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 frequen [...] t [...]u [...]rnes and ban­quets, no more to f [...]llow playes & vaine shewes, nor to haunte hereafter dansing at weddinges: to fly and s [...]unne all wanton meetings of youth, vtterly to relinqu [...]sh and neuer to desier againe, any worldly or voluptuous ple [...]s [...]res: and carefully and diligently to keepe watch ouer thy harte, and dayly to pray to God, that sith thou desierest to haue thy mynde [Page 14] recollected, it will please him to expell and cast owt of thy soule, all kinde of vanityes and worldly distractions, euen as Christ expelled the buyers and sellers forth of the Temple.Io. 2.

2. Seeinge thou art so honored by this holy Communion, worthely oughtest thou to contemne all worldly honours: that thou maist say with the Apostle Saint Paule: [...]al. 6. The 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 [Page 15] 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 whē 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 [Page 16] 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 oftē as thou doest cōmunicate, is touched by the blessed and sacred flesh of Christ; great reason it is, that by Christ thou preserue it, by Christ thou feede and nourish it, for Christs sake thou doe loue it, & be carefull that no euill once defile it; imagininge it to be nothinge else then a holy chalice, or some other consecrated thinge, which for re [...]erence sake none ought to presume to touche.

8. Euen as the Sepulcher where the body of our Lord was layde, was new and cleane, neuer before hauing bin vsed of any; euen so, ought our soules to be cleane and vnspotted, so often as we re­ceaue the most B. Sacrament: The Body of Christ was wrapped in a most pure and [Page 17] 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 frequēt 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 [Page 18] 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 countenā ­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 [Page 19] 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, [Page 20] be made worthy to receaue him, who is the God of loue and fountaine of all goodnesse.

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

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

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

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

A MEDITATION VPON THE Aue Maria, fit for such as frequent the B. Sacrament.

Meditations vpon the Creede, fitt for those that frequent the B. Sacrament.

1. I Beleue in God the Father Almightie. If he be omnipotent, then he can: If he be God, then he knoweth: If he be our Father, then wil he helpe vs in al our necessities, comfort vs in al our tribula­tions, pardon [...]s our offences, and most louingly embrace vs, euen as did the ten­der Father of the pro ligal childe when he retorned againe vnto him.

[Page 39]2. Maker of heauen and earth. Why did he create heauen and earth but for me? And when did he create them for me? when I was yet vnborne, when as yet I was nothinge. By what did he create them? Thoroughe his infinit loue, and that I mighte euer enioy him in heauen. If then he had me in so sweete a memorie before I had any beinge, is it likely that now he wil forget or be vnmindful of me? He loued me before I was, knowinge in his wisdome what I would be; and now that he hath made and created me of nothinge, is it likely that he wil hate me? Can this stand with Gods sweete nature and infinite goodnes?

3. And in Iesus Christ his only Sonne our Lorde. He was called Iesus, which signi­fieth a Sauiour, because he wrought our s [...]luation. And who did he saue? me, al­thoughe he knewe before what I would proue, to wit, vngrateful, peruerse, re­bellious, and a most wicked wretch. From wh [...]t did he saue me? From death, the deuil, hell, and sinne. By what did he s [...]ue me? By his only goodnes, his only loue, his only mercy. When did he saue me? Longe before I was borne. How did he s [...]ue me? By sheadinge his pretious blood, enduringe most cruel torments, [Page 40] 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,Luc. 2. and the breath of dumbe beastes to keepe him warme.

6. Suffered vnder Pontius Pilate. Who suffered? The verie Sonne of God. What suffered he? Innumerable stripes, vnspea­kable reproaches, incredible torments. For whom did he suffer them? For me, knowinge how vngrateful I would be in time to come. By whom did he suffer? By the most abiect and cruel wretches [Page 41] that euer liued. Why did he suffer? Therby to purchase my redemption and saluation.

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

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

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

10. He descended into hel. For me he descended into hel, that thereby he mighte deliuer me from the bitter tor­ments of hel. How oft alas had I fallen [Page 42] headlong thither, if he had not of his great mercie houlden me back? How often hath he with his omnipotent hand, pulled me out from thence as it were by violence?

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

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

[Page 43]13. Sitteth at the right hand of God the Father. For vs and our saluation he sitteth at the right hand of God the Father, hauing vs continually in his memorie. A most sweet memorie, a most holie me­morie, a memorie ful of all consolation; euer without intermission speaking to his Father for vs. And what doth he ob­taine? Peace, r [...]cōcilia [...]ion, & remission of our offences. In our behalfe he sheweth daylie his woundes to his eternal Father, offering vp his s [...]cred death, life, and pas­sion. The mother sheweth to [...]ir Sonne to obtaine mercie for vs, the breast where with she gaue him sucke. And the Sonne againe sheweth to his Father, his wound [...]s and scarres which he suffered for vs. What can the Sonne denie to such a Mother? Or what can the Father denie to such [...] Sonne?

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

[Page 44]15. I beleeue in the Holie Ghoste. For vs, and for our saluation he sent downe the Holie Ghoste, the Spirit of loue, the Spirit of peace, the Spirit of deuotion, and of al sweetnes and consolation: that we might alwayes loue him, alwayes re­ioyce with him, alwayes be linked and vnited with him in a most sweete bond of loue and charitie, alwayes be holie like as the children of a most holie Father; that our soules being replenished with the Holie Ghoste, we may lead our liues in al sanctitie and holines, and in the end enioying the company of the glorious Angels, may singe incessantly, Holie, Holie, [...]olie.

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

17. The communion of Saintes. For my sake hath he suffered his blessed Saintes [Page 45] and Martyrs, to be wearied, mortified, and afflicted with torments, that he might make me partaker of their sin­gular meritts, and that I might offer them vp as myne owne vnto the eternal Father. And not only the meritts of al the holie Saintes, but euen his owne meritts who is the holie of al holies, to present them to his heauenly Father, as myne owne patrimony and inheri­tance.

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

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

[Page 48] Matt. 22.2. If our Lorde reproued those who being inuited yet refused to come to the mariage: what wil he doe to such, who once hauing tasted the delightes of this heauenly banquet, doe after thoroughe slouth or necligence, absent them selues from it?

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

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

5. If God punished so seuerely the of­fence of Eue, for that contrarie to his cōmandement she did eate one forbiddē aple: what punishment may we thinke he reserueth for those, whom hauing in­uited to feede at his Table, giueing them [Page 49] his most sweete and sacred flesh for their repast, yet carelesly forsake this heauenly foode, to glut them selues with the vnsa­uorie garlick and onyons of Egipt?

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

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

8. The frequenting of the Holie Sa­craments, is the most assured and directe way, whereby we may attaine to saluatiō, by which we may abstaine from sinne, furnishe our selues with vertue, ouer­come our temtations, and stronglie resist al assaultes of our enimie. He therefor that once hauinge tasted, refuseth to fre­quent them, forsaketh the direct way that [...] [Page 52] so almightie God dealeth often tymes with them whom he dearely loueth, when he seeth their affectiō placed on worldely creatures: as for example, when he fin­deth the parents with a disordinate loue addicted to their children, he often tymes taketh them away. The like may be said of riches, honours, and other worldely delightes: and herein especially appeareth his wonderful mercie towardes vs, that euen by constrainte he enforceth vs, to flye vnto him.

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

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

Lastely, he, euen he is receiued in this most B. Sacramēt, who being lifted vpon highe from the earth, honge al naked vpō the Crosse: thereby to shew vs if we desire to be his, that we ought to be naked and free from al in [...]rdinate affectiōs, & to loue him, & honor him aboue al earthlie crea­tur [...]s. Otherwis [...] he wil take his scourge in his hand, and driue out from vs those thinges which violate and contaminate [Page 54] his holie Temple, and pollute the place of his sacred reliques.

Other admonitions shevvinge hovv easely they are caried avvay vvith vanities and doe loose all taste of deuotion, vvho omitt to frequent the B. Sacrament.

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

Likewise as they then repined at Moyses and Aaron, for bringinge them forth of Egypte, and began to desire to returne thither againe: so these begin to com­plaine of their Confessors, and of those who were authors and causes of their spirituall good. Often tymes also, when they thnike on their former pleasures, they wishe that they had neuer vnder­taken this vertuous course of life; not at [Page 55] all cōsideringe, in what miserable slauerie they then serued the deuil their ghostly enimie.

Moreouer as God heard the prayers of the Iewes, euen then when they mur­mured against him, and accordinge to their wishes sent them great aboundance of Qu [...]yles: so God being iustly offended with these vngrateful mindes, suffereth them many times, to obtaine those thin­ges they desier, that by litle and litle neclectinge to frequent this sacred miste­rie, they giue them selues ouer to sensuall delightes and pleasures, and soe findinge no sweetnes nor comforte in the holie Sacraments, falle some tymes euen to scoffe at those who often frequent them. But euen as the Iewes, when they were most greedely eatinge and deuouringe their desiered Quayles, were presently stroken with soddaine death, and now tasted that sharpe supper for which be­fore they had so greatly longed; so also it happeneth to those, who leaue to haue accesse to the holie Sacraments. For soone doe those vanities decay and whollie forsake them, makeing their liues ful of bitternesse, and their deathes ful of hor­rour, verefyinge the sayinge of our Sauiour in the gospel, that we can not [Page 56] gather Grapes from thornes,Luc. 6. nor expect good Figges from thistles.

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

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

2. These feares and terrors of meere malice he putteth into vs, for that he seeth vs gratious in the sighte of God; Euen as heretofore the happie estate of [Page 57] Adam so much grieued him, that he swelled with enuie and neuer left practi­sing, vntil he had caste him forthe of Pa­radise. And therefore for the most parte he vseth one of these two wayes, that is, ether to make that seeme a sinne which is no sinne, or else to perswade it to be far more grieueous then indeed it is, thereby to make vs refraine from the holie Sacra­ments, as th [...]ughe for our vnworthines we were vnfit to frequent them. But if he can not preuaile with this crafte and subtiltie, then d [...]th he labour so to pre­occupate our sp [...]rituall taste and vnder­standing, with some continual disconten­tement or sorrowe, that at the least we should not feele any sweetnes or com­forte in the holie Communion.

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

4. Likewise he practiseth these subtil [Page 58] 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 [Page 60] perhaps thy Ghostly Father should be deceiued or mistaken.

In like maner if thou be warranted at any time by thy Ghostly Father, that t [...]ou mayest safely goe to the B. Sacra­ment, then by his aduise thou mayest se­curely approach to receiue the same. For althoughe peraduenture thy Ghostly Father might be deceiued, yet notwith­standing thou doest rightly cōmunicate; 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 obediēce, obeying the cōmandement of God; the merit of humilitie; of patience, and of resigning thy owne wil, when thou doest as thou art commanded purely for the lo [...] of God. Our enuious enimie the Diuel, wel considering these thinges, la­boureth what he can by any subtil deuice, to deminuishe the credit of the Ghostly Father with his Ghostly childrē.

The second remedie. The opinion of Cardinal Caietan is, that if one who is troubled with a scrupulous conscience, shal goe to cōfession, not hauinge before verie narrowly examined him selfe, that he ought not afterwardes to make any dout whether he hath rightely confessed [Page 61] 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 cōsider 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 cogitatiōs, 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. [Page 63] O historie aboundinge with al sweetnes and delight, wherein we may obserue these pointes following.

1. First, how exceeding great the mercie of our heauenlie Father is, who i [...] more desierous to giue, then we to aske: readier to embrace vs, then we to re­turne vnto him.

2. Secondly, so soone as we begin to doe pennance, that God doth not be­hould in vs what we haue of our owne, that is, our raged apparel, signifying our sinnes, but that which is his owne, to wit, our soule created after his owne likenes, and redeemed with the most pre­tious blood of Christ his only Sonne.

3. Thirdly, that it is the custome of God to make this exchaunge with vs, that is, to withdrawe and take away from vs our ragges, signifying our de­fectes, and in lue thereof to bestowe on vs his graces.

4. Fourthlie, that he doth not curiously or rather captiously prie into him, who hath vtterly forsaken his sinful life, and is now become more willing to die, then wittingly to cōmit any mortal offence.

5. Fifthly, that we ought in al our ad­uersities and troubles, without any feare or dout, to repaire to our Sauiour in the [Page 64] B. Sacrament as a, needie body to him that aboundeth in al riches; or as one op­pressed with sicknesse, to a most skylful Phisition, who knoweth how to cure all manner of diseases: or as children vn­vnworthie of such a Father, yet who, of his infinite goodnesse wil vouchesafe to make vs worthie, and will bestowe vpon vs, more then we can either aske or desire, it beinge his sweete nature to be good and bountiful to al those who trulie cal vpon him. Therefore the more deepely that we fynd our selues plunged in miseries, the oftner ought we to haue recourse to the holie Sacraments, yea, yf so it were conuenient, often in one day; and to say with the prodigal childe:Luc. 15. I wil goe vnto my father; and what shal I say vnto hym, that I am not wor­thie to be called his childe. And this is the wil of God as that p [...]rable sheweth; as also the wordes of our Sauiour, where he saith: Come vnto me all that labour and are laden, and I wil refreshe you.

6. Sixtly hereby we may vnderstand, that the prodigal childe, if he had only considered his owne miseries, and his fathers worthines, had for euer remained in his former calamities: but bethink­inge hym selfe that his father was a [Page 65] Father, he rose vp, went vnto hym, submitted hym selfe, and was presentely receiued into his grace and sauour. So we, yf we cast our eyes only vpon our imperfections, we shall little benefite our selues, but rather shall seeme to be fur­ther of from God. But if we behould and looke vpon our Redeemer, not as a seuere Iudge, but as a Father, then shal we see iust cause to flye vnto him, as to the only Author of al goodnes and mercie.

7. Seuenthly, consider that the loue which our Lord beareth towardes vs, doth in a manner shu [...] vp his fatherlie eyes, that [...] [...]t least dis­sembleth to see our imperfectiōs, which voluntariely we lay open before hym. For no sooner can we accuse our selues, then louingely we receaue pardon of hym. Euen as therefore this prodigal chil­de became perfect of imperfect, happy being vnhappy, riche being poore, and filled with ioy being starued in affliction: so wil it happen & befal vnto vs, if like­wise with humility we returne vnto him.

8. E [...]gh [...]ly, it is a comfort to vs to knowe & cōsider, that our dai [...]y defectes and venial sinnes which we commit, doe not withdrawe from vs [...]ods grace, [Page 66] whereof only mortal sinne depriueth vs. And againe to cōsider, that there is great difference, betwixt such venial sinnes which voluntarily we commit, and those that we fal into thorough our owne hu­mane frailty.

9. Ninthly, consider that God doth some time permit vs to fal into venial sinnes, not that thereby we should refrai­ne the holie Sacraments, but for that cause we should the oftner frequent them, the­reby the better to auoide such sinnes he­reafter. Also he permiteth vs to sinne ve­nially, that thereby we may the better knowe our selues, and seeke to mortifie our appetites; and may see, not only how great the loue of our Sauiour is towardes vs, who vouchsafeth to bestowe him selfe vpon vs, being so ful of frailties, but also that we may learne, how necessarie and behoueful it is for vs to flye vnto him. Let vs therefore followe the example of the prodigal childe, let vs haue recourse vnto him, by how much we finde our selues the more intangled with sinne. So [...]hal our defectes make vs to knowe our owne infirmities, and giue vs occasion to hūble our selues: to knowe our dis [...]ases, and to seeke for remedie: to acknowledg the infinit goodnes of God, and to loue [Page 67] him & flye vnto him for succour, against the multitudes of temtations which howerly assault vs; and for this cause to desire also, if so we might, to receiue him howerly in the B. Sacrament.

God wil haue al thinges happen for the best to his elect, and wil turne the worst that doth befal them, to their good in the end. He wil haue his seruan­tes sometimes weepe, but not for euer, but rather wil haue them alwayes to reioyce in him. Therefore wil he haue these our defectes an occasion, that by them we may more nerely ioyne our selues vnto him. For euen as a litle trip­pinge, doth giue occasion to a couragious horse that he doth set his pace more strongly, lest perhappes he should stūble: so likewise these venial sinnes which daily we fal into, ought to make vs the more warie and vigilant to withstand al mortal: which easely whe shal effect if we remember, not to dwel ouerlong vpon the discussion of our frailties (con­sidering that by too much conuersinge in them, they bring foorth in vs nothing but brambles and thornes, filling our thoughtes with scruples and pusillanimi­tie) but to runne directly to our heauen­ly Father for healpe, I meane, to cal to [Page 64] [...] [Page 65] [...] [Page 66] [...] [Page 67] [...] [Page 68] our remembrance his infinit loue and great benefitts bestowed vpon vs: by which thought alone, al these former thornes wil be turned into roses, al these brambles into most pleasant grapes, and al our sorrowes into exceeding ioyes.

S. Catherin of Sienna was wont to say: That as he who desiereth to speake with some po [...]ent Prince, staieth not at the doore of the first entrance of his pallace, but laboureth to haue accesse euen into his secret chamber: so ought we not to dwel vpon the consideration of our de­fectes, but to enter into the secret cham­ber of our merciful Lorde and Souerai­gne, that is, to consider how tenderly he loueth vs, and how readie he is to pardon and embrace vs.

S. Gertrude saieth: That as we see the litle birdes not alwayes to keepe them selues close in their nestes, but som­times to five forthe, and to soare vp on highe, cheerfully to singe, and to shew some signes of ioy: so ought we not to haue our thoughtes alwayes conuersant in our defectes, which is as it were our nest, but to raise vp our selues and to behould and contemplate, the vnspeakable mercie and goodnes of [Page 69] God, and then againe to returne to the consideration of our selues.

Thomas de Kempis saie [...]h: That God doth daily propose two lessons to his frendes: the one whereby they may knowe and see their owne imperfe­ctions; and by the other to consider his diuine goodnes, that so mercifully and paciently beareth with their infirmities. And S. Bede affirmeth, that if S. Paule had bene free from the motion of the flesh, that happely he might haue fallen into eternal damnation: euen so might many holie and vertuous men vtterly perishe, if God did not sometime permit them to fal into venial sinnes.

A deuout s [...]ruant of God was accu­stomed to say: That he neuer feared those sinnes which he knewe in him selfe and detested, but such sinnes only, which other, he held him selfe free from, or which he made no great account to commit: or else such sinnes as finding in him selfe, he would thorough partiality colour and excuse.

S. Augustine willeth vs to be sorie for our sinnes, & also that we should reioyce and take comfort in such s [...]rrowe; con­sidering that such s [...]rrowe is euer ac­c [...]mpanied with the grace of God.

An other Holie Father would often say: that he neuer marueiled if thorough-frailtie he found him selfe to fal into some sinnes, considering his weaknes, and how far he found him selfe from perfect vertue: but rather that he mar­ueiled, if at any time he found him selfe free from offending.

An other Father would say: that the often and daily defectes of good and vertuous men, did shew and verefie that which in an other sence is denied in the gospel,Luc. 16. that grapes may be gathered from vnfruitful thornes, that is, that thorough our owne defaultes and imperfections, we may attaine to the knowledg of the goodnes of God, and from the bryars of our defectes, may gather the figges of celestial and diuine sweetnes.

The same holie Father would say: that our B. Lorde did permit vs to fal into sinne, that by that occasion we might come vnto him, being inuited thereto by those comfortable wordes,Matt. 15. Come vnto me al yee that are laden (with imper­fections) and I vvil refresh you.

When a deuout and vertuous person was sometime ouercome with great sor­rowe and gr [...]efe, considering deeply his owne defectes and imperfections, he [Page 71] heard a voice saying thus vnto him. Why art thou pensiue? come and cast al thy griefes vvithin the vvounde of my side: which wordes being spoken, his griefe and sorrowe was presently taken away.

That al signes and tokens of true and per­fect loue are founde to be in the most B. Sacrament.

AMongst the infinite signes and ar­gumēts of loue, which our Sauiour shewed towardes vs whilst he conuersed here with men, the institution of the most B. Sacramēt may be accounted with the greatest. Therefore saieth S. Iohn: When Christ had loued those that vvere his, he loued them vnto the end: That is,Iohn. 13. to the end of his life, for then did he bestowe his greatest benefits vpon them, and gaue them most manifest signes & tokens of his loue: leauing for a time his owne life for them, and giuing him selfe to them for euer in the B. Sacrament.

First therefore the principal signe and token of true loue, is an earnest desire most nerely to ioyne, and as it were to ingrafte our selues into the thinge which we entirely loue. This signe how liuely [Page 72] it appeared in Christ, is made plaine and manifest in the institution of the most B. Sacrament: for one chiefe cause of the institution thereof, was, that he might make vs, euen one with him selfe, and therefore did he institute it vnder the forme of meat: considering that as of meate and him that eateth it, is made one and the selfe same thinge: euen so is made one of Christ and the soule which recei­ueth him in the B. Sacrament. And this vnion is made by participation of one spirit, in him that receiueth, and him that is receiued, whereof ensueth one maner of life and conuersation.

An other signe is, to doe wel vnto him whom we loue. And when he that loueth bestoweth his hart on him whom he loueth, he hath nothinge left which most willingly he would not bestowe vpon him: now then, what greater thing could be thought on or imagined, then that which Christ imparteth vnto vs in the most B. Sacrament? For he giueth vnto vs his most pretious flesh and blood, and maketh vs partakers of al those merits, which he procured by sacrificing the same for our redemption. And euen as our soule, so soone at it was conioyned with that flesh and blood which we re­ceiued [Page 73] from our first father Adam, was presently made partaker of al the miseries and calamities of Adam: euen so, so soone as it is conioyned, by receiuinge the most B. Sacrament, with the most pretious flesh of our Lord and Sauiour Christ, it is ma­de partaker of the meritts and treasures, of Christ: For which cause it is called Communion, because hereby our Sauiour doth communicate vnto vs, not only his most sacred body and blood, but also the meritts which by the same body and blood he purchased for vs.

Thirdly, those who entirely loue the one the other, wil euer the one be mind­ful of the other: and therefore if at any time they be seuered or parted, yet leaue they alwayes some token of remembran­ce, which may preserue and renewe their loue. The like signe of loue is this most B. Sacrament, which as a token of re­membrance our Lorde would leaue with vs: for the which cause, when first he did institute the same he saied: Doe this in re­membrance of me. That is, cal to mynde & remember, so oft as you come to this heauenly Table, what and how great be­nefits, I haue bestowed vpon you, with what Fatherly loue I haue euer loued you, how many, and how grieueous tor­ments [Page 74] I haue suffered for you.

Fourthly, the partie who loueth de­siereth loue againe. And this signe haue we also of the loue of Christ, who de­siering so greatly to be beloued of vs, hath instituted this sacred and mistical banquet, consecrated with such diuine wordes, that he who worthely frequēteth the same, is presently wounded with loue and admiration of his vnspeakable goodnes.

Fiftly, the louer desiereth to please his beloued, and studieth by al meanes possi­ble how to effect the same; euen as tender parents doe to their deere and beloued children: our B. Lord did the like by insti­tutinge this Sacrament, whose effect is to giue true consolation to a pure and im­maculate soule; which tasteth thereby such exceedinge sweetenes, that accor­ding to S. Thomas, no tounge is able to explicate the same.

Now consider I beseeche thee at what time our most louing Lord & Sauiour or­dained this banquet, to wit, at his last sup­per, when shorly after he was to suffer those most bitter torments, which already his cruel enimies had prepared for him. So that when they were inuenting most sharpe paines for him, then did he prouide [Page 75] this most heauēly foode for vs. Whē they were mingling for him bitter gaule, then was he tempering for vs most sweete honie. When they were deuising most exquisite tortures for him, then was he ordaining for vs the delightes of Paradise. Nether could the apprehension of present death, nor the remembrance of such tor­ments as were prepared for him, so much posesse or occupie his thoughtes, that they could ether withdrawe him, or yet deterre him, from bestowing vpon vs this vnspeakable benefit.

The louer houldeth the absence of his beloued as a torment vnto him, alwayes desireing the presence of his loue. For this is the effect of true and perfect loue, that it stil desiereth to be vnited to that it loueth, thereby to receiue contentment and delight: euen so our diuine and hea­uenly louer, our Lord IESVS, hath insti­tuted and ordained this admirable Sacra­ment, in which him selfe is really present; that so longe as this Sacrament should cōtinue in the worlde, he him selfe would also remaine therein, notwithstanding that he is ascended into heauen. And this is an infallible testimonie of his entire and singular loue.

How great a treasure the gift of the B. Sacrament contayneth.

OVr most merciful and louing Sa­uiour, could neuer haue left vnto vs here on earth, a guift of greater honor, benefit, or delight, then he hath left vnto vs in the most B. Sacrament: for here we haue him, to whom in al aduersities we may flye for succour, to whom when we haue neede, we may lament & make our moane. O thrice happy estate of Christiās, which daily may present thē selues before their Creator, and as it were face to face enter into conference with him.

This being so rare and singular a gift, it happily might be esteemed of the lesse moment, had it bin only bestowed on such as deserued it, or at the least would haue bene thankful for it, and ha­ue vsed it to their owne benefit, and ac­cording to the dignitie thereof: but con­sidering that it is bestowed vpon many, who nether acoūt of it according to the worthines, nor gratefully receiue it, nor yet applie it as they ought to the profit of their soules, this sheweth the singular loue and mercy of our Sauiour.

O wonder surpassing al admiration. If so it were that al the glorie and diuine nature of God depended on man, as al that which is mans dependeth on God, what could God more haue do­ne then he hath, to win and purchase mans loue vnto him? A most straung thing, and able to make vs wholy asto­nished: that whereas al our saluation, al our glorie, and al our good dependeth on God, yet to see how we flie from him; and againe to behould how earnestly he desireth our conioyning with him, ha­uing no neede at al of vs, or of our en­deauours.

After vvhat maner Christ remaineth vvith vs in the B. Sacrament.

NO one thinge doth more declare the greatnes of the loue of Christ tow­ardes vs, then the wonderful maner by which he conuerseth with [...]s in the B. Sa­crament: for if it had pleased him to haue remained with vs in his owne shape and likenes, then it might haue seemed that he had so remained, to haue bene ho­nored & worshiped of vs; but remaining with vs vnder the forme of bread, he so [Page 78] remaineth not only to be reuerenced, but to be receiued of vs as our chiefest foode, that in the one we might haue cause to exercise our faith, and in the other occa­sion to exercise our charity: and so is caled the bread of life, for that he is life it selfe vnder the shewe of bread. He therefore who worthelie receiueth this bread, in the selfe same instant receiueth life, recei­uing him who is true life it selfe. If thou fearest to receiue it for that it hath life, yet receiue it in regarde it is the bread of Angels. If thou esteeme it but lightly being vnder the forme of bread, yet hould it of highe price for that it is liuinge and containeth life.

Of three sinnes that are most opposite to this most B. Sacrament.

PRide, Enuie, and Lust, are most op­posite to the B. Eucharist. For in this Sacrament is he receiued, who more then al men humbled him selfe for man­kinde: who being nayled to the Crosse, praied for his persecutors: who tooke his pure flesh of the most chast and im­maculate virgin. Therefore as it is ne­cessarie for him that receiueth, to be [Page 79] cleane from al sinne: so especially ought he to prouide who cometh to this hea­uenly banquet, that he be not defiled with any of these three enormities.

Of Venial Sinnes.

EXceeding great are the impedimēts which venial sinnes doe cause in vs, from tasting the sweetnes of this heauēly foode, but especially those which wil­lingly and wittingly we daily commit. For as it is vnpossible to make Enammel to fasten but only to gould, and not vnto brasse, copper, or other drossie mettal: so doth not God permit this diuine Enam­mel to make impression, but in such a soule, which is voide and free from the drosse of sinne.

Of the intention vve ought to haue vvhen vve come to receiue the B. Sacrament.

AMongst other thinges which are most necessarie for our preparation to receiue the B. Sacrament, the true intention and end why we come to [Page 80] receiue it, is specially to be regarded; for as it may be good, so it may be bad. The intentions therefore by which we may come worthely to receiue it, are noted by S. Bonauenture, to be these that followe.

1. First, that thereby we may be the nerer vnited to God.

2. Secondly, that by receiuing this most B. Sacramēt, as by a most soueraigne me­dicine, we may be cured from al diseases and sicknes of our soules.

3. Thirdly, that thereby we may perfor­me to God, that which by duetie we owe vnto him.

4. Fourthly, that thereby we may be de­liuered from al perills and dangers.

5. Fiftly, that thereby we may obtaine from God some especial benefit.

6. Sixtly, that we may be thankful to God for al his benefitts bestowed vpon vs, considering that no act which we can doe, is more grateful vnto him.

7. Seauēthly, that we may thereby yeald praise vnto God and his Saintes, consi­deringe this to be a sacrifice of all laude and praise.

8. Eightly, that thereby we may helpe and asist our neighbours and bretheren, as wel those that yet liue, as those that be departed.

[Page 81]9. Ninthly, that by receiuing this Sacra­ment, we may likewise receiue the spirit of Christ, and thereby may liue with that humilitie, charitie, obedience, pouertie of spirit, mortification of body, and con­tempt of the worlde wherein our B. Sa­uiour liued when he coruersed in the same. And this ought to be our chief and principal intention.

10. Tenthly, to renewe the remembrance of the passion of our most sweete Sauiour IESVS, according as we are taught by the Apostle S. Paule.

11. Eleuenthly, that thereby we may doe that which is acceptable to God; who desireth to be conuersant with vs for this end, that his holie wil and pleasure may be performed in vs. And vnto this may be adioyned the other intentions aboue mencioned.

Certaine pointes to be examined before re­ceiuinge accordinge to S. Mechtildis.

WE must lay naked our conscience (saieth this B. Saint) to our Ghostly Father, euen as Christ shewed his bodie naked for vs. For if he laied naked his bodie to the sharpnes of stripes: [Page 82] 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 [Page 83] so merciful and gentle, that no sooner a man with a cōtrite 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 [Page 84] 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. [...] [Page 88] God, thy Lord, & Creator, who hath a mo­re feruēt 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 cōuenient & 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. Frācis my God, my God, who art thou & who am I?

After thou hast receiued the most B. Sacrament.

GReat are the thākes 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 [Page 89] 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 bas [...] vnworthines, to aske a thinge of far inf [...]riour valewe. But what shal I doe, o Lorde, sith thou commandest me that I shal loue thee?

Thou sweete Sauiour hast created me to the end that I should loue theee: thou doest threaten me except I loue thee: thou hast suffered a most cruel death, because I should loue thee: and thou commandest me to aske of thee, especially to loue thee.

So greatly, sweete Sauiour, hast thou desiered that I should loue thee, that finding my affection colde and frozen, thou didest institute this Sacrament of di­uine vertue, thereby to set myne harte on fire with most burninge loue towardes thee.

O my sweete Creator and Redeemer, what am I in thy sighte that thou com­mandest me to loue thee? And that thou shouldest inuent such varietie of meanes, to gayne my loue vnto thee?

What other thinge haue I euer bene to thee, then affliction, calamitie, and cause of thy bitter passion?

And againe what hast thou shewed thy selfe towardes me, but my Sauiour, my reste, and the Author of al my good? If thererefore thou canst loue me, being so vile and abiect a wretche, how should not I loue thee, being so sweete a Sauiour vnto me?

Vnworthy am I, o Lorde, to loue thee, yet thou art most worthy to be beloued. [Page 91] 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 whēce al beautie proceedeth, why should I not loue thee, consideringe that Beautie doth so rauish the hartes of al creatures?

If I should be so vnnatural as not to loue thee for that which is in thee; yet why should I not loue thee for that which thou art in me?

The sonne loueth the father for that he receiueth his being from him. Each member loueth the head, and in defence thereof expose them selues to al dangers whatsoeuer, considering that by the head they are defended and preserued. Euery eff [...]t loueth the cause from whence it proceedeth. And then what cause or let abideth in thee my sweete Sauiour, why I should not [...]ost trulie loue thee?

Thou hast giuen and bestowed vpon me my being, and that in a far higher [Page 92] 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 heauēly 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 [Page 94] 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 [Page 95] wine inuitinge vs to come securely to this sacred table.

Thirdly, The infinite aboundāce 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 [Page 96] 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 petitiō vnto hir, that by hir assistance she might obtaine per­fect puritie of harte.

[Page 97]2. Secondly she considered the vn­speakable ioy which our B. Ladie felt, when presently after she had brought foorth hir only Sonne, she knew him to be both perfect God and man. Then making hir humble petition vnto hir, that by hir asistance she might attaine to the true knowledge and vnderstanding of God.

3. Thirdly she considered that our most B. Ladie, was euery moment readie to receiue the grace of God. Then made she hir prayers vnto hir, that she also might haue, thorough hir interces­sion, hir hart so prepared, that she might daylie receiue from God new increase of grace.

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

5. Fiftly she cōsidered the great bene­uolence where with hir Sonne speaking vnto hir, receiued hir most louingly, to hir admirable ioy and comfort. [Page 98] Making then hir humble petition vnto hir, that by hir intercession, she might obtaine grace to come to that heauenly table with spiritual consolation. And she was wont to say; If a man knew what benefit, and how great profit he gained to his soule, by worthy receiuing the B. bodie of Christ, that he would be rapt beyond him selfe, with the excesse of ioy and delight.

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

Three thinges to be remembred concerninge the bodie of Christ, at such time as 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 [Page 100] 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 [Page 101] 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 medita [...]ion.

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

At an other time whē 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 [Page 103] 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 [Page 104] God, who might come worthely to re­ceiue the B. Sacrament. And that he recei­ued this answere from our Lorde: He vvho hath not that vvhich is his ovvne, and he that is pleased vvith al thinges that I doe. The exposition of which wor­des, is this. Three thinges are requisite to him, who cometh to receiue the B. Sacra­ment. First that he haue not that which is his owne, to wit, sinne, hauing made cleane his conscience by Con­fession. Secondly, that he desire that which is not his owne, to wit, God, not seekinge or enquiring any other thinge then his diuine and heauenly grace. Thirdly, that renouncing al such thinges as offende God, he resigne him s lfe, and al his, vnto his holie wil and p [...]easure. Whosoeuer findeth these three thinges in him selfe, may securely come to the B. Sacrament, although he should feele no actual deuotion.

Condsierations before Communion out of the same author.

1. FIrst, consider how great, and who he is, that is to be receiued.

2. Secondly, how vnworthie thou [Page 105] 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 heauēly Father, for the great benefits which thou hast receiued of him; and mayest offer vn­to him that sacred Oaste, and thereby ob­taine strēgth 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 [Page 106] not sufficiently prepared to receiue the B. Sacrament. Knowe for certaine that so longe as thou hast a minde not to sin­ne, and doest confesse thee of such sinnes as shal come to thy remembrance▪ that thou art sufficiently prepared, to be partaker of my Table.

And the same Author further saieth. I beleeue vndoutedl [...], that in this maner to receiue the B. Body of Christ, is more auaileable to the soule, then to be present at an hundred Masses, or at an hundred Sermons. Yea he saieth further, that some Doctors are of opinion: That he which receiueth the B. Sacrament but once, being free from al mortal sinne, obteineth more grace, then if he had three times vi­sited the holie Sepulcher. And that no man did euer communicate in such esta­te, but that he was indued with most sin­gular grace thereby: as also with a special degree of charitie which he had not be­fore, although he felt him selfe moste drie, and voide of al sensible deuotion.

He addeth moreouer, three wonderful effectes of this most B. Sacrament. The first: That it transformeth the receiuer in­to it selfe,Gal. 2. so that he may say. I liue, novv not I, but Christ liueth in me. The second is: That it alwayes bringeth new increase [Page 107] 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 sufficiēt 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 [Page 108] 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 [Page 109] 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; [...] [Page 112] 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 Cōtrition and Confession are the wedding garmēts, wher with who­soeuer is apparelled, may securely haue accesse to this heauenly bāquet: 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, [Page 113] 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 childrē of Israel, & by the which they re­ceiued most singular benefits) being taken from them, brought vnto the Philistians most greiueous calamities, together with eternal reproach and in­famie: so likewise this holie Sacrament, hath most contrarie operations, in those that worthelie and vnworthelie receiue it; euen as wholsome meates, which doe nourish and comfort the stomach wel disposed, yet much offend the bodie filled with corrupted humors. Wherupon S. Paul saith. Therefore amongst you many are infirme, and many sleepe: 1. Cor. 11. because they come vnworthely to this sacred Table.

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

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

Further we must remember how vn­worthie we are of so great a benefit. Therfore often are we to repeate that [Page 115] 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 frō mor­tal sinne, & be cōtrite 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 vniō.
    • That we haue our mindes and bodies, free from al vncleanes: because we receiue a bodie of al in­tegritie and purenes.
    • That we ēdeauour 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.
  • [Page 117]Actuall deuo­tion.
    • To pray to God without distraction.
    • To be deuoutly & spiritually affe­cted towardes Christ.
    • To goe to the B.S. with great reuerēce & humilitie, as to the Sōne 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 inspiratiōs & de­sires which thou hast to serue him: & craue hūbly 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 whereō thou receiuest, with greater modestie & recollection then other dayes, least the feruour of thy deuotion doe soone growe colde and decay.

What impediments the Diuel obiecteth to those that would frequent the B. Sacrament.

1. THe first is, humane respect: whe­rein he vseth the asistāce of a cer­taine cruel Tirant, called, What vvil men say? they wil say that I am become a litle Saint, an hypocrit, a dissembler, and such like. O how many doth the enimie withdrawe from their good purpose, by this pretext and subtletie?

2. Secondly, he would put into mans mindes, that such as wil often frequent the B. Sacrament, must of necessitie giue ouer al maner of recreations: and for this cause presenteth before their eies a most austere, and malancholy course of life, thereby to terrifie them from their good purposes; laboring in the meane while, to keepe secret by al meanes possible, that many who frequent this Sacra­ment, haue their mindes lesse disqueited and are much more cheereful, then euer they were in al their liues; and that some also are replenished with so great ioy and consolation, that they would [Page 125] not exchange their contentments with any worldly Prince.

3. Thirdly, he setteth before their eies the highe and excellent worthines of the most B. Sacramēt, together with the base­nes and vnworthines of such as frequent it, and how thereby they are far vnfit to receiue it. And yet further doth he seeke to withdrawe the deuout soule: for when by these meanes he cannot hinder their good purposes, then doth he obiect presumption vnto them, & that they pre­tend humilitie, which yet he perswadeth is nothing but pride; not permitting vs in the meane space to consider, that if we respect our owne dignitie, we should not once in the yeare, or rather not once in our whole life, be worthie to come to this holie Sacrament. And that it is vnlike, that the shirte thould be more pure, that is washed but once in the yeare, then that which is duely washed once euery weeke.

4. Fourthlie, he obiecteth that it is vnpossible for any to abstaine so wholly from sinne, that they may worthelie re­paire so often to the B. Sacrament: euer concealing, how many hereby are reclaimed from their vices, which before they were accustomed daylie to commit. He also laboureth to hide [Page 126] from them, that by the benefit of this most heauenly foode, a man is made more chaste, humble, merciful, patient, a dispiser of wordly vanities, couragious to suffer aduersities for Gods cause, and more con­stant and perseuerant in al vertuous exer­cises.

5. Fiftly he suggesteth into their min­des many cauilles and doubtes about the B. Sacrament. As whether the verie body of Christ be, or be not, really present: and how it is there. And some persons he doth so trouble with these kindes of scruples, especially at the time when they are prepared to receiue, that they whollie refraine from cominge thereunto. In the meane time he concealeth the admirable effectes which daylie happen by oft fre­quenting the same: for many, who before were blinde in diuine misteries, receiue their sight: the deafe receiue their hea­ringe: the lame doe walke cheerefully in the way of our Lord: the Leapers, and such as are defiled with the sinne of the flesh, become chast liuers: and such as be­fore were buried in deadly sinne, had now rather choose to die any corporal death, then wittingly to commit the least offence. And whence proceedeth this great alteration of the right hand of the [Page 127] higest, if there be not the true humanitie and diuinitie, of our Sauiour Christ the­rein contayned?

6. Sixtly, he obiecteth so many vnclea­ne thoughtes and fowle dreames, espe­cially the night before they come to the holie Communion, that thereby he doth afright many from frequenting the same. Wherupon we reade that an ancient Fa­ther, euer the nighte before he purposed to receiue, had pollution of his body; which he notinge in time to be a practise of the diuel, would in despite of his sub­teltie come to the holie Communion, & so after this, he ceased to be troubled.

7. Seuenthly he setteth before their eies the defectes and imperfections of so­me that frequent the B. Sacrament, and by their disorderly liuing giue scandal vnto others, neuer manifesting in the meane space, how miraculouslie infinite num­bers are therby reclaimed. And by this example it should consequently followe, that they should vse nether wine, nor sworde, knife, nor any such necessarie thinge, because there be diuers persons that doe abuse them.

8. Eightly he obiecteth, that often frequenting the B. Sacrament, and ouer­much familiaritie there with, bredeth in [Page 128] vs a contempt. To which obiection may wel be answered: that he which hath not familiaritie with God, hath familiaritie with the diuel, remembring that our Sa­uiour Christ saieth. He that is not with me, is against me. And againe if God wil haue vs to cal him Father, he wil also haue familiaritie betwixt him selfe and vs. Wherupon it followeth, that not all familiaritie causeth contempte, but that only which is contracted betwixt men subiect to imperfections, by reason that men are wonte to obserue the imperfe­ctions of others, for which defectes they often growe into contempt: but in God who is perfectiō it selfe, no lest imperfectiō can be obserued: and therefore the B. An­gells in heauen, which doe alwayes asiste and attend him most familiarly, doe also with al reuerence adore & worship him.

Ten seueral temptations vvhere vvith the Diuel our ghostly enimie, is accustomed to assault them principally, vvhich doe often frequent the holy Sacraments.

WH [...]n the diuel can not hinder vs frō frequenting the holy Sacramtēs, then endeauoreth he to afflict vs, after [Page 139] seueral maners, but especially as fol­lowe.

1. The first temptation is, he wil procu­re that such as frequent the Sacraments be laughed at of others, and in way of derision be called Iesuites: and also that they be vexed and molested by their fa­miliars, who if they perceiue them some­time to be moued with any litle an­ger, are streight readie to exclaime and crie out against them, sainge. Loe this is he th [...]t doth so oft communi­cate, and the like.

2. Secondly he obiecteth against vs, that we are vnworthie to approache so often to the B. Sacrament. Against which obiection a good Catholique may say: that he frequenteth it often thereby to be made the more worthie of it. Besides a man at such time is worthie, when he is in the grace and fa­uour of God, which grace he hath, when he is truely confessed. For in Con­fession he receiueth that wedding gar­ment, where with being apparelled, he may come safely and securely to this celestial Table. Againe he may an­swere. That he frequenteth the B. Sacrament thereby to please almightie God who inuiteth vs to the same, [...] [Page 132] ring therefore that this B. Sacrament is the principal and only good that can be bestowed vpon vs, it were extreame follie, to omitt to f [...]equent it, and yet haue a hope notwithstanding to doe well. He­rein we must imitate the prodigal childe, who being in extreame miserie, saied within him selfe: I wil now returne home to my Father. Whereupon all thinges succeeded happily with him.

When the diuel obiected to S. Cathe­rin of Sienna, that she was damned, and for that respect, nether hir prayers, nor other good workes, could any thinge be­nefit hir; she answered vnto him: If I be damned, thē wil I doe more good deedes then euer I haue done hitherto, eache good worke wil I double; and so much as possibily I can attaine to, so much wil I loue God, I wil euer adhere vnto him, and so longe as it shal please him to lend me life in this worlde, I wil with al my strength labour to serue him, consideringe that in hell I cannot loue him, nor doe any acte that can be acceptable in his sighte. And thus she made the diuel ashamed to tempte hir.

5. Fiftly, he assayleth many men with sundrie new temptations, which neuer [Page 133] before they were accustomed to feele: which hapneth, ether that they but slightlie before resistinge them, did scar­cely perceiue them to be temptations; or else, that it pleaseth God, to permitt them to be tempted for their greater good: For the Scripture saith.Eccl. 34. He that is not subie [...]t to temptation vvhat knovveth he? And againe.Eccl. 2. My sonne cominge to the ser­uice of God, stand in feare, and prepare thy thy minde for temptations. 2. Tim. 2. And S. Paul saie h. None s [...]al be crovvned, but he that shal [...]ghte lavvfully. Wherefore it is a good signe, when one the oftner he fre­quenteth the B. Sacrament, hapneth so mu [...]h the more to be assaulted with temptations.

6. Sixtly; he obiecteth to our memo­ries, our housholde cares, and busines; and such thinges as may principally hinder our deu [...]tions, to which we may thus answere. The greater occasions we haue to entangle our selues with worldly affaires, the greater neede we haue of Gods diuine asistance.

7. The s [...]uenth temptation is, the feare of vaine glorie, or of reproachful speech, when a man shal knowe him selfe to be comended or dispraised. Against the first we may aptlie answere with

[Page 136]10. Tenthdly, he maketh some persons most scrupulous and ful of doubtes, as thoughe they neuer [...]ad made their Confession sufficien [...], but had alwayes omitted some sinne or other, not hauing plainly enough laied [...]pen their con­sciences to [...]h [...]r ghos [...]ly Father By which meanes he [...]ft n d [...]r ueth these who receiue the B. Sacram [...]nt, of certaine speciall effectes, to wit, p [...]ce of soule and spiritual cons [...]lation. And when they ought to be cheerful and reple­nished with ioy, hauinge now receiued their Lorde into their house (as we reade in the Scripture of good Zacheus) by these temptations of their ghostly eni­mie,Iuc. 19. they stil remaine ful of sorrowe and heauines, stil thinking they haue omit­ted some thinge in their Confession: wherupon ariseth in them much disor­dinate griefe and pusillanimitie; and in­credible toyle and wearisomnes to their ghostly Father. For remedie of which temptation, th [...]se documents followin­ge are duely to be considered.

NECESSARIE DIRECTIONS touching Confession, out of sundrie authors, and first out of Petrus Damianus.

1. IF thou hast a purpose to amend thy life, and wilt doe pennāce for thy sinnes, make choise of a discreete, and suf­ficient ghostly Father, to whō thou maiest haue a refuge in al thy temptations, be­houlding as it were God in him, and in him hauinge recourse vnto God.

2. When thou hast made choyse of thy ghostly Father, vse none other without his consent and licence.

3. Thou must not desire easie or lighte pennance; for thereby thou shalt deceiue thy selfe; considering what far greater pennance is done in Purgatiue.

4. Thou must not confesse thy sinnes for feare; for that were in some sorte, no voluntarie Confession.

5. Thou must not excuse thy selfe in thy Confession; for that were not to con­fesse, but to excuse thy faultes.

6. Thou must not accuse others; for that were not to confesse, but to offende.

[Page 143]7. Thou must not cōfesse because thou wouldest be held good and vertuous; for that were but illusion, and no confession.

What thinges are to be obserued in Confession.

WE must obserue that which the Pro­phet Dauid saieth in the psalme:Psal. 31. I haue saied, I vvil confesse against my selfe my iniquitie to our Lorde, and thou hast remitted the guilte of my sinne.

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

2. When he saieth (I vvil confesse) he sheweth that we ought to confesse our sinnes, and not to trifle, to laughe, or to play.

3. When he saieth (to our Lorde) he declareth that they which goe to Con­fession, ought not to goe as to a man, but as to God; & therfore not to be ashamed to reueale any sinne whatsoeuer, conside­ring that nothinge can be hid from him.

4. When he saieth (my iniquitie) he sheweth that they doe ill, who praise thē selues and say, I haue not stollen, I haue not committed adultrie, and the like.

[Page 144]5. When he saieth (against my selfe) he sheweth that we ought not to reueale in confession, the sinne of any other person.

Certaine Admonitions to direct vs to make our Confession a right.

BEcause few men knowe how to make their Confession rightly, let him that wil learne it, obserue these Ad­monitions followinge.

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.

[Page 148]6. If the penitent, hauing matter to confesse of any great moment, shal pur­posly choose a ghostly Father simple and ignorant.

What the causes [...]e that hinder many from goinge to Confession.

1. FIrst shame to lay open their sin­nes. Against which is a remedie, that our ghostly Father is there in the place of almightie God, to whom al thin­ges are knowen, and that in the day of iudgment al secrets shal be openly re­uealed.

2. The feare of pennance. Against which is to be opposed the eternal paines of hell.

3. A doubt least by opening our sinnes we be esteemed to be euil liuers, or by satisfaction receiue some losse in our temporal estate. Against which we may oppose the losse of heauenly treasures.

4. Dispaire, that we shal not be able to refraine those sinnes we haue accustomed to commit, especially of incontinencie. Against which is to be opposed, a firme purpose and resolution to sinne no more: the grace which is to be receiued in the [Page 149] Sacrament: and the deuout prayers of our Confessor.

Origenes saieth. Attend carefully to whom thou doest confesse thy sinnes: search out a Phisition for thy soule, that can be sicke with the diseased, weepe with those that lament, & knowe how to haue compassion on the afflicted. If he be a skilful and merciful Phisition, then fol­lowe his aduice and councel; & although sometime he minister a sharpe or bit­ter potion, yet thinke that he doth it the sooner to restore thee to thy perfect health.

Sainte Hierom saieth. If that serpent the diuel, doth secretlie bite one, and he doth conceal it and not tel it his Phisition, he shal neuer recouer his health: for phi­sicke wil not cure him who wil not receiue it.

Sainte Ambrose affirmeth, that a chri­stian concealinge his sinnes, is like vnto to Fox that lieth lurkinge in his caue, to d [...]ceiue and beguyle others.

Petrus [...]lesensis writeth, that sicke men that be wise, wil not be ashamed to discouer their infirmities, euen in the most priuie part of their bodies: and wilt not thou disclose to thy ghostly Father the infirmitie of thy soule?

S. Augustine saieth. As an impostume being launced ceaseth to swell, and whe­reby the body auoidinge corruption re­couereth health: so he that openeth the soares of his soule by Confession, doth also recouer the health thereof.

The fruites of Confession.

1. IT remitteh sinne.

2. It bringeth grace.

3. It changeth eternal paines into temporal.

4. It taketh away part of our temporal paines.

5. It restraineth the minde and queiteth the conscience.

6. It recouereth spritual benefits lost.

7. It maketh vs contrite, being before but attrite.

8. It restoreth health to the soule.

9. It maketh Paradice to reioyce.

10. It gayneth the communion of Saintes.

11. It alwayes learneth some good from our ghostly Father.

12. It maketh sorie our ghostlie eni­mie.

13. It delighteth our Gardian Angel.

A forme of Confession for such as doe often frequent the B. Sracrament.

IT is verie necessarie that the penitent obserue that forme of Confession which, shal be prescribed vnto him by his ghostly Father: euen as in matters con­cerning the health of our bodies, we are careful to followe the prescript of our Phisition; especially considering our Phi­sition may erre, & often erreth in the me­dicines he prescribeth: but God (as wit­nesseth that holie woman S. Brigit) doth not easily permit our ghostly Father to erre, in matte [...]s concerninge our soule. Now the general rule here in may be, that the penitent first accuse him selfe of the sinnes of the harte, to wit, of al his euil thoughtes, rashe iudgments, vnlawful de­sires, vniust suspicions, and malice, with other sinnes of the like nature & qualitie. Secondly, of the sinnes which haue past his mouth, as of lies, and vntruthes, deliue­ringe whether they haue bene spoken ad­uisedly or vnaduisedly; and of al his idle wordes, detractions, &c. Thirdly, of the watche & custodie of his senses. Fourthly of his deedes and actions according to his degree and vocation. Fiftly, that he hath [Page 152] 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 cōfesse 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 [Page 153] towardes the presence of God, and my good Angel as I ought.

I also confesse that I haue not gouer­ned my senses, especially my sight so ca­refullie as I ought. Nor haue taken from my selfe and others so nere as I could, al occasions of offendinge God.

I confesse that I haue not directed al my actions with so sincere an intention to the honor of God as I ought. Nor ha­ue corected and admonished my familie as I ought. In many occasions I haue yeal­ded too much to my passions of anger, and impatience. Nether haue I taken such crosses as haue happned vnto me, as laied vpon me by the hande of God, but easily haue suffered my selfe to be troubled with them.

Finally I accuse my selfe, that I nether haue loued my Lorde God with al my harte, nor my neighbour as my selfe. Nor haue yeelded due, thankes to God for al his benefitts hitherto bestowed vpon me: and cheeflie for that he hath with so great loue, giuen him selfe vnto me. Lastly I accuse my selfe, for that I haue not re­ceiued such benefit and fruite, by the ho­lie Sacraments as I ought. Ideo precor, &c.

A forme of Confession for such as doubt vvhether they haue made a perfect and ful Confession.

FIrst hauing confessed brieflie all such sinnes as he remembreth, let him say. And of al my sinnes both mortal and venial: knowen and vnknowen: as wel great as smale: which I haue done, saied, or thought: by worke, worde, or harte: against God, my neighboure, or my selfe: thoroughe frailtie, malice, or omission: from the time that first I had vse of rea­son, euen vntil this present: I confesse my fault, my great faulte, my most greueour fault. And I am hartely sorie that I haue not come to this holie Sacrament, with so great reuerence as I ought: nor haue had so great sorrowe and contrition for my sinnes as I ought. Most humbly crauinge of almightie God, that thorough the pre­tious blood of my Lorde and Sauiour IESVS Christ, he wil supplie al such defe­ctes as I haue committed, in this or any other my former Confessions. And also of you my ghostly Father, that for my sinnes you wil enioyne me pennance, and giue me absolution, and pray to our [Page 155] Lorde God for me a most wretched sin­ner.

An other more briefe forme.

ALthough whatsoeuer hath bene hitherto saied, hath bene necessarie, and prositable for scrupulous conscien­ces: neuertheles such as confesse often in the weeke, should for the fore-alledged reasons, be much more short and briefe in their Confessions, and to giue credit to their ghostly Father, perswadinge them selues, that he would not omitt to enquire farther, if he thought it necessarie. And as the Penitent ought confidently to come to receiue the B. Sacrament, not ha­uinge bene confessed, if so he be com­manded by his ghostly Father, and finde his conscience cleare from al mortal sin­ne, so ought he likewise duely to obserue and vse such forme of Confession, as he shal be directed by his Confessor.

As for example.

FIrst to accuse him selfe of such sinnes as he shal sinde his conscience to ac­cuse him of, and then to craue Absolu­tion. [Page 156] As to say: Since my last Confession I accuse my selfe, that once I haue tould an vntruth. Thrice I haue detracted my neighbour. Often I haue bene sodain­ly angrie, &c. Also I haue bene negli­gent in resisting euil thoughtes. I haue not loued God, and my neighbour as I ought. I haue not conformed my wil, to the wil of God. I haue not bene so thankful as I ought for al his benefitts bestowed vpon me. I haue not gouer­red my senses (especially my eies) as I ought. Of al which, and of many other sinnes, the which I feare I haue committed, but doe not now remem­ber, I accuse my selfe, and most humbly craue of you my ghostly Father, that you wil giue me Absolution and pray for me.

A rule for such who lately haue bene Con­fessed: especially when as many others are also to be Confessed, as it often hap­neth on principal feastes.

WHen one who accustometh often to goe to Confession, hath bene confes­sed but the day before he neede not agai­ne be cōfessed the day followinge, except the ghostly Father hath otherwise ap­pointed [Page 157] him. But if he wil be cōfessed, let him declare, if it maybe euē in one word that which troubleth his conscience, that others who are to be confessed, may haue conuenient time and place.

That he vvhich accustometh to receiue of­ten, if for vvant of a Confessor, or for that his Confessor doth thinke it expe­dient, he can not be confessed; yet he ought not to be troubled or grieued in his minde, or reframe to come to the B. Sacrament, according to the example of S. Mechtildis.

THis B. woman S. Mechtildis, hauinge one day purposed to receiue the B. Sacrament, and for want of a Confessor being greatly troubled, with anguishe of minde, began to recount to hir selfe, al hir sinnes and negligences: and being ful assured that they were forgiuen hir, she yealded hartie thankes to hir Lord and Sauiour, from whom she receiued answere as followeth. Euen as he which expecteth the cominge of some great Prince, doth foorthwith make cleane eache parte of his house, that nothing [...]ppeare to offende his [Page 158] eies: but when he vnderstandeth he is so nere at hand, that he cannot voide and carrie the soullage foorth, he hideth it in some corner, vntil he may more conue­niently remoue it away, so when thou hast a desire and wil to confesse thy sin­nes, and a purpose neuer to commit them againe, they are so far remoued from my sight, that I neuer after at any time re­member them.

Remedies and Documents for such scrupu­lous persons vvho thinke they neuer haue rightlie confessed their sin­nes out of Iohannes Ruis­bruchio a deuout and learned Docter.

I Counsel thee (saieth he) as nere as thou canst, to auoide longe and te­dious Confessions, for that they disturbe the peace and queit of thy minde, and fill thee with al maner of doubtes and scru­ples. And knowe this for a truth; that if in thy Confession thou shalt vse many vn­necessarie wordes and circumstances, as in particular to confesse euery venial sin­ne, thinking thereby to queit and ease thy conscience, and not rather resting thy self [Page 159] vpon the mercies of almightie God, that thou art not partaker of the illumi­nations of God, nor meete to be instru­cted by his diuine Maiestie; and so neuer shalt be able to distinguishe and discerne betwene great and smale offences.

Farther if any sinne which thou doest accustome to confesse, shal by chaunce slip foorth of thy remembrance, here with shalt thou finde thy selfe m [...]ch per­plexed, and thinke that thou [...] not made a right Confession.

Out of the same Author.

OF al thy venial offences (from which no man that liueth in this world can be free) confesse thy selfe in as fewe wordes as thou canst, and only in a gene­ralitie, carringe stil within thee a purpo­se to doe wel, and to abstaine from al sin­nes both mortal and venial, as much as lieth in thy power.

Againe out of the same.

THe principal foundation of sanctifie and holines, is Puritie of conscien­ce, which easely thou maiest attaine, by dilligent examination and callinge thy [Page 160] selfe to an account. And if at any time thou findest thy selfe guiltie, of mortal, or of any great veni [...]l sinne, presently confesse thy selfe, and after rest assured that it is forgiuen thee. Often therefore liftinge vp thy minde to God, accustome to say. God be merciful vnto me a sin­ner.

Out of Iohannes Taulerus.

COncerninge venial sinnes (from which no man is free) be not ouer careful althoughe thou doest not confesse euerie one by it selfe; for it sufficeth if with Contrition thou aske pardon of God for them, and so shalt thou not be tedious to thy ghostly Father. For it is enough to confesse them in general, being bound to confesse in particular, only mortal. For from venial sinnes we may many wayes free our selues: as by Contrition; sayinge the Pater noster; ta­kinge deuoutly holie water, and by bow­inge our knees humbly before almigh­tie God; with the like.

Remedies for such as doubt vvhether they haue true Contrition or not: out of the same Author.

IF thou wantest true Contrition, be hartely sorie that thou doest not feele it in thee as thou desierest, and it is suffi­cient. Also if thou findest not in thy selfe that desire and loue, which thou woul­dest haue towardes almightie God, wishe hartely to haue it, and so rest contented.

When thou hast confessed thy mortal sinnes, with humility leaue the rest vnto God. And if any remorce of conscience yet doe followe thee, resigne thy selfe vnto his diuine wil, vntil it shal please him to set thee free.

Thou must beleeue thy ghostly Father, supplying the place of God, as thou woul­dest beleue God him selfe. And therfore thou oughtest to set a side al scruples of conscience, whether thou hast made a ful Confession or no, putting thy confidence in God who wil neuer deceiue thee.

A remedie for such as doubt vvether God hath remitted ther sinnes, or not.

ALthough (saieth Taulerus) the mo­ther sometime forgetteth hir Sōne, yet can not God be forgetful of vs. And so great is his mercie towardes vs, that no sooner is flaxe consumed, being cast into a fierie fornace, then God forgiueth our sinnes when we be truly contrite for them: and so good is he, that whatsoeuer he hath once remitted, he neuer after laieth against vs.

And Henericus Susius saieth, that God is so merciful, that no mother be she neuer so tender affected, doth so readily stretch hir hande to hir owne childe, lyinge in the flames of burning fire, as God stretcheth his hand to a sinner that is pe­nitent and contrite, although he haue sinned an hundred times in one day.

A remedie for him that is ouermuch op­presed vvith sorrovve, for his sinnes past.

SAinte Augustin teacheth, that a man ought to be sorie when he remem­breth his sinnes: but yet that he ought [Page 163] againe to take comfort of the same sorrowe.

Saint Bernard saieth, that God respecteth not what a man hath bene in times past, but what he is now, & what he desiereth to be hereafter. And if it be true, that God (as it is saied before) be so readie and willinge to pardon our sinnes, and forget al our offences, (as it was manifest in S. Peter, S. Paule, S. Marie Magdalen and others) how great is the cōsolation which we may iustly take in so good and mer­ciful a Lorde?

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

KNowe thou, that being tēpted with vncleane thoughtes, yet thou neuer committest sinne, except thou yeald thy volūtarie cōsent vnto the suggestion: so that if thou shouldest haue thy minde continually troubled, with such abhominable and de­testable cogitations, as nether harte could conceiue, nor tounge could vtter, and this should continue for two or three yeares [Page 164] together, thy wil and reason stil resisting the temptation, thou shouldest not there­by any wayes offende, & therfore shoul­dest not be bound at al to confesse them.

An other for the same out of Taulerus.

I Beseeche thee (saieth he) be of good courage and comforte of minde, only endeuour to expel them, and they shal neuer hurte thee; reason not, nor argue with them, answere them not, nor make any account of them, but turne thee vnto our Lorde and Sauiour with al thy harte.

A Remedie for such as are doubtful of them selues, for that thy haue receiued some litle delighte in vncleane thoughtes: out of the same.

IF any vncleane thought chance to enter thy minde, wherein thou didest receiue some litle delight or pleasure, and thorough forgetfu [...]nes, thou didest not presently suppresse it, so that thou art doubtful, whether thou gauest consent to the delight or not, and so might commit some mortal sinne; in this case neuer thinke that thou hast giuen thy consent, [Page 165] for then the delectation of the pleasure is so vnperfect, that some space of time doth passe before it is perceiued: wher­fore he that is timerous of conscience neede not to feare, that he hath consented therein; for accordinge to Saint Au­gustin, a sinne is so voluntarie, that if it be not voluntarie, it is not sinne.

Remedies for such as are doutful in their mindes whether they haue yealded ful consent to vncleane thoughtes and temptations.

1. FIrst let vs dilligently marke, whether such temptations, when firist they assaulted vs, haue with ful ad­uertisement bene pleasinge vnto vs or not: or whether we haue abhorred them, and detested them: for if we haue vtterly detested them, then may we be certaine, not to haue consented vnto them.

2. Secondly if we finde in our selues such a disposition, as rather to dye, then to consent to sinne, or to take therein delight or contentement: then a [...]so may we be sure not to haue yelded our consent.

[Page 166]3. Thirdly let vs plainly lay open our consciences to our ghostly Father, and confidently beleue as he shal aduise vs.

Remedies to driue avvay vncleane thoughtes.

1. THe first is, euer as nere as we may to haue our mindes busied with good and deuout thoughtes, but especial­ly of the passion of our Lorde and Sa­uiour IESVS.

2. The second, to restraine and bridle our senses, especially our eies, our toun­ge, and our hearinge.

3. The thirde, to remoue away the oc­casion of those thinges, which stir vp euil thoughtes in vs.

4. The fourth, to reade deuout and spi­ritual bookes.

5. The fifth, not to dispute or argue with such euil thoughtes when they come to our mindes, but queitly to con­temne them.

6, The sixte, if any shal vowe Chasti­tie, it wil be verie requisite, so often as any such euil thoughtes shal trouble their mindes, presently to renewe their purpo­se which they vowed, which is an acte of [Page 167] exceeding great merit.

7. The seauenth, to commend our sel­ues to the protection of the B. virgin Marie, to our Gardian Angel; to al the B. virgins; and to al the glorious Saintes in Paradise.

8. The eight, earnestly to craue the hel­pe and asistance of God, who is at al ti­mes present to those that call vpon him. Who can, and wil in all our aduersities, helpe vs, and desiereth that we should continually call vpon him.

9. The ninthe, at such times as vnclea­ne thoughtes shall trouble our mindes, then to accustome to rehearse some such sayinge of holie Scripture as these which followe.

10. The tenth, it is good to blesse our selues with the signe of the Crosse vpon our breastes, sayinge IESVS Maria. And O God inclyne vnto myne ayde, at the least in our minde.

11. The eleuenth, to confesse and re­ceiue often, and plainly to lay open our hartes to our ghostly Father, following his direction and counsaile.

12. The twelueth, to meditate what our Sauiour Christ doth at that instant.

13. The thirtenth, to imagin that Christ is now suffering his passion for vs, crowned with thornes, al bloodie, and sayinge: behould what paines I here suffer for thee; see with what price I haue bought and redeemed thee.

14. The fourtenth, it helpeth vs much to say & auerre to our selues, that we wil not consent to such vncleane thoughtes.

14. The fifteenth, alwayes to auert our mindes from such thoughtes, or else to be busied in some good exercise, and aboue al thinges to auoide idlenes.

Why almightie God permitteth vs to be troubled with vncleane thoughtes.

1. THe first cause is, that thereby we may endeauour to get an habit of chastitie.

2. The second, that we may detest al vncleanes.

3. The third, that with S. Paule, we may remaine humble.

4. The fourth, that we may alwayes liue in feare of our selues.

5. The fift, that we may acknowledge our owne frailtie and want of strength.

6. The sixt, that we may eschwe al oc­casions of vncleane thoughtes.

7. The seuēth, that we may knowe, that we alwayes stāde in neede of Gods grace.

8. The eight, that we may purge our soules, from the like sinnes alreadie com­mitted.

9. The ninth, that we perseuer in prayer, and continually call for the holie helpe of God and his Saintes.

10. The tenth, that we may merit the greater glorie in heauen.

11. The eleuenth, to shame our ghostly enimie who daylie assaulteth vs.

[Page 170]12. The twelueth, to comfort our Gar­dian Angel, with our continual victorie.

13. The thirteenth, that we may take comp [...]ssion on others afflicted with the like temptations.

14. The fourtenth, that we may instruct and strengthten others in the like temp­tations.

15. The fiftenth, that we may consider the greatnes of our owne danger, and thereby vnite our selues to God, by fi [...] quenting his holie Sacraments.

16. The sixtenth, that we may learne to know whether the grace of God re­maine in vs or no, which maketh [...] de­test such vncleane thoughtes, and to resist them when they shal assault vs.

17. The seuententh, that we may [...] ­ceiue consolation in ouercoming su [...] temptations, and become more capable [...]f the grace of God.

18. The eightenth, that we may be made like vnto the Saintes, as vnto Saint Paule and others.

19. The nintenth, that God may daylie exercise vs as courageous souldiers.

20. The twentith, that God may sh [...]w how much he loueth vs, and how great [...] care he continually hath of vs, as of his most beloued children & dearest frende [...].