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
euen as Christ shewed his bodie naked for vs. For if he laied naked his bodie to the sharpnes of stripes how much rather ought we to lay open our conscience to the chasticements of wordes Looke therefore into the glasse of the vertues of our Lord and Sauiour IESVS And first consider in the glasse of the humilitie of Christ thyne owne humilitie and whether with any spot of pride or vaine glorie thou hast spotted or defiled the cleannes of thy soule Secondly in the glasse of the patience of Christ consider thine owne patience and see whether therein thou findest it to be spotted with any blott of impatience Thirdly in the glasse of the obedience of Christ consider if thou findest any disobedience in thy soule Fourthly in the glasse of the loue of Christ trie thou thine owne loue and consider how much loue thou findest in thy selfe first towardes God and next towardes thy Superiors how peaceably thou behauest thy selfe towardes thy equalles and how meeke and mildly towardes thy inferiors And if hereby thou finde any thinge in thy soule worthie of reprehension endeauour meekely to cleanse it with the pure find on of Christes humanitie calling to minde that he is our brother and eke so merciful and gentle that no sooner a man with a coÌ„trite harte acknowledgeth his sinnes but with al mercie he doth presently forgiue them And great disscretion must be vsed herein that we doe not too rowghlye rub the sores of our soule that is without consideration of the goodnes of God otherwise may we sooner hurt then cure the same Hitherto are the wordes of S. Mechtildis Of Deuotion ENdeuour before thou comest to receiue the most B. Sacrament to stir vp in thy selfe some inwarde tast and feelinge of deuotion which according to Diuines we cal Actual deuotion To this thou shalt attaine if thou duely consider the exceedinge greatnes of God and thy owne vnworthines what benefitts he hath bestowed on thee and with what griueous sinnes thou hast offended him Resemble thy selfe therefore in thy minde vnto the Prodigal childe or to the Publican or vnto the woman that was taken in adulterie returning to hir husbande and askinge forgiuenes of him Aboue al thinges the remembrance of the greatnes of Gods loue towardes vs wil stir vp in thee this kinde of deuotion Four thinges vvhich S. Mechtildis did vse to meditate vpon before she came to receiue the B. Sacrament 1. FIrst vpon the exceeding great loue of God which he carried towardes hir from al eternitie 2. Secondly that it would please God of his infinite loue to create hir his seruant fore-knowing how vngrateful she would become to his diuine Maiestie 3. Thirdly that he would vouchsafe to suffer for hir his most bitter passion by sheding his most sacred blood to make satisfaction to his Father for hir sinnes ad offences 4. Fourthly that it pleased him of his infinite loue towardes hir to remaine in the most B. Sacrament there to feede hir with his owne true flesh and washe away hir sinnes with his most pretious blood Hovv vve ought to hunger after this most B. Sacrament GReatly ought we to desire hunger after this most B. Sacrament and often to frequent the same consideringe that as the forbiden aple was the poison of our soules so is this the true foode and preseruatiue of them The hunger whereof the consideration of these thinges following ought to stir vp in vs. 1. First the great necessitie wherein we daily stand 2. Secondly the inuiting of Christ and the threatning which he vseth if we come not to it 3. Thirdly the great desire which the B. Saintes had of the same 4. Fourthly the singular fruite and effects which it worketh in our soule Of the fruites of the most B. Sacrament 1. FIrst it remiteth sinnes past which were out of our remembrance 2. Secondly it armeth and strengthneth vs against such sinnes as thorough frailtie we are subiect daily to fall into God thy Lord Creator who hath a more ferueÌ„t a zealous desire to giue his benefitts vnto thee then thou hast to accept and be partaker of them as it appeareth by the parable of the prodigal childe and who cometh vnto thee not like a Lion but like a most meeke and gentle Lambe It shal likewise be coÌ„uenient requisite for thee often to meditate and thinke on those wordes How doth it happen that my Lord and Sauiour vouchsafeth to come vnto me And likewise to consider who and of what condition he is who thus cometh vnto thee to say with S. FraÌ„cis my God my God who art thou who am I After thou hast receiued the most B. Sacrament GReat are the thaÌ„kes which of duetie we are to giue to almightie God for this vnspeakable benefit and we ought to haue an especial care and watche ouer our mouth that nothinge proceede from thence that may be offenciue in his sight to demande likewise those thinges which most we want but especially perfect charitie and euer to remaine one vnited with him offeringe vp our selues and al ours to his seruice as an entire oblation This diuine Sacrament worketh his effectes in our soule during al the time that the forme or species vnder which we receiue it continue vndigested Therefore after we haue communicated it shal be most conuenient to recollect our selues as deuoutly as we may and to speake vnto our B. Sauiour in maner as followeth Certaine shorte prayers vvhich after vve haue receiued the B. Sacrament ether vocally or mentally vve may offer vp vnto Almighty God MY sweete Lorde Sauiour for this end haste thou made me that with al my wil desire I should loue honor thee Grant me sweet IESV that I may performe the thinge for the which I was created Too presumptuous am I most base and abiect creature that dare be bould to craue so highe and heauenly a loue more beseeming were it my basâ— vnworthines to aske a thinge of far infâ—riour valewe But what shal I doe o Lorde sith thou commandest me that I shal loue thee Thou sweete Sauiour hast created me to the end that I should loue theee thou doest threaten me except I loue thee thou hast suffered a most cruel death because I should loue thee and thou commandest me to aske of thee especially to loue thee So greatly sweete Sauiour hast thou desiered that I should loue thee that finding my affection colde and frozen thou didest institute this Sacrament of diuine vertue thereby to set myne harte on fire with most burninge loue towardes thee O my sweete Creator and Redeemer what am I in thy sighte that thou commandest me to loue thee And that thou shouldest inuent such varietie of meanes to gayne my loue vnto thee What other thinge haue I euer bene to thee then affliction calamitie and cause of thy bitter passion And againe what hast thou shewed thy selfe towardes me but my Sauiour my reste and the Author of al my good If
of such or such a qualitie not naminge the place or maner how If thou hast spoken dishonest wordes they are not particularly to be repeated but it sufficeth to say I haue spoken dishonest speeches so many times to such an end If thou hast sinned in thought to say I haue thus often giuen coÌ„sent to vncleane thoughtes declaring of what kinde the thought hath bene THE 5. ADMONITION Thou must knowe that euil thoughtes are mortal sinnes when consent is yelded vnto them or when thou wilt take delighte in them although thou wilt not actually commit them Into which thoughtes vicious liuers are most prone to falle and such as doe inordinately loue any creature THE 6. ADMONITION Thou must beware that thou doe not defame any person in thy confession and therfore thou must neuer name the person with whom thou hast sinned THE 7. ADMONITION Thou must nether excuse thy sinnes nor yet make them greater then they are nor deliuer vncertaine for certaine nor yet certaine for vncertaine THE 8. ADMONITION Thou must be careful to get a skilful Phisition for thy soule euen as thou wouldest be to get one for thy bodie in time of sicknes and so much the more careful by how much the soule is more pretious then the bodie Certaine causes vvherein the Confession is voide and of no effect 1. FIrst when ether for shame or of purpose any mortal sinne is left vnconfessed 2. When in confession any lie is tould in any matter of waight and mortal sinne knowinge it to be so 3. If a mortal sinne be ommitted thoroughe negligent preparation 4. If the penitent haue not a ful purpose to refraine from some kinde of mortal sinne 5. If he be excommunicated and seeke not first to be absolued 6. If the penitent hauing matter to confesse of any great moment shal purposly choose a ghostly Father simple and ignorant What the causes â—e that hinder many from goinge to Confession 1. FIrst shame to lay open their sinnes Against which is a remedie that our ghostly Father is there in the place of almightie God to whom al thinges are knowen and that in the day of iudgment al secrets shal be openly reuealed 2. The feare of pennance Against which is to be opposed the eternal paines of hell 3. A doubt least by opening our sinnes we be esteemed to be euil liuers or by satisfaction receiue some losse in our temporal estate Against which we may oppose the losse of heauenly treasures 4. Dispaire that we shal not be able to refraine those sinnes we haue accustomed to commit especially of incontinencie Against which is to be opposed a firme purpose and resolution to sinne no more the grace which is to be receiued in the Sacrament and the deuout prayers of our Confessor Origenes saieth Attend carefully to whom thou doest confesse thy sinnes search out a Phisition for thy soule that can be sicke with the diseased weepe with those that lament knowe how to haue compassion on the afflicted If he be a skilful and merciful Phisition then followe his aduice and councel although sometime he minister a sharpe or bitter potion yet thinke that he doth it the sooner to restore thee to thy perfect health Sainte Hierom saieth If that serpent the diuel doth secretlie bite one and he doth conceal it and not tel it his Phisition he shal neuer recouer his health for phisicke wil not cure him who wil not receiue it Sainte Ambrose affirmeth that a christian concealinge his sinnes is like vnto to Fox that lieth lurkinge in his caue to dâ—ceiue and beguyle others Petrus â—lesensis writeth that sicke men that be wise wil not be ashamed to discouer their infirmities euen in the most priuie part of their bodies and wilt not thou disclose to thy ghostly Father the infirmitie of thy soule S. Augustine saieth As an impostume being launced ceaseth to swell and whereby the body auoidinge corruption recouereth health so he that openeth the soares of his soule by Confession doth also recouer the health thereof The fruites of Confession 1. IT remitteh sinne 2. It bringeth grace 3. It changeth eternal paines into temporal 4. It taketh away part of our temporal paines 5. It restraineth the minde and queiteth the conscience 6. It recouereth spritual benefits lost 7. It maketh vs contrite being before but attrite 8. It restoreth health to the soule 9. It maketh Paradice to reioyce 10. It gayneth the communion of Saintes 11. It alwayes learneth some good from our ghostly Father 12. It maketh sorie our ghostlie enimie 13. It delighteth our Gardian Angel A forme of Confession for such as doe often frequent the B. Sracrament IT is verie necessarie that the penitent obserue that forme of Confession which shal be prescribed vnto him by his ghostly Father euen as in matters concerning the health of our bodies we are careful to followe the prescript of our Phisition especially considering our Phisition may erre often erreth in the medicines he prescribeth but God as witnesseth that holie woman S. Brigit doth not easily permit our ghostly Father to erre in matteâ—s concerninge our soule Now the general rule here in may be that the penitent first accuse him selfe of the sinnes of the harte to wit of al his euil thoughtes rashe iudgments vnlawful desires vniust suspicions and malice with other sinnes of the like nature qualitie Secondly of the sinnes which haue past his mouth as of lies and vntruthes deliueringe whether they haue bene spoken aduisedly or vnaduisedly and of al his idle wordes detractions c. Thirdly of the watche custodie of his senses Fourthly of his deedes and actions according to his degree and vocation Fiftly that he hath not loued God aboue al thinges nor his neighbour as him selfe That he hath not bene so thankful to God as he ought to be for al such benefitts as he hath receiued of him And that he cometh not to the Sacraments with due reuerence and deuotion and the like As for example HAuinge made the signe of the Crosse and saied the Confiteor vnto Ideo precor then if time permit to say Father I coÌ„fesse my faulte or I accuse my selfe that I haue bene verie negligent and carelesse in resistinge euil thoughtes of sundrie sortes and that I haue not exercised my minde in deuout and holie cogitations nor carried that humble opinion of my selfe that I ought I accuse my selfe that I haue not carefully brideled my tounge but haue vttered many vaine idle and vnprofitable speeches Likewise I haue not spoken so charitablie of my neighbour as I ought and as I would haue others to haue spoken of me I haue not had that compassion vpon others defectes and wantes as I haue had ouer myne owne Nor haue carried that reuerend respect towardes the presence of God and my good Angel as I ought I also confesse that I haue not gouerned my senses especially my sight so carefullie as I ought Nor haue taken from my selfe and others so
presented before our eyes and not tasted in the mouth and chewed with the teeth for the more it is brused the better it is tasted so that they which swallow it downe whole vnchewed doe neuer perfectly finde the true tast therof Euen so curteous Reader it is not sufficient for thee to haue knowen the excellencie of this most B. Sacrament and the manifould benefitts sett forth in this booke neyther is it enough to reade that which is conteyned in the meditations and rules prescribed heerin but farther thow must exercise and put in practise the same and chew and grinde them vvith the teethe of consideration and spirituall contemplation demanding hartely of God that it may please him so to illuminate thy minde vvith the light of his Grace that thovv maiest perfectly vndestand vvhat thou readest heerin Luc. 11. It pleased God in the ould lavv to accompte those beastes for cleane that chevved their cudd therby to shevv that he vvhich vvilbe the seruant of God or one of his foulde ought to reuolue and ruminate in minde his diuine misteris Consideringe therfore that of all the meates vvhich God hath prouided for the vse of man this of the most B. Sacrament to be the most delicate and excellent aboue all others he hath especially appointed it most diligently to be chevved in the mouth of our minde VVhen our Lord God gaue the Manna to his people in the vvildernesse vvith great admiration they said Manhu that is vvhat is this Exod. 16. therby to shevv that this sacred misterie prefigurated by Manna ought not to be svvallovved dovvne hastely but to be vvel considered discussinge in the minde vvho he is vvhom vve receiue thâ—rin VVhich thinge this little booke vvill instructe and teach thee and therfore read it ouer often and attentiuely prayinge for the Author therof and giueing praise and glory to God vvho is not only the Author of all goodnes but hath euer and euer vvill remaine in this B. Sacrament therby to make vs partakers of euerlastinge happines ceedinge mercye doth him selfe vouchsafe to visitt thee who is Kinge of all Kings Lorde of Angells How can it be but thow shouldest be amazed leape for ioye cry owt wth S. Elizabeth Luc. 1. sayinge How doth it befall to me that the Mother of my Lorde cometh vnto me And with holy Zachary Blessed be our Lord God of Israell bicause he hath visited and wrought the redemption of his peopell And with the most B. Virgin Mary My soule doth magnify our Lorde and my spiritt hath reioyced in God my Sauiour 3. Reg. 10. For if the Queene of Saba were so rauished with ioy and so greatlye amazed to behould the cowrte of Salomon so sumptuously adorned and furnished what ioy and comforte shall not he be filled with that shal be present and be a behoulder of this sight Math. 2. The sight of the starre did exceedingly comfort the three kings in directing them to the place of the birth of our Sauiour How great ioy and comfort then ought he to haue who knoweth his maker and redeemer accompanied with all the felowship of heauen to vouchsafe to come to visitt him 2. Consider that thow beinge a most vile and abiect creature art honored with the presence of Christ both God and man and with the felowship and company of all the Angells in heauen To receyue a guyft of a great Prince thou couldest not but accompte it an exceedinge fauour How great a fauour oughtest thou then to houlde it seinge the mosâ— noble greatest Prince that euer was doth vouchsafe to come vn to thee in his proper person present thee with a present not of gould not of any ritch and costlye iewell but with the treasure of all treasures with him selfe with his most pretious body and bloode with his soule and diuinity what thing can be thought on more worthy of admiration or that deserueth greater ioy or more thanks The Prophett Daniel Dan. 4. was much amazed when it pleased God by his seruant Abacuc to send him meate beinge in the denne of Lyons how greatly amazed ought I then to be that lyuing and conuersing in this miserable world the lake denne of infernall damned spirits may yet receyue by the handes of the Preest the bread of Angells euen the very body and bloode of Christ 3. Consider that when thow receyuest the B. Sacrament thou becomest the lyuinge Temple of the Holy Ghost and that thou art enuironed with an infinite number of Angells continually singing Holy Apoc. 4. Holy Holy O that it were possible thou couldest behould them O that thou couldest heare their sweet musick and melody 3. Reg. q. 3. King Salomon receyued great ioy and comfort when he beheld the buylding of the Temple of Hierusalem finished how much then oughtest thou to reioyce and tryumph if thou doest duly consider that by cominge worthely to the B. Sacrament thou art made thereby the very Temple of God 4. Consider that beinge partaker of this holy Comunion thou art made the Tabernacle of the most holy Trynity by receyuinge into thy sowle and body the Father the Sonne and the Holye Ghost and therfore becomest as it were a cleere shyninge heauen wherin almightie God the Creator both of heauen and earth is contained what thinge can be conceaued more strange or admirable 5. Consider that now thou becomest the Mother of God the spowse of IESVS the brother of Christ and the Sonne of the blessed Virgin Mary For so often as thou doste receiue the B. Sacrament thou conceyuest Christ in thee and art made also one with him bycause he as it were transformeth thy body and sowle into his owne proper substance thou embracest and houldest in thy armes thy sauiour Iesus but in a farre more noble sorte then did that holy Simyon O wonderfull and most singuler grace 6. Consider that thou art as it were the Reliquary of our Lorde IESVS Christ if a frende should bestowe on thee a most ritch and curious case to keepe therein holy reliques how wouldest thou loue him what thanks wouldest thou giue him what delight and contentemeÌ„t wouldest thou take therein what therefore might he say or how ought he to behaue him selfe who with diligence doth consider that throughe ofte frequentinge this holie Sacrament he is made the Reliquary of the bloode of Christ and of his sacred humanity 7. Consider that in receyuinge the B. Sacrament thy flesh is touched of the most sacred flesh of IESVS Christ And if he could now as in the tyme of the Apostells be sâ—ene and behelde in a visible forme thou wouldest hould it for the greatest fauour that might be to come nere him to kisse his holy hand or but to touche the hemme or skirte of his garment Now if this would seeme so greate an honour to thee how art thou honoured that maiest not only touch him daily but maist receyue within thy brest his very flesh not mortall
and passible as the Apostels did but immortall impassible and replenished with all glory 8. Consider that by oft frequenting the B. Sacrament thou art become a liuinge Sepulcher of IESVS Christ beinge a liue And if thou hadest bin present when Christ was taken downe from the Crosse and hadest constantly beleeued that he had bin thy Sauiour greatly wouldest thou haue laboured to haue receyued into thy howse that most diuine and sacred body And if it had bin granted to thee to haue had that Sepulcher with thee in thy house greatly wouldest thou haue thought thy selfe to be honoured But in the most B. Sacrament thou maist dayly receyue Christ not dead but a lyue and of thy body and sowle make a Sepulcher for thy lyuinge Sauiour IESVS where he may abide not forty howers as he did in his stony Sepulcher but for euer and euer worlde with owt end 9. Consider that by receyuinge the B. Sacrament thou now becomest the host of Christ If Christ while he conuersed here on earth had vouchsafed but once only to haue lodged in thy howse how happy a man wouldest thou haue thought thy selfe to be What signes of ioy and contentement wouldest thou haue shewed But how much more happy art thou now that maist euery day if thou wilt thy selfe receyue this gueste not into thy howse but into thy body and soule and receyue him whole immortall most bewtyfull shyninge in all glory 10. Consider that by frequenting the B. Sacrament thou art made becomest a heauenly Paradice For whersoeuer God omnipotent is there euen there may we say Paradice to be Thinke therfore so often as thou comest to this sacred table that thou hearest Christ no more now mortall noe more to be crucified but now in all glory to say vnto thee My Sonne this day shalte thou be with mee in Paradice So often therfore as thou shalt be sadd or afflicted say to thy sowle My Sowle haue patience and expect a while for to morow or with in some shorte tyme by receuinge the B. SacrameÌ„t thou shalt be with thy Sauiour in his heauenlie Paradice For whersoeuer it pleaseth Christ to be there are we sure that Paradice is 11. Consider that by oft frequentinge the B. Sacrament thou art nowe become a cowrtiar of that heauenly Pallace of our Lord that thou sittest with him at his royall banquet and art fedd with that most precyous foode of all other the very flesh and blood of our Lord and Sauiour If Christ when he conuersed here on the earth had only once called thee to his table wel mightest thou haue thought thy selfe thereby most happy How farre then now doest thou exceede in happines when thou doest not only sitt at his royall table but art fedde with the most pretious foode of his sacred body Neuer was there found a Mother so aboundinge in loue that she coulde be moued therby to feede her childe with her owne flesh yet here at this table it pleaseth Almighty God to sett before vs to eate the very true flesh of his most deare and only Sonne 12. Consider that God doth bestowe on thee and euerie one that worthelie receiueth the B. Sacrament more and greater spirituall benefittes then euer he gaue to any creature in this worlde for when he doth giue vnto vs the verie fleshe and blood of his most dearly beloued Sonne he giueth vs also therewith the merites and benefitts that by the effusion of the same moste pretious blood were gayned Wherefore iustlie may we be helde the happiest of all creatures that doe liue in this worlde and iustly may we say Psal 147. He hath not done the like to any other nation For how many Dukes Princes and Kinges are there that neuer obtayned so great grace or so highe a fauour and happines 13. Consider that so ofte as thou receauest this holy Sacrament thou layest thy mouthe to the wounde of our Sauiours side and as S. Chrisostome saieth suckest from thence his moste pretious blood there by doest participate with him of his holie spirite and of all his merites and vertues And like as he that eateth meate conuerteth and turneth it into his owne fleshe euen so he that receiueth Christ in the B. Sacrament maketh thereby Christes giftes and merittes to be his owne is also after a sorte conuerted into his sacred body Whereby it followeth that our heauenly Father with the same Fatherly eies where with he behouldeth Christ as his moste deare Sonne with the verie same eies he behouldeth and looketh on vs euen as on the members of the same his beloued Sonne Gen. 27. And like as the Patriarche Iacob beinge apparelied in the garments of his brother Esau receiued the cheifest blessinges due to his eldest brother so we beinge apparelled in the B. Sacrament with the fleshe of Christ receiue thereby from God many spirituall benedictions 14. Consider that as Christ moued there vnto by an infinite loue ordained this holie Sacrament euen so with the like infinite loue he daylie giueth him selfe vnto vs in the same If a gifte or present althoughe but of smale valew were giuen by some great Prince with a moste kinde and louinge affection to one that were of meane and poore estate it would be moste thankfullie taken and kepte and preserued in highe account How much more oughte we to esteeme this present which is bestowed vpon vs in the moste B. Sacrament beinge a gifte of infinite valew giuen of an infinite loue and by the Prince of all Maiestie and glorie For who giueth it but only God what is giuen but only God Who inâ—iteth to this table Who prepareth it Who serueth and attendeth but only God the creator of all thinges 15. Consider that Christ to the end he mighte bestowe on vs these benefitts gaue and powred our for vs all his moste pretious blood And that he mighte heape aboundantly vpon vs al his blessinges he suffered for our sakes all sortes of shames and reproaches and paciently endured death to giue vs life When the Iewes deuised and prepared the moste cruell torments for him on earth then prepared he for vs all the ioyes and comfortes in heauen And when roddes thornes gall and vineger the Crosse and lawnce were prepared for him with more cruell torments then can be expressed euen then did he prouide for vs the delightes and happines of his euerlastinge kingdome For he saied to the Theefe hanginge on the Crosse This day shalt thou be vvith me in Paradice 16. Consider with thy selfe how many millions of men there are liuinge in this worlde which neuer attained to this heauenly treasure And althoughe many haue knowen the benefit and coÌ„moditie of it yet alas how few there are who seeke to frequent it and if sometimes there be desser oft it yet opportunitie is often wantinge hauinge opportunitie yet consider againe how one thinge or other debarreth them from vsinge it How many thinkest thou liue this day in Germany in France in
England other contries that would desier if they mighte obtaine it but the verie crummes that fall froÌ„ the table of our Lorde and yet the occasion and opportunitie is not offered vnto them How many are there that would hould them selues thrice happie if but once in one monthe they mighte be worthie to be guestes at this sacred table of our Lorde How many religious and anointed persons trowest thou liue in this worlde that are vtterly debarred the frequentinge of this SacrameÌ„t Wherfore worthelie may we say that haue fit opportunitie to come to receiue it often What shal I giue againe to my Lorde for all the benefits he hath bestovved vpon me Psal 15. What shal I render for so vnspeakable a fauour I vvil receiue the chalice of saluation moste willingly and any cupp whatsoeuer thoughe neuer so bitter I vvil call vpon his blessed name and it will taste in my mouthe moste sweete and pleasant I vvil yeeld and deliuer vp my vovves vnto him I wil abandon and renownce as I promised in Baptisme all the vanities and pompes of this wretched worlde and to be readie to die for the only desier loue of Christ my Sauiour For Moste precious in the sighte of our Lorde is the death of his Saintes Certaine Godly and deuoute admonitions for the more vvorthy preparation to the B. Sacrament ansvveringe to the former Considerations the first admonition ansvveringe to the first the seconde to the seconde and so in order 1. FIrst consideringe that so often as thou frequentest the B. Sacrament thou art visited by God made partaker of his presence of duety thou oughtest to renownce and abandon all the vanities and pleasures of this world henceforth no more to frequenâ— tâ—uâ—rnes and banquets no more to fâ—llow playes vaine shewes nor to haunte hereafter dansing at weddinges to fly and sâ—unne all wanton meetings of youth vtterly to relinquâ—sh and neuer to desier againe any worldly or voluptuous pleâ—sâ—res and carefully and diligently to keepe watch ouer thy harte and dayly to pray to God that sith thou desierest to haue thy mynde recollected it will please him to expell and cast owt of thy soule all kinde of vanityes and worldly distractions euen as Christ expelled the buyers and sellers forth of the Temple Io. 2. 2. Seeinge thou art so honored by this holy Communion worthely oughtest thou to contemne all worldly honours that thou maist say with the Apostle Saint Paule â—al 6. The vvorld is crucified to me and I to the vvorlde For to what end should he esteeme the honoures of this world who seeth him selfe so honoured and estemed with God with his Angells and with all the Sainctes in heauen The holy Fathers in tymes past duly considering this desiered to be accompted reputed here as fooles and abiectes 3. Euen as the Temple or Church wher the holie sacryfice is offered vp ought to be kepte most cleane and decentely adorned so imagin and thinke that thy harte ought to be which is the Temple and habitation of God in which thou must dayly prayse and glorifie his holye name and say to all thy euill thoughts and wicked desiers Marc. 11. My house is the house of prayer and the Temple of God but you vvill make it a denne of theeues 4. He that often frequenteth this holie Sacrament is made and becometh the Tabernacle of the most B. Trynitye Therfore euen as the Tabernacle is accustomed to be kept from all soyle and vncleanlines and carefully defended from theeues and other violence So much more ought our sowle and body to be preserued from al sport of syn strongly defended against the assaults and temptations of our capiral enemies the world the flesh and the deuill 5. Consideringe that so often as thou receiuest the B. Sacrement thou art made as it were the Mother of God thou oughtest to desier and endeuour all that thou canst to imitate and follow the virtues of the Mother of God and principally that most perfect and absolute resignation of her selfe and of all thinges what soeuer that appertained vnto her into the hands of God that thou maiest say with her so often as thou receiuest the B. Body of our Sauiour Behould the handmayde of our Lorde be it to mee accordinge to thy vvorde Which words wheÌ„ as she had pronownced she presently became the Mother of Christ 6. And seeinge that thy sowle by receiuinge the B. Sacrament is made the Relyquary of the Body and Bloode of our Lorde which exceede in the highest degree the Reliques of all Saints whatsoeuer thou oughtest euer to haue most diligent care that this Reliquary be preserued from all filth and pollution of sinne and also that it be adorned with the glittering gould of charitye with the bright shyninge siluer of chastitie and with the orient pearles ritch stones of al spirituall vertues especiallie knowinge how much the health of the sowle is to be preferred before al worldly treasures 7. And consideringe that thy flesh so ofteÌ„ as thou doest coÌ„municate is touched by the blessed and sacred flesh of Christ great reason it is that by Christ thou preserue it by Christ thou feede and nourish it for Christs sake thou doe loue it be carefull that no euill once defile it imagininge it to be nothinge else then a holy chalice or some other consecrated thinge which for reâ—â—erence sake none ought to presume to touche 8. Euen as the Sepulcher where the body of our Lord was layde was new and cleane neuer before hauing bin vsed of any euen so ought our soules to be cleane and vnspotted so often as we receaue the most B. Sacrament The Body of Christ was wrapped in a most pure and cleane Syndon The same Body of Christ is likewise layde by the Preest on the Aultar in a pure and cleane corporall The Host it selfe is pure and white and the Preist being redye to celebrate doth twice wash his hands to signify vnto vs with what purity and cleanes of conscience Christ is to be receiued in this holie Sacrament 9. Thou must with great alacrity and exultation of spiritt as a cheerfull Hoste receyue thy Lorde and Creator not respectinge thy owne imperfections but the exceedinge goodnes of him whom thou receyuest in to thy howse For he cometh to thee only to that end that he may supply al thy defectes cure thy infirmyties enritch thy pouertye and furnish thy sowle with al varietie of spiritual perfections 10. Even as in Paradice God is perfectlie loued his holy will performed and only his glory sought and desiered so he that doth often frequeÌ„t the B. Sacrament beinge made therby as it were the Paradice of God ought to endeuour to the vttermost of his power to loue God in all perfect maner and in all things to conforme him selfe to his blessed will and in euery place tyme and occasion to seeke that only which is most to his honour vtterly contemninge and treadinge vnderfoote his
owne and sayinge with the Prophett Psal 113. Not to vs O Lorde not to vs but to thy holy name giue al honour and glory 11. Now that thow art become one of the cowrt of God and a guest of heauen consider how humble how pure and euery way how pleasinge thou oughtest to appeare in his sight For if thou wert daylie invited to some great Princes table how careful wouldest thou be to present thy selfe before him in al comelines and decencie not enduringe any spot of vncleanes ether in thy 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
pleasure which desiereth only thy sanctification thy life and happines Wilt thou haue a signe of my loue towardes thee See then how I feede thee with the flesh of my only beloued Sonne What greater dainties could I bestowe vpon thee What present of more price What other Sonne haue I to giue thee Thinke then how I haue remitted al thy sinnes both past and present and consider with thy selfe that neuer would I haue bestowed my only Sonne vpon thee if I sawe any thinge in thee that mighte offende myne eies Finally when I giue thee my Sonne I giue thee weapons against thy temptations wherwith thou mayest defend thy selfe from al perrills dangers and say Deliuer vs from euil Receiue him therefore ofteÌ„ with inward ioy and exultation that thereby thou mayest delighte him whose delighte and pleasure is to be conuersant with thee For this was the cause why I adorned thee with the noble giftes of reason vnderstandinge and other spiritual ornameÌ„ts that thereby I might daylie bestowe him vpon thee nether doe I thinke that I bestowe any thinge on thee when I doe not freely giue my deare and only Sonne vnto thee A MEDITATION VPON THE Aue Maria fit for such as frequent the B. Sacrament HAYLE MARIE RIghtly may we beleue that the Gardian Angel saluteth that soule which often receiueth the B. Sacrament with the same wordes that the Angel Gabriel saluted the B. Virgin Marie when he greeted hir and with great reuerence and sweetnes said vnto hir Aue. That is free from al woe to wit al kinde of sinne For by the cominge of our Lord in this most B. Sacramentâ— al venial sinnes past ptesent are freely remitted as also such secret mortal sinnes which the penitent had ether forgotten or whereof he hath not had sufficient contrition and further new grace is bestowed vpon vs whereby we may auoide the danger of renuinge any more our former offences FVL OF GRACE How can that soule but be ful of grace which often receiueth the author of grace The fountaine and springe of al grace And him who to the end he might infuse into our soules his grace would exhaust and poure out al the blood forthe of his owne veines Who chiefly tooke vpon him our humane nature that he mighte wholie replenishe and fil our soules with diuine fauours Who coÌ„tinually standeth and knocketh importunatly saying O Daughter giue and resigne to me thy hart Vrgeing vs by diuers wayes that we would aske and demande of him his aboundant grace and for this cause he inuiteth vs to thee foode of Angels that thereby our hartes may be more and more filled with the same wherupon this B. Sacrament is called Eucharist which signifieth good grace OVR LORDE IS WITH THEE Hath not that soule our Lorde with hir which often receiueth in the B. Sacrament the Father the Sonne and the Holie Ghoste Hath she not God with hir that often receiueth the Diuinitie and Humanitie of our Sauiour IESVS Hath she not our Lorde with hir who lodgeth Christ as a guest and intombeth him within the sepulcher of hir hart BLESSED ART THOV AMONGST vvoemen May not that soule wel be said to be most blessed moste happie most highe in the fauour of God that so often is visited of him and so often is honored with his diuine presence and is made as it were the Mother of God and temple of the Holie Ghost the tabernacle of the most B. Trinitie and the Reliquarie of the sacred bodie and blood of Christ That soule I say that is created by the verie hand of God and is daylie fed with the flesh of his most deare and only Sonne AND BLESSED IS THE FRVTE of thy vvombe IESVS These wordes also after a sorte may be applied to the deuout soule partaker of the B. Sacrament For first most blessed is that mouthe that receiueth this blessed fruite IESVS Blessed is the breast that beareth and keepeth it Blessed is the memorie that remembreth it Blessed is the vnderstanding that alwayes thinketh on it and blessed is the hart that alwayes loueth it from whence proceede chaste thoughtes holie desires heauenly loue and al diuine frutes HOLIE MARIE MOTHER OF God c. Wel may that soule be called holie and the mother of God which wheÌ„ she receiueth the B. Sacrament receiueth the holie of al holies and beareth in hir the verie same frute which the most B. Virgin Marie carried nyne moneths within hir wombe Meditations vpon the Creede fitt for those that frequent the B. Sacrament 1. I Beleue in God the Father Almightie If he be omnipotent then he can If he be God then he knoweth If he be our Father then wil he helpe vs in al our necessities comfort vs in al our tribulations pardon â—s our offences and most louingly embrace vs euen as did the tender Father of the pro ligal childe when he retorned againe vnto him 2. Maker of heauen and earth Why did he create heauen and earth but for me And when did he create them for me when I was yet vnborne when as yet I was nothinge By what did he create them Thoroughe his infinit loue and that I mighte euer enioy him in heauen If then he had me in so sweete a memorie before I had any beinge is it likely that now he wil forget or be vnmindful of me He loued me before I was knowinge in his wisdome what I would be and now that he hath made and created me of nothinge is it likely that he wil hate me Can this stand with Gods sweete nature and infinite goodnes 3. And in Iesus Christ his only Sonne our Lorde He was called Iesus which signifieth a Sauiour because he wrought our sâ—luation And who did he saue me althoughe he knewe before what I would proue to wit vngrateful peruerse rebellious and a most wicked wretch From whâ—t did he saue me From death the deuil hell and sinne By what did he sâ—ue me By his only goodnes his only loue his only mercy When did he saue me Longe before I was borne How did he sâ—ue me By sheadinge his pretious blood enduringe most cruel torments and sufferinge a most bitter death Why then should not I firmely hope in this my only Lorde that hath done al this to saue me a most vnworthie seruant 4. Who vvas conceiued by the Holie Ghoste For my sake and to worke my saluation he came downe from heauen where Angels Archangels and al the celestial court did serue and attend him For me he would be incarnate and for the space of nine moneths lie inclosed in the wombe of the B. Virgin 5. Borne of the Virgin Marie For me and to worke my saluation was he borne in Bethelem And in what place there In a poore staule or stable At what time of the yeare In the depth of cold winter and then was he laied no better then in a manger where he by whose omnipotencie all thinges were created had neede of hay to lie vpon
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
thererefore thou canst loue me being so vile and abiect a wretche how should not I loue thee being so sweete a Sauiour vnto me Vnworthy am I o Lorde to loue thee yet thou art most worthy to be beloued Graunt me therefore thy grace that I may most feruently loue thee My God my Lorde the loue from whom al loues doe springe why am I not consumed with this fire of thy loue My God my Lorde the only Goodnes it selfe thorough whom al thinges are good that haue goodnes in them why should I not loue thee considering that Goodnes is the only cause of loue My God my Lorde the Beautie from wheÌ„ce al beautie proceedeth why should I not loue thee consideringe that Beautie doth so rauish the hartes of al creatures If I should be so vnnatural as not to loue thee for that which is in thee yet why should I not loue thee for that which thou art in me The sonne loueth the father for that he receiueth his being from him Each member loueth the head and in defence thereof expose them selues to al dangers whatsoeuer considering that by the head they are defended and preserued Euery effâ—â—t loueth the cause from whence it proceedeth And then what cause or let abideth in thee my sweete Sauiour why I should not â—â—ost trulie loue thee Thou hast giuen and bestowed vpon me my being and that in a far higher degree of perfection then I haue receiued it of my parents Thou preseruest me also in a far more excellent maner then the head can preserue the members subiect vnto it O then my sweete Lorde why should I not loue thee Be far then from me al yee earthly creatures flye where I shal neuer be subiect vnto your temptations for nether are you rightly ioyned with me nether may I vnite my selfe with you If it hath pleased my most louinge Lorde to assigne you vnto me as seruants and ministers to supplie my necessities is it reason that I like a false and adulterous bride should violate my faith to so louinge a spowse Shal I betray my most deere and louinge Lorde by those verie seruants which he hath appointed to attende and serue met Therefore my sweete Redeemer seeing al thinges which are created here on earth are made for my vse and seruice and I my selfe only made to serue and honor thee Why should I not wholy loue thee Why should I not resigne and yeald vp my harte vnto thee Why should I not burne and consume with thy heauenly fire O sweete IESV o IESV my loue Why al that come to receiue the B. Sacrament receiue not the svveete and heauenly consolations contained therein THe first reason is the defect and imperfection of him that receiueth it for that he cometh not duely prepared For as a blinde man depriued of sighte is not capable of the lighte of the Sunne shine it neuer so brighte euen so the spiritual tast of many is so corrupted with earthly delightes that it neuer findeth the sweetnes of the B. Sacrament although they receiue it and frequent it daily For as S. Paul saieth 1. Cor. 2. The sensual man that is he who is carried away with his sensual appetites perceiueth not those thinges vvhich are of the spirit of God Also it cometh thorough the defect of due consideration in that the dignitie of this heaueÌ„ly foode is not duely weighed and thought vpon as it oughte For he who not meditatinge on the diuine worthines of it doth soddainly swallowe it downe must of necessitie be destitute of al spiritual tast and comfort contained therein as also he who doth not applie it to the tast of his harte Therefore that thou maiest finde the sweetnes of this celestial foode thou oughtest carefully to ponder with thy selfe the greatnes of this misterie and to cal to God for his diuine helpe and assistance that thorough true vnderstanding and deuout contemplation thou maiest attaine to the perfect taste thereof Four thinges to be considered in this most B. Sacrament GVlielmus Parisiensis an excellent learned man saieth that there are foure thinges especially to be considered in the B. Sacrament First The admirable and omnipotent power of Almightie God who doth beyonde the reason of humaine capacitie change the visible substance of bread and wine into the inuisible body and blood of Christ leauing those external formes whollie depriued of their natural subiect Secondly The prudence and wisdome of almightie God who prouideth for our soules such conuenient meate especially the external formes of bread and wine inuitinge vs to come securely to this sacred table Thirdly The infinite aboundaÌ„ce of his diuine goodnes whereby he offereth vnto vs this heauenly foode with such exceedinge cheerefulnes and alacritie Fourthly The great and vnspeakable mercie of God who spared not his only and deerely beloued Sonne but deliuered him to a most cruel and shameful death that thereby euen in this life we might haue perpetual ioy in our soules O worke most worthie of al admiration the which so often as we attentiuely consider is able to leaue vs altogether astonnished Wherefore not to feele sweetenes in the B. Sacrament proceedeth of the litle account made of venial sinnes wittinglie commmitted For the true effect of this Sacrament is to giue new consolation and refection to a pure and cleane soule but al venial sinnes of what condition soeuer they be are wholy opposite to this puritie and brightnes and doe hinder and let al actual deuotion which is most requisite to be had to attaine to the taste and sweetenes of this diuine misterie So that this may stande for an infallible grounde that by daylie committing of venial sinnes we are disabled from tasting the sweetenes of the B. Sacrament Let vs therefore flye from sinne as from a most infectious pestilence and humbly craue of almightie God that it wil please him to giue vs such a wil and desire that rather we may choose to suffer any cruel death then willingly to commit the least venial offence Other vvayes and directions forth of sundrie authors hovv vve may prepare our selues to come vvorthely to receiue the B. Sacrament SAINT Mechtildis accustomed before she receiued the B. Sacrament fiue times to say the. Aue Maria. 1. At the first she called to minde and deuoutly did meditate vpon the puritie of the most B. Virgin Marie whereby she conceiued the Sonne of God and vpon the profoundnes of hir humilitie where with she did as it were drawe him from heauen into hir sacred wombe humbly making hir petitioÌ„ vnto hir that by hir assistance she might obtaine perfect puritie of harte 2. Secondly she considered the vnspeakable ioy which our B. Ladie felt when presently after she had brought foorth hir only Sonne she knew him to be both perfect God and man Then making hir humble petition vnto hir that by hir asistance she might attaine to the true knowledge and vnderstanding of God 3. Thirdly she considered that our most B. Ladie was euery
the 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.
the one side his passion was most grateful and acceptable on the other side the action of them that crucified him was most execrable and abhominable Remedies for any afflictions that may happen vnto vs. 1. FIrst to rest most assured that no tribulation pressure sorrowe or other afflictioÌ„ can happen vnto vs which d th not proceede from God and from his diuine ordinance and prouidence as S. Augustin and the holie Scripture doth teache vs. And that he suffereth these thinges to happen vnto vs of the same Fatherly loue which he shewed when he would haue his only and dearly beloued S nne to suffer far more greueous torments for our redemption 2. Secondly to consider how often and how longe time thou hast most grieâ—â—ously offended almightie God For if â—ut only once thou hast offended his Maiestie who is infinite thou hast therefore deserued infinite paines and not these temporal punishments 3. Thirdly to thinke vpon the paines of hell which thou hast so often deserued 4. Fourthly to remember what torments the holie Saintes haue suffered in this life but chiefly our Lord and Sauiour IESVS Christ the Holie of al holies and not once but euen the whole time of his life which he spent here vpon earth 5. Fiftly to meditate vpon the eternal glorie to the which there is no passage but thorough many tribulations 6. Sixtly to consider what is the fruite of tribulation which is to humble our selues before the presence of God to haue recourse vnto him for helpe to sequester our selues from the affaires of this worlde to thirst after heauen to imitate Christ to please almighâ—ie God to mortifie our flesh which is so great an enimie to vs to take away al ocâ—asions that may offend his diuine Maiestie to cleanse our soules from sinne and finally to enrich our selues with grace and after this life with vnspeakable glorie Remedies for such vvho are grieued in minde for that they are iniuried and contemned 1. FIrst to consider what iniures were done to our Sauiour Christ him selfe and then to thinke that the seruant is not greater then the master 2. To remember how often we our selues haue offered many iniuries to God and thereby may iustly thinke that the wronges which we doe suffer are nothing to be accounted 3. To thinke what iniuries the B. Saintes in heauen haue suffered how they were contemned and how reproachfully they were vsed 4. To consider that by suffering iniuries we haue occasion ministred vnto vs to forgiue them and thereby to deserue remission of many done by vs vnto others so that we may confidently say Forgiue vs our trespasses as vve forgiue them that trespasse against vs. 5. To remember that hereby we haue occasion giuen to please almightie God to become his children to reioyce in spirit to increase our glorie in heauen as we reade in the gospel 6. To thinke that we are iniured by our ghostly enimie the diuel who according to Anselmus posesseth a man for the time he is in sinne and therfore to reuenge our selues on him with the weapons of humilitie patience charitie prayer and other like spiritual armour 7. To behould in him who offereth thee iniurie the image and likenes of almightie God and to remember that he redeemed you both alike with his most pretious blood 8. To consider that he which offendeth thee doth also offend God and that thou shouldest be mâ—re grieued â—herfore then for the offence which is done vnto thee and therfore to prâ—y for him 9. To haue compassion vpon him to see him fall from the grace of God for God sayeth RoÌ„ 12. Leaue 〈◊〉 to me What greaâ—er miserie can be fall vs then to fall from Gods holie grace and fauour 10. To take them as we would doe other tribulations sent vs from the hand of God euen as we haue sâ—ene the â—â—lie Martirs ioyfully to haue râ—ceiuâ—d theirs and thâ—rfore not to complaine or grudge against then So holie 〈◊〉 did refer to God the lâ—ssâ— of his goâ—des and children which he had suâ—â—â—â—d by the diuel saying Our Lord haâ—◠〈◊〉 thâ—m away He saied not that the diuel had taken them away for as S. Auguâ—â—â—ne noteth he knew ful wel that the diuel could not take frâ—m him on haire of his heâ—d contrary to the wil and power of God So Dauid being reuilâ—d by one of his owne subiectes tooke it vpon him as a thing laied vpon him by the hand of almightie God saying in one of the psalmes Psa 67. O Lord thou hast giuen me as a reproach to a man without vvit and I haue not opened my mouth because thou hast done it And againe Psa 38. O Lord thou hast set men vpon our heaâ—es And al warres and iniuries which he receiued from his enimies he did atâ—ribute them to the hand of almightie God The whole Scripture is ful of examples where God hath sâ—nt vpon his seruants plauge warre and famin and al other sâ—rtes of punishments And if the 〈◊〉 Sparrow â—â—l not on the grounde without the prouidence of God as we reaâ—e in the gospâ—l how can a man suffer any iniurie contrary to the wil of God And if he hâ—ue a 〈…〉 the lâ—â—st hâ—ire of our hâ—â—les 〈…〉 we not thinke he hath the like of other thinges which more concerne â— Remâ—dies for those that are afflicted â—n their mindes at such time aâ— thâ—y suffer tribulation 1. FIrst to thinke that God iâ— iust and faithful who neuer pâ—rmittâ—th vs to suffer greater afflictions then assisted by his grace we may easily endure 1. Cor. 10. as S. Paul teacheth vs. 2. To remember the sundrie miseries of our life past which before we felt them might haue bene thought intollerable and yet being strengthned by the diuine grace of God we haue wel ouercome them so likewise wil God asist vs to beare al afflictions that are to come 3. To consider the example of others especially of the B. Saints For who would not haue thought that S. Peter would haue bene afraide if it should haue bene tould him that he should haue bene crucified with his head downewardes and yet he chose that death him selfe Likewise of S. Bartholomew that he should haue his skinne fleid off And the like may be saied of many other holie Martirs Remedies for such vvho for humane respectes are ashamed to doe vvel 1. IF thou art not ashamed to doe ill why shouldest thou be ashamed to doe well 2 Remember that thou must die shortly and must appeare before Christ thy iudge how wilt thou be ashamed at that time 3. If our Redeemer Christ were not ashamed to hang naked on the crosse why shouldest thou be ashamed of wel doing 4. So many thousands of men and woemen haue spent their liues for Christ and art thou ashamed to doe good for the loue of him 5. What wilt thou say at the day of iudgment How great wil thy shame then be how great thy confusion 6. When thou doest any good
Hierome aduiseth vs to be verie respectiue of venial sinnes and not to thinke that they be but smale but to remember that God is great and omnipotent whom Rom. 3. 1. First because according to S. Paule we ought not to doe euil that good may ensue thereof 2. Secondly because our Sauiour sayeth in the gospel What doth it profit a man if he gayne the whole worlde and suffer losse of his owne soule As if he had said that he had gayned nothing 3. Thirdly because a man ought to loue his soule aboue al other thinges and therfore ought not to doe the least iniurie vnto it to procure the safetie of al other thinges And we haue declared already how great hurt one venial sinne bringeth to the soule of man 4. Fourthly because the end why man was created was to see and behould God and therfore we ought not to commit one acte to gayne the whole worlde that should hinder vs from that end the which is caused by euery venial sinne 5. Fiftly we ought not to commit any acte where with God may be offended or displeased not only to saue the whole world but not to saue an hundred thousand worldes but a venial sinne doth displease God and so by consequence offend him for which cause we ought not to commit it although there be many that that thinke it lawful to take a false oath to saue a mans life Cardinal Caietan in his Summe saieth that he who regardeth not venial sinnes hath no great care of his soule and defraudeth him selse of many great benefits And further that his Gardian Angel thereby withdraweth his care which he hath of him and refuseth to preserue him from many perrills who is carelesse and negligent to doe him selfe good which is a thinge highly to be considered S. Catherin of Sienna as it is written in hir life vsed to say that a sinne were it neuer so smale did much offend God if it were often committed and done with contempte and especially when a man groweth negligent by contrition and pennance to make satisfaction for it S. Bridget affirmed hauing it reuealed vnto hir that venial sinnes being oft committed contemned did greueously offend almightie God and that oftentimes he punisheth them seuerely who offend in this maner Why vve ought to auoide venial sinnes WE haue shewed before out of Taulerus seauen seueral causes why we we should auoide venial sinnes to which we may adioyne these sixe that followe 1. First for that they hinder the deuotion of mental prayer 2. They keepe vs back from profiting in spiritual perfection 3. They displease and offend almightie God and debarre vs from perfect fulfilling his diuine pleasure 4. They depriue vs of many spiritual giftes with the which otherwise we had bene indued if they had not hindred for they are like litle theeues who by degrees steale from vs many thinges whose theft although we finde it not at the first by reason that they take from vs but litle at once yet the end sheweth their theft when we finde in time that we haue lost much So we not refrayning from venial sinnes although at the first we perceiue no losse yet in time shal we finde our domage not smale being made thereby destitute of many spiritual benefitts 5. They infect our soules and make them subiect to many infirmities They are also like smale woundes which we receiue in our bodies which although they be not deadly yet doe they annoye vs and hinder our health As therfore we would be careful to heale such woundes so ought we no lesse to be mindful to cure our soules of such offences 6. They hinder vs that we cannot perfectly behould and loue almightie God as dust cast into our eies doth hinder our corporal sight That venial sinnes are most dangerous to those that frequent the B. Sacrament THe Doctors and chiefly Tabiena in his Summe doe teach that when a man wil not refrayne from litle sinnes or cometh to receiue the B. Sacrament with an actual intention or affection to some venial sinne that he is depriued of an effect of sacramental grace which is the proper and peculiar sâ—â—ite of this Sacrament For sacramental grace is a certaine spiritual sweetnes which increaseth deuotion and weakneth our inclination to vice and this sweetnes is learned rather by experience then by any other science which thing ought highly to be estemed to the eÌ„d that thereby we may preserue our deuotion And heÌ„ce it procedeth that many although they frequent the B. Sacrament yet doe not attaine to this spiritual sweetnes That some vvhich are giuen to spiritual exercises doe yet neuertheles not profit therein because they litle account of venial sinnes A Certaine learned man demanding why men doe not profit in spiritual exercises answereth that one principal reason is for that they account not of venial sinnes And S. Bernard saying that spiritual men ought to haue great regard of venial sinnes addeth that such men ought as carefully to auoide them as other men ought to refraine from mortal That the reason vvhy vve neglect venial sinnes proceedeth of vvant of the feare of God Eccl. 19. THe holie Scripture sayeth He that regardeth not smale thinges shal by degrees fall Eccl. 7. And againe He that feareth God neglecteth nothing He therfore that feareth God must not neglect his venial sinnes And God speaketh of such as want this feare in the Scripture saying If thou keepe not thy selfe stedfastly in the feare of God thy house shal soone be subuerted which is thy soule That the Holie Ghost is contristated by venial sinnes SAinct Paule writing to the Ephesians sayeth Doe not contristate the Holie Ghost And what doth contristate the Holie Ghost but not to account of our venial sinnes whereby the Holie Ghost is as it were debarred that he cannot worke in vs according as he would For euen as mortal sinne doth absoluâ—ely driue him from vs so doth venial sinne contristate and offend him The opinion of Ludouicus Granatensis concerning venial sinne LVdouicus Granatensis doth account one principal impediment of prayer to be the litle reckoning that we make of venial sinnes For that as Enamel wil not stick to brasse but to goulde so the most pretious Enamel of deuotion towardes God cannot harbour or dwel but in a hart pure and free from al kinde of sinne He addeth further that as mortal sinne is the perdition of the soule so venial sinne to be as a feuer or dangerous sicknes of the soule For which cause as a man doth noth feare only death but also the least distemper that may happen to his bodie as colde or any other litle disease so ought he also greatly to feare least he fall into any venial sinne Further he compareth mortal sinne as if we should kill a litle birde and venial sinne as if we should clip hir winges that she could not flye or mount aloft as before she was accustomed and then adioyneth that as an
â—â—nounceth eternal happines and sekâ—th tâ—mporal delightes And when he might both in this world and the next finde the ioyes of Paradise liuing alwayes in the grace of God which yeldeth peace contentment and delight he had rather here in this world receiue an earnest peny of hell As the Poet sayeth To noble mindes death is no worse Then fight from prison vile Petrarcha To abiect mindes it bringes more feare Then prison or exele It is the extremest folly that that may be to deceiue and perswade our selues as if we should neuer die which they doe that wil neuer thinke on death It is true wisdome therfore euer to haue it in our minde that we may alwayes be exercised in some good worke so long as we liue in this world and not to deferre to doe wel vntil the last hower of our life much like the foolish virgins who wanting oyle in their lampes that is good workes were shut out from the wedding Wherupon a certaine writer sayeth Reforme thy life whilst thou hast time Deferre no day to mend For death doth bring to weale or woe That neuer shal haue end What we ought to doe daylie to the end we may not feare death TO call hartely vpon God that it wil please him to send vs his grace to remember death and to consider amongst other thinges foure or fiue principal anguishes where with sinners are most afflicted at the hower of their death 1. The first is that then they must leaue and forsake al worldly delightes and that those thinges which most inordinatly they loued before at the hower of death wil cause their greatest sorrowe euen as is hapned to Absalon who hauing nothing which he more esteemed then his faire haire was brought by the same to his final destruction 2. The remorce of conscience 3. The infernal diuels accusing them 4. The good Angels forsaking them 5. The dreadful Iudge all in wroath whom easily before they might haue made their frend especially by frequenting the holy Sacraments by almes deedes and the like Then when we haue acknowledged how worthely we haue deserued these most grieueous punishments to craue the assistance of Gods holy grace that truly we may amend the imperfections of our liues in dying to the world the flesh the diuel all sinne and our owne willes and to liue only to God so that at the hower of death being freed from these terrors we may finde consolations in the mercies of Christ A remedie for those that feare not death but the paines of death THere be further some persons that liue in the feare of God who feare not death but the griefes and paines of death which the ghostly enimie putteth into their mindes whereby the remembrance thereof becometh most dreadful vnto them This feare ariseth other from melanchâ—ly 〈◊〉 else from a certaine distrust which we haue in God â—s if he were not faithful louing ful â—f mercie and being our Father yet that he wil lay amoâ—◠〈◊〉 burtâ—â—n vpon vs then we are able to bearâ— and so suffer him selfe to â—e surmâ—unted in sweetnes loue and affection euen by our earthly parents For this cause we ought wholy to resigne our selues into the handes of God and to put our confidence in him that he wil so temper the paines of death that we may be wel able patiently to endure them And if they chance to be more griueous that he wil strengthen and asist vs with so much the greater aide For such is the merciful nature of God that the 〈◊〉 he seeth the danger of man to be the readier he is to send his asistence and the more violent he findeth our ghostly enimie to afflict vs the nerer he is with his presence to giue vs comfort and consolation Nether doth the holy Scripture tel vs any one thing more often then of the exceeding care and Fatherly prouidence of God twardes his children and then especially when he seeth them thorough their distresses to stand most in need of his helpe Doe but behould with what cruel torments and exquisite punishments he suffered his B. Martyrs to be tried in this world in which notwithstanding they peâ—seuered most câ—nstantly and cheerfully embraced their cruel deathes Consider how many good men thou seest to die daylie and what comfort and consolation God sâ—ndeth them in their agonies which the sâ—me merciful Lord wil noâ— dâ—ny thee at they death if thou put thy confidâ—nce in him Remembâ—r that hytherto God neuer layed a heauâ—er burthen vpon thee then he gaue thee strength and abilitie to beare Yea thou hâ—st vndergone some burthens which thou thoughtest thy selfe wholy vnable to haue indured and thinkest thou that he wil forsake thee in thy agonies of death It is good to cal to remembrance some sâ—n ences of holy Scripture especially at such time as these feares shal assault thy weake minde Psal 30. As to say O Lord I haue put my trust in thee let me neuer be confounded If God be for vs who can be against â—s Rom. 7. Who hath put his confidence in God and was euer confounded and such like And if our Sauiour IESVS haue already once died for thee and were willing againe to die for thy sinne if neede should so require how then canst thou imagin that he wil forsake thee in thy last agonies And if with such signes of his loue he hath so often giuen him selfe vnto thee in the B. Sacrament how can he forsake thee when thou shalt most of al neede his asistance Besides he sayeth him selfe by his Prophet Esay Esay 49. That sooner the mother shal forget hir owne tender babe then he wil forget or be vnmindful of vs thereby to declare that his loue is greater then the loue of any tender mother If therfore a mother shew so great loue to hir beloued sonne what wil God doe towardes vs whom he esteemeth as his dearest children S. Iohn sayeth when our Sauiour IESVS Christ had loued his in this life Io. 13. he loued them vnto the end for that is the propertie of true and perfect loue And if in that instant when he suffered al his paines and torments on the crosse he was mindful not only of his B. mother and his beloued disciple S. Iohn but of those his enimies also who spoiled him of his fame his goodes and his most pretious life how then wil he forget or be vnmindful of those at their â—â—aths who adict themselues to his holie seruice Let vs then say with S. Augustine O Lord in this world â—urnâ— me or rent me in peeces if it should â—o please thee so that in the next world thou deale mercifully with me Thy blessed wil 〈◊〉 Lord be done If at our deathes we confidently commend our soules into the handes of God why should we be more fearful to commit it our bodies If daylie we say Thy wil be done in earth as it is in heauen that is both in soule and body the wil
I Further beseech thee through the prayers teares sighes vowes and desirs of the holy Patriarches and Prophettes that as they in many places and at seuerall tymes haue most longinglye expected the cominge of the kingdome of Christ on earth So we may most feruently thirst after the true spirituall kingdome of Christ both of this life which consisteth in true iustice and sanctitie and also of the next life which consisteth in the highest felicitie both of sowle and bodie FIAT VOLVNTAS TVA SICVT IN COELO ET IN TERRA Thy will be done in earth as it is in heauen 3. Apostels The holie Apostles o Lorde fulfilled perfectly heere on earth thy blessed will For at them did Christ pointe when he sayde Whosoeuer shall fulfill the will of my Father that is in heauen he is my brother and sister and mother They truly both by worde and wrytinge haue diuulged thy will through the whole worlde and haue both by example of their liues and also their deedes manifested the same in keepinge thy commandements and holye councells I most huÌ„bly therfore beseech thee o Lorde that we may also euer fulfill thy will both by example of our liues and may willinglie teach and instructe our neigbour and so with the Apostles may immitate and follow thy beloued Sonne Christ of whom it is written He beganne to doe and to teach PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE Giue vs this day our daily breade Consideringe o Lorde that for the fullfillinge of thy will we stande principally in neede of thy ayde and assistance for accordinge to thy blessed will and pleasure thou giuest vs both a will and abilitie thy ayde I say not so much of corporall as of spirituall breade wherby we may be-strengthned to sustaine and endure the tribulations of a Christian life Euen as thy B. Martirs haue done who 4. Martirs that they might more constantly suffer their torments and afflictions did strengthen them selues by daily receiuinge that blessed foode of thy most sacred body and bloode We therfore beseech thee through the meritts of all the Martirs that thou wilte vouchsafe to giue vs daily this breade in the holy sacrifice of the Masse if not Sacramentally yet at the least spiritually ET DIMITTE NOBIS DEBITA NOSTRA SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS And forgiue vs our trespasses as we forgiue them that trespasse against vs. And in regarde o heauenly Father that we are wholly vnworthy not only of this heauenly breade but of all thy grace and assistance adde this benefitt also to the heape of thy other giftes that through the meritts of all chiefe Bishops Bishops and Confessors 5. Confessors whose office by thy gifte hath bin to remitt and forgiue mens sinnes that my sinnes also both venial and mortall may be forgiuen me And as they directed all their labours and watchings to no other end but by preachinge and writinge to drawe men out of the iawes of the deuell and hell so grant that I may direct all my labours and studies to drawe out of the filth of sinne first my owne sowle and afterwards the sowles of other sinners accordinge to the tallent which thou hast bestowed vpon me ET NE NOS INDVCAS IN TENTATIONEM And leade vs not into temptation Although o Lorde we be free from sinne yet was it thy holy will that we should not be without the temptations of this worlde For we reade that the Angell Raphael saide to Tobie Bycause Tob. 12. thou wast gratefull in the sight of God it was necessarie that temptation shoulde proue and try thee For proofe wherof neuer any endured greater temptations of the diuell and the flesh nor did with greater constancy and courage ouercome them than such as excelled others in austeritie and holines of life as The Holy Eremitts 6. MoÌ„kes S. Anthony S. Hilarion S. Macharius and other religious persons You haue liued saith one emongest cruell Aspes and Dragons neyther could the most terrible assaulters of the Diuell daunte you I therfore be seech thee sweete Sauiour that by the meritts of all holy Anchorits and other holie Saintes thou wilt bestowe that grace vpon me that amidest the many temptations which this world yealdeth thou will bestowe on me spirituall weapons to beate downe all assaultes of the world the flesh and the diuel and that I neuer be ouercome by giueing my consent to their wicked suggestions SED LIBERA NOS A MALO But deliuer vs from euell Vouch safe o Lorde to protect and defende mee from all euell of payne and sinne and if so it be thy diuine will and pleasure from all motion of concupiscence which is the fountaine of all euell That henceforth I may order and direct my life in all puritie and integritie both of minde and bodie accordinge to the exaÌ„ple of infinite virgins and holy wydowes whose blessed memorie the Church doth yearely celebrate 7. Virgins For so innocente were they from sinne and all spott of vncleanenesse of life that rather would they spend their liues then blemishe their Chastitie more willingly suffer all tormentes than once yealde consent to the voluptuous pleasures of the flesh For which they haue deserued a speciall and singular Crowne of Virginitie in the kingdome of heauen be sides the generall felicitie of all the glorious Saintes Amen FINIS A DEVOVT HYMNE OF S. THOMAS OF AQVIN verie sâ—t to be said in the presence of the â— Sacrament DEuoutly I adore thee o latent dietie Which truly dost vnder these figures lie To thee my harte with reuerence is enclind Rauished with that which in this work I find Sight taste and touch in thee are quite deceiued Wherfore by hearinge thou must be beleued I to thy wordes Gods Sonne giue firmest credit Who art the truth that most belief dost merit Vpon the Crosse lay only hid thy dietie But here both it and thy humanitie Both which I doe acknowledge and confesse Wishâ—nge to haue the happie thiefes successe Thy woundes I doe not here with Thomas see Yet as my Lorde and God I honor thee More firme beliefe daily in me moue Effect my hopes and sâ—il encrease my loue O sacred memorial of our Sauioures deathe True bread that dost to sinners life beqeathe Graunt that my minde may euer liue by thee And thou to it a sauoure sweete maiest be O pious pelican IESV Lorde moste good Cleanse my vncleanesse with thy pretious blood Whose smalest drop is of such worthe and price As can whole worldes redeeme from sinne and vice IESV whom I doe vnder veiles now see When shal my thirst longing queÌ„ched bee That by fruition of that blessed place My soule may euer see thee face to face A TABLE OF THE PRINCIPAL POINTES CONTAINED IN THIS Booke CErtaine deuout and Godly Considerations to stirre vp and inflame the mindes of such who often frequent the Blessed Sacrament fol. 1. Certaine Godly and deuoute admonitions for the more worthy preparation to the B.