be svvallovved dovvne hastely but to be vvel considered discussinge in the minde vvho he is vvhom vve receiue thâ—rin VVhich thinge this little booke vvill instructe and teach thee and therfore read it ouer often and attentiuely prayinge for the Author therof and giueing praise and glory to God vvho is not only the Author of all goodnes but hath euer and euer vvill 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 mosâ— 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 contentemeÌ„t 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 sâ—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
pleasure which desiereth only thy sanctification thy life and happines Wilt thou haue a signe of my loue towardes thee See then how I feede thee with the flesh of my only beloued Sonne What greater dainties could I bestowe vpon thee What present of more price What other Sonne haue I to giue thee Thinke then how I haue remitted al thy sinnes both past and present and consider with thy selfe that neuer would I haue bestowed my only Sonne vpon thee if I sawe any thinge in thee that mighte offende myne eies Finally when I giue thee my Sonne I giue thee weapons against thy temptations wherwith thou mayest defend thy selfe from al perrills dangers and say Deliuer vs from euil Receiue him therefore ofteÌ„ with inward ioy and exultation that thereby thou mayest delighte him whose delighte and pleasure is to be conuersant with thee For this was the cause why I adorned thee with the noble giftes of reason vnderstandinge and other spiritual ornameÌ„ts that thereby I might daylie bestowe him vpon thee nether doe I thinke that I bestowe any thinge on thee when I doe not freely giue my deare and only Sonne vnto thee A MEDITATION VPON THE Aue Maria fit for such as frequent the B. Sacrament HAYLE MARIE RIghtly may we beleue that the Gardian Angel saluteth that soule which often receiueth the B. Sacrament with the same wordes that the Angel Gabriel saluted the B. Virgin Marie when he greeted hir and with great reuerence and sweetnes said vnto hir Aue. That is free from al woe to wit al kinde of sinne For by the cominge of our Lord in this most B. Sacramentâ— al venial sinnes past ptesent are freely remitted as also such secret mortal sinnes which the penitent had ether forgotten or whereof he hath not had sufficient contrition and further new grace is bestowed vpon vs whereby we may auoide the danger of renuinge any more our former offences FVL OF GRACE How can that soule but be ful of grace which often receiueth the author of grace The fountaine and springe of al grace And him who to the end he might infuse into our soules his grace would exhaust and poure out al the blood forthe of his owne veines Who chiefly tooke vpon him our humane nature that he mighte wholie replenishe and fil our soules with diuine fauours Who coÌ„tinually standeth and knocketh importunatly saying O Daughter giue and resigne to me thy hart Vrgeing vs by diuers wayes that we would aske and demande of him his aboundant grace and for this cause he inuiteth vs to thee foode of Angels that thereby our hartes may be more and more filled with the same wherupon this B. Sacrament is called Eucharist which signifieth good grace OVR LORDE IS WITH THEE Hath not that soule our Lorde with hir which often receiueth in the B. Sacrament the Father the Sonne and the Holie Ghoste Hath she not God with hir that often receiueth the Diuinitie and Humanitie of our Sauiour IESVS Hath she not our Lorde with hir who lodgeth Christ as a guest and intombeth him within the sepulcher of hir hart BLESSED ART THOV AMONGST vvoemen May not that soule wel be said to be most blessed moste happie most highe in the fauour of God that so often is visited of him and so often is honored with his diuine presence and is made as it were the Mother of God and temple of the Holie Ghost the tabernacle of the most B. Trinitie and the Reliquarie of the sacred bodie and blood of Christ That soule I say that is created by the verie hand of God and is daylie fed with the flesh of his most deare and only Sonne AND BLESSED IS THE FRVTE of thy vvombe IESVS These wordes also after a sorte may be applied to the deuout soule partaker of the B. Sacrament For first most blessed is that mouthe that receiueth this blessed fruite IESVS Blessed is the breast that beareth and keepeth it Blessed is the memorie that remembreth it Blessed is the vnderstanding that alwayes thinketh on it and blessed is the hart that alwayes loueth it from whence proceede chaste thoughtes holie desires heauenly loue and al diuine frutes HOLIE MARIE MOTHER OF God c. Wel may that soule be called holie and the mother of God which wheÌ„ she receiueth the B. Sacrament receiueth the holie of al holies and beareth in hir the verie same frute which the most B. Virgin Marie carried nyne moneths within hir wombe Meditations vpon the Creede fitt for those that frequent the B. Sacrament 1. I Beleue in God the Father Almightie If he be omnipotent then he can If he be God then he knoweth If he be our Father then wil he helpe vs in al our necessities comfort vs in al our tribulations pardon â—s our offences and most louingly embrace vs euen as did the tender Father of the pro ligal childe when he retorned againe vnto him 2. Maker of heauen and earth Why did he create heauen and earth but for me And when did he create them for me when I was yet vnborne when as yet I was nothinge By what did he create them Thoroughe his infinit loue and that I mighte euer enioy him in heauen If then he had me in so sweete a memorie before I had any beinge is it likely that now he wil forget or be vnmindful of me He loued me before I was knowinge in his wisdome what I would be and now that he hath made and created me of nothinge is it likely that he wil hate me Can this stand with Gods sweete nature and infinite goodnes 3. And in Iesus Christ his only Sonne our Lorde He was called Iesus which signifieth a Sauiour because he wrought our sâ—luation And who did he saue me althoughe he knewe before what I would proue to wit vngrateful peruerse rebellious and a most wicked wretch From whâ—t did he saue me From death the deuil hell and sinne By what did he sâ—ue me By his only goodnes his only loue his only mercy When did he saue me Longe before I was borne How did he sâ—ue me By sheadinge his pretious blood enduringe most cruel torments and sufferinge a most bitter death Why then should not I firmely hope in this my only Lorde that hath done al this to saue me a most vnworthie seruant 4. Who vvas conceiued by the Holie Ghoste For my sake and to worke my saluation he came downe from heauen where Angels Archangels and al the celestial court did serue and attend him For me he would be incarnate and for the space of nine moneths lie inclosed in the wombe of the B. Virgin 5. Borne of the Virgin Marie For me and to worke my saluation was he borne in Bethelem And in what place there In a poore staule or stable At what time of the yeare In the depth of cold winter and then was he laied no better then in a manger where he by whose omnipotencie all thinges were created had neede of hay to lie vpon
ordaining for vs the delightes of Paradise Nether could the apprehension of present death nor the remembrance of such torments as were prepared for him so much posesse or occupie his thoughtes that they could ether withdrawe him or yet deterre him from bestowing vpon vs this vnspeakable benefit The louer houldeth the absence of his beloued as a torment vnto him alwayes desireing the presence of his loue For this is the effect of true and perfect loue that it stil desiereth to be vnited to that it loueth thereby to receiue contentment and delight euen so our diuine and heauenly louer our Lord IESVS hath instituted and ordained this admirable Sacrament in which him selfe is really present that so longe as this Sacrament should coÌ„tinue in the worlde he him selfe would also remaine therein notwithstanding that he is ascended into heauen And this is an infallible testimonie of his entire and singular loue How great a treasure the gift of the B. Sacrament contayneth OVr most merciful and louing Sauiour could neuer haue left vnto vs here on earth a guift of greater honor benefit or delight then he hath left vnto vs in the most B. Sacrament for here we haue him to whom in al aduersities we may flye for succour to whom when we haue neede we may lament make our moane O thrice happy estate of ChristiaÌ„s which daily may present theÌ„ selues before their Creator and as it were face to face enter into conference with him This being so rare and singular a gift it happily might be esteemed of the lesse moment had it bin only bestowed on such as deserued it or at the least would haue bene thankful for it and haue vsed it to their owne benefit and according to the dignitie thereof but considering that it is bestowed vpon many who nether acouÌ„t of it according to the worthines nor gratefully receiue it nor yet applie it as they ought to the profit of their soules this sheweth the singular loue and mercy of our Sauiour O wonder surpassing al admiration If so it were that al the glorie and diuine nature of God depended on man as al that which is mans dependeth on God what could God more haue done then he hath to win and purchase mans loue vnto him A most straung thing and able to make vs wholy astonished that whereas al our saluation al our glorie and al our good dependeth on God yet to see how we flie from him and againe to behould how earnestly he desireth our conioyning with him hauing no neede at al of vs or of our endeauours After vvhat maner Christ remaineth vvith vs in the B. Sacrament NO one thinge doth more declare the greatnes of the loue of Christ towardes vs then the wonderful maner by which he conuerseth with â—s in the B. Sacrament for if it had pleased him to haue remained with vs in his owne shape and likenes then it might haue seemed that he had so remained to haue bene honored worshiped of vs but remaining with vs vnder the forme of bread he so remaineth not only to be reuerenced but to be receiued of vs as our chiefest foode that in the one we might haue cause to exercise our faith and in the other occasion to exercise our charity and so is caled the bread of life for that he is life it selfe vnder the shewe of bread He therefore who worthelie receiueth this bread in the selfe same instant receiueth life receiuing him who is true life it selfe If thou fearest to receiue it for that it hath life yet receiue it in regarde it is the bread of Angels If thou esteeme it but lightly being vnder the forme of bread yet hould it of highe price for that it is liuinge and containeth life Of three sinnes that are most opposite to this most B. Sacrament PRide Enuie and Lust are most opposite to the B. Eucharist For in this Sacrament is he receiued who more then al men humbled him selfe for mankinde who being nayled to the Crosse praied for his persecutors who tooke his pure flesh of the most chast and immaculate virgin Therefore as it is necessarie for him that receiueth to be cleane from al sinne so especially ought he to prouide who cometh to this heauenly banquet that he be not defiled with any of these three enormities Of Venial Sinnes EXceeding great are the impedimeÌ„ts which venial sinnes doe cause in vs from tasting the sweetnes of this heaueÌ„ly foode but especially those which willingly and wittingly we daily commit For as it is vnpossible to make Enammel to fasten but only to gould and not vnto brasse copper or other drossie mettal so doth not God permit this diuine Enammel to make impression but in such a soule which is voide and free from the drosse of sinne Of the intention vve ought to haue vvhen vve come to receiue the B. Sacrament AMongst other thinges which are most necessarie for our preparation to receiue the B. Sacrament the true intention and end why we come to receiue it is specially to be regarded for as it may be good so it may be bad The intentions therefore by which we may come worthely to receiue it are noted by S. Bonauenture to be these that followe 1. First that thereby we may be the nerer vnited to God 2. Secondly that by receiuing this most B. SacrameÌ„t as by a most soueraigne medicine we may be cured from al diseases and sicknes of our soules 3. Thirdly that thereby we may performe to God that which by duetie we owe vnto him 4. Fourthly that thereby we may be deliuered from al perills and dangers 5. Fiftly that thereby we may obtaine from God some especial benefit 6. Sixtly that we may be thankful to God for al his benefitts bestowed vpon vs considering that no act which we can doe is more grateful vnto him 7. SeaueÌ„thly that we may thereby yeald praise vnto God and his Saintes consideringe this to be a sacrifice of all laude and praise 8. Eightly that thereby we may helpe and asist our neighbours and bretheren as wel those that yet liue as those that be departed 9. Ninthly that by receiuing this Sacrament we may likewise receiue the spirit of Christ and thereby may liue with that humilitie charitie obedience pouertie of spirit mortification of body and contempt of the worlde wherein our B. Sauiour liued when he coruersed in the same And this ought to be our chief and principal intention 10. Tenthly to renewe the remembrance of the passion of our most sweete Sauiour IESVS according as we are taught by the Apostle S. Paule 11. Eleuenthly that thereby we may doe that which is acceptable to God who desireth to be conuersant with vs for this end that his holie wil and pleasure may be performed in vs. And vnto this may be adioyned the other intentions aboue mencioned Certaine pointes to be examined before receiuinge accordinge to S. Mechtildis WE must lay naked our conscience saieth this B. Saint to our Ghostly Father
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 vvhy 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 childreÌ„ 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 Confâ—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 vvorthie 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 knovvest 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 froÌ„ mortal sinne be coÌ„trite 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 vnioÌ„ That we haue our mindes and bodies free from al vncleanes because we receiue a bodie of al integritie and purenes That we eÌ„deauour 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 reuereÌ„ce humilitie as to the SoÌ„ne 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 inspiratioÌ„s desires which thou hast to serue him craue huÌ„bly 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 whereoÌ„ 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 vvhere vvith our ghostly enimie doth daylie lye in vvaite to afflict to tempt and to ouercome vs and especially those persons vvho contemning the allurements of the vvorlde and the flesh haue deuoted them selues to a spiritual life placinge their chiefe endeauours to subdue their appetites to conquer their ovvne passions Read them therefore vvith great attention no othervvise then if they vvere mest soueraigne remedies for such diseases as afflict thy body both night and day For if vve consider hovv much more pretious our soules are then our bodies vve shal see good reason that vve 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 vvho for the loue of his diuine maiestie and good of soules bought vvith the pretious blood of our Sauiour Christ hath collected this treatise To vvhom vvith the Father and the Holie Ghost be all honor and glorie vvorlde vvithout end Amen WHAT THE DIVEL OVR GHOStlyenimie endeauoreth chiefly to hinder in vs.
appearing vnto hir she saied O my sweete Iesu where hast thou bene He answering that he had bene alwayes present in hir harte she replied How can it be that thou shouldest abide in a harte which hath bene conuersant in such fowle and vncleane places To whom he saied Hast thou consented to such vncleane temptations And she replying No but I haue euer detested them wishing rather to dye theâ— to yeld my consent receiued presently this answere from our Lord Then hasâ— thou committed no mortal sinne which only driueth me forth of thy hart and this desire which thou hadest not to offende me could not be in thee with out my especial grace It is also a good remedie for such as are troubled with scruples to humble and resigne them selues into the handes of God accepting such temptations as al other tribulations what soeuer in the place of a Crosse sent by him vnto them for their probation and further trial THE 13. RVLE Scruples also doe often growe in vs for that we haue not a sufficient vnderstanding of the goodnes of God and of his desire to saue our soules And therfore such doe greatly wrong his diuine goodnes not accounting of it as they ought yea they make God as it were an enuious wordly Iudge that should euery way seeke meanes to ouerthrowe the accused person For if they knew with what a disire God did continually seeke our saluation they could neuer so readily fall into such errors But such scrupulous persons doe not so much as knowe that good which is them selues and that they haue a hart wholie resolued to doe good with à desire rather to eÌ„dure any miserie then in the lest degree to offend his diuine maiestie which special grace if they did righly consider there would be no place left in them for any scruples retaining in their mindes so rich a iewel and treasure as is their coniunction and frendship with almightie God THE 14. RVLE Although a man be neuer so learned or wel experienced in these cases yet ought he not herein to relie vpon his owne opinion for being sicke he must followe the aduise of his Phisition And admit that he which giueth councel should err yet shal not he err that obediently followeth it For in such cases God commandeth vs to be directed and gouerned by others THE 15. RVLE Caietan also saieth that a scrupulous person is not bound to confesse those sinnes and offences which he is doubtful whether he haue already confessed or no. For when he hath with a reasonable preparation made his Confession he ought not to call it againe in question but to say in his minde as I haue heretofore confessed my other sinnes so doe I trust that I haue also confessed these else were I ready againe to confesse them and so let him queit his conscience This is to be vnderstood when he hath a doubt whether he haue ommitted any mortal sinne for as for venial as is saied before he is not bound to confesse them THE 16. RVLE Richardus de S. Victore writeth that Anger Impatience Sorrowe Couetousnes Gluttonie Pride Vaine glorie and such like are not at al times to be accounted mortal sinnes and therfore if a scrupulous person happen to fall into any of them he must not presently thinke that he hath sinned mortally REMEDIES AGAINST AL kindes of sinnes and first of certaine steppes or degrees to saluation THE 1. STEP. FIRST the acknowledging of our sinnes considering our offences which are past and the fowlenes of them coÌ„mitted by that body which ought to be a vessel of sanctitie puritie Secondly to acknowledg what thou hast deserued thorough the multitude of thy sinnes to wit the eternal paines of hell Thirdly to remeÌ„ber what thorough them thou hast deserued to haue lost that is the euerlasting ioyes of heauen THE 2. STEP. Pennance or hartie contrition for thy sinnes committed with a firme purpose to mortifie thy flesh and to sinne no more THE 3. STEP. First an inward sorrowe for thy sinnes committed whereby thou hast offended God thy Creator to whose lawes both heauen and earth are obedient and what thinge soeuer is created in them but thou aâ—â—â—e hast bene rebellious vnto him and hast transgressed his holy commandements Secondly a greater sorrowe for that thou hâ—st offended not only thy Creator but thy Father yea and whâ—t Father Euâ—n tâ—â—t Father which giueth thee the fertilitie of the earth the abundance of fruites and hath hitherto gouerned thee and yet doth gouerne thee Thirdly and to this the greatest sorrowe of al which may wound thy hart for contemning so louing a Sauiour who suffered patiently most bitter torments on the Crosse for to deliuer thee from the eternal paâ—â—es of hell THE 4. STEP. Confâ—ssion which ought to be pure and not 〈◊〉 with other discourses perfect with our omission of any sinne humble that whatsoeuer we speake with ouâ— mouth we thinke the same with our hart THE 5. STEP. Chastising our bodies which must be done by the discretiâ—n of our ghostly Father for auoiding vaine glorie Also secretly so as that the left hand knoweth not what the right hande doth And farther dâ—â—â—â—â—tly according to the 〈…〉 of our bodies THE 6. STEP. A non 〈…〉 of our maners and first 〈…〉 euil speech 〈…〉 of our motions 〈…〉 keeping them vnder Thirdly the reforming as much aâ— we may of 〈◊〉 and disâ—olute persons sâ—â—â—ply â—â—â—rchâ—nding them and what we 〈◊〉 not to permit iustice tâ—â—he infrâ—nged aâ—d â—â—â—ated in our presâ—nce THE 7. STEP. Perseuerance in goodnes which thou that attaine vnto if thou doe wel consâ—der the eternal râ—wâ—rde or punishment in heauen and hell as â—so other gifts and graces which God hath bestowed vpon thee Remedies against pride 1. FIrst to consider our owne imperfections the vilenes of our bodies and the innumerable infirmities of our mindes 2. to imitate and followe such as excel vs in vertu and perfection and especially our Sauiour Christ who exhorteth vs to followe him Maâ— 11. saying Learne of me for I am meeke and humble of harte 3. To consider the seruitude and basenes of proude people who of the sonnes of God make them selues the seruantes slaues of the diuel who is the kinge of al pride 4. To conuerse with such as be humble and modest 5. In apparel and al our external actioÌ„s to carrie our selues according to our condicion and degree Against vaine glorie 1. FIrst as nere as we can to conceale such vertues as are in vs. 2. Often to reflect our mindes vpon our imperfections 3. To attribute al our praise vnto almightie God who is the only author of al goodnes Against Couetousnes 1. FIrst to auert our mindes from the loue of al earthly thinges and for that end to call vpon God for his heauenly grace 2. To thinke that our mindes wil neuer be satisfied haue we neuer so great riches 3. To assure our selues that we shal shorthly leaue al riches behinde vs saue only
is dead and I am glad in your behalfe But when he raised him from death then did he weepe because he raised him to the miseries of this life Wherupon S. Augustine in a book which he wrote of the visiting of the sicke sayeth O death most to be desiered O death the end of al miseries that this world bringeth forth O death the end of al euil and the begining of al good 5. To thinke that God doth know and vnderstand al things and therfore seeth vvhat is most necessarie for man For happely if such a man had not them died he might haue bene damned whereas now he is saued Or else by liuing longer he might haue growen worse To which purpose Sap. 4. Sâ—lomon sayeth of a certaine person He was taken out of the world lest malice might haue changed his vnderstanding or imaginations haue deceiued destroied his souleâ— 6. To consider that superfluous sorrow doth hurt thee and nothing benefit thy frend which is dead So we reade that king Dauid wepte bitterly so long as his sonne lâ—y sicke 2. Reg. 12. but so soone as he was dead he ceased to mourne yealding thankes to God began to eate and being asked him why he did so he answered that before the death of his sonne he lamented if happely thereby he might haue obtained his life but being once dead he ceased to mourne acknowledging it was the wil of God to haue it so 7. To call to mind that excessiue sorrow hurteth both thee and thy frend departed because thereby thou canst not haue thy minde free to pray for thy selfe or for him that is dead For this cause the wise man sayeth Ec. 38. Yeald not thy hart to sorrow but driue it far from thee remember the last things forget them not for after death there is no returning and thy sorrow shal not benefit thy freÌ„d departed but therby thou shalt hurt thy selfe 8. Thinke that many haue bene damnned for the inordinate loue which they haue borne to their children their husbandes their wiues kinsfolkes and frendes Then againe considering it is vncertaine whether thy childe or frend might haue bene cause to thee of thy damnation if he had liued thou hast no cause to lament hâ—s death 9. Remember that thy frend departed shaâ— rise againe and that thou shalt see hâ—m Wherupon S. Paulâ— sayeth Be not 〈◊〉 to the 〈◊〉 which haue no hope 1. Thes 4. Ec. 22. And Ecclesiasticus Lament litle for those thâ—t are â—â—parted 10. Consider that thy frend whose death thou bewaylest is perhappes in a place of ioy and then oughtest thou to be gâ—ad because he may pray for thâ—e A remâ—diâ— for thoâ—â— who feare Death ouermuch THere are many that can hardly endure to heare others talke of death and are terrified euen wâ—th the thought thereof Which cometh ether for that they are clogged with many enormious sinnes which they wil not forsake or because they haue litle confidence in the happines of the worlde to come or else by reason they are ouermuch wedded to the pleasures of this life whereof they would not willingly be depriued therfore is the memory of death most grieueous vnto them considering that death wil seperate them from these delightes whether they wil or no. First therfore let vs free our selues from this seruitude of sinne let vs shake of this inordinate loue of the world and then shal we soone be deliuered from this feare of death yea we shal willingly desire it ioyfully embrace it A good remedie also againâ—t the feare of death is often to thinke and meditate vpon death For contraries are expelled by contraries and the more oftner we set death before our eies the more easily and the sooner doe we remoue al such occasions as may make it fearful to our apprehension S. Auâ—ustine sayeth That an euil death neuer followeth a good life Labour therfore to dye to thy selfe and the world and to liue to God and death wil neuâ—r be fearful vnto thee A certaine learned Father writeth that the diuel laboureth al that he can to keepe from our mindes the remembrance of death thereby to make vs carelesse how we liue and after at the hower of our deathes to deceiue vs. Therfore ought we euer to set death before our eies and so carefully and vertuously to spend our liues to the honor of God that when death shal approach our ghostly enimie may haue no power ouer vs. An other sayeth Euen as he that wil drawe a toothe out of his head doth first cause the flesh to be loosened round about it and after to be stirred and moued vntil with two fingers it may easily be pulled out for if he should attempt at one pull with the instrument to drawe it out he must needes put him selfe to exceeding paine so they who doe often meditate on death doe neuer finde it so terrible vnto them as they who neuer thinke thereon vntil it assault them A certaine Doctor sayeth As Princes pallaces or other weightie affaires are not begun and finished at once so death being a thing which doth most concerne vs which once we must vndergoe can neuer be wel finished except by often meditation thereof we make it familiar vnto vs. There are two thinges of importance one to die and that is common to al men an other to die wel and that proper to few and only to such as feare God and hould them selues but bannished men whilst they liue in this world and continually haue the memorie of death fixed before their eies 1. Cor. 7. S. Paule counceâ—leth that those that haue wiues should liue is if they had no wiues and those that are conuersant in the affaires of this world should cary them selues as men exempted from thâ— world As if he should say that we ought nâ—t to giue our selues to the world and least that we should be addictâ—d to it that we should often meditate on the hower of death For this day we line and to morowe hapily we may die this lay spend our time in the vanities of the world and to morowe in our graue without any further memorie of vs. Death should be fearful only to Infidels and to such as care not to liue in the feare of God and those be such as neuer would heare that they must die but say that to thinke on death maketh men fooles and subiect to melanchâ—ly These men neuer remember how they contradict God Ac. 7. saying Remember thy laâ—â—en's emongst which death is one where note how necessary that remembrance is vnto vs when our Sauiour addeth and thou shalt not sinne Hence it followeth that by remembring death men be admonished to refraine from sinne and therein no fooles but men endued with the truest wisdome yea he that wil not indure to thinke on death sheweth him selfe therin most fâ—olishe forsaking God and receiuing the diuel refusing heauen and imbracing the earth he â—â—eth from vertue and folâ—â—weth â—iâ—e
â—â—nounceth eternal happines and sekâ—th tâ—mporal delightes And when he might both in this world and the next finde the ioyes of Paradise liuing alwayes in the grace of God which yeldeth peace contentment and delight he had rather here in this world receiue an earnest peny of hell As the Poet sayeth To noble mindes death is no worse Then fight from prison vile Petrarcha To abiect mindes it bringes more feare Then prison or exele It is the extremest folly that that may be to deceiue and perswade our selues as if we should neuer die which they doe that wil neuer thinke on death It is true wisdome therfore euer to haue it in our minde that we may alwayes be exercised in some good worke so long as we liue in this world and not to deferre to doe wel vntil the last hower of our life much like the foolish virgins who wanting oyle in their lampes that is good workes were shut out from the wedding Wherupon a certaine writer sayeth Reforme thy life whilst thou hast time Deferre no day to mend For death doth bring to weale or woe That neuer shal haue end What we ought to doe daylie to the end we may not feare death TO call hartely vpon God that it wil please him to send vs his grace to remember death and to consider amongst other thinges foure or fiue principal anguishes where with sinners are most afflicted at the hower of their death 1. The first is that then they must leaue and forsake al worldly delightes and that those thinges which most inordinatly they loued before at the hower of death wil cause their greatest sorrowe euen as is hapned to Absalon who hauing nothing which he more esteemed then his faire haire was brought by the same to his final destruction 2. The remorce of conscience 3. The infernal diuels accusing them 4. The good Angels forsaking them 5. The dreadful Iudge all in wroath whom easily before they might haue made their frend especially by frequenting the holy Sacraments by almes deedes and the like Then when we haue acknowledged how worthely we haue deserued these most grieueous punishments to craue the assistance of Gods holy grace that truly we may amend the imperfections of our liues in dying to the world the flesh the diuel all sinne and our owne willes and to liue only to God so that at the hower of death being freed from these terrors we may finde consolations in the mercies of Christ A remedie for those that feare not death but the paines of death THere be further some persons that liue in the feare of God who feare not death but the griefes and paines of death which the ghostly enimie putteth into their mindes whereby the remembrance thereof becometh most dreadful vnto them This feare ariseth other from melanchâ—ly 〈◊〉 else from a certaine distrust which we haue in God â—s if he were not faithful louing ful â—f mercie and being our Father yet that he wil lay amoâ—◠〈◊〉 burtâ—â—n vpon vs then we are able to bearâ— and so suffer him selfe to â—e surmâ—unted in sweetnes loue and affection euen by our earthly parents For this cause we ought wholy to resigne our selues into the handes of God and to put our confidence in him that he wil so temper the paines of death that we may be wel able patiently to endure them And if they chance to be more griueous that he wil strengthen and asist vs with so much the greater aide For such is the merciful nature of God that the 〈◊〉 he seeth the danger of man to be the readier he is to send his asistence and the more violent he findeth our ghostly enimie to afflict vs the nerer he is with his presence to giue vs comfort and consolation Nether doth the holy Scripture tel vs any one thing more often then of the exceeding care and Fatherly prouidence of God twardes his children and then especially when he seeth them thorough their distresses to stand most in need of his helpe Doe but behould with what cruel torments and exquisite punishments he suffered his B. Martyrs to be tried in this world in which notwithstanding they peâ—seuered most câ—nstantly and cheerfully embraced their cruel deathes Consider how many good men thou seest to die daylie and what comfort and consolation God sâ—ndeth them in their agonies which the sâ—me merciful Lord wil noâ— dâ—ny thee at they death if thou put thy confidâ—nce in him Remembâ—r that hytherto God neuer layed a heauâ—er burthen vpon thee then he gaue thee strength and abilitie to beare Yea thou hâ—st vndergone some burthens which thou thoughtest thy selfe wholy vnable to haue indured and thinkest thou that he wil forsake thee in thy agonies of death It is good to cal to remembrance some sâ—n ences of holy Scripture especially at such time as these feares shal assault thy weake minde Psal 30. As to say O Lord I haue put my trust in thee let me neuer be confounded If God be for vs who can be against â—s Rom. 7. Who hath put his confidence in God and was euer confounded and such like And if our Sauiour IESVS haue already once died for thee and were willing againe to die for thy sinne if neede should so require how then canst thou imagin that he wil forsake thee in thy last agonies And if with such signes of his loue he hath so often giuen him selfe vnto thee in the B. Sacrament how can he forsake thee when thou shalt most of al neede his asistance Besides he sayeth him selfe by his Prophet Esay Esay 49. That sooner the mother shal forget hir owne tender babe then he wil forget or be vnmindful of vs thereby to declare that his loue is greater then the loue of any tender mother If therfore a mother shew so great loue to hir beloued sonne what wil God doe towardes vs whom he esteemeth as his dearest children S. Iohn sayeth when our Sauiour IESVS Christ had loued his in this life Io. 13. he loued them vnto the end for that is the propertie of true and perfect loue And if in that instant when he suffered al his paines and torments on the crosse he was mindful not only of his B. mother and his beloued disciple S. Iohn but of those his enimies also who spoiled him of his fame his goodes and his most pretious life how then wil he forget or be vnmindful of those at their â—â—aths who adict themselues to his holie seruice Let vs then say with S. Augustine O Lord in this world â—urnâ— me or rent me in peeces if it should â—o please thee so that in the next world thou deale mercifully with me Thy blessed wil 〈◊〉 Lord be done If at our deathes we confidently commend our soules into the handes of God why should we be more fearful to commit it our bodies If daylie we say Thy wil be done in earth as it is in heauen that is both in soule and body the wil
thou prostrate thy selfe before him Luc. 15. It is sayed in S. Luke that the Angels and al paradise doth greatly reioyce when a sinner doth penance for his sinnes committed wil God then depriue Paradise of so great a ioy if thou endeauor to repent thee of thyne offences If a carnal parent be he neuer so bad giue not his childe a stone when he asketh him bread nor a scorpioÌ„ for an egge nor a serpent for a fisheâ— why then should we thinke that God in comparison of whose loue al loue of earthly parents may be sayed to be hatred wil giue thee death in liew of life dispaire for hope or darcknes for light Wherupon our Sauiour sayeth in the gospel If you faâ—hers being euil Luc. 11. know hâ—w to giue good giftes to your children how much more wil your â—ather in heauen giue a good â—pirit to thâ—se that aske him If our Lord and Sauiour IESVS Christ whilst he conuersed in this world did eate with sinners embraced sinners end refused not to company with those that were sicke and diseased but sought out the sicke and the moâ—t grieuous sinners would make his abode stay amongst them why should we thinke he wil not doe the like now Hath he changed his nature or is he not the same God that he was then It is a great glorie to God when a sinner is contrite and doth pennance for his sinnes for then appeareth his omnipotent power For according to S. Augustine to iustifie a sinner declareth a greater power then of nothing to create both heauen and earth Further therein appeareth Gods infinite wisdome that can drawe good out of ill and most sweet sounding harmony out of an vntuned instrument Also his great goodnes who sheweth such mercie and sweetnes euen to his most mortal enimies DIVERS WAYES HOW TO say the Pater noster with attentiue deuotion OVR FATHER O Father who hast created me capable of the highest happines long before I was borne into this miserable world although thou knewest how vnthankful I would be for so great a benefit and being after thorough my owne demerit out of the state of grace thou hast redeemed me with the life and blood of thy most dearly beloued Sonne What o heauenly Father may I repay to thee for such and so great benefitts which thou hast powred downe vppon me a most myserable creature WHICH ART IN HEAVEN Thou hast created the heauens for me where daily thou doest expect my cominge And that thou mightest adopte me an heyre of the kingdom of heauen it pleased â—hee to sende thy only Sonne to conuerse heere with men on the earth and to lyue thirtye three yeares in extreme pouertye payne and affliction What can I repaye for so greate a benefitt most bountifull Father HALLOWED BE THY NAME Thou hast made me fitt to prayse thy holy name a worke wherin consisteth the office of Angells Further thou hast honâ—red me vvith thy ovvne proper name callinge me a Christian that is the Sonne of God and the heyre of heauen althâ—ugh thou kowest how far vnworthy I am therof Thou hast made me the Brother or sister of Iâ—sus Christ vvho according to thy holie vvil vvas crucified in the midest betvvixt tvvo theeues that I might praise thy name in the midest of Angles What due thankes can I giue for so highe a benefitt bestovved on me so vngratefull so vnworthy and so wretched a creature O most holie Father THY KINGDOME COME Thou that thou mightest make me the kinge of heauen wouldest haue thy owne Sonne to take on him the forme of a most poore and abiecte seruante be borne in a stable lyue many dayes and nightes in a solitary desart conuerse with infamous creatures wash the feete of poore fisher men be contemned of the world and to dye nayled vpon the crosse What shall I render to thee for this benefitt O most svveete Father THY WILL BE DONE c. Thou that I might lerne to fulfill thy wil wouldest haue thy Sonne to performe the willes of men in beinge obedient euen to the death of the crosse But what hath my life bin at any tyme towards thee but continually to repungne thy blessed will and to follow my owne most wicked and vnhappy will and yet hetherto thus longe thou hast borne with me O Father most patient how shall I recompence this passing meeknes and longanimitie GIVE VS THIS DAY OVR daily breade What can I giue in requytall to thee for the Institution of the most B. Sacrament For if I consider the person that did institute it he was thy most deerly beloued Sonne And for whom did he institute it For me who he knew would vse it so ill so vnworthily so couldly and with so litle deuotion The tyme when he did institute it was than when he was ready to goe to his death which with the greatest cruelty was prepared for him when he prouided eternal life for vs wherby we might be transformed into him and made pertakers of all his merits and be fedd in the desart of this miserable world with that heauenly Manna O vnspeakeable benefitt of a most louinge Father that would feede an vnprofitable an vnworthy and a miserable seruant with the very flesh of his owne and deerly beloued Sonne Who euer hath hearde of so greate a loue O most bountyfull Father AND FORGIVE VS OVR TRESPASES What shal I say of so many trespasses so often by so may meanes and so louingly forgiuen what shall I say of the Sacrament of Penance wherby often with the price of the blood of Christ thou hast purged my sowle although thou knewest I would proue most vngratefull Whst shall I say that hauinge so often like the Prodigal childe forsaken thy howse and wandered into the region of death wasted and consumed both my owne substance and thine yet to haue bin so often againe receyued into thy grace entreated with all loue and kindnesse and to haue all my debtes payed by thee with no lesse price than with the pretious bloode of thy only Sonne Iesus Christ what shall I I say repay for this so great a benefitt consideringe thou kewest that after my trespasses once forgiuen I would againe fall into new sinnes and offences and how harde and cruell I would be to remitt the trespasses of my neighbour O most milde and gentle Father AND LEADEVS NOT INTO TEMTATION What shal I render to thee for so many helpes and aydes yealded to me in my temptations preseruinge me from such sinnes as I had headlonge runne into had I not bin staide backe by thy diuine hande what sinne doth man committ which I had not committed if thy diuine grace had not assisted mee how often had I tumbled headlonge into hell if I had not bin helde backe by thee how easily had I bin ouercome by each little temptation if thy assistance had not alwayes byn at hande to ayde mee how often had that roringe Lyon deuoured mee if thy most mightie
right hande had not defended mee O most careful and vigillant Father BVT DELIVER VS FROM EVELL From how many myseries both of payne and of sinne am I deliuered by thee O heauenly Father How many are there that now burne in hell who neuer committed so greeuous offences as I haue done How many other haue perished not hauinge had so longe life to do Penance as I haue had How many others that haue not had so greate grace giuen them Thou hast deliuered me from so many diseases of blindnesse of deafenes of leprecye of fallinge sicknes and other infinite diseases through which many with their owne handes haue murdered them selues and through despaire haue plunged them selues headlonge into hell If I wanted my eyes my nose my mouth or my handes what would I not spende to recouer them If I weare depriued of my wittes or were for thefte defamed in the worlde what would I not giue to be free of that disgrace And who but thou O most louinge Father hath delyuered me from these and innumerable other myseries what shal I render to thee for this so highe a benefitt o louer of my soule I will yealde vp to thee o louinge Father my harte in the louinge thee and acknowledgeing thee my Father My harte shall euer be with thee in heauen it shal euer celebrate prayses to thy holy name it shal euer be thy gueste it shall euer be obedient to thy holy will it shall euer adheare vnto thee it shall patiently suffer all manner of iniuries it neuer shall giue consent to sinne and it shall euer be thine world with out ende Amen The seconde may how to say the PATER NOSTER 1. HE that wil say the Pater noster with a certaine feelinge of deuotion let him obserue these rules followinge 1. First let him auoide ouermuch hastines whereby some are accustomed to say many prayers with a desier to finish them sâ—eedily and with a scruple to sinne excepte they say them all wherby it hapneth that they say none as they ought to doe finde no tast of deuotion but rather difficultye tedioussenes doubte distraction scruple and trouble and so by ill custome huddell them vp in hast that they neuer vnderstande what it is that they say Let a man therfore first rather vndertake but few prayers and them to be well sayde then to say many with out deuotioÌ„ for sparinge diett well disgested prâ—serueth life but much and greate varietic beinge ill disgested breedeth diseases 2. Secondly before he begin the Pater noster let him a litle recollect him selfe That is all other cares and occasions sett a parte and impediments remoued let him â—â—nsider to whom he shall speake what he vndertaketh and in whose presence he presenteth him selfe 3. Thirâ—ly when he hath once begone let him pawse a litle vpon euery worde weyghinge the force and signification of it applyinge it sometyme to God the Father sometyme to the Sonne and sometyme to the Holy ghost sometyme againe to him selfe and then to his neighboure now to the Angelles and then to the Saintes 4. Fourthly it is expedient that whilest he is in sayinge the Pater noster which are the wordes of the Sonne of God he present before the eternall Father both his owne necessities and the necessities of the Catholique Church for so shal he more easilye be hearde if the prayer of our Sauiour be pronounced in the person of the Church 5. Fiftly let him consider and meditate on the Pater noster in maner followinge makeinge as it were a Comentary on euery worde therby the more to inflame his affection AS FOR EXAMPLE PATER Father Mightie in creation Sweete in Loue. Ritch in inheritance NOSTER Our Of Christ by nature Of mortall men by grace Of the blessed by glory QVI ES. VVhich art In continuance eternall In substance infynite In goodnesse the best IN COELIS In heauen The myrrour of eternytâ—â— The Crowne of Ioy. The treasure of felicitie SANCTIFICETVR Hallowed be Through liuely faith Through firme hope Through feruent charity NO MEN. Name The glory of thy Sonne The maiesty of the holy Ghost Thy euerlasting Father-hoode TVVM Thy. That it may be sugar in the mouth Melody in the eare Iubilye in the harte TVVM Thy. Againe That thou only be glorified Thou only desiered Thou only loued as the last end ADVENIAT Come Aboue from the Father of light Within from the sowle Without from grace not from nature REGNVM Kingdome Of Iustice in the holy Ghost Of Ioy in the holy Ghost Of Peace in the holy Ghost TVVM Thy. Not of this deceitfull world Not of this mortall flesh Not of the callumnious deuill Ioyfull without affliction Quyet without perturbation Secure without feare of perdition FIAT Be done By thy commandement By thy Councell By thy and with thy helpe VOLVNTAS TVA Thy will Good in creation Mercifull in redemption Perfect in Iuâ—tification SICVT IN COELO As in heauen According to the Imitation of the good Accordinge to the similitude of the Blessed Virgin Accordinge to the example of Christ ET IN TERRA So in earth That whatsoeuer thou wilt not that we desire not That whatsoeuer thou loue we may loue That whatsoeuer thou command we may performe PANEM NOSTRVM Our breade The breade of teares The breade of the worde of God The breade of the B. Sacrament QVOTIDIANVM Daily By cause without it we dye With out it we knowe nothinge With out it we sinne D A. Giue Bycause it is proper to thee to giue Bycause it is more blessed to giue theâ— to take Bycause it is proper to me to receiue DA ETIAM Againe Giue Not an Angell but thy Sonne Not a man but my Creator Not the thinge giuen but the Giuer DA DOMINE Giue O Lorde In the incarnation thy woorde In iustification the Holy Ghost In glorification thy selfe NOBIS Vs. Vnworthy seruants Vngratefull seruants Vnprofitable seruants HODIE This day In this day of warfare In this day of darkenes In this day of miserie ET DIMITTE NOBIS And forgiue vs. Thou which art mercye Thou which art the fountaine of al grace Thou which on the Crosse didest pay the price of our offences DEBITA COMMISSA Trespasses Committed Against thy diuine maiesty Against the loue of our neighbour Against our owne saluation NOSTRA COMMISSA Our committed With our harte With our mouth With our handes SICVT ET NOS DIMITTIMVS As we forgiue If we doe not forgiue them thou wilte not forgiue vs. If we doe forgiue them we shal be made thy children by imitatinge thee If we pardon them we shal be obedient to thy wordes DEBITORIBVS NOSTRIS That trespasse against vs. Who haue offen ded vs. Lightly IgnoraÌ„tly Iustly Wher as we haue moste greueously offended our Creator for which we haue desâ—rued a thousand hells ET NE NOS INDVCAS And leade vs not By takinge away thy grace By remouinge the meanes of our saluatioÌ„ By with drawinge thy sweete presence By permittinge occasion
for vs to sinne IN TENTATIONEM Into temptation Of the Flesh Of the worlde Of the diuell SED LIBERA But deliuer Thou which art our Deliuerer Our Sauiour And our Redemer NOS Vs. The Sonnes of death The seruants of sinne The bondmen of the diuell A MALO From euell Of sinne and Payne Past Present And to come AMEN So be it From thee By thee In mee Hetherto Father ANDROTIVS That which followeth of an other Father of the Society of IESVS The thirde way how to say the Pater noster applyinge the seauen petytions therof to so many effusions of the blood of our Sauiour Iesvs PATER NOSTER Our Father SWeete Lorde and Sauiour IESVS Christ Our Father who through the effusion of thy most pretious Bloode vpon the crosse by the benefitt of the Sacrament of Baptisme hast regenerated vs to be thy children QVI ES IN COELIS Which art in heauen Heb. 9. Who as the Apostle witnesseth didest enter into heauen that thou mightest appeare before the face of God to make intercession for vs with the scarres of thy woundes Rom. 8. cap. 7. and as a most faithfull aduocate mightest pleade our cause with vnspeakeable sighes SANCTIFICETVR NOMEN TVVM Hallowed be thy name The 1. effusioÌ„ Which name thou tookest in the first effusion of thy most pretious bloode made at â—hy CircumcisioÌ„ that we who in Baptisme prefigurated by circumcision Coloss â— had receyued that holy name of Christian might through the vertu of that most pretious Bloode circumcise our hartes from all sinne and wicked inclinacions ADVENIAT REGNVM TVVM Thy Kingdome come Which kingdome through thy most holye passion and principally by the effusion of thy most pretious Bloode made when thou wast crowned with that crowne of thorne thou didest deserue for thy selfe and vs thy vnworthy seruants For that we might be crowned with glorie and honor in heauen thou wouldest be crowned on earth with most sharpe and woundinge thornes FIAT VOLVNTAS TVA SICVT IN COELO ET IN TERRA Thy will be done in earth as it is in heauen I wishe Sweete Sauiour that we wretched creatures would so truly fullfill thy will here on earth as doe the Angells and all the Saintes in heauen euen as thou hast taught vs by thy example in the effusion of thy Bloody Sweate made in the Garden For there thou didst shewe and that in a thing most bitter and irkesome that thou wouldest fullfill the will of thy Father and not thy owne will sayinge yet not as I wil but as thow wilte Matt. 16. be it O Father PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE Giue vs this day our daly breade If it had not bin the will of thy Father that thou shouldest suffer thy bitter Passion for our Redemption what other breade might I presume to craue of thee O Lorde but the breade of sorowe and of Passion which thou didest eate and the Chalice of Tribulation which thou didest drinke For I reade That Dauid a man accordinge to thy harte saide My teares were my breade both day and night This Breade vndoubtedly wouldest thou shewe to me by the abundante effusion of thy bloode made in thy Whippinge and wouldest that it should be my daylye breade Luc. 9. when thou saydest If any will come after me let him take vp his Crosse daylye And if at any tyme this breade shall seeme harde to my tast ioyne to it sweete IESV the breade of Angells the breade I meane of thy most pretious Body and Bloode which thou wouldest haue vs to receyue in remembrance of thy Passion euen to the ende of the worlde that beinge comforted and strengthned therwith we may through many tribulations ascende to the true MouÌ„taine Horeb 3. Reg. 19. which is life euerlasting ET DIMITTE NOBIS DEBITA NOSTRA SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS And forgiue vs our trespasses as we forgiue them that trespasse against vs. I doubte not my sweete Sauiour IESV Christ but that those thy cruell bloody tormentors to the ende they might encrease thy torments and passions did againe and againe take of and sett on that most sharpe Crowne of thorne which they had violently thrust vppon thy heade and that they often put on and againe pulled of thy garmeÌ„ts all embrued and stifned with goare bloode I most humbly therfore beseech thee my sweete Sauiour by the oft Renewinge of Thy most bloody woundes which could not be but with much effusion of thy Bloode that thou vouchsafe to remitt and pardon me those sinnes which so often I haue renewed and therby giuen to thee newe and fresh woundes againe euen so as I do freely from my harte remitt and pardon all woundes of wronges and iniuries that haue bin offered to me ET NE NOS INDVCAS IN TENTATIONEM And leade vs not into temptation For thou sweete Sauiour accordinge to S. Iames the Apostell Cap. 1. art no temptour to euâ—ll thou temptest no man thou enforcest no man to giue consent to the temptations of the world the flesh or the diuell But thou hast suffered thy selfe to be tempted euen to the most shamefull death of the Crosse that therby thou mightest free vs from all sortes of temptations For which cause thou spredst thy handes on the Crosse to receiue vs louingly if in our temptationâ— we shall flye vnto thee For this cause thou wouldest haue thy hands fastned with nayles therby to teach vs for the subduinge of our temptations that we must crucyfie our flesh with all our sinnes and concupiscences For this cause thou doest open Three new fountaines of bloode that noe meane of ayde may be wantinge to vs to purge all our imperfections and ouercome all our temptations SED LIBERA NOS A MALO But deliuer vs from euell By thy death sweete Sauiour thou hast prepared a medicine and a preseruatiue for vs which is sufficient to cure and free vs from all infirmities yet had it not so much profited vs but through thy last effusion made in The openinge of thy side from whence thy most pretious bloode flowed out in great aboundance For what other thinge doth the flowinge of bloode and water from the side of Christ signifie vnto vs than the most holy Sacraments of Baptisme of the Euchariste of Penance and others wherby the price of his bloode is most effectually applyed vnto vs Grante me therfore sweete IESV by this effusion of thy bloode a doble grace the one that I may acknowledge and often frequente these preseruatiues of thy holy SacrameÌ„ts The other that it will please thee to receyue me into that Hole of the rocke Cant. 2. into that Caue in the walle I meane into thy most sacred Syde where I may rest secure from all miseries and aduersities For accordinge to S. Augustine Longinus did therfore open thy side with his Lance that I might enter into it and there rest free from all temptations Amen The fourth manner of sainge the Pater