once hauinge tasted the sweetnes of this diuine SacrameÌ„t doth afterwards omitt to frequent the same 5. If God punished so seuerely the offence of Eue for that contrarie to his coÌ„mandement she did eate one forbiddeÌ„ 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 NuÌ„ 11. for that loathing the MaÌ„na 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 MaÌ„na growe wearie coÌ„temne 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 tormeÌ„ted with sorrowes so likewise they coÌ„sume 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 saluatioÌ„ 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 affectioÌ„ 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 wordely 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. SacrameÌ„t 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 teÌ„dered aboue al other creaturâ—s would refuse to suffer his most bitter passion or diminishe any litle parte of the paines he was to endure for our redeÌ„ptioÌ„ Lastely he euen he is receiued in this most B. SacrameÌ„t who being lifted vpon highe from the earth honge al naked vpoÌ„ the Crosse thereby to shew vs if we desire to be his that we ought to be naked and free from al inâ—rdinate affectioÌ„s to loue him honor him aboue al earthlie creaturâ—s Otherwisâ— 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 shevvinge hovv easely they are caried avvay vvith vanities and doe loose all taste of deuotion vvho omitt to frequent the B. Sacrament EVen as so soone as the Iewes began to loath and coÌ„temne 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 coÌ„sideringe 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 Quâ—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 vvhat feares Sathan our ghostly enimie is vvonte 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 SacrameÌ„ts 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
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
thererefore thou canst loue me being so vile and abiect a wretche how should not I loue thee being so sweete a Sauiour vnto me Vnworthy am I o Lorde to loue thee yet thou art most worthy to be beloued Graunt me therefore thy grace that I may most feruently loue thee My God my Lorde the loue from whom al loues doe springe why am I not consumed with this fire of thy loue My God my Lorde the only Goodnes it selfe thorough whom al thinges are good that haue goodnes in them why should I not loue thee considering that Goodnes is the only cause of loue My God my Lorde the Beautie from wheÌ„ce al beautie proceedeth why should I not loue thee consideringe that Beautie doth so rauish the hartes of al creatures If I should be so vnnatural as not to loue thee for that which is in thee yet why should I not loue thee for that which thou art in me The sonne loueth the father for that he receiueth his being from him Each member loueth the head and in defence thereof expose them selues to al dangers whatsoeuer considering that by the head they are defended and preserued Euery effâ—â—t loueth the cause from whence it proceedeth And then what cause or let abideth in thee my sweete Sauiour why I should not â—â—ost trulie loue thee Thou hast giuen and bestowed vpon me my being and that in a far higher degree of perfection then I haue receiued it of my parents Thou preseruest me also in a far more excellent maner then the head can preserue the members subiect vnto it O then my sweete Lorde why should I not loue thee Be far then from me al yee earthly creatures flye where I shal neuer be subiect vnto your temptations for nether are you rightly ioyned with me nether may I vnite my selfe with you If it hath pleased my most louinge Lorde to assigne you vnto me as seruants and ministers to supplie my necessities is it reason that I like a false and adulterous bride should violate my faith to so louinge a spowse Shal I betray my most deere and louinge Lorde by those verie seruants which he hath appointed to attende and serue met Therefore my sweete Redeemer seeing al thinges which are created here on earth are made for my vse and seruice and I my selfe only made to serue and honor thee Why should I not wholy loue thee Why should I not resigne and yeald vp my harte vnto thee Why should I not burne and consume with thy heauenly fire O sweete IESV o IESV my loue Why al that come to receiue the B. Sacrament receiue not the svveete and heauenly consolations contained therein THe first reason is the defect and imperfection of him that receiueth it for that he cometh not duely prepared For as a blinde man depriued of sighte is not capable of the lighte of the Sunne shine it neuer so brighte euen so the spiritual tast of many is so corrupted with earthly delightes that it neuer findeth the sweetnes of the B. Sacrament although they receiue it and frequent it daily For as S. Paul saieth 1. Cor. 2. The sensual man that is he who is carried away with his sensual appetites perceiueth not those thinges vvhich are of the spirit of God Also it cometh thorough the defect of due consideration in that the dignitie of this heaueÌ„ly foode is not duely weighed and thought vpon as it oughte For he who not meditatinge on the diuine worthines of it doth soddainly swallowe it downe must of necessitie be destitute of al spiritual tast and comfort contained therein as also he who doth not applie it to the tast of his harte Therefore that thou maiest finde the sweetnes of this celestial foode thou oughtest carefully to ponder with thy selfe the greatnes of this misterie and to cal to God for his diuine helpe and assistance that thorough true vnderstanding and deuout contemplation thou maiest attaine to the perfect taste thereof Four thinges to be considered in this most B. Sacrament GVlielmus Parisiensis an excellent learned man saieth that there are foure thinges especially to be considered in the B. Sacrament First The admirable and omnipotent power of Almightie God who doth beyonde the reason of humaine capacitie change the visible substance of bread and wine into the inuisible body and blood of Christ leauing those external formes whollie depriued of their natural subiect Secondly The prudence and wisdome of almightie God who prouideth for our soules such conuenient meate especially the external formes of bread and wine inuitinge vs to come securely to this sacred table Thirdly The infinite aboundaÌ„ce of his diuine goodnes whereby he offereth vnto vs this heauenly foode with such exceedinge cheerefulnes and alacritie Fourthly The great and vnspeakable mercie of God who spared not his only and deerely beloued Sonne but deliuered him to a most cruel and shameful death that thereby euen in this life we might haue perpetual ioy in our soules O worke most worthie of al admiration the which so often as we attentiuely consider is able to leaue vs altogether astonnished Wherefore not to feele sweetenes in the B. Sacrament proceedeth of the litle account made of venial sinnes wittinglie commmitted For the true effect of this Sacrament is to giue new consolation and refection to a pure and cleane soule but al venial sinnes of what condition soeuer they be are wholy opposite to this puritie and brightnes and doe hinder and let al actual deuotion which is most requisite to be had to attaine to the taste and sweetenes of this diuine misterie So that this may stande for an infallible grounde that by daylie committing of venial sinnes we are disabled from tasting the sweetenes of the B. Sacrament Let vs therefore flye from sinne as from a most infectious pestilence and humbly craue of almightie God that it wil please him to giue vs such a wil and desire that rather we may choose to suffer any cruel death then willingly to commit the least venial offence Other vvayes and directions forth of sundrie authors hovv vve may prepare our selues to come vvorthely to receiue the B. Sacrament SAINT Mechtildis accustomed before she receiued the B. Sacrament fiue times to say the. Aue Maria. 1. At the first she called to minde and deuoutly did meditate vpon the puritie of the most B. Virgin Marie whereby she conceiued the Sonne of God and vpon the profoundnes of hir humilitie where with she did as it were drawe him from heauen into hir sacred wombe humbly making hir petitioÌ„ vnto hir that by hir assistance she might obtaine perfect puritie of harte 2. Secondly she considered the vnspeakable ioy which our B. Ladie felt when presently after she had brought foorth hir only Sonne she knew him to be both perfect God and man Then making hir humble petition vnto hir that by hir asistance she might attaine to the true knowledge and vnderstanding of God 3. Thirdly she considered that our most B. Ladie was euery
worke thou causest ioy and delight to al the B. Saintes in heauen and wilt thou then depriue them of that delight for any humane respectes 7. He that is ashamed to doe wel is ashamed to be a Christian and in some sorte denieth Christ and what shame can be greater then this 8. Our Lord saieth in the gospel Luc. 10.12.8 He that shal be ashamed of me before men I wil be ashamed of him before my Father which is in heauen 9. Dauid saieth Psal 52.9 God wil confound and contemne those that seeke to please men And S. Paule If yet I should studie to please men I should not be the seruant of Christ 10. Consider how base abiect a thing it is for worldly respectes to neglect to doe such thinges as are grateful to God and his Saintes 11. Thou didest promise in thy Baptisme that thou wouldest renounce the diuel and al his workes and wouldest aboue al thinges loue God thy Creator why then art thou not ashamed to doe the workes of the diuel and yet art ashamed to performe thy duety to God 12. The holie Scripture teacheth vs to labour to please God and to contemne the worlde why therfore are we not ashamed to displease God and to embrace the worlde 13. It were great follie to be ashamed of wel doing by the which we are made acceptable in the sight of God and his Angells both here and in the worlde to come and not to be ashamed when we doe ill whereby we purchase paine in this life eternal damnation hereafter 14. They who for worldly respectes refraine to doe wel what shame shal they suffer when they burne in hell fire 15. The gospel saieth that he which knoweth the wil of his Lord and doth it not shal be beaten with many stripes what then shal be done vnto him who for worldlie respectes neglecteth to doe the wil of God 16. Thou saiest daylie Thy vvil be done yet dost thou neglect to doe it because thou wouldest please men 17. Imagin what ioy it wil bring thee at the hower of thy death when thou shalt remember that for no worldly respect thou hast desisted to doe good workes 18. Canst thou imagin that almightie God wil bestowe on thee those priueledges which to his B. Sonne or his Saintes he neuer yet graunted 19. Thinkest thou that God doth not behould thee Canst thou perswade thy selfe that he iesteth with thee Or canst thou beleue that he wil not punishe thee for such an iniurie 20. Assure thy selfe that it is a thinge impossible to hould the fauour of God and the good opinion of the worlde please the one and not offend the other 21. Thou wilt not refraine thy meate drinke or apparel for any humane respect that may happen vnto thee and yet art thou ashamed to doe wel 22. Thou wouldest not refraine from seeking a worldlie treasure though al thy frendes should laugh at thee for it and art thou then ashamed to seeke the treasure of Gods grace 23. Imagin vpon thy one hand God and the ioyes of Paradise and on thy other hande the worlde and the transitorie delightes thereof which of thâ—se two wouldest thou chiefly regard wouldest thou not choose to posesse the ioyes of Paradise 24. For no worldly regard thou wilt omit to gratifie him that hath deliuered thee from perril of loosing thy life why then art thou vnmindful to performe thy duetie to God who hath not only giuen thee life but doth also daylie preserue the same A remedie for such as the enimie laboureth to driue into diâ—paire suggesting vnto them that al their good workes are lost and that them selues are damned Out of Taulerus THou must cast vpon God as S. Peter teacheth and vpon the depth of his infinite mercie al thy care and sollicitude For as Sea-men being in extreame danger of Shipwrack cast their anchors into the Sea thereby to saue their liues so we being assaulted with the temptations of our ghostly enimie must cast the anchor of our hope and confidence into the Seâ— of the passion of Christ and into the bottomles depth of his diuinitie fixing our perfect hope and most firme confidence in his only mercie and goodnes Motiues to comfort those that liue vertuously and doe many good deedes TO consider often these points following 1. First that thou art created after the image and similitude of God 2. That thou art redeemed with the most pretious blood of our Sauiour Iesvs 3. That in Baptisme thou art made the Sonne of God 4. That thou art reclaymed from vice to vertu from sinne to grace from the loue of the worlde to the loue of God 5. That thou art fed and nourished so often with his most pretious bodie and blood prepared with such loue and with so great expence 6. That he hath giuen thee a new hart spirit to conteÌ„ne al vanities of this world and a wil to desire new grace and also the comfort of his holie Sacraments 7. To thinke that from the begining we were loued of God the Father and that it pleased him to send vs his only Sonne that he might enrich vs with his inestimable treasures 8. To consider how carefully his diuine prouidence prouided for vs that al thinges might happen and fall out for our Good 9. To remember how louingly he hath remayned with vs in the most B. Sacrament whereby we may at al times communicate our wantes vnto him familiarly conuerse with him and receiue him into the habitation of our hartes 10. To thinke that he hath prepared for vs eternal glorie that we may enioye his presence amongst the Saintes in Paradise 11. To consider that to the end he might enrich vs with eternal riches he made his only Sonne most poore and contemptible that he humbled his owne Sonne to aduance vs and that he might bring vs to eternal life he left his owne deere SoÌ„ne to suffer a most shameful death 12. To remember that God hath alwayes a most singular and fatherly care ouer vs and that he doth euer behould vs with a most mercifull and louing eie REMEDIES AGAINST VENIAL sinnes and first certaine sayinges of the Fathers concerning this matter SAint Augustine in a certaine place speaking of venial sinnes saieth thus Contemne not smale sinnes and although thou regard them not being but light when thou dost peyze them yet let them terrifie thee when thou doest number them He saieth further that no sinne how smale soeuer being contemned but doth in time proue great and dangerous for the sandes of the Sea although they be litle as also droppes of water yet being multiplied together cast vp great bankes and become huge riuers and the smalest leake which a Ship can haue in time wil sinke hir to the bottom of the Sea Also he sayeth that there is no defect so litle but it is able to destroy our soule in time if once we growe to take delight in it because thereby we are disposed to mortal sinne S.
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 cōsidered 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 resolutiō 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 thē The other not the least cause was the desier which as I saied I had to shew my thākful 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 reasō 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 cōsidered 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 preparatiō 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 trāslating 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 cēsure of some of better Iudgment it was found that the Latin coppy which this trāslator 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
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 countenaÌ„ce 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 â—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 opportuniâ—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 thâ— 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 inteÌ„tion with dwe reuerence to adore it AND FORGIVE VS OVR TRESPASSES as vve 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 vpoÌ„ 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 shee l his most pretious blood wepte for thee when he was circumcised and for thy sake was called IESVS that
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 thâ—ughe for our vnworthines we were vnfit to frequent them But if he can not preuaile with this crafte and subtiltie then dâ—th he labour so to preoccupate our spâ—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. Agâ—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 â—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 vvould 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 tâ—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 coÌ„municate 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 obedieÌ„ce obeying the coÌ„mandement of God the merit of humilitie of patience and of resigning thy owne wil when thou doest as thou art commanded purely for the loâ—â— 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 childreÌ„ The second remedie The opinion of Cardinal Caietan is that if one who is troubled with a scrupulous conscience shal goe to coÌ„fession 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 vvith you and yet doe you not knovve 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 coÌ„sider what wordes the Priest doth speake houlding in his handes the consecrated host and sayinge Behould the lambe of God Behould him that taketh avvay the sinnes of the vvorld 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 cogitatioÌ„s 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 iâ— more desierous to giue then we to aske readier to embrace vs then we to returne vnto him 2. Secondly so soone as we begin to doe pennance that God doth not behould in vs what we haue of our owne that is our raged apparel signifying our sinnes but that which is his owne to wit our soule created after his owne likenes and redeemed with the most pretious blood of Christ his only Sonne 3. Thirdly that it is the custome of God to make this exchaunge with vs that is to withdrawe and take away from vs our ragges signifying our defectes and in lue thereof to bestowe on vs his graces 4. Fourthlie that he doth not curiously or rather captiously prie into him who hath vtterly forsaken his sinful life and is now become more willing to die then wittingly to coÌ„mit any mortal offence 5. Fifthly that we ought in al our aduersities and troubles without any feare or dout to repaire to our Sauiour in the B. Sacrament as a needie body to him that aboundeth in al riches or as one oppressed with sicknesse to a most skylful Phisition who knoweth how to cure all manner of diseases or as children vnvnworthie of such a Father yet who of his infinite goodnesse wil vouchesafe to make vs worthie and will bestowe vpon vs more then we can either aske or desire it beinge his sweete nature to be good and bountiful to al those who trulie cal vpon him Therefore the more deepely that we fynd our selues plunged in miseries the oftner ought we to haue recourse to the holie Sacraments yea yf so it were conuenient often in one day and to say with the prodigal childe Luc. 15. I wil goe vnto my father and what shal I say vnto hym that I am not worthie to be called his childe And this is the wil of God as that pâ—rable sheweth as also the wordes of our Sauiour where he saith Come vnto me all that labour and are laden and I wil refreshe you 6. Sixtly hereby we may vnderstand that the prodigal childe if he had only considered his owne miseries and his fathers worthines had for euer remained in his former calamities but bethinkinge hym selfe that his father was a Father he rose vp went vnto hym submitted hym selfe and was presentely receiued into his grace and sauour So we yf we cast our eyes only vpon our imperfections we shall little benefite our selues but rather shall seeme to be further of from God But if we behould and looke vpon our Redeemer not as a seuere Iudge but as a Father then shal we see iust cause to flye vnto him as to the only Author of al goodnes and mercie 7. Seuenthly consider that the loue which our Lord beareth towardes vs doth in a manner shuâ— vp his fatherlie eyes that 〈…〉 â—â—t least dissembleth to see our imperfectioÌ„s which voluntariely we lay open before hym For no sooner can we accuse our selues then louingely we receaue pardon of hym Euen as therefore this prodigal childe became perfect of imperfect happy being vnhappy riche being poore and filled with ioy being starued in affliction so wil it happen befal vnto vs if likewise with humility we returne vnto him 8. Eâ—ghâ—ly it is a comfort to vs to knowe coÌ„sider that our daiâ—y defectes and venial sinnes which we commit doe not withdrawe from vs â—ods grace whereof only mortal sinne depriueth vs. And againe to coÌ„sider that there is great difference betwixt such venial sinnes which voluntarily we commit and those that we fal into thorough our owne humane frailty 9. Ninthly consider that God doth some time permit vs to fal into venial sinnes not that thereby we should refraine the holie Sacraments but for that cause we should the oftner frequent them thereby the better to auoide such sinnes hereafter Also he permiteth vs to sinne venially that thereby we may the better knowe our selues and seeke to mortifie our appetites and may see not only how great the loue of our Sauiour is towardes vs who vouchsafeth to bestowe him selfe vpon vs being so ful of frailties but also that we may learne how necessarie and behoueful it is for vs to flye vnto him Let vs therefore followe the example of the prodigal childe let vs haue recourse vnto him by how much we finde our selues the more intangled with sinne So â—hal our defectes make vs to knowe our owne infirmities and giue vs occasion to huÌ„ble our selues to knowe our disâ—ases and to seeke for remedie to acknowledg the infinit goodnes of God and to loue him flye vnto him for succour against the multitudes of temtations which howerly assault vs and for this cause to desire also if so we might to receiue him howerly in the B. Sacrament God wil haue al thinges happen for the best to his elect and wil turne the worst that doth befal them to their good in the end He wil haue his seruantes sometimes weepe but not for euer but rather wil haue them alwayes to reioyce in him Therefore wil he haue these our defectes an occasion that by them we may more nerely ioyne our selues vnto him For euen as a litle trippinge doth giue occasion to a couragious horse that he doth set his pace more strongly lest perhappes he should stuÌ„ble so likewise these venial sinnes which daily we fal into ought to make vs the more warie and vigilant to withstand al mortal which easely whe shal effect if we remember not to dwel ouerlong vpon the discussion of our frailties considering that by too much conuersinge in them they bring foorth in vs nothing but brambles and thornes filling our thoughtes with scruples and pusillanimitie but to runne directly to our heauenly Father for healpe I meane to cal to our remembrance his infinit loue and great benefitts bestowed vpon vs by which thought alone al these former thornes wil be turned into roses al these brambles into most pleasant grapes and al our sorrowes into exceeding ioyes S. Catherin of Sienna was wont to say That as he who desiereth to speake with some poâ—ent Prince staieth not at the doore of the first entrance of his pallace but laboureth to haue accesse euen into his secret chamber so ought we not to dwel vpon the consideration of our defectes but to enter into the secret chamber of our merciful Lorde and Soueraigne that is to consider how tenderly he loueth vs and how readie he is to pardon and embrace vs. S. Gertrude saieth That as we see the litle birdes not alwayes to keepe them selues close in their nestes but somtimes to five forthe and to soare vp on highe cheerfully to singe and to shew some signes of ioy so ought we not to haue our thoughtes alwayes conuersant in our defectes which is as it were our nest but to raise vp our selues and to behould and contemplate the vnspeakable mercie and goodnes of God and then againe to returne to the consideration of our selues Thomas de Kempis saieâ—h That God doth
daily propose two lessons to his frendes the one whereby they may knowe and see their owne imperfections and by the other to consider his diuine goodnes that so mercifully and paciently beareth with their infirmities And S. Bede affirmeth that if S. Paule had bene free from the motion of the flesh that happely he might haue fallen into eternal damnation euen so might many holie and vertuous men vtterly perishe if God did not sometime permit them to fal into venial sinnes A deuout sâ—ruant of God was accustomed to say That he neuer feared those sinnes which he knewe in him selfe and detested but such sinnes only which other he held him selfe free from or which he made no great account to commit or else such sinnes as finding in him selfe he would thorough partiality colour and excuse S. Augustine willeth vs to be sorie for our sinnes also that we should reioyce and take comfort in such sâ—rrowe considering that such sâ—rrowe is euer accâ—mpanied with the grace of God An other Holie Father would often say that he neuer marueiled if thorough-frailtie he found him selfe to fal into some sinnes considering his weaknes and how far he found him selfe from perfect vertue but rather that he marueiled if at any time he found him selfe free from offending An other Father would say that the often and daily defectes of good and vertuous men did shew and verefie that which in an other sence is denied in the gospel Luc. 16. that grapes may be gathered from vnfruitful thornes that is that thorough our owne defaultes and imperfections we may attaine to the knowledg of the goodnes of God and from the bryars of our defectes may gather the figges of celestial and diuine sweetnes The same holie Father would say that our B. Lorde did permit vs to fal into sinne that by that occasion we might come vnto him being inuited thereto by those comfortable wordes Matt. 15. Come vnto me al yee that are laden with imperfections and I vvil refresh you When a deuout and vertuous person was sometime ouercome with great sorrowe and grâ—efe considering deeply his owne defectes and imperfections he heard a voice saying thus vnto him Why art thou pensiue come and cast al thy griefes vvithin the vvounde of my side which wordes being spoken his griefe and sorrowe was presently taken away That al signes and tokens of true and perfect loue are founde to be in the most B. Sacrament AMongst the infinite signes and argumeÌ„ts of loue which our Sauiour shewed towardes vs whilst he conuersed here with men the institution of the most B. SacrameÌ„t may be accounted with the greatest Therefore saieth S. Iohn When Christ had loued those that vvere his he loued them vnto the end That is Iohn 13. to the end of his life for then did he bestowe his greatest benefits vpon them and gaue them most manifest signes tokens of his loue leauing for a time his owne life for them and giuing him selfe to them for euer in the B. Sacrament First therefore the principal signe and token of true loue is an earnest desire most nerely to ioyne and as it were to ingrafte our selues into the thinge which we entirely loue This signe how liuely it appeared in Christ is made plaine and manifest in the institution of the most B. Sacrament for one chiefe cause of the institution thereof was that he might make vs euen one with him selfe and therefore did he institute it vnder the forme of meat considering that as of meate and him that eateth it is made one and the selfe same thinge euen so is made one of Christ and the soule which receiueth him in the B. Sacrament And this vnion is made by participation of one spirit in him that receiueth and him that is receiued whereof ensueth one maner of life and conuersation An other signe is to doe wel vnto him whom we loue And when he that loueth bestoweth his hart on him whom he loueth he hath nothinge left which most willingly he would not bestowe vpon him now then what greater thing could be thought on or imagined then that which Christ imparteth vnto vs in the most B. Sacrament For he giueth vnto vs his most pretious flesh and blood and maketh vs partakers of al those merits which he procured by sacrificing the same for our redemption And euen as our soule so soone at it was conioyned with that flesh and blood which we receiued from our first father Adam was presently made partaker of al the miseries and calamities of Adam euen so so soone as it is conioyned by receiuinge the most B. Sacrament with the most pretious flesh of our Lord and Sauiour Christ it is made partaker of the meritts and treasures of Christ For which cause it is called Communion because hereby our Sauiour doth communicate vnto vs not only his most sacred body and blood but also the meritts which by the same body and blood he purchased for vs. Thirdly those who entirely loue the one the other wil euer the one be mindful of the other and therefore if at any time they be seuered or parted yet leaue they alwayes some token of remembrance which may preserue and renewe their loue The like signe of loue is this most B. Sacrament which as a token of remembrance our Lorde would leaue with vs for the which cause when first he did institute the same he saied Doe this in remembrance of me That is cal to mynde remember so oft as you come to this heauenly Table what and how great benefits I haue bestowed vpon you with what Fatherly loue I haue euer loued you how many and how grieueous torments I haue suffered for you Fourthly the partie who loueth desiereth loue againe And this signe haue we also of the loue of Christ who desiering so greatly to be beloued of vs hath instituted this sacred and mistical banquet consecrated with such diuine wordes that he who worthely frequeÌ„teth the same is presently wounded with loue and admiration of his vnspeakable goodnes Fiftly the louer desiereth to please his beloued and studieth by al meanes possible how to effect the same euen as tender parents doe to their deere and beloued children our B. Lord did the like by institutinge this Sacrament whose effect is to giue true consolation to a pure and immaculate soule which tasteth thereby such exceedinge sweetenes that according to S. Thomas no tounge is able to explicate the same Now consider I beseeche thee at what time our most louing Lord Sauiour ordained this banquet to wit at his last supper when shorly after he was to suffer those most bitter torments which already his cruel enimies had prepared for him So that when they were inuenting most sharpe paines for him then did he prouide this most heaueÌ„ly foode for vs. WheÌ„ they were mingling for him bitter gaule then was he tempering for vs most sweete honie When they were deuising most exquisite tortures for him then was he
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 coÌ„sidered 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. â— 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 vve 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 ansvvered againe to this B. vvoman concerninge hir aforesaied meditaâ—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 wheÌ„ 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 Tavvlerus 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 vvho hath not that vvhich is his ovvne and he that is pleased vvith al thinges that I doe The exposition of which wordes is this Three thinges are requisite to him who cometh to receiue the B. Sacrament First that he haue not that which is his owne to wit sinne hauing made cleane his conscience by Confession Secondly that he desire that which is not his owne to wit God not seekinge or enquiring any other thinge then his diuine and heauenly grace Thirdly that renouncing al such thinges as offende God he resigne him s lfe and al his vnto his holie wil and pâ—easure Whosoeuer findeth these three thinges in him selfe may securely come to the B. Sacrament although he should feele no actual deuotion Condsierations before Communion out of the same author 1. FIrst consider how great and who he is that is to be receiued 2. Secondly how vnworthie thou art who comest to receiue him being fitter to be fuel for the fire of hell then to receiue him who is the Lorde of al maiestie 3. Thirdly that the most B. Virgin who was most pure from the lest spott of sinne was abashed and amazed being tould by the Angel Gabriel that she should conceiue Christ in hir wombe Luc. 1. And how S. Iohn trembled Mat. 3. when he was willed only to baptise Christ in the riuer of Iordan 4. Fourthlie that thou mayest repay the det which thou owest to thy heaueÌ„ly Father for the great benefits which thou hast receiued of him and mayest offer vnto him that sacred Oaste and thereby obtaine streÌ„gth against the diuel the world and the flesh Also that thou maist enrich thy pouertie with the treasures of Christ IESVS and likewise so firmely vnite thy selfe vnto him that no earthly creature may be able to seperate thee from him Out of the same Author OVr Sauiour answered an other in this maner who seemed to him selfe not sufficiently prepared to receiue the B. Sacrament Knowe for certaine that so longe as thou hast a minde not to sinne and doest confesse thee of such sinnes as shal come to thy remembrance that thou art sufficiently prepared to be partaker of my Table And the same Author further saieth I beleeue vndoutedlâ— that in this maner to receiue the B. Body of Christ is more auaileable to the soule then to be present at an hundred Masses or at an hundred Sermons Yea he saieth further that some Doctors are of opinion That he which receiueth the B. Sacrament but once being free from al mortal sinne obteineth more grace then if he had three times visited the holie Sepulcher And that no man did euer communicate in such estate but that he was indued with most singular grace thereby as also with a special degree of charitie which he had not before although he felt him selfe moste drie and voide of al sensible deuotion He addeth moreouer three wonderful effectes of this most B. Sacrament The first That it transformeth the receiuer into it selfe Gal. 2. so that he may say I liue novv not I but Christ liueth in me The second is That it alwayes bringeth new increase of grace and charitie in such sorte that if a man had neuer before receiued any grace this which now he receiueth by only once communicating is sufficieÌ„t to bring him to euerlasting life For which one cause let no man permit him selfe to be kept from frequenting this venerable Sacrament The third is That al temptations both spiritual and carnal by vertue of this Sacrament are asswaged and ouercome and that hereby al our sinnes both mortal and venial are pardoned and quite forgotten Out of S. Dionysius Areopagita concerninge Preparation SAint Dionysius Areopagita reduceth this preparation into four heades or chapters The first is Thoroughly to cleere our consciences from al spot of sinne and to cleanse and sweepe each corner of our sowles for that the most B. body of our Lord is to be laied in a pure and vndefiled vessell and in a new monument To this purpose doe especially belong Confession and a right Intention The second is To adorne our soule with vertues And to this purpose Prayer serueth which obtaineth whatsoeuer we craue And also Charitie which disposeth our harte to feele the feruent loue of our heauenly spowse Christ IESVS The third is To seperate our selues from our selues for our Lorde wil not admit any riualls in his loue and so to mortifie our senses and internal appetites which maketh vs to become crucified to the worlde and the world vnto vs. The fourth is To be stirred and raised vp to a new kind of life by resigning al that we haue into the handes of God by thinkinge speakinge and exercisinge al our actions whollie to his honor A Preparation out of S. Bonauenture 1. FIrst to recollect our mindes by dilligent examination and wassing our consciences cleane from al sinne at the least with the teares of the minde if we can not of the bodie 2. Secondly to confesse our sinnes and to doe pennance for them 3. Thirdly attentiuely to meditate especially vpon two thinges First vpon the infinite greatnes of almightie God And next vpon our owne calamitie and miserie 4. Fourthly how glorious a Lorde he is and how base and abiect creatures we are 5. Fiftly to remember how great the loue of God is towardes vs who with a thing so vile and of no account would so louinglie vnite and conioyne him selfe and for a thinge so contemptible and abiect would condescend to such humilitie An other preparation out of the same Author 1. FIrst calle to thy remembrance what worke thou art now prepared to vndertake to wit to receiue thy Sauiour and redeemer IESVS both perfect God and perfect man who suffered his most bitter passion hanging for thy sinnes al naked vpon the tree of the Crosse 2. Secondly consider who it is that vndertaketh this worke Thy selfe a man and not a bruite beast 3. Thirdly thinke that thou receiuest him who is the Holie of all Holies for that respect art to come vnto him him selfe c. Furthermore the custome of the Church declareth that this examination is most behoueful necessarie so that no man being in mortal sinne haue he neuer so great contrition ought to presume to come to the B. Sacrament not first hauinge confessed his sinnes to a lawful Priest Heere-hence we may vnderstand that only mortal sinne whereof we knowe our selues guiltie not being purged by Confession may keepe vs from receiuing this holie Sacrifice of the Aultar And againe that CoÌ„trition and Confession are the wedding garmeÌ„ts wher with whosoeuer is apparelled may securely haue accesse to this heauenly baÌ„quet the which is sufficient to remoue many scruples A Preparation out of the Roman Catechisme THis B. Sacrament is called Our daylie bread because ether it is to be receiued daylie or that we ought so to direct our liues that we may daylie be
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.
chiefe remedie therfore is to consider the great goodnes of our Lorde and Sauâ—our and euer to fix our mindes on the hope of his infinite mercy who hath so abundantly satisfied for our sinnes and for the sinnes of the whole worlde What distrust therfore can we haue vnder the winges of so merciful a redeemer What pennance can we doe or what satisfaction can God receiue from vs greater then the sâ—tisfaction of his only Sonnâ— CoÌ„sidering that any satâ—sâ—â—ctioÌ„ whatsâ—euâ—r which lieth in vs to pâ—rfâ—rme hath the original and force from thâ—t â—f his And what are the sinnes of al the worlde compared with Christes meritts but as the least chip in respect of a fire of infinit greatnes An ansvvere to an obiection BVt such an one wil say that he doth daylie fall into diuers defectes and neuer doth truly amend them for which cause he doth much distrust him selfe To which obiection may be answered that he might haue iust cause to feare if Christ had not suffered his passion and died for the sinnes which are daylie committed but considering that he was crucified for al sinnes past and to come there is no cause for such an one to feare or in any sort to distrust in his mercy An ansvver to an other obiection SOme other wil sâ—y considering they daylie receiue many benefitts from almightie God that they are striken with great feare in regard of their daylie fall into seueral sinnes But this obiection may be answered That as the malice of man is in no one thinge more made manifest then that he receiuing daylie benefitts from almightie God noâ—withstanding proceedeth to heape sin vpon sinne so in nothing doth the goodnes of God more clearly appeare then that he continually powreth downe new benefitts and graces vpon vs who neuer cease to redouble our offences against him In this case we should behaue our selues like to a certaine seruant who although most faithful and trustie yet not wel experieÌ„ced in his chardge hauing a louing and fauourable master and happely committing some offence against him although on the one side he be sorie for his fault and willingly would not for any thinge haue committed the same yet on the other side remembring the mildenes of his masters nature is greatly comforted to consider with him selfe that as before so now againe he shal be pardoned and forgiuen and so humbleth him selfe making a ful purpose and resolutioÌ„ neuer after to commit the like euen so we acknowledging our sinnes and offences ought hartely to be sorie and contrite for them resoluing neuer to commit them after And in steed of sorrow rising of this feare we ought to reioyce hauing a firme considence in the mercie of God and so to comfort and content our selues Futhermore as we see that of the most venemous and poysoning Viper a preseruatiue is made against the strongest poyson so of our sinnes considered and thought on as afore saied we ought to make a remedie against al venom of sinne and so to blind and put out the eies of our ghostly enimie with his owne weapons where with he assaâ—lteth vs taking occasion thereby to loue God the more and with greater dilligence to auoide the occasion of sinne And so shal we gayne two principal vertues to wit profound humility and perfect charity For as our defectes and imperfections wil giue vs occasion to see our owne miserie and thereby also to humble our selues so patience longanimitie and the great willingnes of God to pardon our sinnes rendring vnto vs good for euil giueth vs iust cause the more to loue and worship him An other Remedie WE must knowe that there are two sortes of venial sinnes differing the one from the other For some persons sinne wholy against their willes and purposes other thorough infirmitie or negligence or some euil habitts of the minde which hinder such in the course of vertu who doe not perceiue and note them Others there be that vse a larger libertie of conscience and thinking it sufficient to abstaine from mortal sinne haue no regarde to auoide such as be venial and so in eatinge in drinking in idle discourses doe take their pleasure and mispend their time To these men so long as they followe so great licentiousnes of life their venial sinnes are neuer remitted althoughte they confesse them as it is wel noted by Henricus Herpius because they haue no purpose to amend them And further they are in great peril thereby to fall also into mortal according to the opinion of S. Thomas But to the former who striue to auoide them such venial sinnes are presently pardoned and forgiuen For seauen times in a day the iust man falleth and riseth againe The Conclusion THerfore our griefe for such venial sinnes ought to be discrete and so to be moderated Pro. 14. that we neuer any wayes distrust of the mercie of God for sorrowe and griefe without the asistance of Gods grace is by so much the worser by how much it is greater for that it bringeth a man into desperation Remedies against particular imperfections 1. FIrst to finde out the cause and grounde of our defectes for commonly some one or two special sinnes raigne in vs from which al other doe take their begininge which first beinge rooted out al other wil easily be subdued aâ—d ouercome 2. To remember what remedies are prescribed against those sinnes and to vse the same so often as need requireth 3. To labour to ouercome our most principal defect with detestation also of the rest neuer ceasing to fight against it vntil we finde it wholie ouercome or at the least greatly to be weakned 4. Often to renew our good purposes for the ouercoming our defectes and to stir vp in our selues a hatred against them 5. Often to cal to minde by what meanes we haue subdued them and stil as they rise againe to suppresse them by the same 6. To craue of God his especial asistance against that particular sinne wherunto we are most incident 7. To commend our selues to some particular Saint who hath also sometime bene assaulted with the same kinde of sinne and hath by the asistance of Gods grace bene deliuered from it 8. Often to examine our conscience of that particular sinne comparing the estate of our life one day with an other 9. To impose vpon our selues if we fall into it some kinde of pennance which may be most contrarie and opposite to the same 10. To haue a good courage to fight against this sinne for that is a signe that in the end we shal obtaine the victorie 11. Euer to perseuer in fight against it and neuer to deiect our mindes no although we should fall a thousand times in one day for he only is conquered that castinge downe his weapons yeldeth him selfe ouercome 12. Although thou findest thy selfe to profit litle in this conflict yet it is not litle For although we perceiue not the shadow of the dial to moue or goe forward yet are
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
of God be done why should we be terrified with any temptations Therfore ought we at the hower of death most â—oyfully to suffer aâ— paines and 〈◊〉 be they neuer so great or long and to say O Lord I am most readie to endure any thing 〈…〉 thy 〈…〉 And so doâ—ng we 〈…〉 God a â—oy to his Angels 〈◊〉 câ—nfusion to the diuels 〈◊〉 be very good for vs to turne oâ—â— minde◠〈◊〉 these thoughtes which bring such 〈◊〉 vpon vs and to say Be it done with me as it shal please our Lord to dispose for what soeuer it shal please him to send me in this world it must needes ruine to good He alwayes sendeth his seruants grace and perseuerance to beare such his visitations as he suffer th to befal them In this case we shâ—â—â—d doe as we see litle children to doe who although they hearâ— others to talke of deâ—â—th plague warre oâ— such like miseries yet liue they merâ—ly and cast al the care vpon their parents to prouide for their necessities A remedie in the time of Sicknes 1. FIrst to thinke what commodity Sicknes bringeth vs. And to consider that it is a messenger or harbinger sent from â—od vnto vs to put vs in minde to prepare our selues to die 2. It purgeth our sinnes for it is a good signe of Gods loue towardes vs when he punisheth vs in our members whereby we haue offended him 3. It weakneth our bodies which is one of our especâ—â— enimies For which cause S. Paule sayed When I am made weake then am I more strong 1. Cor. 12. 4. It reclaymeth vs from 〈◊〉 for a sick man hath no desertâ— to be druâ—ke no occasion of pride or of such not 〈◊〉 us sinnes which are most hurtful to the sâ—ule 5. It stirreth vs vp to good as to confesse our sinnes to doe workâ—s of pennance and the 〈◊〉 6. Sicknes is a signe of Gods loue towardes vs for God doth 〈◊〉 those whom 〈…〉 7. It is 〈…〉 which is in special gift 〈◊〉 8. It is a 〈◊〉 saluation and thâ— high way tâ— heauen gates and to 〈◊〉 of â—nitie 〈…〉 Thinke 〈…〉 in this world thâ—â— râ—ugh the great loue of God and for our eternal saluation Remedies for auoiding the paines of Purgatory 1. FIrst so nere as we can to refrayne from venial sinnes and when we hauâ— committed them to be truly penitent for them and to performe some penance 2. Not to delight in the treasures of this world but to vse them as thinges which God hath only lent vs. 3. To craue of God â—ur Purgatory in this world 〈…〉 this great 〈…〉 vs when he doth vouchsafe vs this fauour 4. Voluntary penance For one Pater noâ—ter saied in this life is of more effect thâ—â— many sayed by others for vs after our death 5. The communication of the benâ—fitts 〈…〉 which is knowen but to few 6. Patience in our 〈◊〉 oâ—â—enring them vp to God for our sinnes 7. To busie our selues in the workes of mercie 8. To offâ—r vp to God aâ— our good workes â—s wel penal as not penal for satisfaction of our sinnes 9. To craue of God with perseuerance that it may please him to deliuer vs from the paines of Purgatorie 10. To frequent the holie Sacraments 11. To embrace death for the loue of God when we find it to approache and of our selues to desire and craue the holy oyle of extreme vnction 12. Deuoutly and in the state of grace to receiue Indulgences REMEDIES AGAINST DESPERATION FIRST consider iudicially al these remedâ—â—s bâ—fâ—re recited which are as so 〈◊〉 any gates and entrances of hope Next if thâ—râ—ugh the greatnes of thy sinne thou dâ—â— dâ—spaire behâ—uld then S. â— ter who â—enieâ— this master the greatest sinne that he could commit and yet did God most mercifully forgiue him If thou dâ—spaire thorough the multitude of thy sinnes thou hast Mâ—rie â—agdalen to behould who was posâ—ssed with â— diuels that is with â—â— deadly sinnes and yet they were al remitted hir dispayring of his meâ—cie then in killing his brother As Iudaâ— sinned more â—rieuously in hanging him sâ—lfe thâ—rough despeâ—atiâ—n thâ—n in betraying Chrâ—stâ—â—ns Master S. Bernard writeth that al the mâ—rtaâ— and 〈◊〉 sinnes whic◠〈…〉 〈◊〉 from the begining â—f the wâ—râ—â— if they were compared to the diuâ—ne mercâ—e of G d 〈◊〉 other th◠〈…〉 litle 〈◊〉 oâ— watâ—r 〈…〉 of tâ—e 〈◊〉 sea R p enâ—â—â—â—t tâ—â—t 〈…〉 f r thâ—e and woâ—â—â— be 〈…〉 agâ—ine 〈…〉 and 〈…〉 little drâ—p of hâ—s â—â—ood were sufficient to redeeme anâ— huâ—â—red th usâ—nd wâ—rldes remembring thâ—s â—ow canst theâ—r dispayre Dispayâ—e â—f thy sâ—â—te and put tâ—y câ—nfidence in God 〈◊〉 from thy sâ—â—â—e and runnâ— to God wâ—â—â— euery where and at al times is â—â—â—st râ—ady to embrace thee Luc. 15. euen as the Father did to the prodigal childe serued it But seeing he hath patiently borne â—ith thee so song time and giuen thee space to amend thy life it plainly appeareth that he desiereth thy saluation Hâ— did not damne thee when â—hou wast captiâ—â— to siâ—â—e and his mortal enimieâ— and wil he damned thee now hauing done penance for thy sinne and beâ—ng become his saithful seruant and fâ—â—nd Thinkest thâ—â— that to be the nature of God S. Paule 〈…〉 argument Rom. 5. If 〈◊〉 were 〈◊〉 to God â—â— weâ—e 〈…〉 by the 〈◊〉 of his 〈…〉 reconâ—illeâ— we 〈…〉 F r if Christ burnâ—d with to feruâ—nt a â—â—sire â—f our saluaâ—ion that to procure the same he would suffer 〈…〉 why wâ— he not â—â—y pardon thy 〈…〉 If w◠〈…〉 seeke the lost 〈…〉 recâ—iued the pr◠〈…〉 why wiâ— he not receiue thee wh◠〈…〉 within his sheep-fould 〈…〉 tâ—e duetie of an 〈…〉 How caâ—st thou dispaire of 〈…〉 with an oath he saveth Eze. 18. I 〈◊〉 â—nd 〈◊〉 death of a sinner but that he be conuerted and liue 1. Cor. 11. If as S. Paul sayeth Gâ—â— be the Father of mercie and the God of aâ— sâ—lâ—tion hast displeased him and hast most humbly craued pardon for thy sinnes committed And if God haue not forsaken thee when thou didest forsake him and at al times transgresse his holie commandements but hath euer most mercifully forgiuen thee thy sinnes wil he now forsake thee being willing to amend thy life and hartely lamentest thy former offences If before thou didest penance for thy greuous sinnes thâ—u wast by Gods mercie moued to doe penance why shouldest thou now dispaire of his goodnes hauing by penance appeasâ—d his wrathe The propertie and nature of Gods mercie is to take away the miseries and afflictions of sinners As Eccleâ—ast saveth God to whom it is proper to be merâ—â—ful and 〈◊〉 Considering then that God is infinitly merciful he doth infinitly desire to pardon and forgiue vs. And S. Augustine sayeth That God hath so great a desire to deliuer vs from our misâ—ries that he is as it were sorrowful and grieued when we other wil not or make delay to accept of his mercie Wherfore he wil pardon thee if